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This paper seeks to examine some of the perceptions and attitudes developed by Muslims in relation to the social conflict of Maluku. This paper argues that there were no single views among Muslims with regard to the conflict. Some Muslim hard-liners in general have demonstrated hostile perceptions and confrontational attitudes toward their perceived enemy. They constructed the conflict as a “religious war,” and demanded that the Indonesian Council of Religious Scholars (MUI) issue a fatwa that would allow Muslims outside Maluku to fight against the enemy in Maluku. The Muslim moderates, on the other hand, tended to avoid religious vocabularies, while attempting to work out peaceful solutions. The semi-official MUI, Nahdlatul Ulama, and Muhammadiyyah perceived the conflict as not religiously driven; they viewed the conflict in a more sophisticated way. They saw no need to wage a religious war and no need to issue a fatwa for a national jihad.

The researcher scrutinizes one peculiar historical and philosophical fact which has been generally overlooked when studying Dostoevsky. The analysis of the writer's works was carried out by the outstanding Russian philosopher Aleksei Losev at the Russian Academy of Artistic Sciences (GAKhN). The article also provides further information on Losev's work at the Academy in the 1920s. Special regard is paid to the Russian philosopher's activities in the Literary Section in 1927-1929 (in the group on Ancient Literature, in the Commission for the Study of Dostoevsky). The author provides ample evidence of the special treatment Losev paid to Dostoevsky, including numerous discussions of reports on the Russian writer's oeuvre. The article draws attention to the fact that the main focus of Losev's analysis of Dostoevsky was the writer's symbolism. It is noted that Losev turned to the study of such as early as in the 1920s. However, the philosopher managed to publish his findings much later. According to Losev, symbolic images pervade all of Dostoevsky's works. Based on the comprehensive evaluation of archival sources (recorded in the minutes of meetings, preserved at the Academy) and their comparison, the article unveils a picture of the Russian philosopher's activity and agenda. That helps us better grasp the range of his scholarly interests, significantly expands the opportunities for further research into this period of Losev's life and provides new data for the GAKhN history.

If we want to define today's society in one word, trying to capture its meaning, it would be polarization. The interdependence between all social segments, articulated by globalization, has a double function: unpacking the identitary elements that enter in the structure of society (religion, politics, culture, science, etc.) and framing them in a relational dynamic. In this situation are Theology and Science, which, of course, maintain a number of components under their general names. Can we talk about a congruence between these two dimensions of human knowledge? Or they are developing completely separately and antagonistic in social progress? According to Ian G. Barbour there are four types of relation between Science and Religion: conflict, independence, dialogue, integration. This article intends to highlight the congruence between Theology and Science in the paradigm of neo-patristic synthesis , which explores in a phenomenological, theological and philosophical way the relationship between these two. Neo-patristic synthesis is a theological movement from the 20th century, generated by the initiative of the orthodox theologian G. Florovsky.

The article analyzes the types of "meek" and "proud" female images in the works of F.M. Dostoevsky in connection with the typologies of the images of the writer among the literary critics N.A. Dobrolyubov, V.F. Pereverzev and A.A. Gizetti. The article refers to the classical authors of the early critical understanding of Dostoevsky's works, who divided female images into two opposite types of the "meek" and "proud". At the same time, the article emphasizes the idea that in Dostoevsky's polyphonic world every literary hero has a multidimensional consciousness, which is why the direct dichotomous division into the "proud" and "meek" can only be a rough generalization. The first part of the article examines the typologies of N.A. Dobrolyubov, as well as one of V.F. Pereverzev, who creates the most ambitious and significant typology, considering female images. He sensitively notices the ambiguity and tragedy of Dostoevsky's heroines and introduces the term "the doppelgngerwoman" into the typology of female images, on the basis of which each heroine somehow contains a certain internal conflict, the solution of which in the course of a novel allows her character to develop towards one of the indicated subtypes. The second part of the article analyzes the typology of A.A. Gizetti, who in his research focuses on such type of Dostoevsky's female images as the "proud", highlighting a new, "mysterious" subtype of the Dostoevsky's proud heroine. In the performed comparison of "meek" and "proud" types of female images it is considered to distinguish positive and negative ethical meanings of them. The article formulates conclusions about the various subtypes of "meek" and "proud" characters in the writer's artistic world, and outlines the grounds for further system of understanding of meekness and pride on a scale of correlation with vice and virtue.

