Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of (...) philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix. (shrink)

Ch. 1. Ėtnologii͡a puteshestviĭ -- ch. 2. Mifologii͡a puteshestviĭ -- ch. 3. Filosofii͡a puteshestviĭ -- ch. 4 Apostolʹstvo puteshestviĭ -- ch. 5. Velike geograficheskie otkrytii͡a -- ch. 6 Uslugi dli͡a puteshestvennikov -- ch. 7 Industrii͡a turizma -- ch. 8 Rekreat͡sii͡a.

Bioethics is defined by the authors as a form of knowledge about the permissible limits of manipulating human life in the range from birth to dying. A comparative analysis of the materials of the Conference in Jerusalem and the «Handbook on Bioethics for Judges» prepared by the UNESCO Department of Bioethics in Haifa, on the one hand, and Statements of the Church and Social Council on Biomedical Ethics of the Russian Orthodox Church, on the other, was conducted. It proves that (...) bioethics as a type of modern medical ethics exists and will exist in the near future in conservative and liberal forms. Disclosure of their content contributes to solving the problem of finding compromises in specific situations of medical practice. (shrink)

Introduction. A radical tendency in modern approaches to understanding the mechanisms of the brain is the tendency of some scientists to believe that the brain is a receptor capable of capturing thoughts; the nature of the occurrence of the thoughts themselves, however, is not to be clarified. However, speech expressing thoughts is undoubtedly the result of the work of the brain, so studies of the frequency structure of speech can be the basis for considering the material structure of the brain (...) as a kind of “antenna”. In this approach, the problem of noise protection against the background of the undeniable frequency similarity of speech and music appears to us from somewhat different positions. This study raises the question of how essential the overall height of the musical system is to the perception of music (are there musical systems that are harmful or useful, in terms of their effects on the psyche). This question is also relevant to speech perception.Methodology and sources. The main sources in which the work of the brain and the essence of consciousness are considered from the positions indicated above were for us the work of American and British neurophysiologists and psychiatrists (Sam Parnia, Peter Fenwick). These scientists are studying the phenomena that accompany clinical death, and argue that at these moments the brain functions to the greatest extent as a receiving “antenna”. Assuming that any antenna is to be tuned, we are trying to identify possible ways to “tune” the brain. To do this, we propose to study the frequency characteristics of speech (in the simplest case, when singing vowels in a calm state) for their belonging to a particular musical system, as well as the peculiarities of music perception depending on the musical system (on the height of the note “la”). Varying the frequency characteristics of speech in a particular musical system can be considered, in our opinion, the main way to “tune” the brain. The methodology of the method is based on the use of frequency analysis of sound and the basic provisions of the elementary theory of music.Results and discussion. The main conclusion made by Western psychiatrists is the brain is not an organ of thought, consciousness exists independently from outside, the work of consciousness cannot be explained by the functioning of the brain – it requires a hardware check. If the neural network is an “antenna” that captures thoughts, and its “adjustment” at the physical level can be carried out (and is carried out) through sensory systems (including the hearing organ), the study of the frequency structure of speech will answer a number of important questions, including including related and higher brain functions (insight, creativity). Our experiments (Saint Petersburg Electrotechnical University, FIBS, department of EUT) showed that the influence of the “increased” or “lowered” musical-speech system on brain activity is insignificant. The study revealed the equiprobability of the frequency structure of speech. Since our brain lacks some characteristic set of frequencies – elements of a uniformly temperamental system, it is not necessary to talk about the harmful (or any other noise) effect of the “raised” and “lowered” systems due to deviation from the “internal standard”.Conclusion. In response to the assumptions made by Western experts, we proposed a frequency interpretation of the processes occurring in the brain, which, perhaps, will explain in more detail such phenomena as inspiration, discovery, etc., which occur with minimal activity of consciousness. Despite the limited methods of hardware study of factors that influence the activity of the brain and largely determine its higher functions (for example, creativity), the results of the brain's work in relation to music (both in terms of its creation and in terms of our reaction to it) are quite analyzable, which was shown in this study. The “musicality” of speech is extremely vividly represented in its frequency structure and allows one to reveal, to one degree or another, the features of the brain. (shrink)

