_Purpose._ The authors aim to reveal the influence of philosophical and esoteric principles on the formation and further development of Roberto Assagioli’s concept of psychosynthesis. _The theoretical basis_ of the study is determined by the latest methodological approaches in the study of the relationship between philosophical, psychological, and esoteric approaches in the study of the unconscious and the formation of a harmonious personality. _Originality._ For the first time, a systematic analysis of the anthropological foundations of Roberto Assagioli’s work has been (...) carried out in Ukrainian philosophical literature, the specificity of the connection between esoteric teachings and psychosynthesis has been revealed on the basis of a thorough study of primary sources and biographical evidence of the life and work of the famous Italian thinker. _Conclusions._ Psychosynthesis, which is one of the leading directions of modern psychology, has a rather multicultural philosophical and methodological basis. Its founder Roberto Assagioli, while developing his concept, was influenced by theosophical-esoteric, pragmatic kabbalistic, and Eastern religious concepts and practices. Unlike psychoanalysis, which saw the unconscious as physiological-naturalistic determinants of the human psyche and behavior, psychosynthesis considers the unconscious as a hidden potential for self-development of the individual. Roberto Assagioli went through a long and difficult way to finally form his own concept, which became the basis of the psycho-techniques of disidentification and work with subpersonalities, which help to discover the true transpersonal self, which is the source of human self-improvement. Modern discussions about the relationship between psychosynthesis and various forms of parapsychology once again testify to the synthetic nature of Assagioli’s teaching, which combines various psychotherapeutic practices. This is what gives psychosynthesis a new push for development in the conditions of wars, disasters, loneliness, and related psychological disorders. (shrink)

The “Fish Happiness” anecdote in the Zhuangzi is a literary gem, a well-wrought urn, which simultaneously reflects and informs the “Autumn Floods” chapter,1 as well as the text as a whole.2 Despite its polish and surface clarity, the anecdote has afforded a variety of readings. Its points and assumptions tend to be muted or understated in pun, so the reader is pressed to bring his or her own intellectual wits to bear. Indeed, one wonders if the fish happiness anecdote wasn’t (...) intended as a sort of Rorschach test for the reader.3In what follows I offer a reading, nudge some insights from the happy-fish anecdote, and share some philosophical reflections. Given Zhuangzi’s avowed skepticism regarding positions and... (shrink)

The article discusses the problem of parallelism of epistemic and moral virtues. The author presents the problem along with other methodological obstacles in virtue epistemology. The importance of the problem of parallelism becomes evident when we turn to the criteria of intellectual (epistemic) evaluation and to the framework of possible intellectual ethos. This problem is discussed in the paper by the example of definitions of master virtue and wisdom proposed by A.R. Karimov.

ArgumentI believe that some pollutions are used as analogies for expressing a general view of the social order.Mary Douglas, Purity and Danger The possibility of crossing humans with other anthropoid species has been discussed in fiction as well as in scientific literature during the twentieth century. Professor Il’ya Ivanov’s attempt to achieve this was crucial for the beginning of organized primate research in the Soviet Union, and remains one of the most interesting and controversial experiments that was ever done on (...) non-human primates. The possibility of removing the boundary that separates humans from other animal species, apes in particular, is loaded with important political meaning and violates cultural and ethical taboos. The history of Ivanov’s scientific experiment thus helps to reveal some of the twentieth-century’s important cultural conventions and hidden assumptions about human nature, species, and social hierarchy. (shrink)

This dissertation demonstrates that Chu Hsi forged a compelling ethical theory out of his insights into the requirements of moral self-cultivation. These insights led him to realize that a person's mind forms his seat of volition and thus provides for his capacities of moral self-determination and responsibility. Understanding that a person's cultivation efforts must be focused largely on his mind, so as to transform his intentions and inform his sense of appropriateness, Chu Hsi developed his ethical theory. In ways similar (...) to Kant's, this ethical theory crystallized around the notion of moral will, constituted on the heavenly-principle invested in one's nature: To achieve moral worth, one must have anchored his volition in the feeling of ching and informed it with a knowledge of principle. ;Chapter I recounts Chu Hsi's early learning, youthful eclecticism and subsequent return to Confucianism. It presents his intellectual development to 1164, tracing his eclectic phase and transition to Confucianism in light of his poetry of the time. It concludes with a discussion of his new Confucian outlook. ;Chapter II elucidates Chu Hsi's theory of moral self-realization by tracing its development. It introduces the two-state model of consciousness central to Neo-Confucian moral psychology, then studies Chu Hsi's attempts to work within this model. Finally, it explains Chu Hsi's breakthrough to his dynamic mind-centered approach to moral self-realization. ;Chapter III examines Chu Hsi's resulting command conception of mind and explores his view of the relationship between mind and the nature. It then presents his cultivation theory against this background as a methodology by which a person can transform his mind into a moral will. ;Chapter IV, drawing upon Chu Hsi's command conception of mind, argues that Chu Hsi's ethical theory, like Kant's, crystallized around the notion of moral will, constituted on heavenly-principle. It indicates that this model revivified Confucian ethics and that it is suggestive for contemporary ethical discussion in virtue of Chu Hsi's organic conception of principle. (shrink)

