Издание содержит: научное изучение времени и информации; философское изучение времени и информации; практическое применение знаний о времени и информации и др.

A t first glance you might not noorder, which afflicts about 0.5 percent of tice anything odd on meeting a American children. Neither researcher young boy with autism. But if had any knowledge of the other’s work, you try to talk to him, it will and yet by an uncanny coincidence each quickly become obvious that gave the syndrome the same name: autism, something is seriously wrong. He may not which derives from the Greek word autos, make eye contact with (...) you; instead he may meaning “self.” The name is apt, because avoid your gaze and fidget, rock his body the most conspicuous feature of the disorto and fro, or bang his head against the der is a withdrawal from social interacwall. More disconcerting, he may not be tion. More recently, doctors have adopted able to conduct anything remotely resemthe term “autism spectrum disorder” to bling a normal conversation. Even though make it clear that the illness has many rehe can experience emotions such as fear, lated variants that range widely in severity rage and pleasure, he may lack genuine but share some characteristic symptoms. empathy for other people and be oblivious Ever since autism was identified, reto subtle social cues that most children searchers have struggled to determine would pick up effortlessly. what causes it. Scientists know that sus- In the 1940s two physicians—Americeptibility to autism is inherited, although.. (shrink)

Hegel's teachings on the state, law, and society constitute a philosophy of law and were developed by him as the philosophy of the objective spirit. In addition to providing a basis for historically concrete views on political matters, the Hegelian philosophy of law, as an application of dialectics to a specific realm of subject matter in societal, governmental, and political-legal phenomena, contains the logic of that realm of subject matter. The independent meaning of this domain of research transforms logic and (...) gives it politically significant features despite the conscious Hegelian attitude of "logicizing" politics. This is clearly manifested in the political and legal results of Hegel's employment of a conceptual apparatus and theoretical constructs in the dialectical investigation of the objective spirit. Therefore, it is valid to single out two aspects of the political content of Hegel's philosophy of law: the historically concrete political views developed by Hegel in his Philosophy of Right; and the totality of politically meaningful propositions deriving from his application of dialectics to the sphere of politics — which we here call Hegel's dialectics of politics. (shrink)

Vladimir Sergeevich Solov'ev was born on January 16, 1853, into the highly educated family of the outstanding Russian historian Sergei Mikhailovich Solov'ev. Solov'ev received his secondary education in the Fifth Moscow Gymnasium, and his higher education at Moscow University. At first Solov'ev studied in the Faculty of Physics and Mathematics. After three years and eight months there he left the university, but a few months later he stood his candidate's examination for the full university course in the Faculty of History (...) and Philology. At the same time as he was preparing his candidate's examination he audited lectures on theological and philosophical issues at the Moscow Spiritual Academy. (shrink)

The Rāmāyaṇa tradition can undoubtedly be called one of the most fascinating literary artifacts in South Asia, considering the veritable influence it had exercised on the cultural and moral ethos of the people of this geographical location. Practitioners of kāvya, in various spatiotemporal locations, responded differently to Rāmakathā (Rama’s story) (the basic narrative of Rāma’s marriage, exile, and battle with Rāvaṇa) and produced numerous versions of the Rāmāyaṇa to both entertain and instruct the readers. Among the numerous versions of the (...) Rāmāyaṇas in South Asia, the Rāmāyaṇa composed by Vālmīki is particularly important, as it is considered by poets and literary theoreticians as the first literary artifact (ādikāvya) in Sanskrit literary tradition. In addition to being the first kāvya, the Rāmāyaṇa of Vālmīki also gives the readers a good glimpse into the traditional Indian thinking about the very process of composing a kāvya through the first four sargas of the first chapter of Vālmīki Rāmāyaṇa titled Bālakāṇḍa which can be rightly called an upodghāta or preamble to the whole story. This paper explores how these four sargas in Bālakāṇḍa subtly reflects some of the crucial thoughts pertaining to the form of kāvya in the kāvyaśāstra tradition. These cardinal principles of kāvya that the Bālakāṇḍa in the Vālmīki Rāmāyaṇa reflects are twofold—(1) kāvya is a formally unique linguistic expression with aesthetic and formal singularities and (2) the aesthetic emotion (rasa), irrespective of the nature of its ordinary counterpart in daily life, ultimately leads to an alaukika experience. (shrink)

Recent years have seen the attention of physicists and philosophers, both at home and abroad, increasingly drawn, as is evident in the professional literature, to the question of the possibility of the existence of particles moving at speeds greater than that of light and to determining the physical and philosophical consequences of this hypothesis. The philosophical consequences have to do primarily with the causality principle. We are in receipt of two articles in which these questions are examined from different perspectives (...) and which supplement each other. (shrink)