The author investigates some Plotinus’ metaphors such as: war as the father of all things, universal life as a theatre performance, longings, works and horrors of bloody terrestrial life as a childish "external game", a battle as pyrrhic… All the mentioned metaphors are important for correct interpretation of ideas by the late Hellenistic philosopher. Plotinus’ doctrine of chaocosmic harmony is stated in its comparison with the data of modern science (of synergetics). The author of the paper confirms a conclusion that (...) the oriental ideas range exerted influence on the great Antique thinker’s creative work. This influence was mediated and included Plato as an intermediary. (shrink)

Abstract.In recent issues of Zygon, numerous reflections have been published commenting on where the field of science‐and‐religion has been, where it presently stands, and where it should move in the future. These reflections touch on the importance of the dialogue and raise questions as to what audience the dialogue addresses and whom it should address. Some scholars see the dialogue as prospering, while others point out that much work needs to be done to make the dialogue more accessible to a (...) larger audience and more successful at tackling the provocative questions before us. Other academics view the questions themselves as needing further consideration and focus before answers to them can even be explored. In this article I provide a general overview of these essays by outlining some general categories of thought that seem to emerge from the contributors. I then present some of my own opinions concerning the future of the science‐religion field and emphasize that the dialogue, in addition to its traditional roles, must further the philosophical framework that can aid humanity in resolving the most pressing global concerns of our time. (shrink)

В монографии представлены результаты исследовательской работы по проблемам философии истории, которые рассматриваются в русле философско-герменевтического подхода М. Хайдеггера и Г.-Г. Гадамера.

Kn. 1. Problema individualʹnogo bessmertii︠a︡ v istorii russkoĭ filosofskoĭ mysli XIX-XX stoletiĭ.

Издание адресовано специалистам в сфере философии и эстетики.

Метою статті є порівняння антропології статі В. Розанова та етики статевої відмінності Л. Ірігаре, виявлення подібностей та відмінностей цих концепцій, оцінка їхньої ролі у становленні гендерних досліджень. Теоретичний базис об’єднує компаративістський метод та гендерний підхід, основою якого є не просто опис різниці статусів, ролей та інших аспектів життя чоловіків та жінок, а й подолання андроцентризму сучасного світу. Наукова новизна полягає, в тому, що в статті вперше в контексті гендерних досліджень було зроблено спеціальне філософсько-антропологічне порівняння концепцій статі Розанова та Ірігаре. Це (...) дозволило розанівську концепцію зарахувати до есенціалізму, а концепцію Ірігаре – до анти-есенціалізму. У статті також виявлена схожість антропології статі Розанова та етики статевої відмінності Ірігаре в аспекті поняття сексуальності, проаналізовані та детально зіставлені їхні основні ідеї. Висновок. Спільним в концепціях Розанова та Ірігаре є утвердження жіночої суб’єктивності, яка є рівноцінною чоловічий. Жіночий еквівалент сексуальності у Розанова проявляється в понятті "самочності", а у Ірігаре – в метонімії "двох губ". Методологічною основою їхніх концепцій виступає непереборна опозиція "чоловічого" та "жіночого". Розанов прагне до ототожнення "чоловічого" та "жіночого", а Ірігаре більше зосереджується на їхній радикальній відмінності. За Розановим гендерні відмінності детерміновані біологічно або метафізично, що визначає їхній вічний та незмінний характер. У свою чергу Ірігаре стверджує, що гендерні відмінності обумовлені фалоцентричною культурою та можуть бути подолані разом зі зміною мовних структур. Принципова ж схожість концепцій двох філософів полягає в тому, що в них сексуалізовоно не лише чоловіче, а й жіноче начало. Таким чином, Розанов у своїй стилістиці, акцентованій на увазі до тілесності, напрочуд близький теперішній гендерній антропології та може розглядатися як її предтеча. Разом з тим вплив філософських концепцій Ірігаре на сучасні гендерні дослідження полягає в тому, що вона вперше вказала на необхідність створення жіночого іншого дискурсу, який поважає статеву відмінність, та показала проблематичність виділення відмінності жіночого іншого від будь-якого іншого в ньому. (shrink)