Thinking about abnormalization, the author views abnormalizing as one of the means of entering the space where everything is born, and evaluates the place of this means in modern society. Over the course of human history, society established norms and taboos of all kinds, and the system of norms and taboosdetermined the society itself. This is especially important in modern society, the society where, besides self-reproduction, development is also one of the main objectives, which presupposes constant creation of new norms. (...) How are norms created? What are the requirements for this? What kind of people can create new norms? What are the threats of this process? The author answers these questions and many others in the outlines of thought. While dwelling upon abnormalization, the author involuntarily touched the borders, the limits of the human world, took a look beyond the horizon of something totally different. (shrink)

In this paper, we use simple techniques derived from on Latent Semantic Analysis (LSA) to provide a simple and robust way of generating extractive summaries for TAC 2008 Update Summarization task.

For over a century, Haeckel's Gastraea theory remained a dominant theory to explain the origin of multicellular animals. According to this theory, the animal ancestor was a blastula‐like colony of uniform cells that gradually evolved cell differentiation. Today, however, genes that typically control metazoan development, cell differentiation, cell‐to‐cell adhesion, and cell‐to‐matrix adhesion are found in various unicellular relatives of the Metazoa, which suggests the origin of the genetic programs of cell differentiation and adhesion in the root of the Opisthokonta. Multicellular (...) stages occurring in the complex life cycles of opisthokont protists (mesomycetozoeans and choanoflagellates) never resemble a blastula. Here, we discuss a more realistic scenario of transition to multicellularity through integration of pre‐existing transient cell types into the body of an early metazoon, which possessed a complex life cycle with a differentiated sedentary filter‐feeding trophic stage and a non‐feeding blastula‐like larva, the synzoospore. Choanoflagellates are considered as forms with secondarily simplified life cycles. (shrink)

The paper shows relationships between the characteristics of residents and the places, where they live. A combination of three criteria of place attractiveness was chosen to classify places, and profiles of their beneficiaries on the theoretical level. The results of the empirical study partially con­firm the developed theoretical typologies. Two methods to segment place market are equal only if expectations of population are constant. Study results allow place marketers to identify emerging shifts in the structure of beneficiaries of specific places (...) and predict their further evolution. (shrink)

This issue features articles by four Taiwanese Confucian intellectual historians. For years, they have researched the field of “East Asian Confucianisms” under projects led by Professor Chun-chieh Huang (黃俊傑). Their studies described in the article examine the application and interaction of Zhu Xi’s philosophy in various historical, intellectual, and cultural contexts.

The present study has a twofold purpose: to reexamine Mozi’s 墨子 teaching of jianai 兼愛 , and to consider its possible implications regarding several deeply rooted problems endemic to the present age of global interdependence. First, the case is made that Mozi’s teaching of impartial regard is an extension of Confucius’ teaching of ren 仁 in the senses of loving others and loving broadly .1 Second, for the purposes of the present discussion, the pressing problems of the present age are (...) understood to be those rooted in the persistent asymmetries of wealth .. (shrink)

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical (...) and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler’s works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie. (shrink)

