The article is devoted to an important area of scientific research related to the history and culture of Yakutia. Written monuments of historical and cultural heritage, along with material ones, occupy their permanent place. The solution to the problem of their preservation and interpretation is inextricably linked with publishing activities – modern technical capabilities increase its effectiveness. In the article we study the existing experience in this field by the example of the publication of Russian cursive sources of the XVII (...) century about the history of Yakutia, as well as cultural heritage. The object of the study is the historical and cultural heritage of Yakutia. The subject of the study ate the samples in various forms. The research summarized the experience of publishing historical and cultural heritage monuments on the example of Russian cursive documents of the XVII century about Yakutia, as well as the works of the first Yakut composer M.N. Zhirkov. Since they are of great value as samples of archival documents reflecting regional specifics, we have carried out work to determine their historical significance for the culture of Yakutia. In this article, based on an assessment of the internal content of the collections considered as examples and the quality of their publication, recommendations have been developed to improve further work in this direction. Undoubtedly, further work should be continued to identify such written monuments that require special storage and interpretation, have great historical and cultural value for the Yakut people, as well as transfer to modern media of this information, taking into account the necessary publication rules. For the first time, the question of creating a pan-Yakut electronic database of written monuments of historical and cultural heritage of Yakutia was raised. (shrink)

An introduction to the basic ideas of philosophy as a science, materialism, the categories and laws of motion of nature, society and human thought, dialectics, the theory of knowledge.

An introduction to the mode of production, explains a social order's base and superstructure, people as decisive in social development, classes and class struggle, the state, revolutionary change, social consciousness.

In this paper an Artificial Neural Network (ANN) model was used to help cars dealers recognize the many characteristics of cars, including manufacturers, their location and classification of cars according to several categories including: Make, Model, Type, Origin, DriveTrain, MSRP, Invoice, EngineSize, Cylinders, Horsepower, MPG_Highway, Weight, Wheelbase, Length. ANN was used in prediction of the number of miles per gallon when the car is driven in the city(MPG_City). The results showed that ANN model was able to predict MPG_City with 97.50 (...) % accuracy. The factor of DriveTrain has the most influence on MPG_City evaluation. Similar studies can be carried out for the evaluation of other characteristics of cars. (shrink)

Some of the most interesting questions about Kant, and more particularly about his moral philosophy, arise when he is placed alongside the giants of antiquity. Where does he come together with Plato? Where with Aristotle? Where does he diverge from each? He comes together with Plato in a shared conception of Ideas. When he first outlines how he is using the term ‘Idea’ in the Critique of Pure Reason , he insists that he is using it in none other than (...) its original Platonic sense; and he explains away certain discrepancies with the comment: It is by no means unusual… to find that we understand [an author] better than he has understood himself. As he has not sufficiently determined his concept, he has sometimes spoken… in opposition to his own intention. (shrink)

The question of peaceful and nonpeaceful paths of the socialist revolution and the building of socialism is now the subject of the lively discussion in the international Communist and workers' movement. It is sometimes asserted that V. I. Lenin raised violence to an absolute, that he saw armed insurrection and civil war as virtually the only means of carrying out the socialist revolution. Inasmuch as under today's conditions, particularly in developed capitalist countries, seizure of power by the working class and (...) toiling masses through armed insurrection is allegedly totally impossible, the conclusion is drawn that a number of basic propositions of Leninism are obsolete and that Leninism is a purely Russian phenomenon with no international significance. All such conclusions are nothing but a distortion of Leninism. (shrink)

