The object of this study is the speech style of artists of the Bolshoi Drama Theater in the 1950s and 1960s. The subject of the study is the evolution of the speech style from the first to the second edition of G. Tovstonogov's performance "The Fox and the Grapes" ("Aesop"). The author of the article studies in detail two versions of the famous performance, analyzes the acting speech of N. Korn, V. Polizeimako, O. Basilashvili and S. Yursky from aesthetic and (...) technological positions. The author pays special attention to the fundamental changes in the intonation-melodical architectonics of sounding speech in less than one decade. A change in speech style in the Bolshoi Drama Theater is included by the author in the wider context of changes in the art of the "thaw" era. The methodology of this study includes measurement (auditory analysis of the pace of speech, auditory analysis of diction and orthoepia, instrumental analysis of the intonation-melodic score), comparative analysis, induction, historical method. The novelty of the present study lies in the combined use of auditory and instrumental analysis tools for acting speech. The author clearly proves the subjectively obvious difference between the sound of speech in the first and second editions of the performance "The Fox and The Grapes" by conducting a detailed comparative analysis of acting speech in all main parameters: tempo, diction, orthoepia, melodics. From the study of a specific performance and specific acting works, the author goes to generalization, concluding about the powerful influence of screen (cinematic) speech on theatrical speech in the 1950s and 1960s, about the formation of a new standard of audience perception and a new idea of the naturalness of acting speech. (shrink)

The object of this study is acting speech in modern theater and cinema. The subject of the study is the influence of the aesthetics of screen speech on the theatrical word in the 21st century. The author explores in detail the phenomenon of "microphone speech" in modern drama theater, analyzes the reasons for the rapid expansion of microphone sound and, in particular, the influence on stage speech of the aesthetics of post-drama theater. With numerous examples, various options for using microphones (...) in a drama theater are considered - from local to radical. The author pays special attention to the category of "naturalness" of the acting speech in the screen arts and on the theatrical stage. The novelty of the study lies in a comprehensive study of the phenomenon of "microphone speech" in drama theater and the category of naturalness in stage and screen speech. The author concludes about the overwhelming influence of cinema on modern theatrical speech. The article scientifically substantiates the impact on the speech art of a modern theater actor both the aesthetics of post-dramatism and the new standard of naturalness that has developed in the screen arts and has formed spectator perception. The opposite influence of stage speech on the aesthetics of speech in screen arts is mediated, realized almost exclusively through the theater school. In the final part of the study, the author concludes that changes are necessary in the speech education of future theater and film artists. (shrink)

In this article, I will argue that while Marion’s criticism of Heidegger’s project of fundamental ontology is in many ways sound, Marion remains bound to the conceptual opposition that existential phenomenology has successfully overcome. Namely, I will argue that Marion remains dependent upon the transcendental dilemma according to which we must rely on the strict differentiation between explanans and explanandum. Marion sees no way of departing from Heidegger’s project other than reversing the order of explanation and switching the places of (...) the explanans and explanandum, which means that phenomena start appearing as explanans. I will demonstrate how existential phenomenology has overcome this conceptual dilemma, and then I will argue that we could make a much better account of saturated phenomena, if we ground our insights in the idea of being-in-the-world. (shrink)

John Komlos’s Foundations of Real-World Economics is an ambitious book that aims at taking down the foundations of modern mainstream economics that students are taught at Econ 101 classes and replace them with a more reality-based alternative. However, Komlos’s falls way short of the stated objective. First, he fails to genuinely engage the introductory textbooks with which he supposedly argues. Komlos also appears to misunderstand the purpose of introductory-level economic models like perfect competition, as well as to entertain the idea (...) that their rejection may lead to different conclusions from those that he seems to favor. Finally, Komlos does not cite sufficient research and evidence for his own potential building blocks for a new economics, such as the claim that the basic assumption of scarcity should be scrapped in favor of that of abundance. (shrink)

