This book reveals and discusses the foundations of law and justice. Fifteen leading lawyers and philosophers of law, representing thirteen nations and fifteen different philosophical schools examine the value and purpose of law, and the nature and requirements of law and justice. Some of the world's most learned and provocative legal scholars address the ultimate questions of legal and social philosophy from all angles and the broadest possible perspective, with special reference to the work of Mortimer Newlin Stead Sellers, and (...) the republican, liberal, and analytical schools of legal thought. The conclusions reached here are not fully unanimous, congruent or conclusive, but they represent the pinnacle of legal scholarship as it exists today and furnish the necessary basis for any future study of law, justice, or the ultimate requirements of just, effective and legitimate law and society. (shrink)

For Byzantium, the XIV century was the time of its last elevation in culture, which was called "Paleologic Renaissance." His main content was "hesychast disputes", which lasted for thirty years and took frequent political forms. The main subjects of this discussion were, on the one hand, the Calabrian monk Barlaam, who came from Italy, where he received Latin education, and on the other hand, the Thessalonian Metropolitan Gregory Palam, who spoke on behalf of the Athos monks. The followers of Palami (...) received the name "Palamit". Varlaam and Palama were representatives of two opposite directions in Byzantine culture of the XIV century. - "anti-knitting" and monastic-church. (shrink)

In the XIV century. centripetal tendencies began to appear in the Moscow principality. Inside the Russian church, several areas were distinguished. Part of the clergy supported the specificobar form. The other understood the need for transformations in society. As a result, this led to a split in the Russian church in the 15th century for "non-possessors" and "Josephites". The former linked the fate of the future with the ideology of hesychasm and its moral transformation, while the latter sought support in (...) alliance with a strong secular power. (shrink)

This article aims to revise a common interpretation of V. Turner's concept of communitas in the context of the dialogical philosophy of М. Buber, whose influence has been mostly overlooked by researchers. Communitas is usually seen from the Durkheimian perspective and his notions of the sacred, solidarity and especially effervescence; it is conventionally defined as a transgressive collective experience when individual identities are supposed to submerge into a collective whole. Turner himself, however, has repeatedly noted that communitas is based on (...) the ideas of the “I-Thou” relationship and the “essential We” developed by Buber. A reconstruction of the notion in question together with a recap of Buber's dialogical philosophy allow to clarify the key characteristics of communitas which make it distinct from other similar concepts of community. The main feature of communitas lays in its inherent idea of individualized community where individuals preserve their independence and relate to each other as “totalities”. The notion of “totality” traces back to Buber's concept of “synthesizing apperception” which means the perception of the Other in full wholeness of his/her irreducible personal uniqueness. The “synthesizing apperception” as well as the “I-Thou” relationship require “the primal setting at a distance” which allows an individual not to lose his/her distinctiveness and personal “self”. Other characteristics of communitas, which are making it similar to the “I-Thou” relationship and the “essential We”, include its transience and instability, the dissolution of all inner and outer group boundaries, and its ethical component, which was found to be ideologically rooted in Judaism. Spontaneous communitas and the “I-Thou” relationship (“essential We”) turn out to be almost identical in Turner's descriptions, who incorporated the dialogical vision of relationships between “I” and the Other into the anthropological theory of group interactions in a community. (shrink)

Исследование посвящено философскому осознанию природы духовности человека. Автор рассматривает духовность внутреннего мира человека как единство высших чувств души и нравственного сознания. Для специалистов в области философии, методологии науки.

The problem of the rational and the irrational has been one of the most important problems of philosophy since philosophy's birth, for what is philosophy if not meditation on the structure of the universe and of man, immersed in it: Is the universe rational, or is it at bottom irrational and hence unknowable and unpredictable? Are our means of coming to know being [bytie] rational, or can one reach the depths of being only through intuition, illumination, and so forth? Let (...) me immediately make the qualification that the questions posed are improper, for to separate the rational and the irrational is from various points of view extremely unphilosophical. Just as the one cannot exist without the many, just as there is no being without nonbeing, no left without right, no night without day, and no male without female, so there is in philosophy no rational without the irrational. To disregard or consciously reject either the rational or the irrational level of being leads to truly tragic consequences: not only is an invalid theoretical schema created that impoverishes reality, but a knowingly false idea of the universe and of man's situation in it is formed. Let us recall our, if one may call it that, most recent past. The Stalinist-Brezhnevist ideology without further ado simply forbade the irrational and commanded that the world be regarded as rational, lucid, and transparent. The powers that be taught philosophers and their ilk to "think" of being as exclusively of this world, a very simple world, each part of which was easy to describe, explain, and render comprehensible to all without exception. L. Gozman and A. Etkind have persuasively demonstrated how on the basis of such a theoretical postulate were built the corresponding moral, political, and scientific constructions, which became out-and-out caricatures . For example, the authors wrote, a "simple" person, who "had not studied in the universities," was considered the bearer of true morality and goodness. On the other hand, anything that was incomprehensible, that did not fit into a rationalistic framework, was declared an ill-intentioned muddling of a harmonious world that harbored no essential secrets. But if the world is simple and comprehensible, then all the work of scientists is a meaningless waste of the nation's money, and their discoveries and conclusions are an attempt to take people in. The broadest circulation was given to popularized scientific literature and educational lectures that helped the reader and the listener to develop the assurance that he was clear about everything, with the exception of why specialists were unable to get to the bottom of such obvious questions. (shrink)

On semantics and the process of word-generated knowledge in Hindu philosophy.