Postmodernism as a mythologem reflecting the remarkable shift that has taken place in contemporary Western culture as a whole entered the consciousness of our intelligentsia with the usual delay. This is not surprising if one bears in mind the constantly "lagging" character of our consciousness, which also colors in corresponding tones the whole of "Russian civilization," and if one believes that it is condemned to be always "catching up" and making up for lost time. Having arisen in the West as (...) a concept describing certain special characteristics of the latest architectural style that no longer fitted into the rather passé category of modernism, the concept of the postmodern was initially current, both in the West and in Russia, among people close to architecture. At that time it had not yet been able to acquire the "philosophical" subtext that is already felt in the book of Charles Jencks that came out in 1977 in Germany under the gaudy title The Language of Postmodern Architecture. (shrink)

In the years since World War II, the social critic has become a rather popular figure in the West. The demand for critical theories of society is readily explainable where the contradictions of social development take the form of sharp paradoxes recognized by the broad public. It may be assumed that interest in critical concepts of society will increase. People who recognize themselves as cogs without rights in the system of bureaucratic organization of state-supported monopoly capitalism, who react acutely to (...) the threat of social catastrophes , endow such concepts with the halo of humanism if only because they often find in them their own moods, given shape and seemingly elevated to the level of general social protest. These feelings represent a concrete dissatisfaction with the present situation, and the sense that the society in which they live is in crisis. (shrink)

The fundamentals of the Frankfurt school's conception of art were expounded in Horkheimer and Adorno's book, Dialectic of Enlightenment, where the "critical theory of society" appeared in the form of a specific philosophy of history—the history of bourgeois enlightenment, whose sources the authors trace to ancient Greek mythology.

Changes in the productive forces and, consequently, in the economic structure of socialist society as a whole are being prepared by the current relationships of production. We refer particularly to the influence of socioeconomic processes under the conditions of the revolution in science and technology on the development of the individual as a factor in the productive forces and as subject in production relationships.

My reflections will have more of an interrogative than an affirmative character. And the questions will be posed not only to others but also to myself. At the outset let me broach two questions. First, why is this work ethic needed; and second, who needs it? And at the same time I should like to translate some of the general ideological and cultural problems that have been discussed here into the language of political economy and sociology. This should, it seems (...) to me, enable us more quickly to find the common language between our emotionally colored discussions about Russia and the "Western" understanding of it. Otherwise, regardless of whether we discuss our Russian situation from a Slavophile or a Westernizing point of view, what one always gets in the final analysis is that Russia cannot be understood with the intellect. And if that is so, then why all this "intellectual noise". (shrink)

Two years ago, a professor at the University of California, Herbert Marcuse, an American social philosopher with traditional German training, came to be regarded as the recognized theoretician of the "New Left" movement. Marcuse's popularity compelled many writers, including ourselves , to make a careful examination specifically of the theoretical content of that teaching, which laid claim to performing the role of a critical and revolutionary theory of society. The development of a critique of the philosophical and theoretical foundations and (...) the internal contradictions of Marcuse's teachings was thus dictated by a real situation, by the actual struggle of ideas, and has perhaps still not lost its significance. Another problem, which aroused the interest of researchers even then but which had not found an answer in our article because of its specific purpose, had to do with the relationship between Marcuse's philosophical concept and the spontaneous consciousness of the "mass" participants in the real protest movement that came to be known as the "New Left" movement. (shrink)

In the period of the general crisis of capitalism and the revolutionary transition from capitalism to socialism, the trends and prospects for the historical development of society have become the central question in the ideological struggle.

1. Tŭrŏ kanŭn kŭl -- 2. Chungguk ŭi Pulgyo suyong : Yu, Pul kan ŭi kyosŏp kwa taerip -- 3. Koryŏ mal Yu, Pul taerip ŭi paegyŏng kwa ch'ui -- 4. Chosŏn ch'ogi paebul sasang kwa Pulgyo ŭi taeŭng -- 5. Yŏmal sŏnch'o Yu, Pul ch'ŏrhak nonjaeng ŭi t'ŭkching kwa ŭiŭi -- 6. Naganŭn kŭl.