The metaphysics of a social reality assumes definition ontology various plans of its realization as sorts of attitude to kinds. The last ones represent phenomena of a social reality - as classical and nonclassical. The economy, morals, religion, the right concern to classical kinds of a social reality. Attributes of a sociality of the given kinds: activity, attitudes, forms of social consciousness. A nonclassical kinds given attributes yet "do not possess" to the full. Their metaphysics is defined through parity with (...) classical kinds of society. The structure of a social reality is mobile that is why "updating" of the list of classical kinds of a social reality is not soproblematic that is why the urgency of an explication ontology and metaphysics of a sort of a reality social and numerous kinds is undoubtedly rather productive and duly. (shrink)

The article demonstrates the possibility of applying an ANT to the analysis of religious monuments. The study of religion within the framework of memory studies demonstrates the realization of a trend laid down in the works of Durkheim regarding the distinction between religion and sacralization as a social phenomenon. From this point of view, religion cannot be regarded as an isolated social institution, but is a way of expressing the functional need to form a sacralized set of social practices and (...) rituals that contribute to the consolidation of society and the strengthening of collective identity. At the same time, in a pluralistic society, the preservation of this function by religion appears to be methodologically archaic, which suggests the involvement of new theoretical approaches that can problematize the place of religion in social space, whilst demonstrating the heterogeneity and fragmentation of religious practices. As a new theoretical model, the article proposes to use the variant of ANT presented in the works of J. Law. Its main principles are the use of spatial metaphors in describing social objects, as well as emphasizing the material status of objects that conflict with spatial configurations. The application of this approach to the analysis of religious monuments allows us to talk about the distinction between the material and network projection of monuments. A religious monument is not just a product of the representation of a certain symbolic system, but also has its own status as an actor. On the one hand, it becomes part of existing network of interactions, and, on the other, it creates new connections and new antitheses that transform the existing memorial landscape, giving rise to new forms of spatial configurations. (shrink)

In this article, I will pursue three aims. First, I would like to demonstrate the non-transcendental character of Merleau-Ponty’s phenomenology, namely, his claim that a strict division between a priori and a posteriori is an abstraction that derives from a more primordial unity that is given in our lived experience. I will criticize authors such as H. Dreyfus and T. Carman who treat the body and bodily character of our existence as a classical Kantian a priori that functions as a (...) condition of experience without itself being a part of the experience. The claim I would like to defend in this regard is that reflections on the conditions of our experience must themselves be a part of our experience. The second task is to show how Merleau-Ponty’s analysis of temporality helps him to avoid this strict division between a priori and a posteriori. Based on this, I will elucidate some of the most obscure passages of Phenomenology of Perception. Finally, I will claim that the notion of optimal grip can neither be explained by the reference to our body, as Carman claims, or to brains, organisms and their copings with the environment, as Dreyfus argues. Instead, I will claim that the maximal grip is rather a consolidation or intensification of the temporal ecstasy. (shrink)

We study an extension of first-degree entailment (FDE) by Dunn and Belnap with a non-contingency operator |$\blacktriangle \phi $| which is construed as ‘|$\phi $| has the same value in all accessible states’ or ‘all sources give the same information on the truth value of |$\phi $|’. We equip this logic dubbed |$\textbf {K}^\blacktriangle _{\textbf {FDE}}$| with frame semantics and show how the bi-valued models can be interpreted as interconnected networks of Belnapian databases with the |$\blacktriangle $| operator modelling search (...) for inconsistencies in the provided information. We construct an analytic cut system for the logic and show its soundness and completeness. We prove that |$\blacktriangle $| is not definable via the necessity modality |$\Box $| of |$\textbf {K}_{\textbf{FDE}}$|⁠. Furthermore, we prove that in contrast to the classical non-contingency logic, reflexive, |$\textbf {S4}$| and |$\textbf {S5}$| (among others) frames are definable. (shrink)