The philosophical definition of violence today is?incomplete? and leaves a?gap? between the phenomenon and the concept. This is due to the fact that the concept of?violence? was/is strangely included in the general philosophical categorial line. In domestic and Western discourse, the problem field of violence contains, above all, political and ethical meanings. The problem is intuitively resolved in its appeal to the concept of?power?, which turns out to be philosophically lost in modern philosophy. Only exceptionally do we find?traces? of this (...) concept in philosophical works. Among them are the works of Aristotle, which need to be freed from modern, distorting interpretations. Thus, in the translations of Aristotle, the Greek???????, used for the traditional transferring the category of possibility, lost its meaning of force ; in its turn,?force? lost relation to?violence? and?necessity?. Violence is understood as a kind of necessity, which is associated with the suppression of one?s?own decision?, freedom, something that?prevents desire? and contrary to?common thinking,? as well as the absence of?good?. Violence is presented not only in an ontological sense, but also existentially, as the opposite of?good? and of one?s own?desire?. Force remains in the shadow of?necessity? as?possibility?,?potential energy? and?movement?, and violence loses the opposition that has arisen in an ontological mode. nema. (shrink)

In ‘Quantifiers and Propositional Attitudes’ (1956), Quine demonstrated that the naïve model-theoretic formalization of belief ascriptions de re, applied to cases of recognition failure, produces two unwelcome effects: 1) the seeming inconsistency of belief systems ascribed to rational agents, and 2) the contradictoriness of some (apparently well justified) belief reports. In the paper under discussion, Domanov claims that proof-theoretical formalization of belief ascriptions, based on the constructive type theory, precludes those effects. I challenge this claim by showing that the formalism (...) used by him reproduces at least the first of them. I suggest that this is so because of the identifying of variables from different contexts in Domanov’s definition of context extension functions. (shrink)

In his reply, E. Borisov fixes the points of diversion between him and his critics and sketches the directions in which his argumentation will proceed. Among the issues mentioned are the problems of the interpretation of comparative constructions (whether they are about objects or sizes), semantic contribution of the modal operator "O" (introduced by Borisov), ways of retrospective reports of affitudes.

The paper suggests a straight solution to the problem of meaning skepticism presented in Kripke’s Wittgenstein on Rules and Private Language. The solution is based on Ladov’s moderate solution to the problem. Ladov’s solution is to the effect that the total skepticism cannot be a theory because it cannot be stated without performative contradiction. This entails that only a limited skepticism is possible as a theory. I argue that the limited skepticism is compatible with the view that meaning can be (...) known provided the knowledge of meaning is construed as an internal part of a speech act, not as a result of interpretation of behavioral facts. (shrink)

The article is an overview of the events of the International Online Conference on Philosophical Practice, which took place on July 28-31 on the electronic platform of the South Ural State University, organized by the University Department of Philosophy and the Association of Practical Philosophers “Ratio” with the support of the Russian Foundation for Basic Research (project No. 20- 011-22002).

Our approach bases on the explication of Rosanov’s creativity as the special intention, that implements the unspeakable Self-Selfness of Vasiliy Rosanov. The ineffability of Self-Selfness can be dialectical expressed by Rosanov through phenomena, of that consists the Rosanov’s world. This ineffability actualizes by Rosanov by means of understanding as a filled emptiness, that determinates the specialties and the structure of the understood objects. The exposition of this emptiness conditions the antinomies of Rosanov’s creativity: one sides is understanding by Rosanov the (...) closed world, other sides it corresponds with the world of things. Rosanov mythically fills the void, using the intimate personal contact with the things. We consider the creativity of Rosanov as the synthesis of both this global directions of Rosanov’s theory: the vision of understanding through things, this vision causes the special perception of things by Rosanov. The things are by Rosanov neither material objects, nor the ideal essences. This are by Rosanov the givens, inherent to the understanding. At the same time Rosanov examines the things through understanding, including it with help of the carnivalisation in his own special world. This method defines in our opinion style and content of Rosanov’s works. The thinker realizes by means of the carnivalisation the understanding, according to the concrete things, creating the special world of life (reality). For Rosanov this world is the second world. (shrink)

