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Dialogue and Universalism

Volume 24
The Experience of Animality

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Displaying: 41-60 of 101 documents


philosophy on man, culture and social reality
41. Dialogue and Universalism: Volume > 24 > Issue: 3
Grigori V. Paramonov Language and Philosophy of Education
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The modern Russian linguistics still accepts V. V. Ivanov’s idea that there cannot be a unified (“uniform”) language for everybody. This view has a direct bearing on problems of education, especially mass education. Peculiarities of language for our contem-poraries arise; the main features of their “language behavior” are determined not only by the education system. It is not necessarily school. The centuries-old language experi-ence of family life, cultural traditions outside families, and, in addition, the quality of “near” and “distant” socio-cultural interaction influence people. Therefore, trying to adjust the language consciousness of pupils to the adopted system of education, the “nominative” Etalon, teacher often gains the opposite effect—strengthening of the forms of language (active, ergative or multi-structured), which he is striving to prohibit. But a multi-systemic multicultural society does not require each person to be the bearer of all possible forms. This requires a philosophy of education based on the modern philosophy of language that supports unprofane training and education and provides safety for the person.
42. Dialogue and Universalism: Volume > 24 > Issue: 3
Mikhail D. Schelkunov Glamorous Education as a Phenomenon
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The glamorous culture affecting education gives rise to the phenomenon of glamorous education (glam-education). The main features of glam-education, concerning its substantial, communicative, valuable, organizational components, are discussed in this article. Glam-education is proved to be a demonstration of the personality’s existential crisis in the postmodern society. A brilliant package of glam-education camouflages the death of original thinking, the necrosis of genuine emotions and the lack of a productive imagination of a person.
43. Dialogue and Universalism: Volume > 24 > Issue: 3
Athena Salappa-Eliopoulou Music Education and Kalokagathia in the Greek Antiquity
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Kalokagathia (καλοκαγαθία in ancient Greek) is the derived noun from the adjectives kalos k’agathos (καλός = beautiful, κἀγαθός = good or virtuous). The word was used by the ancient Greek writers and philosophers to describe the ideal of a person who combines physical strength and beauty along with a virtuous and noble character. It is the ideal of the personality that harmoniously pairs mind and body abilities and virtues, both in battle and in the activities of the everyday life. Its use is attested in many Greek writings (among them those of Xenophon, Plato and Aristotle), while the notion of kalokagathia imbued the moral thought in antiquity.
44. Dialogue and Universalism: Volume > 24 > Issue: 3
Marina Zajchenko, Elena Yakovleva Characteristics of Recursive Structures of Modernity
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The focus of the authors’ interest is recursion, serving as one of the principles of design and existence of hierarchical systems. Its features are among others the infinite self-transformation associated with the return and playback based on the algorithm of its own unfolding, by analogy, which ensures the movement inward, on the basis of which complication of the system takes place. This method is quite common in cultural space, giving rise to a situation of multiplicity of values and interpretations.
45. Dialogue and Universalism: Volume > 24 > Issue: 3
Irina V. Solovey Discourse Strategies of Individuals in Biopolitics Structures
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46. Dialogue and Universalism: Volume > 24 > Issue: 3
Elena Yakovleva Epatage as an Element of the Media Performance of Modernity
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The subject of this article is epatage, widely spread in modern culture thanks to digital technologies. Today epatage associated to media performance is deliberately constructed, imposing mass consumerism with a ready-made-fictional image, and operating “anti-values.” There are a lot of causes of the existence of the epatage image which violates certain cultural codes. Meanwhile epatage can be described as a response to certain objective and subjective calls. As a peculiar form of culture, epatage contains both positive and negative pulses.