In this paper, I will investigate the possible impact of weak artificial intelligence (more specifically, I will concentrate on deep learning) on human capability of action. For this goal, I will first address Arendt’s philosophy of action, which seeks to emphasize the distinguishing elements of action that set it apart from other forms of human activity. According to Arendt, action should be conceived as praxis, an activity that has its goal in its own very performance. The authentic meaning of action (...) includes the “passion” for articulation of one’s own individuality; I can only manifest myself as a distinct personality insofar as I introduce myself as a novel beginning to the web of human interactions demonstrating both my relevance and distinction from others. From this Arendtian standpoint, I will analyse the impact of deep learning in modern AI from two possible angles. First, I will argue that the direct interaction between AI and action is impossible. Since AI operates on the principle of efficiency, it can neither suggest certain goals for action for us nor overtake their implementation because action is not guided by the instrumental need to be efficient but by the existential desire to be someone. Second, I will also analyse the possibility of the indirect impact of AI on action. More specifically, I analyse neural network’s ability to circulate actions among individuals based on mathematical calculation. As I will argue, the efficiency of this circulation that surpasses human cognitive capacities can potentially organize a broader network of interaction among individuals and serve as a catalyst for the ability to act. (shrink)

The goals of this paper is to offer a phenomenological analysis of the phenomenon of horror and argue that horror displays an organization of experience that cannot be traced back to the activity of the constituting subject. The main claim is that the essential feature of horror consists of its unintelligibility, which is neither reducible to the psychoanalytical repression nor to the complete breakdown of intelligibility but should be rather conceived as counter-intelligibility: horror occurs when anomalies and irregularities that are (...) normally seen as disrupting the phenomenal field and undermining everyday intelligibility turn into positive principles of a new organization of experience. The confusion and perversion of horror consist of transforming the negativities and counter-forces of the cultural phenomenal field into a positive way of being. Horror is an optimal way of bringing non-optimality and disarray, which is characterized by self-exclusion from the cultural domain of intelligibility. (shrink)

In recent decades, memory has become one of the major concepts and a dominant topic in philosophy, sociology, politics, history, science, cultural studies, literary theory, and the discussions of trauma and the Holocaust. In contemporary debates, the concept of memory is often used rather broadly and thus not always unambiguously. For this reason, the clarification of the range of the historical meaning of the concept of memory is a very important and urgent task. This volume shows how the concept of (...) memory has been used and appropriated in different historical circumstances and how it has changed throughout the history of philosophy. In ancient philosophy, memory was considered a repository of sensible and mental impressions and was complemented by recollection-the process of recovering the content of past thoughts and perceptions. Such an understanding of memory led to the development both of mnemotechnics and the attempts to locate memory within the structure of cognitive faculties. In contemporary philosophical and historical debates, memory frequently substitutes for reason by becoming a predominant capacity to which one refers when one wants to explain not only the personal identity but also a historical, political, or social phenomenon. In contemporary interpretation, it is memory, and not reason, that acts in and through human actions and history, which is a critical reaction to the overly rationalized and simplified concept of reason in the Enlightenment. Moreover, in modernity memory has taken on one of the most distinctive features of reason: it is thought of as capable not only of recollecting past events and meanings, but also itself. In this respect, the volume can be also taken as a reflective philosophical attempt by memory to recall itself, its functioning and transformations throughout its own history. (shrink)

ABSTRACTIn this paper, we present a generalisation of proof simulation procedures for Frege systems by Bonet and Buss to some logics for which the deduction theorem does not hold. In particular, we study the case of finite-valued Łukasiewicz logics. To this end, we provide proof systems and which augment Avron's Frege system HŁuk with nested and general versions of the disjunction elimination rule, respectively. For these systems, we provide upper bounds on speed-ups w.r.t. both the number of steps in proofs (...) and the length of proofs. We also consider Tamminga's natural deduction and Avron's hypersequent calculus GŁuk for 3-valued Łukasiewicz logic and generalise our results considering the disjunction elimination rule to all finite-valued Łukasiewicz logics. (shrink)

