This study begins with the statement that European psychology is undergoing schism and crisis. Proceeding from the principle of the primacy of the whole over its parts, structural psychology (Gesta...

Health behaviors such as tobacco use contribute significantly to poor health. It is widely recognized that efforts to prevent poor health outcomes should begin in early childhood. Biomedical enhancements, such as a nicotine vaccine, are now emerging and have potential to be used for primary prevention of common diseases. In anticipation of such enhancements, it is important that we begin to consider the ethical and policy appropriateness of their use with children. The main ethical concerns raised by enhancing children relate (...) to their impact on children’s well-being and autonomy. These concerns are significant, however they do not appear to apply in the case of the nicotine vaccine; indeed the vaccine could even further these goals for children. Nevertheless, concerns about broadly applying this enhancement may be more challenging. The vaccine may be less cost-effective than alternative public efforts to prevent tobacco use, utilizing it could distract from addressing the foundational causes of smoking and it might not be publically acceptable. Empirical research about these concerns is needed to ascertain their likelihood and impact as well as how they could be minimized. This research could help determine whether behavior-related enhancements hold promise for improving children’s health. (shrink)

В настоящем издании собран и прокомментирован наиболее полный корпус переписки между философом Львом Шестовым (1866–1938) и врачом-психоаналитиком Максом Эйтингоном (1881–1943), выявленной на сегодняшний день. Опубликованная фрагментарно в книге Н.Л. Барановой-Шестовой «Жизнь Льва Шестова» (1983), эта переписка, представленная в целостном виде, раскрывает не только новые подробности в биографиях обоих корреспондентов, но и знакомит с панорамой интеллектуальной жизни Европы в 20–30-е годы минувшего столетия. В книге подробно, на основании архивных материалов, рассматривается эпизод поездки Л. Шестова в Палестину весной 1936 года.

Śiḥot maran ha-Mashgiaḥ Mohari Leṿinshṭain, zatsal -- Ḥidushe torato ʻa. Mas. B.ḳ. ṿe-liḳuṭim -- Leḳeṭ mi-maʼamraṿ mi-moreshet Daṿid Heber ṿe-ʻinyene ha-shaʻah.

An attempt to solve the collapse problem in the framework of a time-symmetric quantum formalism is reviewed. Although the proposal does not look very attractive, its concept - a world defined by two quantum states, one evolving forwards and one evolving backwards in time - is found to be useful in modifying the many-worlds picture of Everett’s theory.

An attempt to solve the collapse problem in the framework of a time-symmetric quantum formalism is reviewed. Although the proposal does not look very attractive, its concept - a world defined by two quantum states, one evolving forwards and one evolving backwards in time - is found to be useful in modifying the many-worlds picture of Everett’s theory.

Naturalist aestetics, strictly speaking, is a move to establish naturalist explanation of aesthetic phenomena. It was nearly forgotten, at least in the history of aesthetics, where, if mentioned, it was put aside as something dead and despised. Its reappearance in recent years, among other occasions at the XIVIVth International Congress of Aesthetics (Rio de Janeiro, 2004), came as a surprise and a challenge. Its second modernity has predecessors in the first modernity, and Darwin is only one of the many, and (...) its background in contemporary naturalist proposals in social and human sciences (biosociology, evolutionary psychology, cognitive science, etc.). Contemporary proposals to explain some basic aesthetic preferences of taste, and aesthetic pleasure itself in terms of evolution, may be illuminated by historical background. We can also understand them (in Ulrich Beck's vocabulary) as second modernity, as a move to deal with uncertainties of aesthetics. What still makes contemporary naturalist aesthetics a continuation of aesthetic modernity, however, is its inability to take (contemporary) art seriously. (shrink)

