THE ORTHODOX IDEALS OF THE "SILVER AGE" OF RUSSIAN POETRY: A. BLOK'S "POEMS ABOUT RUSSIA", N. GUMILEV'S "QUIVER"

В статье исследуются православные идеалы А. А. Блока и Н. С. Гумилёва, ярких представителей поэтического поколения конца 19 - начала 20 века, изучавших Закон Божий, в котором излагались общечеловеческие принципы мирного существования людей планеты Земля. Нагорная проповедь Иисуса Христа для поэтов - Новозаветный закон любви о путях и делах, через которые человек сможет войти в Царство Божие, то есть спасти свою душу. Для Блока и Гумилёва божественный «кодекс» совести не утратил своей актуальности: о неосуждении («Не судите, и не будете судимы; не осуждайте, и не будете осуждены»), о прощении («Прощайте, и прощены будете»), о любви к врагам («Любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящих вас и молитесь за обижающих вас и гонящих вас, да будете сынами Отца вашего Небесного»), об отношении к ближним («Во всём, как хотите, чтобы с вами поступали люди, так поступайте и вы с ними»), о силе молитвы («Просите, и дано будет вам; ищите и найдёте; стучите, и отворят вам») [Библия, 1990, с. 4 - 8] и другие заповеди. The article examines the Orthodox ideals of A. Blok and N. Gumilyov, prominent representatives of the poetic generation of the late 19 - early 20 centuries, who studied the Law of God, which set out the universal principles of the peaceful existence of people on our planet Earth. The sermon on the mount of Jesus Christ for poets is the new Testament law of love about the ways and works through which a person can enter the Kingdom of God, that is, save his soul. For Blok and Gumilyov, the Divine "code" of conscience has not lost its relevance: about non - condemnation ("do not judge, and do not be judged; condemn not, and ye shall not be condemned"), forgiveness ("Forgive, and ye shall be forgiven"), love for enemies ("Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be sons of your Father in Heaven"), the attitude towards the others ("In everything as want that with you people acted, so do you also to them"), about the power of prayer ("Ask, and it shall be given you; seek and you will find; knock and the door will be opened to you") and the other commandments [1, p. 4 - 8].

Review of Apophatic Literary Criticism. Notes of a Non-philologist

Apophatic Literary Criticism. Notes of a Non-philologist’ by Marianna Dudareva demonstrates Russian spirit and reflects the immense variety of characters and plots that influence people and manifest the creative power of literature. The author introduces a number of writers, from Sergei Yesenin to Vladimir Korolenko, with unique literary styles and a common apophatic approach to reality. The term apophatic comes from the Greek word to deny and initially referred to religious studies where it served both as a concept and a method. Apophatic theology attempted to approach God by negations rather than affirmations of what God is. M. Dudareva’s work showcases how literature studies instrumentalize the apophatic method of philosophy. This review complements the study with a reflection on the topic of death and its inextricable connection with life. Literature speaks of life and dwells on the struggle for life, that is also key to philosophical thinking. Enough to mention Arthur Schopenhauer and his idea of the will to live. In contrast to philosophy, literature uses a vivid, colorful, and copious language, while philosophy is concerned with universal principles. Some distinguished authors managed to bridge this gap. For instance, Dostoevsky, Nietzsche, and Sartre created works of both literary and philosophical nature. The same can be traced in the short stories by B. Zaytsev and A. Grin, analyzed in the book. B. Zaytsev writes about death approaching us first through others, this idea is also found in V. Jankélévitch’s work Death. Death is never ours for it is always we or our death, but when we see it around it causes anxiety and fear. In Avdot’ya-smert’ (Avdot’ya-Death) the main character says a prayer to be relieved of her mother and son, whom she considers a burden. Once death enters their home it never stops, it gets closer, and at the end of the story it takes Avdot’ya too. In Grin’s Fighting Death, death struck Lorkh falls asleep and herein dreaming is not a harbinger of the darkness of eternal sleep. On the contrary, Lorkh wakes up willful and hopeful, he fights for his life and succeeds. These stories vibrantly illustrate the victory of life over death and death over life as the result of exercising one’s free will. Color in literature is another topic touched upon by the author. M. Dudareva refers to Goethe’s Zur Farbenlehre to speak about contrasts, and R. Steiner to underline the importance of black in creating an image where color range matches the emotional range.