In this paper we devise non-distributive relatives of Exactly true logic by Pietz and Riveccio and its dual Non-falsity logic by Shramko, Zaitsev and Belikov. We consider two pre-orders which are algebraic counterparts of the ETL’s and NFL’s entailment relations on the de Morgan lattice 4. We generalise these pre-orders and determine which distributive properties that hold on 4 are not forced by either of the pre-orders. We then construct relatives of ETL and NFL but lack such distributive properties. For (...) these logics we also devise a truth table semantics which uses non-distributive lattice M3 as their lattice of truth values. We also provide analytic tableaux systems which work with sequents of the form \. We then prove correctness and completeness results for these proof systems and provide a neat generalisation for non-distributive ETL- and NFL-like logics built over a certain family of non-distributive modular lattices. (shrink)

In the article, the author analyzes methodological approaches to the study of the concept of historical responsibility, comparing the German tradition of study with the voluntary actions ontology of M.M. Bakhtin 's. The German tradition, influenced by the thinking of World War II, emphasizes the perception of responsibility in the context of the relationship with guilt, which raises a substantial question about the nature of responsibility and its boundaries. In particular, H. Arendt formulates the concept of banality of evil, focusing (...) on the disappearance of internal perception of responsibility, but does not solve the question of the origins of such feeling. The Russian religious tradition, presented by M.M. Bakhtin, allows to propose a way to solve the issues raised due to the identification of ontological grounds of individual responsibility. Nevertheless, M.M. Bakhtin conclusions are also important for solving the problem of collective responsibility. Bakhtin addresses responsibility as an ontological characteristic of human existence, opposing its freedom. Responsibility manifests itself in acts, but ontologically precedes a separate action performed by a person. The role of the act is that it allows the person himself to understand the burden of responsibility and act on these prerequisites. The transfer of the Bakhtins methodology from individual to collective responsibility makes it possible to link the moment of its occurrence not to public recognition, but to the very fact of the individual 's entry into a certain community. The ontological integrity of the individual also acquires a social dimension, not only synchronic but also diachronic. According to the author, the application of the Bakhtins methodology in the field of social research makes it possible to consider problems of historical responsibility in the context of more fundamental philosophical questions about the relationship between individual and collective identity, the dynamics of identity, the combination of regularity and variability in human behavior. (shrink)

In this paper, I will argue that J. Patočka’s conception of three movements of human existence can be considered a contribution to the “pragmatic turn” in phenomenology. In order to demonstrate this contribution, I will first recapitulate the context of pragmatic turn, outlining both Heidegger’s original position and its consequent pragmatic interpretation offered by H. Dreyfus and other scholars. The core of the pragmatic interpretation is based on a modification of the Primacy of Praxis thesis that can be described as (...) the Primacy of Practic_es_ thesis, according to which our background practices, i.e., the ‘contingent ways of acting and judging,’ operate as a “source” of intelligibility. Based on Patočka’s criticisms, I will further argue that Heidegger-inspired pragmatism is hampered by the opposition between authentic and inauthentic disclosure, leading to both the rigidification of everyday practices and rendering authentic disclosure formal and empty. In the final section, I will demonstrate that Patočka’s own conception of the three movements of existence can be seen as committed to the Primacy of Practices thesis and that this version of the Primacy of Practice thesis is more acceptable because it does not share the disdainful attitude in regards of the public world. (shrink)

The paper is one of the four central texts where Clifford Geertz summarized his ideas. Geertz suggests an understanding of art as a social phenomenon and gives a social anthropological account of aesthetic experience. In opposition to structuralism, which analyzes art as a closed sign system developing according to its inherent logic, and to radical functionalism, which attempts to study art as if its main function was to maintain established institutions of culture, Geertz proposes to view a work of art (...) as a symbolical expression of the significant experience of its creator. In this case the ability of aesthetic perception of the work of art is treated as the ability to recognize the symbols it contains — the ability that results from involvement in the relevant cultural practices. Author illustrates his argument by the examples from the studies of that time: studies of Abelam tribe of New Guinea, Yoruba people of Western Africa, Quattrocento Italia, and modern Morocco. (shrink)

