The essence and development of moral norms is connected with the dialectics of the direct and inverse relationship between the real and the necessary. Moral norms reflect the need to harmonize interpersonal relations and the conditions of human existence. The historical changes in the need and the conditions cause some moral norms to die out and new ones to appear. The objective criteria of moral values at all stages of historical development are the interests of social progress. The all-round humanization of social relations is possible only on the basis of socioeconomic, political and ideological transformations.

Science history shows that the most important basic and the decisive factor of the scientifico-technical progress is the social practice while the stimulating forces of the knowledge are their dialectical contradictions and Creative solving. The role of the outstanding scientists in Science development is important but their new results may been obtained only on the base of the investigations done before them.

Whether man's consciousness arises from his bodily condition or is an entity in itself vis-a-vis the world is the Key topic discussed in this paper. From a phenomenological study of man's "lived experience", it seems clear that consciousness is rooted in the materiality of nature and of the world. Both the Other and the world are necessary for the emerging and development of man's consciousness. Evidence points to a unity of man's physical and spiritual seif.

I. NATURE OF SCIENCE. Components: problems, attitude, methods, activities, conclusions, effects. Science able to generalize about values.II. NATURE OF VALUES. Distinctions needed: good-bad, ends-means, subjective-objective, apparent-real, actual-potential. Intrinsic goods: feelings of pleasure (Hedonism), satisfaction (Voluntarism), enthusiasm (Romanticism), contentment (Anandism), singly or mingled (Organicism). Subjective values objectified (einfuhlung) like concepts in percepts. Real intrinsic values: feelings in other persons; naively reified values.

Five prolegomena for formulating the concept "universe" are explored: 1) The formulation of the concept "universe" must be such that no plural of the term is possible; 2) Epistemological considerations are inadequate for determining the concept; 3) Substitution of synonyms is inadequate to the concept and is in fact a procedure based on special and limited principles; 4) Phenomenological investigations of, e.g., "world," are insufficient to provide an analysis of the concept "universe"; 5) The concept "universe" is a categorical concept which must be given connotation by way of a completion of categorial analyses of things "in" the universe.

Prediction, a notion which intimately relates Science and technology, is examined, and a proposal made to translate predictions into performatives and complex questions. Insights gained from a recent study of the accuracy of technological predictions shed some light on the nature of scientific knowledge, theories, and practice. Some of Michael Scriven's Claims regarding value-laden "science" are thrown into question.

The dependence of biology upon chemistry is based largely upon the structural explication of those substances which are typical of this level of complexity. There is, however, at least one serious ambiguity in the understanding to be gained in terms of "structure" which must be made explicit if we are to appreciate how far this "dependence" diverges from the Standard view of "reduction". I distinguish "civil" from "molecular" structures to help see through this ambiguity, draw out its implications by comparison with Polanyi's notion of "irreducible structure" and Simon's notion of "heirarchical structure", and finally argue why practitioners themselves only claim to be providing a "rationalization" of structure.

The article deals with the interrelation between history of philosophy and scientific-technical revolution. The author asks how much the process of change in Science affected history and methodology of philosophy, the latter involving the Problem of including philosophic legacy in the process of upbringing so that to free a person from Professional one-sidedness and the all-round development of Personality should be secured. The real problem consists in the dialectics of continuity and change, tradition and the present, v/hen the two exist in close interrelation.

The paper is concerned with illative argument and natural inference in its relations with theoretical problems of knowledge. Illative argument is neither deductive nor inductive: it is cognitive as natural and spontaneous way of reasoning. And ultimately it starts a free search for the sources of cognitive modes of thought, grounded in association of ideas by elective affinities (Wahlverwandtschaft) in a Goethean style.

The "rationality" of myth conceived structurally (after C.Levi-Strauss) as a mediation of oppositions of mythical thought, is compared with the dialectic in its rational form. The latter being a teaching of solution of contradictions of being and knowledge, is analysed from the point of its conformity to such necessary features of scientific rationality as: criticism, an ability to be productive of the progress of knowledge, logicality, empirical content. The author regards rational dialectic as a mode of a solution of oppositions of Contemporary concept of rationality.

