У статті аналізуються методологічні засади дослідження народної ікони. З цією метою розглядається правомірність вивчення народної ікони крізь призму методологічних принципів формалізму та підкреслюється її підпорядкований характер. Головна увага приділяється світоглядним основам художнього антианатомізму народної ікони, який постає як результат глибоко вкорінених у колективну свідомість міфологічних уявлень українського народу. Підкреслюється, що, незважаючи на позірну різноманітність народних ікон, їх споріднює іманентно присутня у кожній з них міфологічна структура, яка визначає своєрідність не тільки народної ікони, а й української культури в цілому.

У статті представлений погляд на природу і самотність Еріха Фромма. Розкриваються основні положення теорії Фромма, особливий акцент робиться на співвідносності дихотомії, екзистенціального конфлікту та структури характеру з феноменом самотності. Характерною рисою сучасного суспільства є криза, а вона негативно впливає на світ людини, як це було за часів Фромма. Тому проблематика статті є актуальною.

Йдеться про комунікативну взаємодію в модерних та трансформованих суспільствах в рамках дискусій про «крах» комунікацій та функціональні особливості (вади та позитивні елементи) «суспільства знань». Cуб’єкти комунікації засвоюють знання, інформацію, здобуті за допомогою сприйняття, уявлення, тобто те, що пізнається і є невіддільними від суб’єкта об’єктивними механізмами. Інші краще сприймають і, відповідно, довіряють більше текстовій інформації або відомостям, отриманим за допомогою речей, що розміщуються поза індивідом, але містять у собі соціальнокультурний зміст. Ефективність обміну інформацією і всього процесу комунікації багато в чому залежить (...) від пізнаванності суб’єктами комунікації предмета обговорення (обміну інформацією) та комунікативної компетентності. Це стосується, перш за все, комунікацій, що ставлять метою обмін науковою інформацією, тобто наукових комунікацій. (shrink)

У статті розкриваються особливості становлення християнства на києворуських теренах, показано, що воно було зовнішньою релігією Київської держави, яка, з одного боку, прагнула стати рівноцінною частиною тогочасного міжнародного життя та долучитися до цивілізаційного поступу, а з іншого – не бажала й не могла визнати зверхності будь-якого зовнішнього впливу. Зрештою не тільки в народі, але й у середовищі освічених верств населення ще довго лишалися живими старі вірування, які визначали не тільки своєрідність народного мислення, але й основні світоглядні інтенції християнізованої києворуської культури. Органічний (...) синтез християнського та язичницького світоглядів, який сформувався на теренах Київської Русі, найбільш повно виявився в руському іконописі, який цілком правомірно можна назвати світоглядною візитівкою тієї доби. (shrink)

The religious influence of the United States on Ukraine is not so much written. But this topic constantly evokes interest in scientific circles. Historians and religious scholars study appearance of American religions on the territory of Ukraine, noting that these processes are time coincide with all-European events. In Ukraine, American religions came not directly, but through Holland, Poland, some other European countries. Trade in wealth, plants and other commodities has also become spread of religious ideas, which gives us one more (...) thesis in favor of vitality consumerism. Ukraine felt the influence of the ideas of American federalism and freedom religions, which had an influence on Ukrainian thinkers, in particular T.Shevchenko, who, as is known, expected our Washington "to be a new and righteous law?". (shrink)

ha-Higayon ha-shimʻi ba-filosofyah ha-datit be-Yiśraʼel -- ha-Higayon ha-Torani ha-shimʻi ba-midot sheha-Torah nidreshet bahen -- ha-Higayon ha-sodi ha-shimʻi ba-ḥokhmah ha-penimit -- Shiṭat ha-higayon ha-shimʻi ha-sodi be-sifrut ha-ḥokhmah ha-penimit -- Shivḥe ḳol ha nevuʼah.

During the Asian and Pacific War, the Japanese government mobilized approximately 200,000 Asian women to military brothels to sexually serve Japanese soldiers. The majority of these victims were unmarried young women from Korea, Japan’s colony at that time. In the early 1990s, Korean feminist leaders helped more than 200 Korean survivors of Japanese military sexual slavery to come forward to tell the truth, which has further accelerated the redress movement for the women. One major issue in the redress movement and (...) research relating to the so-called “comfort women” issue is whether Japan’s colonization of Korea or gender hierarchy was a more fundamental cause of the Korean women’s suffering. Using an intersectional perspective, this article analyzes how colonial power, gender hierarchy, and class were inseparably tied together to make the victims’ lives miserable. By doing so, it shows that a one-sided emphasis on colonization or gender hierarchy will misrepresent the feminist political issue and misinterpret the “comfort women’s” experiences. (shrink)

Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.

Toldot ha-meḥaber, zatsal -- Haḳdamat ha-meḥaber, zatsal, le-mahadurah 1 -- Haḳdamah le-mahadurah 3 -- Maʼamar ʻal "Beḥire ha-yetsurim" -- Rabi Yiśraʼel mi-Salanṭ -- ha-Saba mi-Ḳelm -- Rabi Yitsḥaḳ Blazer -- Rabi Naftali Amsṭerdam -- Toldot ha-Saba mi-Novhardoḳ ṿe-yeshivotaṿ -- ha-Saba mi-Novhardoḳ -- ha-Saba mi-Slabodḳah -- he-Ḥafets Ḥayim --Gedole Novhardoḳ -- R. Avraham Zalmens -- R. Daṿid Blaikher -- R. Daṿid Bodniḳ -- R. Yiśraʼel Yaʻaḳov Lubṭshansḳi -- R. Shemuʼel Ṿainṭrob -- Talmide Novhardoḳ -- Peninim ṿe-leḳaḥim musariyim -- Ḥinukh ṿe-ʻidun ha-hergeshim (...) -- Reshimat ʻarakhim -- Mafteaḥ ʻarakhim - Mafteaḥ ishim. (shrink)

1. 하나가 여럿에게 가는 길 - 2008년 11월 동아시아 경제공동체포럼 기조강연, 인천 드림시티에서 2. 물 - 마음과 돈과 물의 시대에 부쳐 3. 님 - 획기적 재분배의 이원집정제에 관하여 4. 도깨비 - ‘신의 우물’ 근처에서 춤추는 가난한 도깨비 이야기 5. 혁신 - 중국의 혁신은 ‘법혜월’과 같은 화엄개벽의 여성!

