In this paper, I attempt to offer a general outline of my views on the origin and evolution of language. I do not pretend in any way to a completely new conception of language evolution. It seems to me that all the most important and productive hypotheses about the origin of language have already been made before, and it is only a matter of putting the pieces of the puzzle together correctly. As far as I can see it, the evolution (...) of language is directly related to the embedded and embodied emotional types, which served as the basis for the subsequent categorization of perceived objects, and thus laid the ground for the formation of first an internal language (of thought), and then an external verbal language. Consistent with this, the paper is organized as follows. In the Introduction I briefly describe the problem I am facing in this article and outline a plan for solving it. Next section comprises a survey of relevant empirical findings related primarily to the processing and understanding of abstract terms and concepts. In my view, it supports the idea of the close connection of abstract terms proceeding, and thus language comprehension, with emotional states. The third section provides relevant theoretical considerations of the relationship between emotions, cognition, and language. Consistently considering various theories of emotions and concepts of language formation, I pay attention to the connection between affective states and language as a sign system. In the fourth section, my views are presented directly. In so doing, I illustrate my approach with a telling example that shows how, in the course of evolution, embedded and embodied emotional responses and reactions could become the building blocks first for the internal language of thought, and then for the external natural language. (shrink)

The aim of the present paper is to introduce a system, where the epistemic state of an agent is represented truth-functionally. In order to obtain this system, we propose a four-valued logic, that we call the logic of rational agent, where the fact of knowing something is formalized at the level of valuations, without the explicit use of epistemic knowledge operator. On the basis of this semantics, a sound and complete system with two distinct truth-functional negations is provided. These negations (...) allow us to express the statements about knowing or not knowing something at the syntactic level. Moreover, such a system is applied to the analysis of knowability paradox. In particular, we show that the paradox is not derivable in terms of the logic of rational agent. (shrink)

There is a productive and suggestive approach in philosophical logic based on the idea of generalized truth values. This idea, which stems essentially from the pioneering works by J.M. Dunn, N. Belnap, and which has recently been developed further by Y. Shramko and H. Wansing, is closely connected to the power-setting formation on the base of some initial truth values. Having a set of generalized truth values, one can introduce fundamental logical notions, more specifically, the ones of logical operations and (...) logical entailment. This can be done in two different ways. According to the first one, advanced by M. Dunn, N. Belnap, Y. Shramko and H. Wansing, one defines on the given set of generalized truth values a specific ordering relation (or even several such relations) called the logical order(s), and then interprets logical connectives as well as the entailment relation(s) via this ordering(s). In particular, the negation connective is determined then by the inversion of the logical order. But there is also another method grounded on the notion of a quasi-field of sets, considered by Białynicki-Birula and Rasiowa. The key point of this approach consists in defining an operation of quasi-complement via the very specific function g and then interpreting entailment just through the relation of set-inclusion between generalized truth values. In this paper, we will give a constructive proof of the claim that, for any finite set V with cardinality greater or equal 2, there exists a representation of a quasi-field of sets isomorphic to de Morgan lattice. In particular, it means that we offer a special procedure, which allows to make our negation de Morgan and our logic relevant. (shrink)

Recalling the banishment of Russian philosophers in 1921, Boris Zaitsev remarked "only Shpet is forgotten." But Gustav Gustavovich Shpet was not "forgotten" and he was not the only one who succeeded in avoiding expulsion at that time. Among the humanists of prerevolutionary-stamp who continued to work in Soviet Russia after 1922, we can list P.P. Blonskii, A. A. Bogdanov, A.N. Giliarov, S.A. Zhebelev , A.F. Losev, V.N. Ivanovskii, R.V. Ivanov-Razumnik, N.I. Kareev, A.O. Makovel'skii, V.N. Murav'ev, E.L. Radlov, B.G. Stolpner, (...) P.A. Florenskii, B.A. Fokht, G.I. Chelpanov, PS. Iushkevich: almost all of them were philosophers. (shrink)