In this paper, we argue that the usual approach to modelling knowledge and belief with the necessity modality $\Box $ does not produce intuitive outcomes in the framework of the Belnap–Dunn logic ($\textsf{BD}$, alias $\textbf{FDE}$—first-degree entailment). We then motivate and introduce a nonstandard modality $\blacksquare $ that formalizes knowledge and belief in $\textsf{BD}$ and use $\blacksquare $ to define $\bullet $ and $\blacktriangledown $ that formalize the unknown truth and ignorance as not knowing whether, respectively. Moreover, we introduce another modality (...) $\textbf{I}$ that stands for factive ignorance and show its connection with $\blacksquare $. We equip these modalities with Kripke-frame-based semantics and construct a sound and complete analytic cut system for $\textsf{BD}^{\blacksquare }$ and $\textsf{BD}^{\textbf{I}}$—the expansions of $\textsf{BD}$ with $\blacksquare $ and $\textbf{I}$. In addition, we show that $\Box $ as it is customarily defined in $\textsf{BD}$ cannot define any of the introduced modalities, nor, conversely, neither $\blacksquare $ nor $\textbf{I}$ can define $\Box $. We also demonstrate that $\blacksquare $ and $\textbf{I}$ are not interdefinable and establish the definability of several important classes of frames using $\blacksquare $. (shrink)

Introduction. Higher education systems at the present stage of development are facing new serious challenges. On the one hand, universities function as independent units, on the other, they are part of the regional system, they attract and share the attention of the stakeholders interested in the system (applicants, students, research and teaching staff, business structures, etc.). The purpose of the study is to assess the competitiveness of regional higher education systems through the formed system of indicators, as well as to (...) draw conclusions about the degree of uniformity in the development of these networks. Methods. To assess the state of the higher education system in Russia, the author uses an indicative method of analysis, which makes it possible to determine the degree of compliance of the indicator values achieved by now with the criteria that meet the set requirements for the development of society. Scientific novelty of the research. The novelty of the research consists in forming a set of indicators, which makes it possible to draw conclusions about the competitiveness of regional systems and the degree of their development uniformity, as well as the number of universities in the regional system and their influence on the entire system, according to their uniform development relative to each other. Results. Following the results of diagnosing the regional higher education systems, the author identifies the regions-leaders and the regions-outsiders. The diagnostic results are compared with the data of international rankings. Conclusions. The conclusion states that the region with fewer but equally developing universities (for example, the Belgorod region or the Republic of Tatarstan) have higher indicators of competitiveness. On the contrary, regional higher education systems, represented by a large number of universities, but with unevenly developing performance indicators, are characterized as less competitive, i.e. the performance indicators of the leading university are leveled within the system as a whole. (shrink)

The purpose of this article is to identify early and recent Pentecostal studies in the West and to highlight the main difference between them. Today there are more than 250 million Pentecostals in the world, and together with the charismatic movement there are more than 500 million. Having begun to spread in the 20th century, the movement claims to be the fastest growing religious phenomenon in human history. In attempts to interpret the phenomenon of the movement's growth, there have been (...) several gradually emerging approaches: explaining the origin of the movement as supernaturally "coming from heaven"; searching for the origins of Pentecostalism in other Christian movements; presenting the emergence of the movement as the result of social and psychological factors such as poverty, marginalization, and the desire to escape from modern society; and the multicultural approach. The paper analyzes the works of Western historians and theologians of Pentecostalism since the second half of the 20th century. The result shows a turning point between early and late studies, namely that late studies aim to revise the history and include participants in the movement around the world, not just in North America, explore the contribution to the development of the movement of local ministers who have long remained in the shadow of Western missionaries, emphasize the diversity of ideologies and social influences that have shaped the movement. It also highlights three major contemporary areas of research: historical, characterized by studies of Pentecostalism in Asia, Africa, and Latin America; theological, focusing on the development and shaping of theoretical theology as a result of the movement's institutionalization; and religious studies, practiced primarily from the perspective of the sociology of religion. (shrink)

