This volume is the first scholarly edition of Samuel Johnson’s translation of Jean Pierre de Crousaz’s _Commentaire sur la traduction en vers de M. Abbé Du Resnel, de l’Essai de M. Pope sur l’homme, _published in 1739. Included are notes comparing Johnson’s translation with the French original to show his method of translation and historical annotations. Of special interest are several lengthy footnotes that Johnson added to his translation. Among these are thoughts relating to the problem of evil, particularly the (...) ruling passion and the necessity of free will. Many of the ideas first given expression here were to occupy Johnson’s mind for the remainder of his life. (shrink)

The textbook presents the problematic aspect of historical and modern representations of the phenomenology of religion in academic discourse. The most important topics of the course are presented in a form that is easy to understand, questions for self-assessment and problems for analysis are formulated, and recommendations for organizing independent work of students are given. The textbook's material is systematized according to the principle of a problem to a specific example of its installation in religion, culture, science, and philosophy. The (...) textbook explores the interdisciplinary connections between philosophy, the philosophy of religion, and religious studies. The publication is addressed to students studying in the field of training "Religious Studies", and recommended to students studying philosophy, as well as to anyone interested in issues of understanding religion taking into account the achievements of the phenomenology of religion. (shrink)

The spectre of determinism stalks many of the concerns surrounding the impact of genetic research into both disease and normal behaviour. The ability accurately to predict a person's actions would certainly have profound implications for notions of individuality and free will. But to what extent will the current explosion in genetic research provide more accurate predictors than have been available for millennia in the form of wealth, social status and perceived family resemblance? The genetic research program is at too early (...) a stage to answer this question with confidence, but various indicators tend to point in the same direction: the predictive ability of genetic analysis will generally be low. This conclusion runs counter to widely perceived popular notions. The deconstruction of genetic determinism is an essential safeguard against the real concern that genetic information may be used for discrimination by unscrupulous powers. (shrink)

Tom 1. Logicheskie ischisleni͡a, algebry i funkt͡sionalnye svoĭstva.

東アジアの朱子後継者のなかで日本的な朱子学、あるいは朱子学の日本化を成し遂げたという山崎闇斎。彼を筆頭にする崎門学派の理気心性論の言説をとくに朝鮮の李退渓との比較において東アジアの近世思想史のなかに再 定位する。.

Liberalizm i svoboda -- Restrikt︠s︡ionizm i ogranichenie -- Liberal-restrikt︠s︡ionizm i garmonicheskai︠a︡ t︠s︡ivilizat︠s︡ii︠a︡.

The first published writings by Schelling, they were largely written at Tübingen at the conclusion of his seminary education and before his encounters with the new natural science and the new romanticism. Only one of these essays exists in the new critical text of Schelling which began to appear in 1979, and so the text Marti employs is that of Cotta reprinted in the edition of this century.

_Purpose._ The main purpose of this research is to comprehend the philosophical principles in the spread and legitimation of the Self-made-man idea in the worldview transformations of the 17th century. _Theoretical basis._ Historical and comparative methods became fundamental ones for the research. The research is based on the creative heritage of R. Descartes, T. Hobbes, J. Locke, as well as the works of modern researchers. _Originality._ The analysis shows that the Self-made-man idea, which originated in the ancient world and gradually (...) spreads in the Christian Middle Ages, gained a powerful impetus in the philosophical and moral-legal metamorphoses of the 17th century. These metamorphoses theoretically substantiated and radically accelerated the transition from mystical to rational, from theocentric to the anthropocentric worldview, and, as a result, to the recognition of the intellectual autonomy of the individuals and the freedom of their own will, the emergence of the construct of natural human rights, the requirements of religious tolerance and freedom of conscience, ultimately, to the principle of reliance on one’s own strength and the individual’s personal responsibility for one’s own destiny. Exactly these ideas in interaction with the ideas of Puritanism became the theoretical basis for the formation of B. Franklin’s views and the corresponding cultural code. _Conclusions._ The philosophy of the 17th century, having laid the principles of a new – subject-centric – metaphysics, as well as the philosophical and legal foundations of liberal ideology, provided philosophical and moral-legal legitimation to the sporadic attempts of man to break out of the triple circle of fatalism, paternalism, and conformity to a rationally founded and the ever-growing orientation of the individual towards active self-determination and self-realization, self-reliance and personal responsibility for their own destiny as key principles of the Self-made-man concept. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

