In the national religious studies there was a tendency to know the origins of national spirituality. Such treatment is required by all those processes that take place in the cultural and religious plane of our country. Religious scholars are working to find their own original manifestations of Ukrainian spirituality, while at the same time seeking identification with a particular tradition. This is precisely the task of finding the national content of Ukrainian spiritual heritage. Let's try to do this on the (...) example of Ukrainian Orthodox preaching culture - a phenomenon that originated in the seventeenth century and had its continuation in several generations of Ukrainian preachers. (shrink)

Consideration of Christian values in a baroque context is a contradictory task in itself. After all, the values of the Baroque period are largely hedonistic, especially in Ukraine. The epoch, which passed in Ukraine under the slogans of religious struggle, quite often violated certain norms and principles established by the Church.

W chwilach szczególnego zagrożenia ludzie zwykle błagają Boga o pomoc dla siebie lub swoich bliskich, modląc się na przykład, żeby lawina zmieniła kierunek lub żeby znalazł się dawca organów dla czyjegoś umierającego dziecka. Taka modlitwa wydaje się naturalna, a dla wierzących nawet rozumna i akceptowalna. Niestosowne wydaje się potępianie takiej typowej modlitwy jako czegoś złego. Ale kiedy dokładnie zbadać, co się rzeczywiście dzieje w takich sytuacjach, to okazuję się, że często tego rodzaju modlitwa jest moralnie dyskusyjna. Autor twierdzi, że (...) taka modlitwa powinna być postrzegana jako forma działania, a tym samym powinna spełniać wysokie standardy moralne, które odnoszą się do działań; ponadto autor twierdzi, że założenie dobroczynności Bóstwa nie wystarcza, aby taką modlitwę legitymizować. (shrink)

Idea wolności jest klamrą spinającą całą filozofię Hegla. Chrześcijaństwo niesie ze sobą świadomość wolności - państwo jest jej realizacją. Dlatego też idea ta w owej podwójnej relacji jawi się jako punkt centralny systemu łączący sferę ducha absolutnego ze sferą ducha obiektywnego. Hegel przezwycięża opozycję, występującą we wcześniejszej filozofii, między "człowiekiem" i "obywatelem" poprzez zjednoczenie woli subiektywnej z wolą rozumną, konstruując w ten sposób etyczną całość - państwo - będące tą rzeczywistością, w której jednostka posiada wolność i korzysta z niej (tylko (...) o tyle, o ile partycypuje w świadomości ogółu). Treścią religii jest prawda absolutna, ale nie jest jej nadana forma myślowa - występuje raczej w postaci wyobrażenia. Stąd państwo jako twór rozumny sytuuje się pod względem formy wyżej niż religia. Pewne sformułowania Hegla, szczególnie zawarte w "Wykładach z filozofii dziejów" nasuwają myśl, że próbował on dokonać sakralizacji państwa. Jednakże w intencji Hegla nie leży oparcie aksjologii państwa o aksjologię religijną, czemu dobitnie daje wyraz w uzupełnieniu do § 270 "Filozofii prawa". Relacja między państwem a religią w planie społecznym ujęta jest przez Hegla następująco: dziedziną religii jest indywidualna wiara, podczas gdy państwo reprezentuje to, co ogólne, rozumne, etyczne. Można by dojść do przekonania, że Hegel optuje na rzecz liberalnej koncepcji rozdziału Kościoła i państwa. Wniosek taki byłby jednak pochopny, albowiem pomija się w ten sposób plan spekulatywny filozofii Hegla. Nowoczesne państwo jest wskroś rozumowe (a przynajmniej tak jest widziane przez filozofię), dlatego też każda różnica co do ich istoty jest z góry wykluczona. W państwie rozumnym świętość nie jest już czymś zewnętrznym w stosunku do rzeczywistości, lecz czystą wewnętrznością. Można zatem stwierdzić, że państwo stoi. nad Kościołem nie dlatego, iż jest sprzeczne z zasadą chrześcijańską, lecz właśnie dlatego, że jest tej zasady urzeczywistnieniem. Choć więc Hegel nie neguje wpływu religii na życie świeckie, to jednak pragnie ugruntować je na swoistych dlań wartości. (shrink)