The discussion of cultural pluralities causes difficulties in cultural philosophy, as well as philosophical anthropology, because the ontological status of plurality eludes the explaining and understanding examination. In such case, the criticism remains comprehensible. The positive interpretation will be considered accomplished, if concentrate on the boundaries of cultural pluralities. Explication of the phenomenon of boundary in the space of cultural pluralities is associated with understanding of interrelation between the sacral and technical spaces. They are subject to examination in the post-historical (...) horizon, which change the ontological status of their boundary if compared to the classical culture. The two given by Aristotle fundamental definitions of boundary transform the connection between the technique and sacral into the hybrid unity. The scientific novelty consists in the attempt of a positive review of the cultural pluralities, formed by the intersection of sacral and technical spaces within modern culture. Such original spaces require the determination of a specific scale of their analysis. As the scale and simultaneously mechanism of the analysis, the author uses the concept of boundary. The work provides the description of a number of phenomenological signs of the boundary between the sacral and technical. (shrink)

Changing environment requires not just creativity, but disruptive creativity. The traditional planning paradigm within business organizations heavily relies on long- and short-term forecasting in order to predict the future and plan accordingly. However, a large share of business development is now characterized by rapid changes, inconsistency and unpredictability. Taking that into account a key task for managers is to explore and innovate in chaotic conditions, but how can owner–managers, business leaders and the employees respond to such rapid changes without the (...) appropriate skillset and educational background? This study calls for the modernization of enterprise education systems in order to provide students and graduates with tools relevant to the changing requirements of the business environment. We argue that such needed mastery of unconventional innovative thinking and acting “as if” rather have a lot in common with art education concepts and theatrical skills. Using videography as an example, we illustrate how advances in digital technology can help incorporate such theatrical concepts into enterprise education. As a contribution we provide insights and falsifiable propositions toward a renewal and revitalization of enterprise education pedagogy. (shrink)

The authors designated speech culture as the object of this article. The subject of the study is the creative potential of the Honored Artist of the RSFSR Maria Vinogradova in the context of voicing Soviet cartoons. The authors set a goal to identify the range of the potential of speech capabilities in voicing cartoon characters. The methodological basis of the article is content analysis, comparative, statistical, historical and cultural analysis of Soviet animated works, as well as their characters voiced by (...) Maria Vinogradova. The authors, when considering the problem, achieve the following results: from 1954 to 1995, Maria Sergeevna took part in the dubbing of 213 Soviet cartoons. The most fruitful years for the actress in terms of voice acting were 1976 – 15 works; 1975, 1984 - 12 works; 1973 – 11 works; 1974 – 10 works. For 40 years, the actress has voiced 109 animals, 87 boys, 22 girls, 14 indeterminate characters and 9 inanimate objects. In the process of developing the problem, the authors identify categories of voiced characters (boy characters, girl characters, animal characters, object characters, indeterminate characters) and analyze the actress' creativity for the characters she voices belonging to these categorical elements. The novelty of the research lies in the unconventionality of the indicated approach, as well as in the complex analysis of the palette of Maria Vinogradova's speech capabilities. As a result of the study, the authors come to the following conclusions: 1) The high creative rise of the actress was formed in the 1970s - 91 Soviet cartoons were voiced in this decade, which is 42% of the total number of voiced cartoons. 2) The acting role of Maria Sergeevna's travesty confirms the first place in the number of voiced male characters - children and animals. 3) In 15 cartoons, Maria voiced several characters, and in 2 – all the characters, which indicates a wide speech range of the actress. (shrink)