To avoid post-neurosurgical language deficits, intraoperative mapping of the language function in the brain can be complemented with preoperative mapping with functional magnetic resonance imaging. The validity of an fMRI “language localizer” paradigm crucially depends on the choice of an optimal language task and baseline condition. This study presents a new fMRI “language localizer” in Russian using overt sentence completion, a task that comprehensively engages the language function by involving both production and comprehension at the word and sentence level. The (...) paradigm was validated in 18 neurologically healthy volunteers who participated in two scanning sessions, for estimating test–retest reliability. For the first time, two baseline conditions for the sentence completion task were compared. At the group level, the paradigm significantly activated both anterior and posterior language-related regions. Individual-level analysis showed that activation was elicited most consistently in the inferior frontal regions, followed by posterior temporal regions and the angular gyrus. Test–retest reliability of activation location, as measured by Dice coefficients, was moderate and thus comparable to previous studies. Test–retest reliability was higher in the frontal than temporo-parietal region and with the most liberal statistical thresholding compared to two more conservative thresholding methods. Lateralization indices were expectedly left-hemispheric, with greater lateralization in the frontal than temporo-parietal region, and showed moderate test-retest reliability. Finally, the pseudoword baseline elicited more extensive and more reliable activation, although the syllable baseline appears more feasible for future clinical use. Overall, the study demonstrated the validity and reliability of the sentence completion task for mapping the language function in the brain. The paradigm needs further validation in a clinical sample of neurosurgical patients. Additionally, the study contributes to general evidence on test–retest reliability of fMRI. (shrink)

Confucian wisdom is commonly assumed to consist in the Confucian value perspective as humanism in a naturalistic outlook. In fact, Confucius and Mencius sketched out a far more interesting notion of wisdom as rooted in cognizance and flexibility and expressed in sensitive discernment and the ability to read and respond to complex, changing circumstances--to read the writing on the wall. Whereas the notions of tradition and the Way are thought to weigh heavily in the Confucian perspective, the deeper insight and (...) innovative action of the "wise" can transform everything and recast tradition and the Way on a more adequate basis. In his commentaries and discourses on the Four Books, Zhu Xi grasped this notion of "wisdom" and explicated its connection to several related notions, including chung, yi, quan, and chongyong. This inquiry reveals an innovative, critical spirit in classical Confucianism that has largely lain dormant since the rise and persistence of a bureaucratic, authoritarian China after the Qin-Han period. (shrink)

World War I was an epochal event that permanently redefined international politics. Yet, there is no consensus about what kind of international system it erected. This article argues that since 191...

In a study of three indigenous and non-indigenous cultural groups in northwestern and northeastern Siberia, framed line tests and a landscape drawing task were used to examine the hypotheses that test-based assessments of context sensitivity and independence are correlated with the amount of contextual information contained in drawings, and with the order in which the focal and background objects are drawn. The results supported these hypotheses, and inspection of the regression relationships suggested that the intergroup variations in test performance were (...) likely to result from differences in the attention accorded to contextual information, as revealed by the drawings. Social and environmental explanations for the group differences in context sensitivity are also discussed. The conclusions support the argument that cultural differences in artistic styles and perceptual tests reflect the same underlying perceptual tendencies, and they are consistent with the argument that these tendencies reflect corresponding differences in patterns of social and environmental interaction. (shrink)

In his book, Aurelien Djian investigates the history of the concept of horizon in the evolution of Husserl’s thought. Addressing the most fundamental concerns of phenomenology, Djian redefines the horizon considering themes such as coherence of experience, the reality of the world, and motivation. He suggests an approach to exploring the horizon grounded in a detailed analysis of Thing and Space lectures. A significant conclusion of Djians’s book is that the origin of the horizon should not be attributed to Ideas (...) I, but to these lectures. This discovery is not only of historical significance, but also opens up a new perspective on relations between the world, the incompleteness of external experience, and the fluidity of attention. Djian denies Saulius Geniusas’ interpretation of “halo” and “background” as psychological opposites of the horizon, which functions in the domain of ontology. These phenomena are given as elements of experience temporarily left by attention, connected with actual ones. The consciousness of unfulfilled potentialities of experience ensures the coherence of experience, making the transition from actual to potential seamless. This paper covers Djian’s conclusions and part of his work that goes beyond the content of the book. We also try to contextualize Djian’s research and show the history of studies of the horizon in the philosophy of Edmund Husserl. (shrink)

In this paper I propose to consider a certain set of notions in Kant as subsumable under a single notion – that of the soul’s intensity – as well as the possibility of a transcendental grounding of this notion within Kant ’s critical framework. First, I discuss what it means for Kant to attribute intensive magnitude to the soul, starting with his response to Mendelssohn where Kant introduces the soul’s intensity as a metaphysical notion immanent to the principles of rational (...) psychology. I show, however, that in Kant ’s counter-argument there occurs a subtle though crucial shift in perspective – from the soul’s substance to its powers. Then I move on to consider three fundamental variants upon the soul’s intensity – intensities of representation, of life, and of cognition – each governed, I argue, by the implied notions of measure of intensity and its balance. Also, I examine Kant ’s accounts of the life of a species and the necessity of sickness; of intensity of “enlightenment” in a society and the benefit of ignorance; and of sermon as a practical exertion of cognition’s intensity. Next, the aforementioned shift of emphasis allows me to demonstrate that the notion of the soul’s intensity can indeed be transcendentally justified by appealing to Kant ’s principle of the Anticipations of Perception. Finally, I conclude with an appendix on the possible connection of the soul’s intensity to Kant ’s aesthetics. (shrink)