_Purpose._ The authors of this article set the main purpose of understanding the ideological potential of Kant’s philosophical heritage from the viewpoint of its influence on the spread and legitimization of the self-made man idea in the worldview transformations of the modern world. _Theoretical basis._ Historical, analytical, and hermeneutic methods became fundamental for achieving the goal. The study is based on Kant’s works, as well as on the works of modern researchers of his ideological heritage. _Originality._ The analysis shows that (...) the idea of the Self-made-man, which originated in the ancient world and gradually spread in the Western culture of the Middle Ages, early Modernism, and especially the Enlightenment, receives significant additional impulses in the context of Kant’s rethinking of the metaphysical foundations in the theory of knowledge and morality. Perhaps, the systematic theoretical substantiation of people’s abilities to use their own mind, their intellectual, and therefore moral autonomy, and freedom of will as the fundamental principles of personal Self-determination and Self-realization became the most important consequence of this rethinking. This, in turn, became the theoretical and moral-legal basis for further legitimization in the modern and postmodern world of the ideal of a person who creates oneself. _Conclusions._ The importance of Kant’s philosophy in the context of idea generation of the self-made man is hard to overestimate. It is entirely imbued with a leitmotif appeal to the individual to have the courage to use his/her own mind, to be independent and self-sufficient in assessments, choices, and actions, and therefore also responsible for their consequences, in the end, to be primarily an end, not a means. Thanks to this, a person, according to Hegel, finds an unconditionally strong and stable center in oneself. In fact, by strengthening the position of human-centric philosophy, as well as the moral and legal foundations of liberal humanism, Kant’s ideas provided further ideological legitimation in the orientation of an objectively growing individual towards actively placing Self-reliance and Personal responsibility on one’s own destiny as the key principles of the Self-made-man concept. (shrink)

_Purpose._ The article aims to analyse the consciousness of masses in the communication system of the 20th century projecting the individual level onto the social one. _Theoretical basis._ In the fields of philosophy and other humanities since the middle of the last century there has dominated an opinion that the category of mass and its communication are second-rate and non-elitist phenomena. Condensing the experience of human history (especially – the nineteenth century – the time of the bourgeois revolutions and the (...) two world wars), such parameters were set by the creators of social psychology Gustave Le Bon and Sigmund Freud in their basic research "The Crowd: A Study of the Popular Mind", "Group Psychology and the Analysis of the Ego". Since ancient times the masses have really resembled immoral emotional neoformations, which minimized the individual qualities of the components of the whole and showed the features of a predominantly animal nature. It is no coincidence that those masses were called emotional, or just a crowd, regardless of the topos of existence: streets and squares, or the infospace of the first mass media (newspapers, radio, cinema, television). However, analysing the crowd, the scientists noted that this is only an extreme modification of the mass, and, in addition to it, there may be others – quite the opposite in their nature. With the advent of the World Wide Web, the situation has changed: scientists and futurists have been talking about the mass of intellectuals, which seems to be formed and combined in the field of information technology. And it surpasses the traditional elite in many respects. _Originality._ Having analysed the works of classic and modern researchers, we came to the conclusion that in fact the masses, like individuals (according to C. G. Jung), are divided into four types. Correspondingly, each of them has its own behaviour, psychology, philosophy etc. This article focuses on beliefs and ideological positions as the basis for the functioning of emotional, sensory, intuitive and rational masses in the context of 20th century philosophy. The object of our analysis was the philosophical schools of neo-positivism, hermeneutics, psychoanalysis, existentialism, pragmatism, anthropology, phenomenology, and others. _Conclusions._ According to our assumption, regardless of the type of mass and direction of modern philosophy as a field of its implementation, rationalism comes to the fore everywhere (as a primary source and theoretical basis or motivation). Thus, it can be concluded that the rational mass now dominates, not emotional (which was thoroughly described by Le Bon and Freud). And this is quite natural in the age of digital technology. (shrink)

The urgency of the study of "stem-education" as a factor in the development of "smart-society" is that this kind of society is a continuation of information and "knowledge society", which is developing on the basis of smart technologies. The concept of smart society is at the heart of modern state -owned development programs of South Korea and Japan. In South Korea, the National Social Agency has developed a "Smart Society Strategy" that introduces the technological foundations of smart societies. The central (...) issue of Smart-society is business, which makes managing more intelligent and activities aimed at using knowledge and innovation. The objectives of the study are to identify the "stem-education" endpoint through the use of electronic and collective technologies, which become more massive and effective, and through the use of natural, engineering and maternal education. It is no coincidence that this concept is documented in the Europe 2020 Strategy: Smart Growth Strategy, which includes the development of an economy based on knowledge and innovation, fosters sustainable growth, more efficient use of resources, and inclusive growth and strengthening of high employment. Countries such as the United States, China, Australia, the United Kingdom, Israel, and Singapore carry out state-of-the-art stem-education programs. The methodological basis of the study is systematic, structural, axiological, synergetic methods and approaches that have allowed disclosing stem -education as the leading trend in the world of educational space. Conclusion - It is proved that stem-education is an innovation that combines the traditions of natural and mathematical education, is based on the principles of fundamentalism and knowledge -based, combining technological, organizational, material and technical resources and human capital. As a result of the development of stem-education at the expense of ICT, business processes, governance, and management reform are undergoing change, leading to economic, social and managerial processes at a higher level in some of those societies. Smart society is a new quality of society in which the combination of the use of new technologies will allow people to improve the quality of their lives. This article presents philosophical and educational reflection of smart -society as a new model of the information society and presents its impact on human capital. It reveals timeliness of this topic, which is innovative and hardly developed. It analyses international experience in establishment and growth of smart -society and dimensions of axiological field of smart-society, which is based on axiological matrix of information and knowledge, which are considered and being civilized dimensions of modern society. The main idea is to prove the evolution of the information society to smart -society and the possibility of establishment of smart-society in Ukraine. The analysis of smart-society formation was made and its characteristics were defined, which claims priority role in the world information space formation and contribute to the competitiveness of Ukraine in the international information space. (shrink)