Ustanowienie w zrodzonym z Boga Ojca Synu-Logosie idealnych wzorów jest pierwotnym aktem stwórczym Boga, ujętego przez Jana Szkota Eriugenę jako Niestworzona Natura Stwarzająca, która powołuje do istnienia Stworzoną Naturę Stwarzającą. Bóg dokonał całości stworzenia jednym aktem. Stworzenie zaistniało jako proste i doskonałe według woli Boga. Eriugena uważa, że stworzenie w Logosie przyczyn prymordialnych zostało w Księdze Rodzaju opisane w formie procesu. Ten alegoryczny zapis stanowi źródło informacji o stworzonej rzeczywistości. Dla Eriugeny całe Pismo Święte jest pełnoprawnym źródłem informacji, ponieważ autorem (...) Pisma jest zawsze prawdomówny Bóg. Stwórca pragnie, aby człowiek, który dokonał błędnego wyboru i utracił doskonałość, mógł powrócić do tego stanu, więc otwiera przed człowiekiem Księgę Natury, którą jest stworzony wszechświat oraz Księgę Pisma, którą jest Pismo Święte. Biblia, zawierająca symbole, nauki i opisy, została dana również współczesnej ludzkości, aby rozumna natura człowieka mogła nakierować go na drogę powrotu do Boga i stanu doskonałości. Analiza stworzenia oraz analiza Pisma Świętego powinny zbliżać człowieka do Boga. Wypowiedź egzegetyczna stanowi ważny aspekt interpretacji Pisma, więc Eriugena stawia warunki, które są konieczne lub stanowią wsparcie dla poprawnego wnioskowania. Warunki te dotyczą niesprzeczności pomiędzy wspomnianymi Księgami, roli ludzkiego intelektu w prowadzonych badaniach oraz znaczenia ludzkich autorytetów. Autor artykułu omawia wymagania, określone przez Eriugenę i dokonuje ich interpretacji uwzględniając fakt rozwoju różnych dziedzin współczesnej nauki. ----------------------- Zgłoszono: 29/03/2022. Zrecenzowano: 12/05/2022. Zaakceptowano do publikacji: 31/05/2022. (shrink)

I propose to dissolve the distinction between “rustic” and “urbane” interpretations of Sextus Empiricus’ account of Pyrrhonian assent to appearances. On the traditional picture, the “rustic” takes the skeptic to have no beliefs while the “urbane” takes the skeptic to have some “everyday” beliefs. I examine the distinction in two forms. First, in the original suite of papers by Frede, Burnyeat, and Barnes, I find that aside from a few differences in English terminology choice, the three authors substantially agree on (...) the interpretation of assent to appearances. Second, turning to the revised distinction proposed by Fine, I find that the two supposedly divergent interpretations give us pictures of the Pyrrhonist indistinguishable from each other on the basis of the skeptic’s actions or assent. The distinction dissolved, I propose a unified interpretation that expresses what I find to be the ultimate agreement between the two supposedly different camps. Finally, I turn to the question of the skeptical life and use this unified interpretation to argue that both an everyday life and an unconventional one are equally consistent with Pyrrhonian practice. (shrink)

Just something I did on a whim a while ago when I saw a blog post about summarizing philosophers' works in words of one syllable. Revised since then as I spotted multisyllabic words. About 2 pages long, single-spaced.

Praise and blame are both forms of moral assessment. Yet, the literature on standing has focussed on blame – to blame appropriately one needs standing to do so. Praise has been mostly ignored. This paper argues that the asymmetrical treatment of praise and blame is unwarranted: there’s no good reason to think that we need standing to blame, but don’t need standing to praise. This conclusion is important because it provides a new line of argument for scepticism about standing to (...) blame. (shrink)

The neo-Aristotelian conception of essence has gained prominence in recent analytic metaphysics. I will present an epistemic problem for such essentialists. The challenge centers on the following question: assuming there are essence-facts, what relationship between essence-facts and essence-attitudes explains why those attitudes’ correctness is not coincidental? It is a debunking challenge—what I call the explanatory challenge. The explanatory challenge is distinctive for at least three reasons: (i) it does not centrally concern the domain in question containing abstract objects, or having (...) evolutionary etiologies, (ii) it targets neo-Aristotelian essentialism, not merely essentialism insofar as it is modally analyzable, and (iii) the challenge comes in three grades—weak, moderate, and strong. Although debunking challenges do not pose a problem unique to essentialism, they have yet to be explicitly applied to essentialism in detail. I aim to redress this omission here. I begin by explaining the challenge’s grades, paying particular attention to a species of the moderate grade, which generates a more specific challenge I call the deflationary challenge. Then, I’ll survey David Oderberg’s and E.J. Lowe’s epistemologies of essence. I’ll argue that their accounts fail the weak challenge and that this leaves them especially vulnerable to the moderate challenge, where this involves positive reason to think essence-facts do not, in fact, play an explanatory role in forming one's essence-attitudes. Lastly, I’ll propose that Amie Thomasson’s deflationary account of identity-conditions might offer a deflationary challenge for essentialism. (shrink)

