A distinction is made between two concepts of rationalism. (1) one connected with the concept of intellectual intuition as the foundation of discursive thinking, (2) the other referring to the theory of decision. Pascal is a forerunner of that part of this theory which is concerned with gambling. His "reasons of the heart" are to be understood as data supplied by intellectual intuition, which cover, next to practical judgements, the basic mathematical ideas as well.

The author's concern is how the more or less individual things and events can form a totality with universal properties and subject to universal laws, that is, a Universe? A precondition to solving this problem is a clarification of the role of random interactions. Starting from the angle of some plausible postulates and definitions, the author arrives at the conclusion that random interactions do not merely link up individual Systems with the totality of the Universe but also delimit them from it; so random interaction appears as one of the "carriers" of structural discreteness and continuity.

The schematic outline of man's evolution: Australopithecus - Pithecanthropus - Meanderthal-Homo sapiens, is disarticulated. Man is not the product of accident or chance, he is sought out by evolution: man begins to exist from the moment the point of inflection is reached on the evolutionary curve in which the incarnated spirit presents itself in matter. Darwinism is still insufficient to explain biological evolution and the origin of man. Man appears dialogically when matter, created and evolutionized, has reached the convenient or adequate prototype.

A method of logical modelling in mathematics is described, which provides an explication of the significance of value factors in the growth of knowledge. The paper reveals the methodological significance of this approach and illustrates an application of the resulting model to the evaluation of knowledge growth, mainly in mathematics and the theory of Probability. The authors consider this approach to be instrumental in revealing some important rational aspects in scientific revolutions.

The hominid and human method of survival is impelled by need and proceeds through observation, hypothesis, interaction with environs, and fulfillment of need. Scientific method develops this, alternating and uniting theory and practice. Its cognitive aim is the unity of all human knowledge, presupposing the interconnectedness and unity of all things. Historical practice confirms this interconnectedness, aiming at fulfilling human need in an inclusive way in cognition and practice. Scientific Service of human needs implies Service to all such needs in a universal practice—e.g., it must connect the truth about human hunger with the truth about its causes in dass Systems and the struggle to remove the causes. Science so defined is human Science.

Russell's position on knowledge by acquaintance with particulars and universals, as expressed by him in the 1910's, is critically examined by focusing on the Problem of naming. An auxiliary employment of language-games shows that, contrary to Russell's assumptions, even the "purest" acquaintance cannot function without knowledge by description, i.e., without stating propositions about the object of acquaintance (whatever its nature).

There is a problem concerning knowledge of man. The attempt to grasp man is necessarily circular, since man is both subject and object of knowledge. The various Sciences can furnish data about man, but cannot resolve the problem, since they must presuppose a view of man as a condition of their elaboration. Philosophy, which can provide a general theory of man, has frequently subordinated the problem of subjectivity to logically-prior epistemological considerations. The result has often been a view of man as a rational being which is at variance with ordinary experience. A possible approach to the problem is to formulate a general view of man in terms of the kind of experience of which man is capable.

"Poetry and Science: Indicators of Differing Sociocultural Concern" argues on the background of historical, intellectual, literary, and sociological evidence that poetry and Science reflect two different modes of human intellectual activity. Both activities are seen to be vital to sound, orderly, and responsible cultural development. If one of the two concerns is achieving predominance over the other on its own terms, the cultural environment is ailing.

The global problems, which are connected with correlation of society and nature, are soluble by means of scientific-technological revolution. These means can facilitate the progress of the System society-nature and of each its component. In their turn, the ways of solving the global problems are those of further development and concretisation of STR directions. These processes occuring in the sphere of social being, cause a reformation of the world outlook and that is expressed in its "ecologization", "cosmization" and "globalization".

In the correlated development of man and society major importance is attached to the revelation of human entity which includes five basic components. It comes up as a many-sided, active and self-revealing entity. Scientific and technological progress exerts a complex and contradictory influence upon human entity-thus resulting in a multiple choice in the course of social praxis. Close interconnection and coordination between the development of the man and the development of society is of primary importance for coordinating scientific and technological progress and integral development of the man.

