Мета. Дослідження спрямовано на амбівалентні інтерпретації меж толерування жорстокості у філософії ХХ століття. Теоретичний базис. Основою дослідження стали концепції Жана-Поля Сартра, Жоржа Батая та Альбера Камю, які не виправдовують жорстокість, але показують можливість її легітимності за деяких умов. Наукова новизна. Автори встановили три головні лінії толерування жорстокості, які стали основою амбівалентної інтерпретації: 1) обґрунтування необхідності жорстокості в боротьбі за соціальну справедливість (Сартр); 2) обґрунтування можливості жорстокості щодо себе як наслідок прав та свобод людини (Камю); 3) обґрунтування доцільності гносеологічної жорстокості як (...) засобу, який розширює кордони пізнання (Батай). Висновки. Амбівалентна інтерпретація жорстокості, характерна для Ж. Батая, А. Камю та Ж.-П. Сартра, розмиває межі толерування жорстокості і відкриває простір для маніпуляцій, які можуть порушити права та свободи людей. Якщо концепція А. Камю попри дискусивність залишається в межах поваги до людської гідності, то в інтерпретації Ж.-П. Сартра людина, незважаючи на права та свободи, які декларує філософ, може сприйматися лише як інструмент для соціальної боротьби, а в Ж. Батая – як можливість отримати новий екстатичний досвід шляхом жорстокого поводження з іншими. (shrink)

Монография представляет собой исследование философских взглядов одного из представителей второй половины XIX века, мыслителя, публициста, литературного критика, переводчика, издателя, Н. Н. Страхова.

The article considers modern transformations of the ideas concerning subject’s cognitive abilities towards object because of the emergence and development of artificial intelligence (AI) technologies. The developments of scientists and engineers from National Research University of Electronic Technology (Moscow, Russia) in the field of artificial intelligence have been taken as a foundation and material of this research. Their analysis allows making a conclusion that the humanity is rather far from the realization of ‘strong artificial intelligence’. We need a qualitative breakthrough (...) in AI material and technological basis for it. Applying ‘model-dependent realism’ by S. Hawking in the course of the speculations in the article, the author concludes that the purpose of cognition in modern science is not to describe an objective reality, but to organize its subjective perception by some definite way. So, the purpose of cognition is the perfection of cognition models permitting a subject ‘to capture’ the reality. This idea is completely confirmed by Maturana and Varela’s autopoiesis theory and von Foerster’s ‘second-order cybernetics’. The article drafts some prospects of moving away from post-nonclassical scientific thinking in its current understanding, because the development of AI technologies results in ‘blurring’ borders of subjectivity in the cognition process. The author concludes that the modern world is moving in another epistemological paradigm where a new scientific revolution is inevitable. (shrink)

Gardner’s theory of multiple intelligences has been further developed to focus on the research of human cognitive activities. Thus, the concept of emotional intelligence, which is the topic of the current paper, was introduced by John D. Mayer, Peter Salovey and ‎Daniel Goleman. General intelligence can be defined as the capacity to carry out abstract reasoning to understand meanings, to recognize the similarities and differences between two concepts and to make generalizations. Emotional intelligence is not a part of general intelligence. (...) Emotional intelligence can be defined as an ability of a human to perceive oneself and interact with others with the help of obtained and processed emotional information. Language acquisition is mediated by the necessity to communicate with others. Consequently, the ability to manage the process of communication is of utmost importance in learning a language. Virtual learning environment reduces dramatically the immediate interaction of the participants of the process of education. It undoubtedly affects the process of acquisition and demands to reconsider the distribution of different learning activities. (shrink)

Dissatisfied with purely negative clichés about the development of Russian philosophy in the Soviet period, the author advocates for a scrupulous and objective reevaluation of the textual materials and the historical circumstances of that time, considering this work an important task for historians of philosophy. Despite strong ideological pressure and control that Soviet officials put on philosophy in general, in many cases the history of philosophy provided a kind of niche in which creativity and freedom were still allowed. For this (...) reason, even in the Soviet period the research output in the history of philosophy was very significant and the quality of the work very high. Many outstanding and well-known Soviet philosophers were historians of philosophy. (shrink)

The author traces the evolution of Mamardashvili's critique of Sartre's existentialism, undertaken from the perspective of his creative and unorthodox Marxism.

In his book A History of the Culture of the Modern Period, the eminent scholar Egon Friedell wrote concerning Descartes's influence in seven-teenth-century France that all the efforts of the great philosopher's critics notwithstanding, "his school inexorably extended its influence not only through the ‘occasionalists,’ as his closest disciples and followers in philosophy were called, and through the remarkable logic of the Port-Royal school The Art of Thinking and Boileau's tone-setting work The Poetic Art: rather, all of France, headed by (...) the "Sun King," who at one time had banned Descartes's works, became his school. The state, economy, theater, architecture, religious affairs, strategy, and the art of gardening all became Cartesian. Descartes reigned unrestricted, as a sovereign, in all things: in tragedy, where the passions struggled with one another; in comedy, where algebraic formulas were devised for human characters; in the area around Versailles, dominated by the abstract symmetry of gardens; in the analytic methods for waging war and running the economy; and in the so to speak deductive ritual of hairstyles and manners, dances and genteel conversation. One can even say that to this day every Frenchman is a born Cartesian.". (shrink)

The spiritual world of medieval Russia can be represented by the works of the most characteristic, brightest and most revered authors. Among them, undoubtedly, such as John Chrysostom, John Climacus, Isaac the Syrian, Basil the Great. The first place in popularity in Russia at all times is John Chrysostom. His Words, i.e. Some small works on this or that topic were compiled into special collections or textbooks by Zlatostruj, Zlatoust, Margarit, and sometimes the name of Zlatoust was signed by works (...) that did not belong to him. It is also popular in collections of mixed, composed of works by various authors, mainly the fathers of the church "Izmaragd", "Golden chain". The name Zlatoust became synonymous with all "book sweetness". What is so fond of Chrysostom in Russia? (shrink)

The extensive introduction of statistical methods of empirical analysis into modern science to describe social phenomena and their mechanisms calls for more attentive study of the philosophical foundations of notions of statistical probability and of the dialectics of necessity and chance in the area of societal cognition.