Based on exploration of activities of the joint Russian-Ukrainian historical commission, the paper addresses the interpretation of events of the Ukrainian Revolution of 1917-1921 by historical schools and some researchers of the Russian Federation, specifically O. Chubarian, T. Tairova-Yakovleva, O. Zaitsev, D. Bondarenko, V. Mikhailov et al., who generally assess the work of Ukrainian historians as unfounded revision of the revolutionary events of 1917-1921 for the purpose of simulating the historical process as a number of tragedies, plots, devastators etc. (...) It is established that by denying the Ukrainian Revolution events as a restoration process of Ukrainian statehood and formation of Ukrainian identity as well as by denying subsequent Bolshevist intervention and assessing those events as an internal civil conflict, Russian historians actually maintain that Ukraine is an integral part of the Russian superpower and has no history of its own. The author defines such interpretation of the 1917-1921 events and refusal to recognize specific features of the Ukrainian Revolution, which are spread in academic community and mass media of the RF, as information and propaganda activities along with perversion of other events of the historical past of Ukraine. (shrink)

An interview with Anthony Freeman, in which one of the original authors of ‘The Science of Art’ [JCS, 6, No. 6/7, 1999] responds to to ongoing commentary.

Recently, the scientific and journalistic heritage of A.Richynsky as an ideologist and organizer of the Ukrainian church-national movement in Volyn in the 20-30s of the XX century has attracted considerable attention of researchers. From this perspective, the most outstanding work of A.Richinsky's "Features of Ukrainian Religious Consciousness" is analyzed by scholars, though we admit that the theological and philosophical component in A.Richinsky's religious heritage remains almost unexplored. The article will trace the formation of A. Richinsky's teaching on the relationship between (...) the religious and ethnic in the Bible, in particular about the nation as established eternal reality. The basis for writing the article is the works of Arsen Rychinsky published in recent years. (shrink)

Attempt of trans-disciplinary analysis of the evolutionary value of bioethics is realized. Currently, there are High Tech schemes for management and control of genetic, socio-cultural and mental evolution of Homo sapiens (NBIC, High Hume, etc.). The biological, socio-cultural and technological factors are included in the fabric of modern theories and technologies of social and political control and manipulation. However, the basic philosophical and ideological systems of modern civilization formed mainly in the 17–18 centuries and are experiencing ever-increasing and destabilizing risk-taking (...) pressure from the scientific theories and technological realities. The sequence of diagnostic signs of a new era once again split into technological and natural sciences’ from one hand, and humanitarian and anthropological sciences’, from other. The natural sciences series corresponds to a system of technological risks be solved using algorithms established safety procedures. The socio-humanitarian series presented anthropological risk. Global bioethics phenomenon is regarded as systemic socio-cultural adaptation for technology-driven human evolution. The conceptual model for meta-structure of stable evolutionary strategy of Homo sapiens (SESH) is proposes. In accordance to model, SESH composed of genetic, socio-cultural and techno-rationalist modules, and global bioethics as a tool to minimize existential evolutionary risk. An existence of objectively descriptive and value-teleological evolutionary trajectory parameters of humanity in the modern technological and civilizational context (1), and the genesis of global bioethics as a system social adaptation to ensure self-identity (2) are postulated. -/- . (shrink)

The idea of the common good has been a signature feature of Catholic social teaching and so of modern Catholic engagement in public affairs. It has recently been suggested that the notion is now obsolete due to changes in the culture and politics of the West. In keeping with this suggestion, some argue that Catholics should abandon it in favor of an appeal based on lower intermediate goods in a manner more related to Augustine’s engagement with the largely pagan culture (...) of his time than to Aquinas’s categories tailored to an integrally Christian society. I argue that such a solution misreads aspects of the tradition and of the present political and cultural situation and I suggest some alternative grounds on which Catholic engagement with contemporary public life should proceed and that thinking again about the common good is a necessary part of such engagement. (shrink)

The latest advances in quantum computing forced the National Institute of Standards and Technology (NIST) to launch an initiative for selecting quantum-resistant cryptographic algorithms. One of the best-known proposals is NewHope, an algorithm that was initially designed as a key exchange algorithm. In its original design, NewHope presented a reconciliation mechanism that is complex and represents an entry barrier for potential implementers. This contribution presents equivalent schemes in one, two and three dimensions, which allow anyone to make the transition to (...) the 4D NewHope algorithm easier to undertake. In addition to that, the effect of modifying some of the parameters associated to NewHope’s reconciliation mechanism is studied, which has allowed us to propose different sets of parameters that could increase the security of NewHope implementations. (shrink)