The problem of hamessing the modern STR requires philosophical investigation of various levels at which the STR occures. The report deals with the philosophical Problems corresponding to two major levels: the STR in Science-technology System and System of interaction between the STR as a specific scientific-technical process with different processes of modern social life. These problems include social determination of the STR; description of the STR as a special scientific-technical process; scientific revolution as a specific form of scientific change; technological revolution as a peculiar form of technical change; etc.

The ascent of man was not the ascent of the physical man, not even the ascent of the scientific man, but the ascent of the spiritual man. The creation of Science was a part of the spiritual quest. We have falsified our entire intellectual history, indeed our evolutionary history, by viewing it through the materialist prism: be it empiricism, which insists on reducing all elements of our knowledge to our sensory experience and all the stuff of the universe to its physical basis; or be it economism, which insists on the primacy of the economic modes of life over all other modes.

Eight problems can be distinquished as far as the question of spatio-temporal infinity of the world is concerned: four problems of cosmological infinity and four Problems of microcosmic infinity. Four problems of cosmological boundlessnes of the Universe correspond to the former four. In the paper I intend to demonstrate how all above problems can be linked/ into six pairs and to justify the thesis that the problem of eternity of the world is identical to the problem of genetic boundlessnes of the Universe. The possibility of solving abovementioned problems is discussed, especially with respect to the problem of eternity.

By the term "subject" an exponent of activity which on the human level becomes a bearer of consciousness and then self-consciousness is unremined. The notions of "suvject" and "object" are maximum generalizations, expressive man's cognitive attitude towards the world. Human consciousness does not merely reflect the world, but creates it too. Reflexion is a necessary precondition of creativity. Both structurally and evolutionary it connects human consciousness with prehistory of his. This regularity is being considered through the three mai senses of the term “subject" as formulated in the title.

There is increasing danger of annihilating the human race through use of the weapons produced by scientific-technological progress. We can now fully document the fact that a major nuclear power made a deliberate political-military decision in 1962 which it consciously expected would result in ending the whole human world. Subsequently it announced it would not hesitate to be the first to use nuclear weapons if it or its allies were attacked with conventional weapons. The ethical issues involved, and the preventive Steps that could be taken by philosophy, Science and religion are examined.

Only a social dynamic which has survival vaiue can be called wealthy. The Law of Diminishing Returns requires that increased labor skill is necessary for simple social reproduction. But this depletes historically-defined resources faster. Therefore such a dynamic is insufficient for indefinite survival. Wealth is therefore to be understood as a dynamic in which laboring skill level increases at a rate which at least tends to increase its rate of increase.

The period of enlightenment, in an enormous world-wide experiment once more tried to only "deduce" norms, by simply teaching Science. Empirical antiquity, in contrast to this Platonic-Aristotelean concept, already realised, that only special mental faculties, as fore-sight or possibility-choice, adequately transform scientific knowledge into corresponding norms of behavior, and consequently instituted separate teaching-processes for the induction of scientific laws or "convictions". Even such scientifically justified values, however, can never compete with the fascination and power of the "ready-made" mere customs, moral commandments, religions or ideologies of all times.

Alternative world views which make an absolute of space exploration either as a positive or negative phenomenon (astronautical optimism versus cosmophobia) are considered. The concept of "anthropogeocosmism", a transition from the traditional "anthropogeocentrism" to "anthropocosmism", is opposed to these doctrines. "Anthropocosmism" reflects the emergence of the Man - Earth - Universe System in a scientific world view, Sponsoring accelerating scientific-technical and social progress on Earth, and optimizing the terrestrial and cosmic activities for the benefit of man.

Scientific and technological progress, its social consequences establish the material and, to some extent, spiritual prerequisits for eliminating wars from life of society. Whatever the difference in their world outlook, representatives of various schools of philosophy can make a positive contributfon to the solution of the main problem of today, the problem of war and peace.

In this paper, we shall discuss the concept of rational reconstruction of a philosophical theory as well as the requirements usually involved in such a reconstruction. It will be suggested that even a relative Justification of any reconstructional task requires that we take into account more than its preciseness, internal consistency, and correspondence to the original. We shall conclude with some suggestions on the limits of the role a rational reconstruction may play in philosophy.