The problem of the relationship between formal logic and philosophy, which arose when formal logic arose, continues to concern both Soviet and foreign philosophers and logicians. Interest in this problem is traceable to a number of factors, among which, it should be noted at the outset, is the appearance of dialectical, logic. With the emergence of dialectical logic, the question of the relationship of formal logic to philosophy is posed anew. No matter how we approach the question of the subject (...) matter of dialectical logic, there is no doubt of the fact that, being logic, it is concerned with the investigation of philosophical problems. It follows that logic is at the same time philosophy or, at least, a portion of philosophy. (shrink)

By the "logic of scientific knowledge," or simply "the logic of science" we mean the discipline in philosophy concerned with the application of the techniques and methods of logic to scientific knowledge. In studying certain aspects of the logic of scientific knowledge it is possible to employ successfully not only the methods of dialectical logic but those of formal logic. It is the latter that will be the special concern of the present article.

The gives the detailed analysis of the ratio of freedom and imagination in an unpublished manuscript written by F.V.Y. Schelling, which contains the materials for the lecture course read at Erlangen University in 1820-1821. The author focuses on the question of imagination as a condition for the possibility to unfold the modal differences that provide the hierarchy of predicative definitions. The article shows that both the draft philosophy of mythology and the philosophy of revelation are a direct continuation of the (...) transcendentalist program given by Kant.Those projects bases on the thesis that the consciousness of freedom and consciousness of the law, justified in the “Critique of Practical Reason”, are related one another. Schelling following Kant’s theory, points to the law and to the unconditional imperative of freedom as the main principle which is not only theoretical or practical, but determines the separation of ontological and deontological modalities. At the same time, the formal structure of an imperative as a command has the specific character of “hiden opening”: what is themed in an imperative is not opened as a meaningful opportunity, it is only opened as theopportunity in its difference from necessity. I show in this article that interpreting the Schelling possibility relies on the teachings of I. Kant in his transcendental idealconception, connected with Kant's interpretation of the imagination’s productive ability. In the middle of Schelling’s theological interpretation of Kant's consciousness of lawdoctrine as the “fact of mind” lies the analogy between peacemaking and the ancestral sin of the first people. This concept is the main source of the theory of potency as ontological modalities, developed by Schelling in the 1830s - 1840s in lectures on the philosophy of mythology and the philosophy of revelation. (shrink)

The improvement of man, of his ideological and political, occupational, and moral qualities, is a most important condition for success in the building of communism. The socialization of the new man as a creatively active, spiritually rich, and harmoniously developed personality is a goal in our Party's program. It is becoming increasingly obvious that the process of socialization means much more than familiarizing a person with the ideological principles and norms of behavior of a citizen of developed socialist society. Socrates (...) long ago was astounded by the illogic of the man who knew what was good but did what was bad. (shrink)