As it happened, I became acquainted with E.V. Il'enkov quite late, in the mid- or even the late 1960s. It was only a bit more than ten years before his death that I began to feel at home in his house, was able to visit without calling ahead, and was able to call him by his first name and the familiar "you"—that is, like many, many of not only his true friends but also like-minded thinkers, who became his close acquaintances, (...) most of whom justly considered themselves his pupils … The door would open wide, and Olia, Professor K.I. Salimova, Eval'd's wife and most devoted friend, not at all surprised by the unexpected guest and seemingly even quite happy at his arrival , would try first to draw him into the kitchen and feed him … which she more often than not succeeded in doing. I am not talking about myself: there were always many guests, and this is precisely how they arrived at the Il'enkovs' apartment. Recently, a critic in Literaturnaia gazeta recalled those whom he met in Eval'd's apartment in the 1960s: "This was a tight circle of like-minded thinkers," wrote the critic. "But some of them are no longer with us, while most are far away, beyond our borders." Obviously, he had not been in the house often or had forgotten things over the distance of years. There was no "circle," nor could there have been one—not with this host, not with his lifestyle and way of relating to people. I met a good hundred fine and various people in Eval'd's home: I.N. Korzhavin, V. Davydov, A. Meshcheriakov, S. Vinogradova, N. Dubinin, V. Zinchenko, A. Zinov'ev, Iu. Kamiakin, and … indeed, five pages would not be enough to list the quite famous and the not-quite-so-famous, simply ordinary people with no claim to fame. Nazym Khikmet, A.N. Leont'ev, and B.M. Kedrov were friends of the house … Ever new faces, figures, and words come to mind. I cannot forgive myself: once Eval'd Vasil'evich wanted to take me along to Iurii Liubimov's to read his play Neither God nor Tsar nor Hero … [Ni bog, ni tsar' i ni geroi], but I had some other business, something so important that I do not even remember now what it was, and it is probably not worth remembering. But most likely I was too timid to appear uninvited at the house of a person burning with creativity. The same thing happened with Galich … Eval'd liked especially his song about Zoshchenko. He did not sing it; he narrated it, but in such a way that tears always came to one's eyes. (shrink)

1. Tan'gun sinhwa ŭi wŏnhyŏngjŏk segyegwan kwa p'ungnyu chŏngsin -- 2. Wŏnhyo ŭi hwajaeng sasang kwa muaehaeng ŭi silch'ŏn -- 3. Ŭisang ŭi 'Hwaŏm ilsŭng pŏpkyedo' e nat'anan Hwaŏm sasang -- 4. Chinul ŭi Tono chŏmsu wa Chŏnghye ssangsu sasang -- 5. Sambong Chŏng To-jŏn ŭi Pulgyo paech'ŏk ŭi naeyong kwa sŏngkyŏk -- 6. T'oegye Yi Hwang ŭi ch'ŏrhakchŏk ipchang kwa 'Kyŏng' sasang -- 7. Kobong Ki Tae-sŭng ŭi hangmun chŏngsin kwa ch'ŏrhak sasang -- 8. Ugye Sŏng Hon ŭi Tohakchŏk (...) sam kwa hangmun yŏnwŏn -- 9. Yulgok Yi I ŭi Taedong sahoeron kwa ch'ŏrhakchŏk chihyang -- 10. Sŏgye Pak Se-dang ŭi Sirhakchŏk sayu ŭi kich'o -- 11. Namdang Han Wŏn-jin ŭi yŏksa insik kwa Chosŏn chunghwajuŭi -- 12. Sŏngdam Song Hwan-gi ŭi 'T'aegŭk tosŏl' haesŏk ŭi kibon ipchang -- 13. Kanjŏng Yi Nŭng-hwa 'Chosŏn Togyosa' ŭi haksulsachŏk ŭiŭi wa han'gye -- 14. Manhae Han Yong-un i pon chuch'e ŭi munje wa minjok chagyŏl ŭi wŏnch'ik. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE UNITY OF THE VICES JONATHAN JACOBS Oolgate University, Hamilton, New York JOHN ZEIS Oanisius Ooilege, Buffalo, New York W:E SOMETIMES describe someone 1rus "just plain,, ' ' • • 0 " ' ' • • mean, or Just plam d1shonesit, orr JUSt pJam unw." Or we say" thaJt wrus ·a just plain ·stupid thing rto do.," G~a:liizing from tlhese and lik!e descriiptions, we can ask, are there any (...) "just plain" vices? By this I mean, are :amy vices pure, 1e.g., can rthere he Cl'lllelty hut nort injustice or in!t:Jempertance, intemperance hut no!t a £ailill'e orf pmctical wisdom, cowardice but not intemperance or injustice, and so on? Is therie perhaps a unity of the vices? Is each ;a col'l'IU!ption thrat involves the coITUpiting ctontriburtion of the othe'l'IS? If there is,a, run:iity of the vicies, then 1be:inig ra vicious individual is Il!Ort siinply 1a ma!bter o:f failing :across the dimensioill of one or rrunothe.r 1 Cihaa:iae1becisltic. ]t ms tan extensi,ve diaiilure, 1a unified (:if l[JIOrt toit.al) failure, even if it is most evident 1and preVialent in one or another •specific respecit. 'f1his iis not to isay thrut.theiie is just one vice,.any moil'!e 1than '!Jo.endorse the unity of it.he virtues is to reduce tth:em to Ollle. There.are many woes OOlld many virrbues, eaiCh respeotively h!ruving to do with dillemnt 1and variously!l'le1aibed crupacirties, motives, emotions, and tiiaiits. Yet, rut least with respect to the virtues a good caise can be mrude :that they.are unified, aind thrut ·AnisbotLe was oorrreot in concluding that practical wisdom :and viWtues of cha;riacter mum occur st quite 1 s1tably, even if '1llolt happily. In any case, we ail"e in 1 to:tal ag.rteemelllt with Geach when he 1sayis 1that ithaJt "If 1a man's ha1bit of sound moml judgme1J11t is virtiiafod anyiwhere, then :it is at risk eVierywhere; but not all dangel"s issue in disa1sit1e'f!s." 3 But 1thes1e dis1as!ters arie aV1eTted r.not because of,any moml str1ength of characil:er 1 th:ait the agent 1truly ihas bUJt heca:us1 e of a me11e inc1ilJJaition tues. 'Ilhe former may he very :firm ox srtable. Mo11eover the n:aituil'ally vi11tuous rindividual may giener1a1ly no1t he oornfused or.impeded maction by "b.ar:d easies" or nnvelty. Alt times he rmay, 1and lthien me may find his re1sourroes iinoompe1be!I1t O'I.' unoel 'l:Ja1in in 1bhreir direetives. Hut the main rpo:inlt of co111iCT'last is thait mo11al virtues 11eflieot 1a 1evel of 1agency wh1oh involves undersitanding 1and self-determin1ation engiaged 1 to t:hat undersltanding, 1a 1leviel tihJait tis 1ruhsen1t foom iinc1ination-grounded action. Na,tu11a1l vri:r1tues 1a1rie ll101t to he despised, 1 and 1aclts :thait fLorw 1f110m 1tJhem 1are not w:iithout moml Wiortlh. But, using the fangiuiage of Fr1a:nk£u:rt, mom1l virtues are oha1racter]s,tios thait refiecrt second order volitions.5 The aiotis: thait flow fil1om them •are not H11e reis:ult of ways one just hrupens to be. And the undeil'-,starnding involvred in moml vrntues makes mo'ral misdireotion 1 1es;s li1"ely. Again, mnswder suoh t.lrings rus mis1applied oomprussfon, or paiti:errce, whioh can involve u1mairness 1and imprudence. P1 errharpis it.is heoausie rbhe mo:rial V1mtueis rare unified that it is 1so hard to rbe 1good. They invo1vie a complex reperrto:We of judgmenits, d1sposi!tiorrs, and moti¥es. No one of them can he oomp1ete on its own, and wie c1an't oome to have 1 tJhem simply 1hy decis1on. One oan til.'y rbo he move coumgeous bU1t caill't ibring it rubout meriely hy init1emal eommanid. Self-imposrutiion in5 In " Freedom of the Will and 'The Concept of a Person," H. Frankfurt writes, "Someone has a desire of the second order when he wants simply to have a certain desire or when he wants a certain desire to be his will. In situations of the latter kind, I shall call his second-order desires "secondorder volitions" or " volitions of the second order." Now it is having... (shrink)

