Plato's Statesman

Plato’s Statesman reconsiders many questions familiar to readers of the Republic: questions in political theory – such as the qualifications for the leadership of a state and the best from of constitution (politeia) – as well as questions of philosophical methodology and epistemology. Instead of the theory of Forms that is the centrepiece of the epistemology of the Republic, the emphasis here is on the dialectical practice of collection and division (diairesis), in whose service the interlocutors also deploy the ancillary methods of myth and of models (paradeigmata). Plato here introduces the doctrine of due measure (to metrion) and a conception of statecraft (politikē) as an architectonic expertise that governs subordinate disciplines such as rhetoric and the military – doctrines later developed by Aristotle. Readers will find a sustained defence of the importance of expertise (technē or epistēmē) in the conduct of affairs of state, a robust (although not unqualified) defence of the rule of law, and an unsparing but nuanced critique of democratic government. The chapters in this volume provide a comprehensive and detailed philosophical engagement with the entirety of Plato’s wide-ranging dialogue, with successive chapters devoted to the sections of the dialogue as it unfolds, and an introduction that places the dialogue in the context of Plato’s philosophy as a whole. While not a commentary in the traditional sense, the volume engages with Plato’s Statesman in its entirety.

THEORETICAL AND METHODOLOGICAL ISSUES OF LEGAL PREDICTION

The article explores the theoretical and practical aspects of predictability of the future of legal systems based on legal forecasting as a direction of scientific activity, designed to for-mulate the importance of new vectors of legal development for the state, society and the indi-vidual. By combining general theoretic, axiological, personal and instrumental methodological means and expanding the ideological field of jurisprudence, legal forecasting contributes to the realization of social needs and state interests. The conversion of theoretical paradigms of legal forecasting into the practical sphere is ensured by the creation of predictive models of regulations and the development of concrete proposals concerning the modernization of legis-lation to the law-making bodies. At present, there is every reason to speak about the significant shortcomings in the field of legal forecasting both in Russia and worldwide. A clear confirmation of this thesis is the fact that despite the predictability of the coronavirus pandemic (before it was atypical pneumonia, avian influenza, Ebola), no state was ready for full legal regulation in the context of the pan-demic and did not think through the legal ways out of it. Operational law-making was con-ducted everywhere through trial and error, creating internally contradictory and insufficiently effective legal regimes, creating excessive restrictions on human rights and simply legislative confusion, sometimes bordering on absurdities. The haphazardness of the legislative process, which legal forecasting is intended to put a barrier to, is expressed among other things in the number of laws adopted. The existence of a significant number of reference rules, supplements and amendments, "changes to changes" manifold hampers the application of rules, while the development of conceptual draft laws is practically an exception. At the federal level, there is no legal forecasting as a direction of scientific support for lawmaking, and planning is limited to the draft laws submitted to the upcoming session of the State Duma. The situation is no better at the regional level. All this shows that the system of public administration does not in a due measure rely on the powerful predictive potential inherent in the nature of law and legal thought, which includes the understanding of the nature of law and its diverse manifestations in real public life. It follows that the concept of legal forecasting has a universal and timeless significance. It brings together all general theoretical, axiological, personal and instrumental methodological means and provides the conditions for obtaining reliable forecasts regarding the dynamics of legal and related political, economic, social and spiritual phenomena and processes.

Variability and Difficulty in Translating Interjections (based on Russian and Kabardino-Circassian Languages)

The results of a comparative analysis of translated Russian texts of literary works with their original in the Kabardino-Circassian language are presented. Special attention is paid to the problems of translating interjections from one language into another. It is proved that the translator must have knowledge of the grammatical structure of the translated material and take into account the slightest semantic shades of words. Our observations revealed the features of borrowing interjections from the Russian language into Kabardian speech, which, assimilating, become part of linguistic culture. The novelty of the work is seen in the fact that in Kabardino-Circassian linguistics there are no scientific works devoted to the problems of translation of interjections. All available publications concerning this subject are literary. The relevance of the work is due to the need to improve the system of approaches to the translation of interjection units, since they are not taken into account by translators in due measure. A phonetic-morphological classification of methods for translating interjections is proposed in the article. It is proved that for an adequate and accessible translation of interjections as such, knowledge from the fields of phonetics, morphology, and semantics is most important.