In the article, through the prism of the existential philosophy of S. Kierkegaard, K. Jaspers, G.-G. Gadamer and J.-P. Sartre, as well as the theory of ideology of K. Manheim, the personality of the main character of M. Y. Lermontov's drama "Masquerade" – Arbenin is analyzed. The author of the article claims that Arbenin is in a state of existential despair and finds himself in a borderline situation. At the same time, in the drama "Masquerade", the ideals of Romanticism are (...) reduced to a post-Romantic ideology. Lermontov does this intentionally in order to condemn the ideological perversion of the ideals of romantic culture. The drama also focuses on the general cultural border situation: how to protect yourself from the temptations of ideology at a time when existing ideals and values are disappearing. The author of the article comes to the conclusion that in "Masquerade" Lermontov praises the romantic ideals of rebellious spirit and will, transcendent love and insight, even when he shows the dangers of turning these ideals into ideology. But "Masquerade" is not a romantic drama. This is a drama about romanticism, that is, about how the ideals of romantic culture can be perverted into an ideology that deceives and destroys people, destroying their unique existence, instead of elevating them. "Masquerade" is a variant of Lermontov's reaction to the difficulties that arose in his post–romantic, transitional time. Conveying his admiration for the ideals of romantic culture, Lermontov embodies one of the types of reaction to the realization of the decline of these ideals – the stereotypical reduction of the romantic worldview and values to a set of ideological concepts. But by portraying Arbenin, Lermontov hints at the possibility of recognizing that the worldview and values of Romanticism are losing their authority and integrity and that turning them into an ideology does not compensate for this loss. We need to find a new worldview, new values, new ideals. (shrink)

The article examines the historiosophical reflections of F. I. Tyutchev, presented in his treatises, letters, poems, and substantiates the idea that Tyutchev does not proclaim slogans of either Slavophil or Westernist doctrines, but creates an original imperial ideology. Tyutchev views Russia as an equal and integral part of Europe, linking the existence of the empire with the development of the European spirit in Russia. The main criterion for the existence of the empire is unity. If it does not exist, then (...) the state as an empire cannot exist. Tyutchev treated Orthodoxy as a historiosophical category. He bases his concept of the historical process on the traditions of Eastern Christianity and the legacy of the Byzantine Empire. In the idea of an empire based on Christian principles, Tyutchev sees the best system of statehood. For Tyutchev, the Russian people and Orthodoxy play a major role in the transformation of the world. In the concept of state and power, the categories of Christian ethics are especially important for Tyutchev, which, in his opinion, were not really relevant for the upper strata of society and representatives of the Russian government. The poet calls power "godless", claiming that it does not come from God, but is based on its material power, without recognizing a higher Divine authority over itself. The reason for the "godlessness" of the authorities was the separation from the Russian people and their national traditions and the departure from the historical past of "Holy Russia". This, from Tyutchev's point of view, is the main existential problem of Russia. Tyutchev's concept of empire was not a reproduction of the realities of the political life of Russia in the XIX century, but was an attempt to answer how the state should be built. Tyutchev's ideal of the Russian state is based on a society united by a single Christian faith. (shrink)

The article presents an analysis of the existential paradigm of M. Lermontov's creativity in the light of the existential theories of S. Kierkegaard and K. Jaspers, which is considered in the context of the cultural transition in Russian literature of the 1830s-1840s. It is argued that Lermontov radically changed the nature of his literary activity by the mid-1830s, overcoming his own existential ambivalence and abandoning the subjective emotionality and exoticism of his youthful poetry in favor of objective observations and research (...) of the surrounding world. Lermontov was aware of his existential ambivalence and sought to overcome this state in order to achieve cultural integrity, which should be considered as one of his main values. Lermontov's works reflect the concept of integrity as the integration of culture through a set of prevailing norms and ideals, as well as the feeling that this integrity was disintegrating in transitional times. This state of affairs caused a sense of disintegration in Lermontov, which is similar to the borderline situation of Jaspers. Lermontov's works illustrate the loss of cultural ideals with the decline of Romanticism. But rejecting the ideals of Romanticism, Lermontov conveys the feeling that post-Romantic disappointment generated cynicism and distorted thinking. The novel "The Hero of Our Time" has become the embodiment of such shortcomings. Lermontov's works do not belong to romanticism, nor to protorealism, nor to any combination of both. But Lermontov played his transitional role superbly. Not only did he raise questions about Romanticism that realism would later make its own, he also shed light on Romanticism itself and how it was fading. Lermontov showed how difficult it is for an artist who is aware of his own existential ambivalence to create and live in a transitional time devoid of a unifying sense of cultural integration and integrity, illustrating how badly a creative personality needs such integration and integrity. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

1. Mikhtavim -- 2. Elul -- 3. Emunah -- 4. Midot -- 5. Torah ṿa-daʻat -- 6. Yirʼah u-musar -- 7. Darkhe ha-ʻavodah.

In this paper, I attempt to describe Mark Burgin’s results in non-Diophantine mathematics, which are important for the foundation of mathematics and its application in quantum field theory. In particular, the elimination of divergences in quantum electrodynamics is described.

The first volume in the new critical edition of Lev Shestov's work in English, which I have been asked to coordinate. The volume includes my preface and annotations.