Concluding Remarks

This concluding chapter draws together the argument around the contrasting styles of teaching and argument exemplified by Cambridge and LSE: Alfred Marshall’s emphasis upon a broad acquaintance with contemporary economic realities, selecting techniques to fit cases; and Lionel Robbins’s emphasis upon principles, their technical development, and uniform application to circumstance. The latter approach prevailed not because it was more ‘scientific’, but because the range of material both teacher and student needed to command was strictly circumscribed. The technical development of universal principles required logical skills, rather than substantive knowledge, and was more suited to lecture room and textbook. This was the future of economics.

Language and the African Philosophical Traditions

Are there universal principles, categories, or forms of reasoning that apply to all aspects of human experience—irrespective of culture and epoch? Numerous scholars have explored this very question from Africana perspectives: Kwasi Wiredu (1996) explored the philosophical issue of whether there are culturally defined values and concepts; Hallen and Sodipo (1986) examined the question of whether there are unique African indigenous systems of knowledge; Ngũgĩ wa Thiong’o (1994) evaluated the role of colonialism in the language of African literature; Oyerò nkẹ ́ ́ Oyěwumi (1997) argued that “gender” is a Western cultural invention that is foreign to Yorùbá systems of sociation; and Helen Veran (2001) argued that even though science, mathematics, and logic are not culturally relative, “certainty” is nonetheless derived from cultural practices and associations. Building on these and other works, this essay argues that: (i) incommensurability of “worldviews,” “perspectives,” “paradigms,” or “conceptual schemes” springs from deeper, more fundamental cognitive categories of logic that are coded into natural languages; and that (ii) consequently, as long as African reflective reasoning is expressed solely (or predominantly) in European languages, the authenticity of the “African” in African philosophy is questionable.

PHARMACEUTICAL AND PHYSIO-CHEMICAL STUDY OF SHILADHATRI YOGA (KALPIT)

Ayurveda is a time-tested science. It is based on universal principles of nature; in ancient times it is mainly flourished through the herbal drugs but later the drugs failed to conquer the difficult disease conditions. Hence humans started searching for alternate natural resources. In this search a separate discipline was emerged oriented towards use of metals, minerals, and animal and plant products, designated as Rasa Shastra. Later, it flourished and superseded the herbal medicines. In the classics they mention that one can make his own drug by using his knowledge for any disease condition. That’s why here new drug Shiladhatri yoga (Kalpit) is formed for use in the treatment of Diabetes.

Principles of the United Nations Global Compact

The United Nations Global Compact represents one of the biggest voluntary initiatives under the United Nations organisation. This initiative was founded in 2000. It is strongly connected with Corporate Social Responsibility and efforts in achieving sustainability as it is a call for businesses worldwide to contribute towards sustainable world development in economic, social as well as environmental areas. Until last year, when the UNGC celebrated its 20th anniversary, it already had over 11,500 participants all around the world. This fact can have significant impact on achieving its goals which were set in the form of 10 principles divided into 4 main areas, where the positive and sustainable operating of business as well as other types of organisations is much than needed today. Therefore, in the text of this subchapter, the basic information about the very Global Compact initiative is presented, as well as its 10 universal principles set in the areas of human rights, labour standards, environment and anti-corruption, through which the participants are required to take strategic actions in achieving broader societal goals, mainly current Sustainable Development Goals, the interconnection of which is also presented and highlighted. The aim is to help understand the importance of this UN initiative for creating a better and sustainable world by incorporating business and other organisations.