The philosophical definition of violence today is “incomplete” and leaves a “gap” between the phenomenon and the concept. This is due to the fact that the concept of “violence” was/is strangely included in the general philosophical categorial line. In domestic and Western discourse, the problem field of violence contains, above all, political and ethical meanings. The problem is intuitively resolved in its appeal to the concept of “power”, which turns out to be philosophically lost in modern philosophy. Only exceptionally do (...) we find “traces” of this concept in philosophical works. Among them are the works of Aristotle, which need to be freed from modern, distorting interpretations. Thus, in the translations of Aristotle, the Greek δύναμις, used for the traditional transferring the category of possibility, lost its meaning of force ; in its turn, “force” lost relation to “violence” and “necessity”. Violence is understood as a kind of necessity, which is associated with the suppression of one’s “own decision”, freedom, something that “prevents desire” and contrary to “common thinking,” as well as the absence of “good”. Violence is presented not only in an ontological sense, but also existentially, as the opposite of “good” and of one’s own “desire”. Force remains in the shadow of “necessity” as “possibility”, “potential energy” and “movement”, and violence loses the opposition that has arisen in an ontological mode. (shrink)

This article develops the ideas of infinite questioning and emergent dialogue as key characteristics of philosophical consultations. The authors have been members of a philosophical circle for several years, in which these and other aspects of the philosophical consultations have been shared, considered, and reflected upon, leading to the contouring of an integrated, embodied and dynamic approach, which is going to be described with reference to supporting theory and practice. Authors’ professional expertise ranges from philosophy with children, with parents, with (...) teachers, with students, with individual clients and small groups or organisations. Philosophical counsellors are described as experts in not-knowing and we attempt to provide an integrative and clear view of their professional role, seeing that philosophers live a human life like their clients and therefore have no ultimate answers in response to clients’ questions. They do however have a paradoxical expertise, which we call expertise in not-knowing. This involves the art of questioning, particular skills for navigating the unpredictable territories of emergent dialogue and an availability to accompany deep reflective processes in a professional context in which the lines between expert and non-expert can be blurred. Both the professional and the client are self-reflecting, self-aware and exposed to shifts or transformation in their being and in their relating to the world, following a philosophical consultation. In this space of joint not-knowing, the expert can provide a sense of balance and stability based on trust and empathy in the relationship with the client. After developing these themes with references, examples and experiences from the practical work of each circle member in various contexts will be presented as illustrations. A conceptualization of results is drawn from common feedback and formal assessment following professional work with different types of clients as well as from the experienced impact by the facilitators of working in this way, as shared and processed in these circle meetings, where their work is periodically debriefed and reflected upon. (shrink)

Аннотация Понятие «парресия» впервые появляется в греческой литературе в V в. до н. э. Парресия — это возможность говорить свободно и открыто, не считаясь с авторитетами, говорить то, что без этого права может привести к наказанию или смерти. Парресия позволяла говорить правду властям, принося пользу тому, кто властвует, кому зачастую не хватает понимания сути реального положения дел. 1 Перевод статьи выполнен С. В. Борисовым по изданию: Tillmanns, Maria daVenza (2022). “How Parrhesia in Doing Philosophy With Children: Develops Their Touchstones of (...) Reality”. International Journal of Philosophical Practice, vol. 8, no. 1, pp. 1-11. В своей книге «Занятия философией с детьми в начальной школе: сложная деятельность» Берри Хисен утверждает, что занятие философией с детьми является формой парресии, поскольку побуждает детей говорить свободно и открыто. Парресия изменяет отношения между взрослым и ребенком. Серьезное отношение взрослых к детям как полноправным гражданам дает детям возможность серьезно относиться к себе, а также нести ответственность за свои мысли и чувства. Обосновывая свои мысли и чувства и прислушиваясь к мнению своих сверстников, дети становятся критическими слушателями не только других, но и самих себя. Они узнают, что то, что они думают и чувствуют, имеет вес, имеет значение в глазах других, что повышает самооценку. В процессе философствования дети также вырабатывают свои собственные критерии («пробные камни») реальности. Более того, для ощущения целостности и обоснованности того, кто мы есть, необходимо самопознание, что дает нам осознание цели и направления развития. (shrink)