Sābūr ibn Sahl's al-Aqrābādhīn al-saghīr is the earliest Arabic pharmacopoeia known to have survived. Finding fragments of Sābūr's pharmacopoeia in the Cairo Genizah shows that it was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works. We present here a synoptic edition of two Arabic fragments, T-S Ar. 40.5 and Ar. 41.90. These fragments overlap to a large extent, but are not exactly the same. We (...) suggest that one may be the work of a professional scribe, while the other was copied by a practitioner for his personal use. (shrink)

It is argued that Lewis's approach to Elga's Sleeping Beaty problem is untenable and, therefore, the universality of the betting approach to probability has not been breached.

I begin my eulogy to folly not in jest as did the illustrious Erasmus of Rotterdam in the old days, but in all sincerity and from all my heart. In this task Berdiaev's new book will be of great assistance to me. Had he wished to do so, he could have titled it, following his long-deceased colleague's example, In Praise of Folly, because its purpose is to challenge common sense. True, the book is a collection of articles written in the (...) last six years, hence, properly speaking, it does not and cannot serve some one purpose. Six years is a long time: not only a writer like Berdiaev, but any writer will change to some extent during so long a period. The book opens with an article written long ago, "The Struggle for Idealism" [Bor'ba za idealizm], in which the author still maintains a strictly Kantian viewpoint that admits, as we know, common sense and all its accompanying virtues. Then the author gradually evolves and, by the end of the book, he openly declares war on common sense, but what he opposes to common sense is not Folly, as is usually done, but Great Reason. Of course, one can express oneself in this way, calling Folly Great Reason, and, if you like, this has a deep meaning or, more precisely, a deep sting, for what can be more insulting and humiliating to common sense than to confer the honorific title of Great Reason on Folly? Until now common sense has been accepted as the father and closest friend of all minds, great and small. Now, Berdiaev, scorning genealogy and historically shaped heraldry, elevates "opposition to common sense," that is, Folly to the order of Great Reason. No doubt, this is very audacious, but Berdiaev is a writer who above all is daring and, in my opinion, this is his greatest strength. I would say that his gift, his philosophical and literary talent, lies in his audacity. As soon as it abandons him, the source of his inspiration evaporates, he has nothing to say, and he ceases to be himself. But I have run too far ahead. Let us return to his evolution or, rather, to the evolution of his idea. (shrink)

First English-language translation of Lev Shestov's early writings on faith, ancient philosophy and biblical revelation.

Progressions of iterated reflection principles can be used as a tool for the ordinal analysis of formal systems. We discuss various notions of proof-theoretic ordinals and compare the information obtained by means of the reflection principles with the results obtained by the more usual proof-theoretic techniques. In some cases we obtain sharper results, e.g., we define proof-theoretic ordinals relevant to logical complexity Π1 0 and, similarly, for any class Π n 0 . We provide a more general version of the (...) fine structure relationships for iterated reflection principles (due to U. Schmerl [25]). This allows us, in a uniform manner, to analyze main fragments of arithmetic axiomatized by restricted forms of induction, including IΣ n , IΣ n − , IΠ n − and their combinations. We also obtain new conservation results relating the hierarchies of uniform and local reflection principles. In particular, we show that (for a sufficiently broad class of theories T) the uniform Σ1-reflection principle for T is Σ2-conservative over the corresponding local reflection principle. This bears some corollaries on the hierarchies of restricted induction schemata in arithmetic and provides a key tool for our generalization of Schmerl's theorem. (shrink)

Introduction, by J.M. Murry.-- Anton Tchekhov (Creation from the void)--The gift of prophecy. (Four the twenty-fifth anniversary of F.M. Dostoevsky's death)--Penultimate words.-- The theory of knowledge.

There is a trend to consider counterfactuals as invariably time-asymmetric. Recently, this trend manifested itself in the controversy about validity of counterfactual application of a time-symmetric quantum probability rule. Kastner (2003) analyzed this controversy and concluded that there are time-symmetric quantum counterfactuals which are consistent, but they turn out to be trivial. I correct Kastner's misquotation of my defense of time-symmetric quantum counterfactuals and explain their non-trivial aspects, thus contesting the claim that counterfactuals have to be time-asymmetric.

A recent claim by Meehan that quantum mechanics has a new “control problem” that puts limits on our ability to prepare quantum states and revises our understanding of the no-cloning theorem is examined. We identify flaws in Meehan’s analysis and argue that such a problem does not exist.