The Empires of the East

The early sixteenth century saw the rise of three distinct Islamic empires, ruled by the Ottomans, Safavids, and Mughals. In each, rulers had to find ways to legitimize their authority and their expansionist agenda, co-opting elites while also responding to the exigencies of economic change and military developments. The Ottomans became increasingly identified with Sunni Islam and the Safavids with Shi’ite interpretations of faith, but all three empires were religiously heterogeneous and they needed to cultivate an administrative structure and ideal of service which was not simply tied to a particular spiritual path. In the Ottoman empire there was an important debate about the relationship between those policies and principles which seemed necessary for stability and prosperity, and the demands of the divine law as understood by religious elites. The Mughal emperor Akbar, on the other hand, countered religious orthodoxy with his own version of saintliness and divine favour. In contrast to the lands of Western Europe, there was little interest in developing a concept of natural law whose purpose was earthly flourishing rather than spiritual fulfilment. Political thinking in the Islamic empires tended to emphasize universal principles, although in the Ottoman lands there came to be a recognition of the particular circumstances and challenges faced by that Empire.

Searching for a metaphor of the Anthropocene. Reinterpretation of the Oedipus myth

Anthropocene – the epoch of man, a slogan that evokes awareness of the impending ecological catastrophe. Man’s attitude to nature has nowadays become a major problem and its solution or not will determine the further existence of the human species. As humanity, we believe to possess inexhaustible scientific and technical might and potential to run the Earth. Yet today an urgent need has arisen to reverse our present activities designed primarily to boost frenetic economic growth. Prompt action is needed to protect the Earth’s climate. Our mentality needs to be changed. However, the looming ecological threat has not yet evoked large enough concern among men, otherwise so highly expert in many fields nor overcome our inertness and denialism. Hence the need for a metaphor that would inspire change of knowledge and values to help counteract the climate crisis more efficiently. I believe that the story and myth of Oedipus as told by Sophocles is a sufficiently well-known and a motivating one and applicable to the Anthropocene. Reinterpreting the myth, I refer to Paul Ricoeur’s expressed need to grasp and understand the essence of the tragic. I follow C. Levi-Strauss’s thinking in his exploration of mankind’s universal principles of thinking and experience in the myth. I share Michel Foucalt's contention regarding the excess of Oedipus’s power and knowledge. I reverse the attention from events in Thebes to these in Kolonos. The path of Oedipus’ life illustrates the transformation he had undergone having gained new knowledge needed to regain power and to overcome the sense of being a victim of his own actions. I also suggest that the taboo of patricide and incest be not perceived as a proscription but as an advice and also a way of degrading and transforming the “Ego” into “Eco”, that is egocentrism into ecocentrism. In Kolonos, the spiritual strength and the extra knowledge gained by Oedipus ensured protection and security to Athenians. The proposed metaphor of the “Anthropocene” could help to revivify the “sense of tragedy” leading consequently to metanoia, a change of people’s minds, new strength and inspiration to act.

The document as a cognitive object

The problem of scholarly knowledge strata is one of the key subjects in modern philosophy of science and epistemology (theory of knowledge). The threelevel model is the most popular in the document sphere as a sociocultural domain; it comprises empirical, theoretical and philosophical scientific knowledge. The author describes collision and contradictions between theoretical documentology and the empirical disciplines of document studies and book studies. He appraises achievements of empirical knowledge in the documentosphere and compares theoretical and methodological ways of three types: informational, conventional and medialogical ones. The author is skeptical about the following statement: the concept of document is relative, conventional and conditional in its essence. The author examines “The Strategy for Librarianship in the Russian Federation for the Period up to the Year 2030”. He insists that the Strategy has to be supported by the scientific strategy aimed to promote each level of empirical, theoretical and philosophical knowledge. He is also concerned about lacking philosophical level in document studies. The wisdom of philosophy lies in its comprising both rational and irrational sides of objects being studied. With document rational and irrational attributes in view, he offers the philosophical definition of document: document is the statement of humanness within social environment and historical time. This definition comprises anthropological and national variations of homo sapiens and philosophical concept of humanness as the unity of the opposite universal principles – the material and ideal.