Social upbringing and an example of Antiquity in the writings of J.J. Rousseau

The article analyses the influence of Antiquity on J.-J. Rousseau’s ideas of social education. It is noted that Rousseau's interest in Antiquity emerged in childhood and was stimulated by Plutarch's works. In later years, he studied Latin and elements of the ancient Greek language, and translated the works of Tacitus and Seneca into French. Modern scholars place an emphasis on Rousseau's direct acquaintance with the works of ancient authors, in particular, under the influence of the home education that he received from his father, a Geneva watchmaker. At the same time, the article draws attention to the fact that Rousseau's interest in Antiquity coincided with his life choice: he decided to make a career as a writer and composer, and therefore focused on popular examples of creative writing. Montesquieu, Fenelon, Marquis d'Argens introduced ancient themes into the context of literary and academic polemics. Their example was followed by Rousseau, which is convincingly illustrated by the comparative analysis of Fenelon’s Dialogues of the Dead and Prosopopoeia of Fabricius in Rousseau's first Discourse. While retaining the main intention of the great moralist, namely the moral education of society by the writer on the examples of Antiquity, Rousseau rethinks it in the context of his own social anthropology. Antiquity is not an example to follow, but a starting point for a person of his time to think about their own social and cultural identity that is different from the past. Being a writer-moralist and political thinker, Rousseau essentially solved the problem of moral education regarding the perception and assessment of the ancient culture by his contemporaries and society.

Communication aspect of museum activities (experience and innovation of museums of florence)

The aim of the research presented in the article is to study the directions and mechanisms of action of museums in innovative practice. The modern museum as a cultural center is more focused on the individual, takes on the functions of organizing the leisure of citizens, responding to the social order, lifestyle. The study of the experience of museums in this context is focused on considering innovation at the local level - the museums of the city of Florence (center of Tuscany), which are a vivid example of the communicative model of the museum. This model of the museum is especially in demand today against the background of the problem of attracting (and retaining) visitors existing in museums around the world and in Kazakhstan. The study of valuable experience and innovative approaches in the communication activities of the best museums in the world can give impetus to the development of museums in Kazakhstan. The situation with the COVID–19 Pandemic has made its own adjustments in the relationship between visitors and museums. Both Florentine and Kazakhstani museums reacted to the situation with interesting projects. It is concluded that the introduction and development of information systems in museums in Italy made it possible to significantly optimize their work, and this, in turn, allowed them to reach a qualitatively new level of presentation of their services and collections. There are ample opportunities for the world museum community to access the Italian heritage.A great help in this study was the master's thesis by Irene di Pietro, which was written in the city of Bologna in 2017. An important source was the personal observations of E.I. Kubasheva in direct acquaintance with the museums of Florence. The research was carried out using narrative and historical-genetic methods.

“Eurasian Temptation” by Dmitry Chizhevsky and its Historical Contexts

The paper focuses on the philosopher and Slavist Dmitry Tschižewsky (1894–1977) and discusses his ties with the Eurasianism of the 1920s–1930s. The connection presents itself in three ways: 1) direct acquaintance with such representatives of the movement as Roman Jakobson, Nikolay Trubetskoy, Georges Florovsky, etc.; 2) Tschižewsky’s publications in the journal “Евразийскиe тетрaди”; 3) typological similarities of Tschižewsky’s ideas and those of movement’s representatives and their predecessors (N. Strakhov). In his works, Tschižewsky expresses his own assessment of the Eurasian movement as the ideology of the Russian emigration in the 20thcentury as well as interprets some aspects of the Eurasianism and ideas proclaimed by certain representatives of the movement. Tschižewsky’s theory of historical and cultural epochs turns to be similar to Piotr Savitsky’s ideas about the rhythm in history (“rises” and “depressions”). For Tschižewsky, the Eurasian theory was about the relation of Russia to Europe rather than Russia’s relation to Asia.

How God Knows Counterfactuals of Freedom

One problem for Molinism that critics of the view have pressed, and which Molinists have so far done little to address, is that even if there are true counterfactuals of freedom, it is puzzling how God could possibly know them. I defuse this worry by sketching a plausible model of the mechanics of middle knowledge which draws on William Alston’s direct acquaintance account of divine knowledge.

An improved method of dyeing of bakery yeast according to Gram

Knowledge and practical skills of working with microorganisms are required for mastering the modern level of development of veterinary and biological sciences. Microorganisms are the main objects of biotechnology, molecular biology and genetics, and they constantly accompany human and animals in the environment and cohabit inside the body. Direct acquaintance with them and the development of the principles of microbiological research will not only improve their professional level, but also to acquire knowledge and skills are not superfl uous in everyday life. The microscopic method involves the study of living or killed representatives of the microbial (bacteria, bacilli, clostridiums and plectridia) and yeast (bakery, fruit and vegetable, berry and grape yeast) world in a colored or unpainted state using a binocular light microscope. An improved technique of the famous Danish microbiologist G. K. Gram for coloring bakery’s yeast has been presented in the article. On the basis of laboratory researches it has been shown that the diff erentiated coloring according to Gram can be changed on color scale, depending on dyes. Classically according to Gram used: gentian violet, Lugol solution, fuchsin Pfeiff er (based on carbolic fuchsin), but in our technique instead of gentian violet methylene blue has been used, Lugol solution, instead of fuchsin Pfeiff er took red safranin and additionally in the manufacture of the third drug – diamond green dye. It has been shown that the coloring of microbial or yeast cultures has being achieved through the latter dye. So, for example with methylene blue, microbes or yeast are colored blue, with safranin in red and with diamond green in green.