This paper introduces the state space theory of consciousness, positing that the cortex processes information through delay coordinate embedding operationalized by recurrent neural network engines. This leverages the power of Takens' theorem, giving rise to representations of reality as points within state space. Consciousness is posited to arise at the highest order engines amongst hierarchical and parallel engine pathways. Consciousness is cast as a dynamic process rather than as a neuronal state, reconciling dualist intuitions with a monist perspective. Neuronal representations (...) develop uniquely in each individual due to history-dependent training of these engines, accounting for the privacy of qualia while also addressing cortical plasticity and the heuristic nature of cortical processing. Posited engines exhibit non-linear dynamics that are sensitive to initial conditions, explaining phenomena such as ambiguous figure interpretation and offering a pathway to explaining free will. The state space theory aligns with and expands upon major theories (e.g.higher-order theories, global workspace theories, integrated information theory), essentially providing a computational mechanism that unifies elements of these theories. Future work will explore neural mechanisms and validate predictions. (shrink)

This paper responds to Hahnel’s reply to my paper ‘Pluralism, ecology and planning’ in this special issue. It focuses on disagreements concerning value commensurability and growth. It defends the possibility of rational choices in the use of resources in the absence of value commensurability. It defends the claim that the systematic drive for growth in capitalism is a central source of environmental problems and of environmental injustice. It questions Hahnel’s assertion that substitution in production and consumption alone is the only (...) strategy to achieve environmental sustainability. Substitution is necessary but not sufficient. Environmental limits require consumption and production corridors above sufficiency for all but below excess. Those corridors are a condition for meeting the needs of the poor within environmental limits. Both the examination of environmental problems in capitalism and democratic planning require forms of in-kind analysis defended by Neurath and Kapp to address the problem of meeting human needs within environmental limits. (shrink)

Drawing on digital sensory ethnographic research with potters during the Covid-19 pandemic in Britain, along with the literature on clay therapy, this paper explores how engagements with clay afford hedonic psychological wellbeing impacts. Adopting an embodied-enactive-ecological approach, we utilise Material Engagement Theory (MET) and the concept of therapeutic affordances to challenge internalist cognitive approaches and to argue for the active role of material engagements in shaping our affective states. We argue that clay’s materiality is central to such impacts and that (...) wellbeing arises relationally through interactions between specific individuals, materials, and their environment. This paper discusses how the tactile, cohesive, and malleable materiality of clay, as well as the variability in how it can be engaged, allows for mindful, immersive and relaxing experiences, that positively contributed to the hedonic wellbeing of our participants. Additionally, we examine how interactions between potter and clay evolve through the development of skill, as their affordance space changes. Particularly, we highlight the complex nature of control with respect to the volatility of clay and pottery; we explore the tension between the desire for and the pressures of skilful production, we analyse the enjoyment of the processes of making, and discuss the permeability of distinctions between hedonic and eudemonic wellbeing. (shrink)

Коллективный труд "Методология науки и антропология" подготовлен в Центре методологии и этики науки ИФ РАН. Он состоит из двух разделов. В первом разделе "Методология науки и антропологический поворот в философии".

