KEPLER – NEWTON – LEIBNIZ – HEGEL

Kepler’s Laws of planetary motion (following the Copernican revolution in cosmology), according to Leibniz and his follower Hegel, for the first-time in history discovered the keys to what Hegel called the absolute mechanics mediated by dialectical laws, which drives the celestial bodies, in opposition to finite mechanics in terrestrial Nature developed by mathematical and empirical sciences, but that are of very limited scope. Newton wrongly extended and imposed finite mechanics on the absolute mechanics of the cosmic bodies in the form of his Law of one-sided Universal Gravitational Attraction, by distorting and misrepresenting Kepler’s profound laws and in opposition to Leibniz’s more appropriate “Radial Planetary Orbital Equation”. The still-prevailing error by Newton (notwithstanding his well known manipulation of science for selfish ends), not only shows the limitation of mathematical idealism and prejudice driven modern cosmology in the form of Einstein’s theories of relativity; but also, have made gaining positive knowledge of the cosmos an impossibility and has impaired social/historical development of humanity by reinforcing decadent ruling ideas. Hegel’s Naturphilosophie is not only a protest against the misrepresentation of Kepler’s Laws in particular; his Enzyklopädie der Philosophischem Wissenschaften is the negation and the direct rebuttal of Newtonian physics and Philosophiæ Naturalis Principia Mathematica, in general. Modern natural science ignores Leibniz and Hegel at its own peril! Kepler’s phenomenological laws of planetary motion and the dialectical insights of Leibnitz and Hegel opens the way for gaining positive knowledge of the dynamics, structure and the evolution of the cosmic bodies and other cosmic phenomena; without invoking mysteries and dark/black cosmic entities, which has been the pabulum of official astrophysics and cosmology so far.

Further Results about Seeking for the Exact Solutions of the Nonlinear 2 + 1 -Dimensional Jaulent-Miodek Equation

Nonlinear science is a great revolution of modern natural science. As a result of its rise, the various branches of subjects characterized by nonlinearity have been developed vigorously. In particular, more attention to acquiring the exact solutions of a wide variety of nonlinear equations has been paid by people. In this paper, three methods for solving the exact solutions of the nonlinear 2 + 1 -dimensional Jaulent-Miodek equation are introduced in detail. First of all, the exact solutions of this nonlinear equation are obtained by using the exp − ϕ z -expansion method, tanh method, and sine-cosine method. Secondly, the relevant results are verified and simulated by using Maple software. Finally, the advantages and disadvantages of the above three methods listed in the paper are analyzed, and the conclusion was drawn by us. These methods are straightforward and concise in very easier ways.

On the Solvability of a Class of Nonlinear Urysohn Integral Equations on the Positive Half-line

The paper investigates the Urysohn’s nonlinear integral equation on the positive half-line. Some special cases of this equation have specific applications in different areas of modern natural science. In particular, such equations arise in the kinetic theory of gases, in the theory of 𝑝-adic open-closed strings, in mathematical theory of the spatiotemporal spread of the epidemic, and in theory of radiative transfer in spectral lines. The existence theorem for nonnegative nontrivial and bounded solutions is proved. Some qualitative properties of the constructed solution are studied. Specific applied examples of the Urysohn’s kernel satisfying all the conditions of the approved theorem are provided.

Conceptual Features of a Complex Vision of the World

Today, almost all spheres of human existence are interpreted – directly or indi­rectly – as permanently becoming, interpreted from a processing point of view realities that do not imply either final fixation or predetermined ultimate goals or states. The world appears not so much in the form of difficult composite dy­namic formation in mechanistic sense, but in the form of mobile, continuously becoming environment, which presupposes special technical researches and ways of staying in it. Such techniques and methods lead to the formation of a non-trivial vision of the universe. And such a vision, aimed at comprehending of emerging realities, presupposing conceptual shifts in modern natural science, technology, humanitarian activity, and more broadly in the very perception of na­ture and society, V.I. Arshinov endows with the epithet “complexity”. In the pro­posed text, a small fragment from the creative heritage of one of the most influ­ential philosophers J. Simondon will be considered, allowing to partially reveal the features of such complexitly oriented thinking. The central theme of Simon­don's philosophical strategy is the conceptualization of how the becomings of beings are realized, or how beings (inanimate, living, technical, mental, social) are individuated. Simondon begins the discussion of this plot with criticism of the hylemorphic scheme, which posits the genetic principle of existence in the form-matter dichotomy and, above all, in the interpretation and theoretical use of such a dichotomy by Aristotle, since, according to Simondon, it was this pair that contributed to the formation of a static view on the world, man and society. In different performances, the form-matter dichotomy can be interpreted in the form of mind-body dichotomies, artificial-natural, living-nonliving, etc. Note that Simondon begins his criticism with the technological substantiation of the hylemorphic scheme, referring to the operation of making a parallelepiped brick from clay