The article is devoted to the analysis of the theological-academic ontological doctrine of the three types of being formulated within the framework of the Russian theological-academic philosophy of the 19th century. The study of this problem in the context of the general analysis of the phenomenon of theological-academic philosophy allows expanding our understanding of the genesis of Russian philosophy and its religious-philosophical component. The main aim of the article is the historical-philosophical analysis (on the material of philosophical courses of Russian (...) theological academies and original works of professors of academies) of the doctrine about three types of being, which was developed within the framework of the theological-academic philosophy in Russia in the 19th century. The set goal is achieved by means of textual and religious analysis methods, as well as historical-functional, historical-genetic, and comparative research methods. The authors conclude that the specificity of theological-academic philosophizing was determined by confessional affiliation and consisted in its theistic form: the transversal theme of all theological-academic interpretations was the problem of being. Thus, theological-academic ontology took the form of the doctrine of God as an absolute being and the world as its derivative. The theological-academic doctrine of the three types of being and the synthesizing function of the absolute in relation to theological and material being cannot be characterized as quite logical and consistent. The notion of God as an absolute being is conditioned by the aspiration of theological-academic philosophers not to go beyond traditional orthodoxy and is one of the main specific features of theological-academic philosophical interpretations of religious consciousness. At the same time, the historical and philosophical analysis of the works of professors from Russian theological academies allows tracing how the powerful ideological and theoretical potential accumulated in Russian theological academies after their reforms in the 19th century contributed to the development of professional philosophy in Russia, the development of a philosophical categorical apparatus and the systematic formation of Russian philosophical thought. The development of this theme responds to the urgent research tasks of the history of philosophy. Further, this topic is very interesting not only for historians of philosophy but also for historians of religion, historians of orthodoxy, and culturologists. (shrink)

Authoritarianism and democracy as forms of power are based not only on political and economic practices, but also on various forms of cultural management. Orientalism has been one of them for a long time. However, as authoritarian and democratic forms of government evolved, a request arose for the creation of a new form of cultural governance, namely, neo-capitalism. The purpose of the study to analyze the features of the practice of culture management as an element of political power. Scientific novelty: (...) an attempt is made to conceptualize the new concept of neo-orientalism, to reveal its main features and differences from classical orientalism. (shrink)

Drawing from the works of Plato and more contemporary philosophers such as Bakhtin, Buber, Taylor, and Gadamer, On Dialogue explores the necessity of dialogue to being. Author Dmitri Nikulin argues that dialogue is not just a form of communication, but it is the very conditio humana. Nikulin provides a systematic account of dialogue and its role in philosophy, literature, and oral discourse.

The current stage of the development of amateur stayer running practices can be characterized as personality-building, since the main goals of runners (especially marathon runners and super marathon runners) are not so much related to strengthening health, as to the sphere of personal improvement and self-knowledge: the development of will, character, testing yourself in an extreme situation, testing previously inaccessible emotions and states of consciousness. The object of the study is ego texts (books for a wide audience, including the online (...) "samizdat") of modern Russian running enthusiasts. The method of studying these texts is the biographical method, which makes it possible to determine the multidimensional influence of running activity on fundamental changes in personality development and the formation of her life path. The analyzed biographies inherit both the confessional tradition of Augustine (the contrast of the aimless and vicious "pre-race" life, as well as the traumatic experience of running neophyte and significant achievements in many areas of personal development after the adoption of the values expressed through running Coubertin's "religio athleticae"), and the adventurous and heroic biographical tradition noted by M. M. Bakhtin, inherent in the Renaissance, as well as romanticism and Nietzscheanism with their focus on the formation (in our case, through a stayer run) of a new (or "super-") person. The qualitative result of running activity is the achievement by the subject of a new stage of development – a person running (homo currens), which is characterized by activity, mobility, heroism, asceticism, striving for maximum self-realization, achieving harmony of body and spirit. Homo currens opposes both virtual pastime and the fetishization of comfort culture, suggesting, referring to the concept of Viktor Frankl, filling life with new meanings and values through overcoming the inevitable suffering for a stayer run. Amateur running is considered by writers as a publicly available and effective means of gaining physical, mental and social well-being, which expresses its humanistic essence and gives philosophical and anthropological significance to the works under study. (shrink)