Treatise with auto-commentary on Dvaita philosophy.

Molla Halil’e göre insanların bu dünyada yaptıkları iyiliklere karşılık Yüce Allah onları ahirette lütfuyla nimetlendirecek ve Cennetine koyacaktır. Bu, Allah’ın insanlara bir va‘didir. Allah va‘dinden asla dönmez. Çünkü Allah’ın va‘dinden dönmesi, O’nun hakkında bir eksiklik sayılır. Ancak bu durum O’nun için vucûbiyet ifade etmez. Vucubiyet kavramı çeşitli anlamlarda kullanıldığı için anlam kargaşasına yol açabilir. Buna sebebiyet vermemek için kelamda özellikle de bu makalede “zorunluluk” anlamına kullanılacak olup bazen gereklilik anlamı da ihtiva edebilir. Allah, kötülük yapanları ise adaletiyle cezalandıracaktır. Bu da (...) Allah’ın va‘îdi olup, va‘îdi’nden dönebilir. Bu, O’nun hakkında bir noksanlığa sebebiyet vermez. Çünkü cezalandırmaktan vazgeçmesi Allah’ın merhametinin ve lütfunun bir sonucudur. Bununla birlikte ne va‘d ve ne de va‘îd Allah’a vacip değildir. Molla Halil’e göre, büyük günah insanı imandan çıkarmaz. Mu‘tezile’ye göre büyük günah işleyen kimse dünyada ne mümin olur ne de kâfir ikisinin arasında bir yerde durur. Buna da fasıklık denir. Haricîlere göre ise, ister büyük, isterse küçük olsun, her türlü günah sahibini iman dairesinden çıkarır ve küfür dairesine dahil eder. Molla Halil’e göre, ahiret hayatı ruh ve cesetle birlikte olacaktır. Bu üm-metin günahkârlarına peygamberler, şehitler ve salih kimseler şefaat edecek-tir. Mu‘tezile‘ye göre şefaat sadece iyilerin derecesinin yükselmesi içindir. Günahkârlar için şefaat olmayacaktır. Günahkâr müminler Cehenneme girseler de ebedi kalmayacaklar. Kâfirlerin azapları ise devamlı olacak ve bunlar ebedi olarak Cehennemde kalacaklardır. Biz bu makalede önce sevap ve İkâb kelimelerinin lügat ve ıstılah anlamları üzerinde duracak, sonra bu bağlamda ayet ve hadislerde verilen bilgileri ve bunların açıklamalarını ele alacağız. Daha sonra Molla Halil’in bu konulara dair görüşlerini sunmaya çalışacağız. Onun sevap ve İkâb ile ilgili tanımlarını, bunların sonuçlarına dair yaşanacakları ve varılacak yerleri ele alan yaklaşımlarını sunmaya çalışacağız. Burada farklı görüşlere sahip olmaları nedeniyle çoğunlukla Mu‘tezile’nin ve az da olsa Haricilerin görüşlerine de mukayese oluşturması için değineceğiz. Burada sadece Molla Halil’in görüşlerini değil, onun içinden geldiği Ehli Sünnetin görüşlerini, sünni kaynakları temel alarak aktarmaya çalışacağız. (shrink)