Max Weber in America: On the History of His St. Louis’s Paper

The paper highlights the context and the main points of the speech given by Max Weber at the International Congress of Arts and Science in St. Louis in September, 1904. It analyzes Weber’s views on the dynamics of social change as presented by the German classic in the shape of the comparative historical sociology of the European and American versions of modernity. The first part of the article covers the background and the most significant episodes of the trip to the United States undertaken by Max Weber and his wife Marianne. The second part of the article elucidates the main points of Weber’s speech in St. Louis. The third part examines the observations and conclusions of the specifics of American modernity made by Weber through his direct acquaintance with life in the United States. In conclusion, the paper proposes a brief analysis of Weber’s contribution to the development of historical sociology’s ideas about the nature and pathways of Western modernity.

Acquaintance in an Experience of Perception-cum-Action

In everyday perception, we experience a direct acquaintance with things in our surroundings, say, as I see this tennis ball before me. In everyday action, we also experience a direct acquaintance with things, as I grasp and pick up and hit this ball. Moreover, perception and action form a unified phenomenal intentional experience, as I consciously see-and-grasp-and-hit this particular ball. An experience of seeing-and-acting with regard to a particular object is a form of direct acquaintance, a paradigm of what Husserl called ‘intuition’. The phenomenology of perception-cum-action leads into the ontology of direct acquaintance. The structure of this form of embodied intentional experience cuts between internalist and externalist models of perception (and volition in action), clarifies embodiment and activity, and obviates disjunctivist models of perception, while avoiding reducing consciousness in acquaintance to a physical transmission of physical information, say, between my brain, my body, and this ball.

Acquaintance

I critically evaluate the question of whether direct acquaintance should be viewed as the foundation not only of all knowledge, but of all thought. In exploring that issue I also underscore a critical ambiguity between two views that endorse quite different versions of an acquaintance theory of foundational thought.

Zum 2. Korintherbrief: Drei wichtige Parallelen zur Qumrangemeinde (Gemeinde Gottes, neuer Bund und Neuschöpfung)

In the Second Epistle to the Corinthians Paul uses three concepts, which have very close parallels in contemporary non-Christian texts only in the writings of the Qumran community (“the community of God”, “new covenant” and the idea of new creation already in the present). Since the concept of new creation in the so-called Community Songs of 1QHa is under discussion, a thorough interpretation is of great importance, esp. of 1QHa XI 22. The “new covenant” in Paul’s letters is more than the “renewed covenant” of the Qumran community. The background of ἐκκλησία τοῦ θεοῦ is Jewish even though Hellenistic-Roman associations and political assemblies have to be discussed concerning ἐκκλησία. There is no direct acquaintance of Paul with texts of the Qumran community. The relevance of these texts for understanding Paul is found in several respects.

Definition, Indian concepts of

Definitions in Indian philosophy are conceived very differently from definitions in Western philosophy. In Western philosophy and logic, it is usual to define a term or a linguistic expression. A definition here consists of a ‘definiens’, typically a longer expression, statement or proposal, and a ‘definiendum’, a shorter expression or term whose meaning is established by the definiens. Definitions permit the definiendum to be put in place of the definiens and are thus ‘abbreviations’ (for example, ‘father’ is an abbrevation of ‘male parent’). In India, definitions in the sense of abbreviations were regularly used in grammar from the earliest times, as in the work of Pāṇini (c.800 bc). In Indian philosophy, however, definitions are not conceived of as abbreviations. We may have direct acquaintance with an object; this is one way of knowing it. We may also know an object or many objects through their properties or features; this is another way of knowing them. These properties or features are the modes under which objects are cognized. If we know objects through the properties that belong to all of them and only to them, then the objects are collected together through their properties to form a group. A group is nothing real; it is a way of collecting objects by knowing them under one mode. When we know a group of objects through properties common to all of them and only to them, we may also want to know another set of properties or features which also belongs to all the objects and only to them. The second set of properties is the defining mark (lakṣaṇa), or, simply, the definition, of the objects collected together into a group by being known under one mode. The objects themselves are the definienda of the definition. The first set of properties through which the definienda are collected together to form a group is called ‘the limiting properties of being the definienda of the definition’. The defining mark, that is, the definition, is not an essential property of the definienda, but is only a property (or set of properties) common to all of them and only them.