This article is devoted to the Russian Neokantian philosopher, teacher and member of the Kant Society, Moses M. Rubinstein, who attined his doctoral degree under Rickert in 1905 and who was very involved in promoting Kantianism in Russian. He is known for his public defence of Kant in 1914 at the time of the slavophile attacks on Kantian philosophy occasioned by World War I. Rubinstein's essay on “The Logical Foundations of the Hegelian System and the End of History” was published (...) in Kant-Studien in 1906. In his chief work “On the Meaning of Life”, Rubinstein attempted a synthesis of Neokantianism and the philosophy of life. (shrink)

Scott MacDonald _Avant-Garde Film_ Cambridge: Cambridge University Press, 1993 ISBN 0-521-38821-X 199 pp.

Reviewed by:Wisdom in Christian Tradition: The Patristic Roots of Modern Russian Sophiology by Marcus PlestedKirill KarpovWisdom in Christian Tradition: The Patristic Roots of Modern Russian Sophiology. By Marcus Plested. Oxford: Oxford University Press, 2022. Pp. xiv + 288. $105.00 (hardcover). ISBN: 978-0-19-286322-5.

The article examines the ontological problems posed in the work of G. Anders and H. Arendt “The Duin Elegies of Rilke”, which is considered in the context of the evolution of M. Heidegger’s philosophical ideas. In the 30s of the twentieth century, Heidegger’s philosophy underwent a significant shift associated with the transition from the construction of a phenomenologically and anthropologically oriented ontology to the thinking of being, which proceeds from its original openness and follows the guiding thread of language. The (...) interest that the text of Anders and Arendt presents in this regard is that it can also be seen as a statement of the unproductiveness of the phenomenological method of posing and solving ontological problems, the rejection of attempts to reveal the meaning of being based on explication of the structure of human existence, and the shift of emphasis to comprehension of the essence of language and interpretation of poetic speech. In the work under study by Anders and Arendt, two plans of philosophical analysis of Rilke’s poetic text are revealed: first, arguments about poetic thinking as a way of revealing artistic and philosophical truth, and, secondly, a meaningful interpretation of the ideas that are articulated in this poetry. It is noted that Anders and Arendt’s appeal to the poetry of R. M. Rilke and the turn in Heidegger’s thinking could be dictated by similar motives: the search for promising ways to overcome the emerging crisis of the fundamental ontological program. Moreover, as a result of the research, it is suggested that the work of Anders and Arendt, published in 1930, to a certain extent outstrips and anticipates the future direction of Heidegger’s reflections, and in shifting the focus of his research interest in language and poetic creativity are realized the interpretative possibilities that were outlined by Anders and Arendt. (shrink)

The problem of responsibility has always been an important factor in moral teachings, for this is a problem not only of theory but of everyday practical life. Any system of moral precepts will be lifeless if it does not postulate some measure of responsibility of an individual for his acts. An unselfish, disinterested life becomes morally damaging if a person cannot foresee the moral consequences of his acts and their effects on the lives of those around him, or if the (...) individual's behavior does not correspond to his convictions and good will but is dictated only by external circumstances. (shrink)

The subject of the research in the article is the crisis of art, which is considered both exogenous (its occurrence is associated with various external factors) and endogenous, identified as a state of self-sufficiency in the existence of art. The emphasis is placed on the analysis of the experience of the sociology of art in understanding the crisis and crisis as a factor in the development of time and man. An assessment of the theorizing about the crisis of art at (...) the interdisciplinary level is given, and the main emphasis is placed on the potential of sociological knowledge in stating the state of art under study. In addition, the main directions of conceptualization of the crisis of art in science are revealed. The main conclusions of the study are the following key provisions: 1) conceptualization of the crisis of art within the framework of the relevant branch of sociology is carried out both in terms of understanding art as a form of public consciousness, and from the point of view of the correlation of form and content, as well as ideological and artistic potential; 2) conceptualization of the crisis of art is an independent perspective of scientific research that sets the task of objectifying the crisis of art, understanding the basic laws of its occurrence 3) the sociology of art identifies the crisis of art as a state in which the role of art in the socialization and inculturation of the individual decreases. (shrink)