47. Dialogue and Universalism: Volume > 24 > Issue: 3
Antonina N. Samokhvalova Philosophy of the Early Stoics: the Related as a Tentative Constituent of the Scope of Incorporeal
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The article considers the scope of the early Stoics’ notion of “incorporeal” and the ontological concept of the incorporeal as being incapable of interacting with bodies. First, an interpretation is proposed that the incorporeal is an important part of the con-cept of meaningful conduct of Homo sapiens, as one can trace its direct relationship with his assents, desires and expectations as the elements preceding action. Second, a reconstitution has been suggested, one showing that in the scope of the incorporeal the Stoic system has a concurrent “as is said” type of predicate, or lekton.
48. Dialogue and Universalism: Volume > 24 > Issue: 3
Hülya Şimga Judith Butler and an Ethics of Humanization
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This paper argues that the question of the human is a major concern in Judith Butler’s philosophy. I believe that although this concern is more visible in her relatively recent works on ethics and politics, in her earlier works it is always in the background. I read Butler as a deep thinker on the nature of the human, and argue that her thoughts on ethics and politics should be read as a (non-utopic) yearning for a human condition where a collectively inhabitable world becomes possible. This paper will explore the question of the human as Butler discusses this in its relation to intelligibility, critique, and the opacity of the subject not only to understand the terms of dehumanization but also to offer ways of conceptualizing a more humane world.
49. Dialogue and Universalism: Volume > 24 > Issue: 3
Rovshan S. Hajiyev On Globalization and Globalism
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In this paper an attempt is made to comprehend the global historical process. The paper claims that the revolutionary progress in information and communication technologies, integrative tendencies in economic and cultural spheres, problems on safe-guarding, security and peace are not factors of globalization. They are rather social manifestations, which sustain its development. According to author’s position, there is a spiritual factor underlying globalization. The two similar processes/concepts—globalism and globalization—are substantially different from each other.
50. Dialogue and Universalism: Volume > 24 > Issue: 3
Olga N. Dyachenko Religious Faith in the Context of Personality Self- Determination
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The spread of Christianity reveals a new interpretation of human existence. In it temporality is regarded as a universal characteristic of the human race. The interpretation of God's word is based on a medieval understanding of being, as the Word. In the theocentric perspective Jesus Christ’s personality is a unique form of human self-consciousness. Christian thought unveils within it the dialogue between a faithful mind and a personal God, the relationship of “You” versus “Me.” Dialogic activity of a human agent is kept up by the constant renewal of religious communication contexts that arises from the process of spiritual contemplation. Theocentric thinking explains the self-sufficiency of human existence through the infinity of the knowledge of God that gives a person the opportunities of self-improvement and self-fulfillment. Faith is equal to finding one’s inner self; that is why it always considers a person as a personality containing unlimited perspectives for personal self-determination.
51. Dialogue and Universalism: Volume > 24 > Issue: 3
Shamil N. Burnaev Concepts of Identity, Spirituality and Spiritual Environment
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In different social and human sciences researchers apply different concepts of personality, spirituality and the spiritual environment. In this paper I propose new definitions of them.
52. Dialogue and Universalism: Volume > 24 > Issue: 3
Charles Brown Jens Jacobsen’s Universal Philosophy of Life: Dialogue and the Inclusion of “a Wider Segment of Mankind”
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53. Dialogue and Universalism: Volume > 24 > Issue: 3
Charles Brown ISUD News Bulletin
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54. Dialogue and Universalism: Volume > 24 > Issue: 2
Małgorzata Czarnocka Editorial — Philosophical Problems of the Living World. Dialogue. Wisdom
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i. philosophical problems of the living world
55. Dialogue and Universalism: Volume > 24 > Issue: 2
Włodzimierz Ługowski The Problems of Origin. Life as a Property of Matter
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I take the view that the inclusion of the problems of origin in scientific researches was a philosophical breakthrough, in three aspects—ontological, epistemological, and con-cerning the consciousness of scientists (precisely, it consists in deciding if the issue of the origin is worthy of consideration). It turns out that following a philosophical approach it is possible to (1) have a good grasp of the essence of the most important breakthrough which came in the twentieth-century natural history, (2) establish the circumstances in which it happened, (3) to explain the reasons why the foremost representatives of neo-positivist orientation has put so much effort to replace the truth with the legend in recent years. I demonstrate that the dispute over the nature (and over the assessment) of philosophical ideas, which were at the root of the above-mentioned breakthrough, led to a polarization of stances but also to completely unexpected alliances.