Although the prohibition of human cloning for reproductive purposes has been proclaimed internationally, embryo stem cell research is progressively considered as a positive field for future therapeutical developments. Implicitly cloning is then becoming a tool which allows the creation of new forms of life, including human life.

In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...) Han," "ardently and unconditionally to sing the praises of the Han ruler and court," "to make sacred the rule of the Han," "to get the populace to live quietly, forever in a servile position," and "to view inimically and to slander peasant uprisings." "Wang Ch'ung was an orthodox thinker of the landlord class," "a thinker produced in the interests of the rule of the landlord class who confirmed the feudal orthodoxy." Although I myself am not praising Wang Ch'ung as a peasant class thinker or denying that in Wang Ch'ung's thought there are negative elements, I am completely unable to agree with the basic viewpoint that the author puts forward. (shrink)

Modern logic has Wldergone some remarkable developments in the last hun dred years. These have contributed to the extraordinary use of formal logic which has become essentially the concern of mathematicians. This has led to attempts to identify logic with formal logic. The claim has even been made that all non-formal reasoning, to the extent that it cannot be formalized, no longer belongs to logic. This conception leads to a genuine impoverishment of logic as well as to a narrow conception (...) of reason. It means that as soon as demonstrative proofs are no longer available reason will no longer dominate. Even the idea of the 'reasonable' becomes foreign to logic and such expres sions as 'reasonable decisions', 'reasonable choice' or 'reasonable hypotheses' would be put aside as meaningless. The domain of action, including method ology and everything that is given over to deliberation or controversy - i.e., foreign to formal logic - would become a battleground where necessarily the reason of the strongest would always prevail. (shrink)

Traces the rise of Confucianism as a religion and philosophy, revealing the ways in which it has shaped and dominated Chinese thought.

Everybody knows that the Revolution of 1911 was an anti-imperialist and antifeudal democratic revolution led by the revolutionary and democratic group of the bourgeoisie in the period of the old democratic revolution in China. The leader of that revolution was Sun Yat-sen, and the guiding ideology was his old Three People's Principles. It is well known that Chairman Mao has made a series of scientific appraisals of these facts, but the newspapers and magazines controlled by the anti-Party clique of Wang (...) Hung-wen, Chang Ch'un-ch'iao, Chiang Ch'ing and Yao Wen-yuan openly oppose Chairman Mao's scientific appraisals, betraying the fundamental principles of Marxism, distorting the Revolution of 1911 as a struggle between Confucians and Legalists, and replacing Sun Yat-sen as the standard-bearer of the revolution with Chang T'ai-yen, who played first an active and then a devastating role in the revolution. All this is part of the clique's attack on the Party in order to usurp the Party, seize power, restore capitalism and fabricate the "history" of the struggle between the Confucians and the Legalists. (shrink)

Formal logic is an antiquated science, but there have been no convincing solutions of such theoretical problems as its scientific object and its scientific character. The political report of the Eighth National Party Congress has called on us "to engage in the study of the basic theories of Marxism-Leninism and of the scientific sectors closely related to Marxism-Leninism." Since there is a consensus that formal logic is a discipline that is closely related to the philosophy of Marxism-Leninism, it is therefore (...) necessary to study and clarify some of the basic problems of formal logic. (shrink)

During the past year, there has been progressive criticism and debate in the literary field centered on my former point of view in aesthetics. This has been very helpful to me. As a result of this, I have a better understanding of the errors of the basic starting point in subjective idealism. At the same time, I have gained a clearer understanding of the basic question in aesthetics and of the differences among the various opinions of those who took part (...) in the debate. This is not yet the time for summarizing; but as we shall see below, the road that we have taken and even the difficulties that we have encountered along that road have been very beneficial to our progressive inquiries. (shrink)

Before liberation, my publications on aesthetics and literary theory had a widespread evil influence upon young readers. Since liberation, I have regretted that. I have eagerly studied Marxism-Leninism, seeking first to establish and then to destroy, in the hope that one day I will have thoroughly cleansed the long-standing infections in my thought. By waiting "to establish" I am putting off the task of "destroying." However, if a thing is not established, it cannot really be destroyed, and if it is (...) not destroyed, it cannot be established; the tasks of establishing and destroying must proceed together. At the present time, in order to bring socialism to its highest point of development, the Party and the government are making even greater demands on the intellectuals, expecting them to carry out a thoroughgoing program of thought reform so as to tran-quilize the remnants of the rotten thinking of the capitalist class and to establish the Marxist-Leninist world outlook and scientific method, thus demonstrating its inherent strength through socialist reconstruction. All the intellectuals accept this summons eagerly. As far as I myself am concerned, the Party's concern and teaching during the past few years have already produced fundamental changes in me, and I am truly grateful for the new life that the Party has given me. I feel that in this great summons, whether it be to wash away the evil influences of the past or whether it be for the benefit of my future scientific work, it is my responsibility to take advantage of this opportunity to progressively and sincerely criticize my own reactionary, rotten thinking. This I understand clearly, but at the present level of my thinking, I still feel unequal to the task. Nevertheless, I am confident that what I cannot see myself my comrades can certainly point out for me. (shrink)