The relevance of the article is due to the authors attempt to apply some of the philosophical concepts of F.M. Dostoevsky to the comprehension of contemporary sociocultural reality. The purpose of this study is to clarify the reasons for the historically unfriendly attitude of Europe towards Russia by analyzing the works of F.M. Dostoevsky dedicated to this problem. In the process of writing the article, the published Diaries of the writer were used; diary entries unpublished during the writer's life; philosophical reflections contained in works of art, as well as applied modern scientific and popular science literature dedicated to the work of F.M. Dostoevsky. In the course of the analysis, it was found that the writer considered historical, confessional and moral reasons to be the main factors in the rejection of Russia by Europe, while he especially singled out disinterestedness incomprehensible to Europe as a characteristic of the Russian people. The authors draws attention to the fact that all the reasons for Europe's "remarkable dislike" for Russia, about which F.M. Dostoevsky, directly or indirectly associated with the Orthodox faith. Therefore, an attempt to actualize the worldview heritage of the great writer will certainly lead us to a dilemma: either to move from thoughts and words to actions, to religiously enlighten both ourselves and Europe; or to enclose our Orthodox heritage in a historical and cultural framework, eliminating the source of the reasons for our rejection by the European public, with all the ensuing consequences.

The article considers the logical and philosophical doctrine of sophists, which, according to some modern researchers, was more philosophical than their ancient critics recognized. A comparison of the provisions of Aristotle's hermeneutics with preserved fragments of Protagoras and Gorgias shows that the doctrine of sophists was a kind of holistic philosophy, which anticipated the philosophy of dialogue of the XX century. Despite the fact that the philosophy of Plato and Aristotle tried to overcome the relativism and anti-ontologism of the doctrine of sophists, some elements of its dialogism were preserved in subsequent philosophy in dialectics and rhetoric. The first thing you should pay attention to is the difference between the dialogical form of the presentation of philosophy in Plato and dialogue as the fundamental basis of thinking that we find among sophists. The dialogism preserved in the dialectic of Plato and the rhetoric of Aristotle is more a technical method of convincing the interlocutor than a hermeneutical basis, which it is in the philosophy of dialogue and in the method of Socratic discussion. The linguistic turn that occurred in the philosophy of the 20th century includes not only an increased interest in language and accuracy of expression. No less important is the new formulation of the question of the nature of the language. Is language a tool for the formulation of thought as Aristotle believed and followed by representatives of modern analytical philosophy, or does it have its own fundamental status, as representatives of the philosophy of dialogue believe? In this context, it is very important for the philosophy of dialogue to find in the thinking of the pre-Socratics those predecessors who already charted the paths for modern thought two and a half thousand years ago. The second part of the article discusses the forms of the dialogic thinking that have survived in philosophy after the sophists and the role of the sophists' hermeneutics in the formation of modern philosophy of dialogue.

The author reveals Fyodor Dostoevsky's works main features, his importance for Russian and world philosophy. The researcher analyzes the concept of "Russian Idea" introduced by Dostoyevsky, which became a study subject in Russian philosophy's subsequent history. The polemics that arose regarding the characteristics of Dostoevsky's soilness ( Pochvennichestvo ) ideology and his interpretation of the Russian Idea in his Pushkin Speech and subsequent comments in A Writer's Diary are unveiled. The author concludes that Dostoevsky overcomes the limitations of soilness and comes to universalism. The universal for him does not have a rootless cosmopolitan character but is born from the national's heyday. Diversity adorns the truth, and national diversity enamels humankind. People's real unity is in that all-human value that is found in the highest examples of each national culture. The truth is not in rootless cosmopolitanism or nationalism - it is in the "golden mean," which, in our opinion, the writer-philosopher sought to express. Dostoevsky wanted to rise above the dispute, to recognize the points of view of the Slavophiles and Westernizers as one-sided, to get out of any particularity to universality.

