The article is dedicated to the memory of Professor D.D. Ivanenko and Yu.G. Sbytov. The author recalls his development in theoretical physics and the assistance provided by D.D. Ivanenko and Yu.G. Sbytov in writing his PhD and doctoral dissertations.
This article is the second article in the series of “non-standard” formalism of quantum theory. It develops the set-theoretic paradigm and substantiates the notion of fundamental rotation, which was introduced at the intuitive level in the first article of the series. It is shown that the fundamental rotation is a carrier of an ordinal infinity. We prove a number of theorems on the relation between the carriers of ordinal and quantitative infinity in particular, we formulate the condition under which the carrier of infinity is a set. It is shown that for the set-theoretic continuum S ( N ) this condition is not fulfilled, and hence S ( N ), contrary to G. Cantor’s wish, is not a set. Due to the large amount of material, this article is the second part of the general article. It presents the key points of the set-theoretic paradigm, while the third part formulates and develops the ordinal paradigm.
Opponents of Russian culture have spent a lot of effort to prove that our culture has not reached the level of development at which European and Western culture in general is. It did not reach it, if only because it did not develop its own national philosophy. The article shows why such a false idea has developed in the minds of Western ideologists. The fact is that they are looking for Russian philosophy only in a purely religious area, in the so-called “Berdyaevshchina”, far from the scientific achievements of Russian civilization. And in scientific achievements, as the author shows on a number of examples given in this article, national philosophy is contained. They do not notice it because it is presented in a logical form, mediated by a special dialectical logic, which was later rediscovered in the fundamental ontology of the German thinker Martin Heidegger. Since this logic permeates both the sphere of scientific and philosophical thinking, Russian philosophy, the Russian national worldview, originates in it. This can be seen in the example of the logical structure of Lobachevsky’s non-Euclidean geometry, it is the origin of Russian philosophy, Russian national worldview. It is no coincidence that D.I. Mendeleev saw in Lobachevsky’s geometry something more than a particular mathematical discipline of thought, and said: “Geometric knowledge formed the basis of all exact science, and the originality of Lobachevsky’s geometry was the dawn of the independent development of sciences in Russia. The scientific sowing will sprout for the harvest of the people...”. An equally high assessment of Lobachevsky’s geometry was voiced by prof. V.F. Kagan: “I take the liberty of asserting that it was easier to stop the sun, that it was easier to move the earth than to reduce the sum of angles in a triangle, to reduce the parallels to convergence and push the perpendiculars to the straight line to divergence”. This is one of the results of applying dialectical logic.
The article is devoted to the historical and philosophical analysis of the work of the Kyrgyz humanist writer of the Soviet period, Chingiz Aitmatov, whose early work is characterised as a fascination with the “Soul of Faust.” (Spirit of Faust) The result of this was the writer’s earlier works, where he fervently perceives the ideas of progress, socialism, and enlightenment, in other words, the main ideas of the modern era. Later, under the huge influence of Russian classical literature, as well as active study of traditional Kyrgyz culture, he spoke on such fundamental metaphysical topics as people, personality, fate, morality, etc., thereby trying to get rid of the “Soul of Faust” (Spirit of Faust), more and more asserting himself as a traditional humanist. But despite these attempts, the writer still retained some ambivalence: on the one hand, he acted as a staunch critic of modernity, and on the other, he perceived the modernization process as an objective development of history that needs to be perceived and comprehended. The results of the writer's later ideas are new concepts such as “Mankurt” and “Ixrod” usually used to describe the consciousness of a person who became possible at the junction of modernity with tradition. To a certain extent, these concepts are identical to the idea of “DasMan” by M. Heidegger. This indicates that after the Second World War, a critical understanding of the ideals of modernity reigned among European intellectuals, to which Chingiz Aitmatov also adjoins.
On an intellectualist approach to belief, the intellectual endorsement of a proposition (such as ‘The working poor deserve as much respect as the handsomely paid’) is sufficient or nearly sufficient for believing it. On a pragmatic approach to belief, intellectual endorsement is not enough. Belief is behaviorally demanding. To really, fully believe, you must also ‘walk the walk.’ This chapter argues that the pragmatic approach is preferable on pragmatic grounds: It rightly directs our attention to what matters most in thinking about belief. A pragmatic, walk-the-walk approach to belief better expresses our values, keeps our disciplinary focus in the right place, and encourages salutary self-examination.
The article considers and discusses the relational and substantial concepts of the nature of space-time. It is shown that within the framework of the geometric paradigm of physics the substantial concept of space-time is manifested most clearly.
The Euro-enslavement enterprise in America expanded the European geography temporarily, and, more lastingly, its culturo-linguistic and philosophical influence. The deportation of millions of Africans within that enterprise similarly extended the African presence in this part of the world, especially in the Caribbean. Africans deported by the French Empire spoke languages of the West Atlantic Mande, Kwa, or Voltaic groups. They arrived in their new and final location with their languages. However, no African language wholly survived the ordeal of enslavement in the Caribbean. This signals language as perhaps the most important political and philosophical instrument of colonization. I am therefore interested in “Pawòl,” that is, the ethical, human, and humanist responses Africans brought to their situation through language per se and African languages principally. I am also interested in the metaphysical value of “Pawòl.”
AbstractThis chapter begins by arguing that contrary to received opinion, the issue of realism about the physical world has almost nothing to do with semantic issues about truth. It follows that it is an aberration to identify the two issues (Dummett), to dismiss the realism issue out of hostility to correspondence truth (Rorty, Fine), to think that the realism issue is one of interpretation, or to argue against realism by criticizing various claims about truth and reference (Putnam, Laudan). It is also an aberration to identify realism with nonskepticism (Margolis), truth-as-the-aim-of-science (van Fraassen), or scientific convergence (Blackburn). Realism is an overarching metaphysical issue which should be settled before any of these epistemological and semantic issues.