_Purpose._ The article aims to define the philosophical narratives about the "beautiful human" of Greek antiquity in the coordinates of the triad of "natural", "social" and "cultural" body. _Theoretical basis._ When achieving this purpose, the author based on the conceptual provisions of the philosophical anthropology of Н. Plessner, in particular, concerning the attitude of a limited body to its limit as an empirical comprehension of a human him/herself and the world. Developing the position of the body as a socio-cultural phenomenon (...) and proceeding from the definition of corporeality as a "transformed human body under the influence of social and cultural factors, which has socio-cultural meanings and performs certain socio-cultural functions" (I. Bykhovskaya) (transl. by O. G.), the triad of "natural", "social" and "cultural" body was used as a methodological basis to analyse the research object. _Originality_ lies in the explication of the peculiarities of aesthetic and anthropological discourse in Ancient Greek philosophy, not only through the prism of the dichotomy of "soul" and "body", but also through the prism of the triad "natural", "social" and "cultural" body, allowing rethinking of the narratives concerning the "beautiful human" of the formation period of the European anthropological aesthetics in Antiquity. _Conclusions._ The anthropological aesthetics of Greek Antiquity is masculine aesthetics, the aesthetics of the male "cultural body". If a man is an epistemological subject, he is able, despite the ugliness and abomination of his natural body, to reach the level of the cultural body, the level of "personal existence of corporeality". As for the female corporeality, since the Ancient Greek philosophy does not provide the status of an epistemological subject for a woman, she remains at the level of "social body". (shrink)

Truth exists in the form of true propositions. Therefore identification of the nature of truth means identification of the conditions in which a proposition is true. A proposition is true if its content is not dependent upon the knower, and it constitutes a reflection of objective reality. Such a proposition yields knowledge. We shall call it a cognitive proposition.

Purpose. Based on the anthropocentric approach to the analysis of visual self-presentations of Artemisia Gentileschi in paintings, to present the artwork as self-objectifications of the artist, which give rise to a new cultural reality and are at the same time a means of knowing the essence of man. Theoretical basis. The principles and methods of philosophical and anthropological research in combination with biographical, historical and comparative, iconographic, figurative and stylistic methods were used when writing the article. Among philosophical and anthropological (...) methods the principle of anthropological reduction was used, based on which the works by Artemisia Gentileschi were analyzed as her self-objectification, principle of extrapolation of a separate fact of the painter’s life and anthropological interpretation of art evolution, when an attempt is made to know their creator through a series of chronological consistent works as figurative objectification. The biographical method was used when working with data on the painter’s life, iconographic and figurative stylistic – when analyzing the art visuals: self-portraits, allegories and narrative paintings. The analytical work was carried out in stages as transition from an iconographic interpretation of paintings with gradual elimination of art and style characteristics as extra-anthropological cultural constants with subsequent anthropological reduction of cultural image. Originality consists in the author’s method of analyzing the works of visual art in terms of anthropocentric approach, as well as in considering the artwork by Artemisia Gentileschi as her self-objectification as such that give rise to a new cultural reality. Conclusions. The artworks by Artemisia Gentileschi in diachronic deployment can be seen as the painter’s self-objectification, which traces the evolution of self-expression from a person with traditional self-perception by social gender stereotypes to the phenomenon of personal life, which will determine further evolution of her self-identification and extirpation of sense of shame through virtual revenge, repentance, guilt, and formation of component of the painter’s identity as exemption from social gender prejudices and stereotypes on roles and standards of behavior socially assigned to women. (shrink)

The article is devoted to the philosophical consideration of anthropological crisis in the risk society in his historical transformation. The research is aimed to anthropological analysis of the risk society in order to identify its new features in the modern era. As a methodological principle of research, the author defines the distinction between anthropological and cosmological approaches in philosophy. It is about their complex relationships and contradictions in the development of the civilizational process. The anthropological crisis becomes apparent when society (...) becomes a “society of risk” in the modern era. The article reveals the cause of the anthropological crisis in the risk society: the social production of wealth becomes the production of risks. In the XXI century there is a “world society of risk”, which is associated with the process of globalization. The risk research methodology suggests the need to anticipate unpredictable. The main difficulty in risk analysis is that the risk is between certainty and uncertainty, between rational and irrational. Two main trends - the reflexivity of the unknown and the cosmopolitan moment - point to a global change in the society in the 21st century, whose priority is security. In the historical and social philosophical perspective, security is understood as a concept that encompasses integrity, inviolability, inviolability with respect to corporeality, life and property. In the context of the modern anthropological crisis, security has become the main value concept of the social political language. The logic of uniqueness gives way to the logic of ambiguity, which finds its expression in the connection of the risk society with the cosmopolitism. The “cosmopolitan moment” of the world risk society presupposes recognition of the uniqueness of the Other as an opportunity to overcome the anthropological crisis. (shrink)