The development of the social sciences needs to rely on precise methods. The nomological model of explanation adopted in the natural sciences is ill-suited for the social sciences. An algorithmic model of society can be a promising solution to existing problems. In its most general form, an algorithm is a generally understood prescription for what actions to perform and in what order to achieve the desired result. Any algorithm can be represented as a set of rules of the form «If (...) A, do D to get P». People are the bearers of this kind of rules that apply in different areas of their activities. The rules are subject to change based on personal and collective experience. There is a special mathematical discipline that studies the laws of evolution of such rules. This discipline is called genetic programming. Contrary to the threatening name, the algorithmic model does not imply the deprivation of a person’s right to free choice, but it needs this right as a necessary condition for the evolution of social algorithms. These algorithms allow us to give a non-causal, but law-like explanation of many well-known social phenomena, as well as to effectively model the future, which is critically important today. A retrospective look at the evolution of social algorithms shows that the current global crisis of human society is associated with the approach to the point of singularity in their evolution. This is due to the fact that there is no need for direct human participation in the implementation of social algorithms, which is reflected in a fundamental change in the sphere of employment and less need for further development of the sciences. (shrink)

Here we outline a simple method of using two mirrors which allows one to stand outside oneself. This method demonstrates that registration of vision with touch and proprioception is crucial for the perception of the corporeal self. Our method may also allow the disassociation of taste from touch, proprioception, and movement.

Stable adaptive strategy of Homo sapiens (SESH) is a superposition of three different adaptive data arrays: biological, socio-cultural and technological modules, based on three independent processes of generation and replication of an adaptive information – genetic, socio-cultural and symbolic transmissions (inheritance). Third component SESH focused equally to the adaptive transformation of the environment and carrier of SESH. With the advent of High Hume technology, risk has reached the existential significance level. The existential level of technical risk is, by definition, an (...) evolutionary risk as possible leads to the genesis of disappearance of humanity as a species. The emergence of bioethics has to consider as a form of modern (transdisciplinary) scientific concept and sociocultural adaptation for regulate human identity in the global-evolutionary transformation and performs the function of self-preservation. (shrink)

The process of turning a myth into a fairy tale, its internal and external causes, patterns, consequences... It may be difficult to find a more traditional way of exploring a fairy tale than this one. We will not avoid it either, because whatever aspect of the fairy tale analysis we choose, it is impossible to bypass this side of its genesis. And the choice of the method of explication of this problem largely predetermines both the angle of her vision and (...) the means of solution. The same traditions have already been given peculiar power lines that urge more and more researchers to move in the area of ​​these lines and to cover more and more varieties of the same dimensions of the object: demythologization and desacralization of the hero, his actions, his environment; giving the myth an exoteric character, with the elements of fiction and irony that are inconceivable as a result; the shrinking of the scale of the hero's actions, and hence the replacement of the mystery of myth with mysteriousness, intrigue in the fairy tale, the decline of the mythological worldview. The topics of branching of the subjects through the myth to the fairy tale, finding and researching common for both phenomena of binary oppositions, etc., are densely addressed. (shrink)

Rational reconstructions of cognition, outgoing from the results of cognitive activity, often introduce incorrect or imaginary cognitive procedures. Cognition needs to be examined as the open creative process directed to the unknown future. In the process of cognition a theoretical language, perceptive structures, methods of empiric researches and ontological phenomena are mutually constructed. The contents of the results of cognition are encoded in the language of theory and becomes objective in its ontology. It is the same information represented in different (...) forms. The classic theory of truth is faithful, always used for the estimation of our assertations, but the terms of its use are constructed in the process of cognition. The only mode to show that the theory is not truthful and the ontological phenomena are not real is to construct a successful alternative theory. (shrink)

Study on Mānameyodaya of Nārāyaṇabhaṭṭapāda, treatise on Mimamsa philosophy.

Издание сдержит: Специфика изучения научного и философского наследия Е. И. Рериха и Н. К. Рериха. Духовная революция в России и космическое мышление; Дух как объективная реальность и познавательная сила и др.