The article presents the reconstruction of the views of F.M. Dostoevsky and Vl.S. Solovyov on the nature of relations between church and state. A line of mutual influence of thinkers in the context of the perception of Christian truth is drawn. It is shown that Dostoevsky was impressed by a series of lectures by Solovyov's "Readings on God-manhood" and adopted from them the idea of the possibility of religious and moral improvement not only of an individual, but of society as a whole. The article shows that not without the Solovyov's influence Dostoevsky arrives at the Slavophil idea of sobornost and the impossibility of salvation outside of church communion, while speaking of the Church as an ecclesia, that is, an assembly of believers. The author of the article shows that the sophistic and mystical moments in the novel "The Brothers Karamazov" appear under direct influence on Dostoevsky's "Readings on God-manhood" and a joint trip of thinkers to the Optina Pustyn monastery. It is also noted that in the novel "The Brothers Karamazov" the idea was expressed about the gradual growth of the state into the truth of the Church. Solovyov continued this line within the framework of his project of free theocracy in the 1880s, developing the thought of F.M. Dostoevsky - about the Church as the best social order. At the same time, the article shows the principled position of both thinkers on opposing the ideal of socialism and the idea of the Christian community, within which the term "Russian socialism", formulated in the "Diary of a writer". The author shows that Solovyov in his work "Three speeches in memory of Dostoevsky" was the first to explain the term "Russian socialism" precisely through the concept of the Christian community.

The well-known epistolary conflict between Fyodor Dostoevsky and Nikolai Strakhov over the latter's slander of the great Russian writer's terrible sins is considered in the article from the point of view a philosophical anthropology and relations not two but between three participants of this story: Dostoyevsky, Strakhov and Tolstoy. This conflict is presented through anthropological, existential, and class prisms of description, based on a reconstruction of Strakhov's concept of man as a controversial, dual, and undefined being reflected in Dostoevsky's work. A direct relation between the definition of the dual nature of man in the works of Strakhov and Dostoevsky and interpersonal conflicts within "boundary forms of literature" is substantiated. Special attention is paid to the class of seminarians, the object of Dostoevsky's targeted criticism. He saw their worst characteristics in Strakhov personality. Tolstoy plays the role of an arbiter in this controversy, assessing the situation both in terms of literary, existential and religious thought. In the course of his examination of this conflict, his unexpected closeness to Dostoevsky was discovered in regard to assessment of Strakhov. The point of their coincidence was the "pink Christianity" of the writers, who justify man in a quite similar manner, in terms of their religious consciousness.

In the article analyzes the origin of Chinese ritualism based on the ideas expressed by well-known Sinologist V.V. Malyavin. The ceremoniality of Chinese culture, which has survived to the present day, is often presented to Europeans as a "relic of the past", a "retarding" mechanism in the civilization of Celestial. The author also demonstrates the fallacy of such beliefs and the closeness of some of the oldest complexes of the Chinese mentality and the postmodern mentality. In parallel, the basic foundations of the European and Chinese consciousness / unconscious are traced: cosmos and emptiness; man and the world as substances and as networks; the ratio of the signifier and the signified, the idea of true reality as such in European and Chinese traditions.

Georges Gurvitch (1894-1965), from the 1920s to the end of his life, was solving the problem of combining unity and plurality in the justification of society. He believed that individualism and collectivism represented social processes in a limited way because they were based on the preconception that the binding power of law derives respectively from a private or corporate actor's will. Gurvitch contrasted individual law with the social one, which was intended to overcome the opposition between individualism and collectivism. Social law bases on legal sociology's assumption that social interactions as such are already legal relations. This conclusion allows Gurvitch to consider any social interaction as a source of law and to assert legal pluralism as a way of constructing society. The integrity of the latter is a condition for the mutual correlation of the multiplicity of legal regulations generated by internal social interactions into the unified structure of social law. In a holistic approach to comprehending social interactions, Gurvitch, in his Russian-language works in the migr period, uses the philosophical-legal interpretation of sobornost to describe society's integrity. In French- and English-language works from the 1930s, Gurvitch uses the term "totality," which he learned from Marcel Mauss, to describe social integrity. This article compares sobornost and totality as variants of denoting social integrity in Gurvitch's social law doctrine. The researcher determines that Gurvitch, using the concepts of sobornost and totality, interpreted society's development differently, 1) as anti-hierarchical sobornost equality, and 2) as a hierarchical inordination of totalities. Having analyzed the peculiarities of the interpretation of sobornost and totality in Gurvitch's works, the author concludes that these concepts should be considered multilingual equivalents in denoting communal unity as sources of law, which reflect changes in the interpretation of society in Gurvitch's social law doctrine.