The Groundwork for Dialectic in Statesman 277a-287b

In Plato’s Statesman, the Eleatic Stranger leads Socrates the Younger and their audience through an analysis of the statesman in the service of the interlocutors’ becoming “more capable in dialectic regarding all things” (285d7). In this way, the dialectical exercise in the text is both intrinsically and instrumentally valuable, as it yields a philosophically rigorous account of statesmanship and exhibits a method of dialectical inquiry. After the series of bifurcatory divisions in the Sophist and early Statesman, the Stranger changes to a non-bifurcatory method of dividing to account for the statesman, but does not explain the reason for this change. I argue that the change is prepared by the elements discussed in the digression from 277a2 to 287b2. Here the Stranger makes use of four concepts that are crucial for understanding this change: the notion of paradigm, the paradigms of care and the weaver, and the notion of due measure. I claim that the notion of paradigm clarifies the nature of dialectical inquiry, care and weaving act as paradigms appropriate to dialectical practice, and an account of due measure offers insight into the constitutive ratios that govern the structuring of kinds pursued through dialectical inquiry. I suggest that the non-bifurcatory method is intended to articulate knowledge in the strictest sense, or knowledge of the forms, presenting a method of inquiry into being and its structure that will foster the turning of the soul from things to forms that Socrates describes in the Republic.

The promise to marry: traditional and legal regulation in Russia and European countries

The article explores the issues of traditional and legal regulation of relations arising from the rejection of a previously expressed intention to contract a marriage. The author analyzes the institution of engagement in the legislation of foreign countries. The current Russian legislation does not allow to protect the property rights of a bona fide party in due measure if the other party refuses to enter into marriage. The author made a conclusion about the possibility of legal regulation of actions preceding marriage and proposed appropriate changes in the legislation.

Sharia Maqashid Index as a measuring performance of Islamic banking: A more holistic approach

So far, measurements of financial performance of Islamic banking is still predominantly still used by indicators of financial performance of conventional banking system. Its implication, many stakeholders, especially customers of Islamic banks. For Moslems are difficulty in measuring the benefits of the existence of Islamic banking. It is clearly due measure of success of Islamic banking course will be very different from conventional banking successes. If the benchmarks used today is still conventional, the consequences will be contained incorrect results of performance comparison of Islamic banking and conventional banking. Thus, both of the banking system becomes irrelevant and less apt to be compared directly. The size of Islamic banking performance should not directly benchmarking with conventional banking. It must be linked to the objectives and the establishment of Islamic banking noble intentions, namely to provide human well simultaneously implement the principles contained in sharia maqashid. This research will try to practice the measurement of financial performance based Sharia Maqashid and use it to make comparisons between the performance of the national largest-scale of Islamic commercial banks and regional small-scale of Islamic rural banks (BPR Syariah). This study presented using data from the financial statements of the three Islamic commercial banks and three Islamic rural banks (BPR Syariah). The results showed that the performance of the national largest-scale of Islamic commercial banks and regional small-scale of Islamic rural banks (BPR Syariah), all of them, has no a Sharia Maqashid index whose high value. This shows the inconsistency, that should be, the national largest-scale of Islamic banking to always focus on the muamalah objectives according by sharia. From the comparison of financial performance based on sharia maqashid, it turns out the national large-scale of Islamic commercial banks tend to have a lower index of Sharia Maqashid than the regional small-scale of Islamic rural banks (BPR Syariah).

Platonic Freedom

Plato’s term eleutheria may be translated as “freedom” because it signifies the same triadic relation as the English term—freedom of an agent from impediments to a goal. While it is generally recognized that Plato rejects the democratic idea of personal freedom, it is often overlooked that he offers in its place an alternative, “aristocratic,” conception of freedom, originating in the moral psychology of Socrates and reflecting a popular view of freedom as opposed to slavery. In the Republic Plato describes aristocratic freedom as the rule of reason over the soul unimpeded by desires. In the Laws aristocratic freedom entails “willing enslavement to the laws,” which represents a due measure between extreme slavery and extreme freedom. Though different from the modern liberal concept of liberty, Plato’s conception leads to important innovations. Plato’s ideal of aristocratic freedom was shared and developed further by Aristotle.

Plato, statesman and philosopher

Plato theoretically reinterpreted the contents of early Greek ethics, aspiring to revitalize the fundamental principles of a traditional view of the world. The best example of philosophically ontologized ethics is philosopher-statesman governing the best state. The ruler, however, should not be only a philosopher, though it is a necessary condition. Plato realised the necessity of problematisation of practical side of the activity of the ruler of the polis. Government as a practical activity manifested in experience must consider ethicality which as heritage confirms verity of statesman?s art of government. The ultimate end of statesman?s ?art of weaving? is the achievement of a due measure of the tightly united web of the whole structure of state.