Danielle Macbeth disagrees with the view that there are logical truths in an ontological sense, and argues that we have no adequate epistemological account of our access to such features of reality. In my response I recall some main aspects of my ontological and epistemological formulation of logic as a science, and argue that neither Quine’s considerations against meaning, nor Benacerraf’s considerations against Gödel’s realism, show the untenability of an approach to logical truth in terms of logical propositions that denote (...) logical states of affairs.Danielle MacBeth discorda da tese que há verdades lógicas em um sentido ontológico e argumenta que não há um tratamento adequado de nosso acesso epistêmico à tais aspectos da realidade. Em minha réplica relembro algumas características principais de minha formulação ontológica e epistemológica da lógica como ciência, e argumento que nem as considerações de Quine contra a noção de significado, nem as considerações de Benacerraf contra o realismo de Gödel, mostram a invalidade de uma concepção de verdade lógica em termos de proposições que denotam estados de coisa lógicos. (shrink)

ANALOGY has not just to do with the abstruse details and niceties of metaphysics but rather underlies the structure of all metaphysical thought. It is the heart of metaphysics. No system of metaphysics can discard it, without prejudice to the richness and variety of being. Without analogy there is elimination and over-simplification. Metaphysics is far from being a straightforward science; it is highly complex and its method and style of argument are not easy to master. Its field of inquiry is (...) wide. It is the task of the metaphysician to reduce the world of things to an intelligible unity. (shrink)

In Economic Democratic Planning Robin Hahnel rearticulates and defends the model of participatory planning he developed with Michael Albert. This paper develops three lines of criticism of the model. It argues that the model’s principle of distribution of income among workers according to a metric of effort would involve pervasive surveillance of persons and potential humiliation. The use of a price metric of opportunity costs and cost-benefit analysis in the allocation of resources fails to address the implications of value-pluralism and (...) incommensurability for their allocation. In response to Hahnel’s criticism of those who argue that environmental constraints entail limits to economic growth, it argues that we need to take those constraints more seriously than he does. The paper focuses on the second and third area of disagreement by placing those differences within the wider history of the socialist calculation debates and ecological economics. (shrink)

The analysis of historical literature allows to consider profoundly the development of national culture and science of the 18th-first half of the 20th centuries and the formation and change of different historical concepts. With the analysis of historical periods that are highlighted in the research, general trends in the changing of paradigms about Russian historical development were concluded, which were translated to mass historical consciousness from the beginning of the 18th century up to 1917. The periods were closely connected with (...) the specific political, historical and economic changes in Russian Empire and with the dominance of certain textbooks during this time. The books were selected because of a number of factors: their inclusion to the school curriculum, the number of publications, the equal number of textbooks devoted to different historical periods. For the analysis were used 19 textbooks, schoolbooks for different courses of secondary schools and primary schools. All the sources of educational literature were grouped into two concepts - officially-state and the liberal. Each publication was highlighted the dominant concept as a base for the whole textbook. There is also a characteristic of the concepts that are presented chronologically. The analysis represents school history books as an important source for the formation of state policy in the representing of Russian history, and, that is more important, for creation of the concept of the state of Russian history. (shrink)

The work is carried out in line with the Russian dialectology of the German language. Its relevance comes from the fact that it is devoted to one of the territorial forms of German, which was never before linguistically studied. The authors of the paper conducted the field work in the territory of Novosibirsk region and collected data that allow analyzing the language situation of the Germans residing there. In the proposed article, the first results of this analysis are presented, which (...) give an idea of the main social and linguistic characteristics of the native forms of the German language in Novosibirsk region. In particular, the main components of the linguistic situation of the ethnoterritorial community under consideration are identified, the communicative power of each component is described, and the dialect identification of the native forms of the German language in the surveyed region is carried out. When modeling the language situation of the Germans of Novosibirsk region, the phenomena caused by interlingual contacting are emphasized. The authors show that on the territory of Novosibirsk region there are German idioms long staying outside the main continuum of German language and representing unique language formations. These language formations show signs of West Central German, and also includes phenomena caused by language interference. The simulated language situation is characterized as unbalanced - the demographic and communicative capacities of German dialects in the region under consideration are much lower than those of languages with majority status. It is noted that the demographic and communicative capacities of the described territorial forms of German language are in the process of a rapid decline. (shrink)

Open peer commentary on the article “Going Beyond Theory: Constructivism and Empirical Phenomenology” by Urban Kordeš. Upshot: The naturalistic paradigm, which relies on the third-person perspective and the exclusion of the observer, cannot accommodate human experience in its scientific enterprise. I present a critical overview of Kordeš’s proposal to merge the constructivist epistemological framework and empirical phenomenology. I doubt whether constructivism actually requires empirical grounding, but I do see constructivism with instrumentalism as a possible framework in which researchers will be (...) able to make sense of the phenomenal data. (shrink)