The view that cognition is relative to changeable "conceptual frameworks" is wide-spread among philosophers and scientists. Husserl is well known for his early attack on relativism of this sort, yet most people consider later figures in the phenomenological tradition (Heidegger, Gadamer, Merleau-Ponty) to accept some Version of this form of relativism. In this paper, I try to show that certain themes and concepts central even to Husserl's earliest work lay the basis for accepting the relativist view. These themes and concepts are (1) the object as intended, (2) the search for the given, and (3) consciousness as temporal Gestalt.

Sociobiology, the Science of the evolution of sociality, shows how altruism may spread through a gene pool by kin selection. Genealogically, morality is a teleonomic adaptations to adjust relations in a community so as to maintain an environment in which the community will flourish. Understanding this genealogy enables us to give purpose to what evolved.without purpose, to reinterpret traditions to create a morality suitable for our own community.

In the paper two types of the theory of abstraction are examined. One of them is based on the method of inclusion and exclusion of the abstractions. The other one - on the method of ascending from the abstract to the concrete. Both of the theories have constituted the ground for constructing of two logics: formal and dialectical. Neither one nor the other have an independant meaning in itself novadays.

Attempt to overcome the agnostic idea that a survey over man's knowledge is impossible and that the ability to organize knowledge has been lost (Picht). Principles are presented that went (a) into the overall outline of a new general System for the Organization of knowledge-fields not based on discipiines but on six ontical areas as given by the levels of being (N.Hartmann) augmented by three ontical areas as given by the products of human and societal activities and (b) into the grouping and arrangement of knowledge-units (concepts) within such ontical areas and their knowledge-fields. A diagrammatical display (Fig.1) shows the overall structure achieved by applying the principles mentioned.

Philosophy has two tasks which are in principle beyond the scope of the positive Sciences. 1) It can clarify the distinctiveness of and interconnections among the several domains of scientific work. Husserlian phenomenology provides a fruitful formulation of the issues involved in this task. 2) It can bring to light a dimension of thought which transcends both the Sciences and any critical theory of scientific knowledge. In discharging this second task, philosophy does not proceed by way of reasons properly so called. Rather, in Heidegger's terms, it involves meditative thinking.

The general definition of the norms serves as an initial basis for the analysis. Different kinds of social norms are enumerated: customs, traditions, aesthetic, religious and organizational norms etc... As a base for the analysis the specificity of both morality and law is put forward. The process of interaction of ideological with technological norms is basically different from this one being carried out within the ideological sphere. This conclusion comes from the specificity of technological norms which in principle are deprived of any ideological nature: they do not reflect general social (dass, group, etc.) interests as such.

Under the conditions of the present world development, the knowledge on war and peace makes up a necessary, historically concrete element of an outlook. It exists at the three levels: spontaneous notions within the framework of day-today consciousness; Propaganda conceptions of not scientific ideology; systematized scientific theoretical knowledge. Decisive role in the development of the problem of war and peace, in the integration of a scientific outlook are performed by the theory of Marxism-Leninism.

Concerning the scientific mode of thought, Heidegger remarks in Über den Humanismus, "Science appears, thought disappears." He stresses the crucial importance of non-logical, non-scientific modes of thought. But the question must be asked whether in so doing his thought is not delivered over to irrationalism, the domination of blind instinct, and ultimately to incommunicability. This paper suggests that this is not at all the case and that in stressing the importance of non-logical, non-scientific modes of thought, especially the poetic and philosophical, that his thought provides a most useful corrective to the domination and exclusivity which the scientific mode enjoys in our Contemporary world.

Understanding of the laws of social life gave an opportunity to develop a System of scientific anticipation which is especially important for social life. Scientific and technological progress which achieved starting the middle of the present Century the level of scientific and technological revolution helped scientific anticipation with a large complex of empirical methods which comprised various Systems of scientific forecasting. If done on the basis of right world-out-look, the forecasting can give a good effect for research of perspectives in Science, technology, social life, international relations, etc.

The Vanishing of the End: Reflections on Teleology in Science and Philosophy. — The discarding of teleological explanations by modern Science vividly illustrates the Whiteheadian view that Science is abstract not only in its conceptualization but also in the selectivity of its interest in details of nature. But philosophy, taken as speculative metaphysics, attempts abstractly to understand nature in its concreteness, omitting nothing, including its drive toward ends.