56. Dialogue and Universalism: Volume > 24 > Issue: 2
Asok Kumar Mukhopadhyay Life within the Akhanda Worldview
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Life cannot be understood in isolation from consciousness, mind, self and information on one hand, and space, time, matter, energy on the other. There are deep interconnections amongst these nine entities constituting the operational divisions of the unbroken whole within the Akhanda worldview. The author postulates that material evolution culminates in developing the state called the living state of matter which supports and helps to manifest the intangible, all-pervasive and irreducible life-principle as life-form, living entity or living being. The enclosure of life-principle within matter and the creation of a bioenergetic membrane have cosmological, biological and spiritual purposes.
57. Dialogue and Universalism: Volume > 24 > Issue: 2
Krzysztof Chodasewicz Is the Nature of Life Unknown? Predictions in Evolutionary Biology and Defining Life
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Some biologists and philosophers are convinced that no definition of life can be formulated. I polemicize with this skepticism. Especially, I discuss the argumentation of Carol E. Cleland and her co-workers. I demonstrate that the theory of evolution is a proper theoretical foundation for defining life. I show that downgrading the importance of the theory of evolution is not based on the traditional arguments against the scientific character of this theory (e.g. Popper’s argument). New arguments are deduced from the belief that every mature theory of life should explain all forms of life. I also consider conclusions derived from my analysis, showing that they lead to a functionalist view of life.
58. Dialogue and Universalism: Volume > 24 > Issue: 2
Andrzej Gecow Spontaneous Order, Edge of Chaos and Artificial Life as Missing Ideas in Understanding Life
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The hypothesis “life on the edge of chaos” results from the stability of RBN, but living objects are not random; their structure and function are selected just for stability by Darwinian natural selection. The order of a crystal emerges spontaneously. The networks modeling living objects can be simultaneously ordered and chaotic on a similar level. They use chaotic parameters of RBNs. It is another edge of chaos. Definitions of artifacts are subjective and imprecise; problem should be described in other perspective. Basic properties of natural life (including the role of purpose) result from its spontaneity, which suggests a limit of using artificial life in investigations of life.
59. Dialogue and Universalism: Volume > 24 > Issue: 2
Andrzej Elżanowski Whither “Naturalization of Morality”?
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The issue widely discussed under the heading of “naturalization of morality” in-volves at least three major components of “morality”: (1) value-laden experience which is the source of all genuine values; (2) received morality, a system of behaviors and attitudes that are transmitted from generation to generation and control the exchange of primary values; and (3) an analytic-evaluative agency, here referred to as ethics, that assesses norms and assumptions underlying received moralities against an independent knowledge of values. This task requires the use of both scientific information (on values and received moralities) and domain-specific ways of ethical reasoning that are appropriate for the subject. While the transmission of moral systems is fully explicable and thus naturalized in terms of evolutionary theory and psychology, the ongoing naturalization of ethics appears to be more complex.
60. Dialogue and Universalism: Volume > 24 > Issue: 2
Yuri M. Serdyukov Near Death Experience and Subjective Immortality of Man
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The life of the brain is believed to be a major factor determining the existence of subjective reality during clinical death. The duration of the existence in question cannot be measured in the units of astronomical time for two reasons. Firstly, it is impossible to determine once and for all how long the brain survives after cardiac arrest and termination of breathing. Secondly, the duration of subjective time during near death experience (NDE) differs from that typical of daily regular experience. Immobilization, loss of the sensation of one’s body, state of affect and severe sensory deprivation ensure that consciousness is focused and fixated in and onto itself exclusively which, in its turn, diminish and slacken the course of time so that it expands to eternity and subjective reality goes beyond the usual limits of the temporal “past-present-future” paradigm.