Specificity of Palamite theology, its origins and later reception

A conversation with Dmitry Biryukov, Doctor of Philosophy, a researcher of the work of the late Byzantine theologian Gregory Palamas (1296–1359), is devoted to a discussion of the peculiarities of the doctrine of this authoritative church teacher, as well as the reception of his legacy in the 19th–20th centuries after centuries of oblivion. In the course of the conversation, the basic metaphysical scheme of Palamite theology is indicated — the distinction between essence and energies in God; on the one hand, the continuity of this scheme in relation to the theology of the Cappadocian Fathers is traced, and, on the other hand, its novelty is revealed; the origins and parallels of this distinction are discussed, in particular its connection with Christology, as well as the influence of Evagrianism on Palamas; the types of divine energies in the Palamite doctrine are indicated and the question of the difference in theological languages in which the idea of deification (theosis) as a union of man with God is expressed. Particular attention is paid to the concept of “energy” and its various connotations, including those associated with its modern natural science understanding. The philosophical dimension of the theology of Palamas, including in connection with the intellectual culture of his time, is discussed, as well as the relationship of hesychasm as a monastic practice and Palamism as a theological and philosophical doctrine. The concluding part of the conversation, dedicated to the reception of Palamism after centuries of oblivion, traces the history of the study, interpretation and actualization of the teachings of Gregory Palamas over the past two centuries — from Slavophiles to Soviet and contemporary researchers. Particular attention is paid to the so-called neo-Palamism in its various versions — both religious-philosophical and theological.

H. COLLINS'S PROJECT FOR DEVELOPING A RELATIVISTIC EMPIRICAL PROGRAMME IN SOCIOLOGY OF SCIENCE

The main idea of the project discussed in the article is that the production of scientific knowledge is not only an experimental process. Convention among scientists is played a special role in the acceptance of theory. To demon-strate this idea, H. Collins and co-authors of the relativistic empirical programme in the sociology of science publish a special issue “Knowledge and Controversy: Studies of Modern Natural Science”. The results obtained by the authors are discussed in this article.

FROM GEORG CANTOR TO ERNST MACH

In the review, in the context of the ideas of E. Mach, one of the key problems of modern natural science is touched upon: the correlation of “reductionism” and “holism”. If the idea of reductionism was unprecedentedly developed in the framework of the theory of sets and the Bourbaki program, then the Mach principle, as well as other ideas of the philosopher, are only on the rise. Nevertheless, there is a clear realization that the future lies behind these ideas and the book under review in this context seems extremely important.

Introduction to the Philosophical Thematic Issue of the Journal of Siberian Federal University

The introduction to the thematic issue devoted to philosophical sciences reveals the concept that unites all the articles published therein. Philosophical topics are developed by Russian scientists in different cities, scientific organisations and universities. One of the most famous in the modern philosophical world is the Institute of Philosophy of the Russian Academy of Sciences. The thematic philosophical issue contains articles by authors from this famous philosophical institute. However, not only Moscow School is presented in this issue, but no less famous St. Petersburg and Ural Schools of Philosophy also have their scientific representatives. Krasnoyarsk philosophers are represented by works related to philosophical methodology and historical and philosophical perceptions in modern culture. At present, Russian humanities refer to philosophy as a metatheory that provides the most effective methodological and conceptual approaches not only for the social sciences and humanities, but also for modern natural science and technological discoveries

Philoponus

John of Alexandria or John the Grammarian, known as John Philoponus (c. 490s–570s), was a philosopher and theologian in 6th-century Alexandria. He first wrote on language, for example on words the meaning of which changes by accent alone, and studied philosophy with Ammonius, son of Hermias and a student of Proclus (411–485). The nickname “lover of toil” might refer to Philoponus’ industriousness, but the epithet was also used of the members of a Christian guild or brotherhood. While Philoponus’ early studies on language are considered as philosophically unimportant, his commentaries and critical treatises show independence and critical acumen, and some of his central contributions have even been taken to anticipate Galileo’s and Descartes’s views. Philoponus started his philosophical career as a commentator on Aristotle, often writing on the basis of the lectures of his teacher Ammonius. However, he grew increasingly independent and took distance from Aristotle and from the Neoplatonism of Ammonius and Proclus. Philoponus’ most famous innovations in philosophy include the arguments for the creation of the universe ex nihilo, the new analysis of prime matter as three-dimensional extension, the explanation of projectile motion by impressed force (later to be called impetus), and the rejection of the fifth element as the matter of celestial bodies that allowed him to use a unified model for explaining both celestial and sublunary motion. As a Christian theologian, Philoponus understood the central notions of the Trinitarian controversy in agreement with the philosophical tradition. He combined this analysis with what has been called his “particularist ontology” according to which universal natures are abstractions and exist only in thought and the Monophysite interpretation of Christ having one nature that is a composite of humanity and divinity. Although Philoponus managed to produce a consistent solution to the problem of the Trinity, his view was interpreted as tritheistic, i.e., as introducing three Godheads to the Trinity, and condemned as heretic in Constantinople (680–681). While the anathema probably decreased Philoponus’ impact in the Christian West in the centuries after his death, his arguments about creation and eternity were influential in the Islamic world, and many Renaissance thinkers recognized his effect on them. In general, it is perhaps somewhat ironic that Philoponus is celebrated as a forerunner of modern natural science while his central innovations are in agreement with Christian doctrine.