v. 1. Irrat͡sionalizm v nemet͡skoĭ filosofii XIX veka -- v. 2. Navstrechu Logosu : problema poznanii͡a v ėkzistent͡sializme i germenevtike.

“The forms of thought are first set out and stored in human language,” we read in the preface to the second edition of Hegel’s Science of Logic. Man thinks through language, and everything he “transforms into language and expresses in it contains a category, whether concealed, mixed, or well defined”. Language, then, harbors thought categories. There is a philosophy of language, but there is also a philosophy implied in language. How is this supposed to work? More specifically, how is this (...) supposed to work in Hegel’s own use of language?This paper is an attempt to give a simple answer to this question. There have been scholarly attempts to tie Hegel’s philosophy to his use of language.1 This paper... (shrink)

Highlighting the relations between De Anima II.5 and De Anima III.4, this paper argues that Aristotle held a surprisingly dynamic view of the intellect. According to this view, the intellect is in...

Selections by Runes from his own writings, arranged alphabetically from "abhorrence" to "zero." It is hard to understand why this should cost as much as $5.00.--L. S. F.

Abridged selections, with brief one page introductions, from sixteen authors influential in the development of Protestantism. In addition to such recognized theologicians as Luther, Calvin, Schleiermacher, and Ritschl, the editor has included a liberal sprinkling of American writers. Contemporary thought is represented by Barth.--L. S. F.

Hennemann finds that the history of the natural sciences has usually been treated in a non-historical way, as a merely chronological sequence of discoveries and developments with little attention paid to the evolution of its historically conditioned presuppositions. Focusing chiefly on the 19th century, he uncovers many interconnections between the special sciences and the philosophy of nature. He is unsuccessful in his attempt to discern a basic structural relationship.--L. S. F.

This yearbook contains eleven articles in French and German, but unfortunately they are not grouped around a single theme, as some former yearbooks have been, e.g., the Schelling yearbook of 1954. Axelos and Bloch contribute good studies on time.--L. S. F.

This informative and well-written account of gnosticism provides the English reader with his first access to much of this material, which was formerly restricted to specialized publications in French and German. Jonas describes the basic tenets and symbols of gnosticism, and then presents six specific systems for consideration, including Marcian, Valentinius, and Mani. The third section is perhaps the most interesting: in it Jonas demonstrates that gnosticism is more objectionable to the classic Greek than to the Christian.--L. S. F.

Christian offers us a clear and detailed analysis of Whitehead's three primary types of entities: actual occasions, eternal objects, and God. He endeavours to show how Whitehead's account satisfies his own requirements of categoreal explanation and that these three types, together with creativity, require one another. The analysis is focused by a concern for the twin concepts of transcendence and immanence which, while shown to apply to all three types, are seen to be particularly relevant to Whitehead's revision of traditional (...) theology. Christian remains faithful to the text while strenuously probing its inner structure.--L. S. F. (shrink)

The problem of the dialectical interconnection of the interests of the individual, the collective, and society is one of the key problems in the study and interpretation of the role of man as a subject of social practice, an active—interested and responsible—creator of new forms of existence, a builder of socialist society, and the pioneer of transformations in all spheres of his life activity.