Decision-making capacityDecision-making capacity for pediatric patients can be difficult to determine and is influenced by a myriad of developmental considerations. This chapter begins with a discussion concerning the nature of decision-makingDecision-making and what constitutes competency. The “rule of sevensRule of sevens” frameworkFramework is then used to explicate pertinent developmental milestonesMilestones for children, dividing pediatric developmentDevelopment into 0–7, 7–14, and 14+ years of age. In particular, the authors highlight the most important cognitiveCognitive, socialSocial, andSocial emotionalemotionalEmotional considerations in each of these periods (...) and how they pertain to a child’s ability to make important medical decisions. (shrink)

Following Kit Fine (2007), we can say that the de jure pair represent the referent as the same while the second one does not do so. There are roughly three ways of capturing this difference. One could say that de jure coreference between two expression occurrences happen because (a) the occurrences have identical meanings, (b) they have identical syntactic properties, or (c) they enter into a semantic relation not grounded in identity of meaning or syntax. In what follows, I give (...) some reason to think that de jure coreference is not a transitive relation. As a consequence, we can rule out (a) and (b) just on these grounds alone (since identity is a transitive relation). (c) then looks promising. I argue that this gives further support for a relationist semantics along the lines of what Kit Fine has proposed. (shrink)

Context: Immunity includes cognitive concepts: the organism is thought to specifically recognize foreign materials and develop a memory of these encounters. Vaccines are thought to work by enhancing this immunological memory. Lymphocytes are key cells and specific antibodies are key molecules in immune recognition. Antibodies are blood proteins called “immunoglobulins.” Spontaneously formed immunoglobulins are seen as “natural” antibodies to dietary components and commensal bacteria. Immune cognition is used simply as a didactic metaphor. Problem: Do the cognitive aspects of immunology stem (...) from the activities of cells and molecules, or are they ascribed by the immunologist operating as a human observer? (1) An immense variety of immunoglobulins may bind to the same antigen with different binding energies. It is the immunologist who arbitrates the boundary between those that are specific (and declared antibodies) and those that are not. Specific antibodies serve as functional labels pasted onto natural immunoglobulins, as if they were recognizing elements. Is this “arbitration” the true cognitive event ascribed to immunoglobulins and lymphocytes? (2) A major impasse exists between progress in experimental immunology and its translation into clinical results. A proper understanding of immunological activity demands a wider view of an organism’s biology and, also, of the interference of human observers in delineating experimental realities, such as the specificity of immune recognition. Maturana’s biology of cognition and language provides one such approach. Method: Use of Maturana’s biology of cognition and language concepts to describe immunological activity. Results: A whole new understanding of immunological activity is suggested. Implications: A major change in the way of seeing is proposed that may eventually help the translation of this knowledge into clinical results. Furthermore, the immune system may also become a proper model for cognitive analyses. (shrink)

The article traces the forty-year history of the establishment of the Bioethics training course at the Volgograd State Medical University, which turns 85 this year. It is told about those who played a major role in the development of bioethics as a training course, what difficulties and successes were along this path. The logic of the institutionalization of bioethics through the creation of ethical examination procedures is traced. Actual problems of bioethics, as well as ongoing bioethical activities are not covered (...) and are not called, since the materials of the anniversary issue of the journal are devoted to them. (shrink)