The article presents philosophical views on music in the context of the transformations of the worldview from Antiquity to the Modern Time. In this research author also mentions the contemporary issues, and uses her own philosophical concept of the music, which can be described as following: the value of music as a substance and the way of the valuable interaction of a person with the world affirm the essence of musical being, in which the invariable principle of Harmony, the principle of Chaos-Form movement, is preserved (see "The Value of the Music: Philosophical Aspect"). Music expresses the fluid essence of the world and changes of being in space and time. Philosophy of music as a field of philosophical knowledge considers music from ontological-epistemological and phenomenological-axiological prospectives, as something more than just a form of art. It explores the deep, ultimate foundations of the existence of music as such and the philosophical and aesthetic foundations of musical art. Since ancient times music has been a representation of the world in the human conscience and served as the harmonic equivalent of cosmological philosophy, mathematics, astronomy, and astrophysics (Pythagoras, Plato, Aristotle, Aristoxenus, Porphyry et als.). The scientific view on music was enriched in the Modern Time by the expanded view on the cosmo-sound space reflected in musical art, which at the same time transforms the mathematical ideas of geometricity, squareness etc. The tendency to create integral world music in the musical practice of the XX-XXI centuries explains the attempt of mankind to present music by modern methods of composing musical art as an expression of fear towards the secret Harmony of universal existence, and, on the other hand - as a form of search for salvation and mental balance, intuitively reflecting what is happening in natural science, which more and more points to the abyss of unknowable universe, and the unstable place of man in the world.

The article refutes the widespread view that Dostoevsky's Christian beliefs were strictly Orthodox. It is proved that Dostoevsky's religious and philosophical searches' central tendency is the criticism of historical, ecclesiastical Christianity as a false, distorted form of the teaching of Jesus Christ and the desire to restore this teaching in its original purity. Modern researchers of the history of early Christianity find more and more arguments in favor of the fact that the actual teaching of Jesus Christ is contained in that religious movement, which the church called the Gnostic heresy. The exact philosophical expression of the teaching of Christ was received in the later works of J.G. Fichte, whose ideas had a strong influence on the Russian writer. Like Fichte, Dostoevsky understands Christ as the first person who showed the possibility of revealing God in himself and gaining divine omnipotence and eternal life directly in earthly reality. In this sense, every person can become like Christ. Dostoevsky's main characters walk the path of Christ and show how difficult this path is. The article shows that Dostoevsky used in his work not only the philosophical version of true (Gnostic) Christianity developed by German philosophy (Fichte, Schelling, Hegel), but also the key motives of the Gnostic myth, primarily the idea that our world, filled with evil and suffering, is created not by the supreme, good God-Father, but by the evil Demiurge, the Devil (in this sense, it is hell).

Cet article souhaite montrer que les modèles spatiaux, physiques ou expérientiels, proposés généralement pour rendre compte du fonctionnement des particules verbales en anglais, posent de nombreux problèmes. En particulier, il s’avère impossible de réduire le signifié de UP (vs DOWN) à l’expression d’un « mouvement vertical vers le haut » et les valeurs non spatiales sont très nombreuses. L’alternative décrite ici, dans le cadre général de la Théorie de la Relation Interlocutive (Douay & Roulland 2014), consiste à rechercher dans le fonctionnement même du système linguistique les causes et les motifs à la fois de la structuration spatiale et non spatiale. Cette recherche s’appuie sur une définition systémique du langage fondée sur l’auto-référence et l’auto-organisation, plutôt que sur des stimuli environnementaux qui seraient plus ou moins « évidents ». Our aim in this article is to point out that mainstream spatial models (either world-based or experience-based) prove largely inadequate for the analysis of verbal particles in English. In particular the particle UP (vs DOWN) definitely cannot be confined to simply expressing “upward movement” and non-spatial uses are very frequent. We propose here an alternative model for UP in the general framework of the Theory of the Interlocutive Relation (Douay & Roulland 2014), based on systemic operations of language which can account for spatial and non-spatial structural patterns as well. The key-concept in this research is a systemic definition of language based on self-reference and self-organization rather than more or less “obvious” environment-induced stimuli.

This paper appointed the Taushiyah Assembly and dhikr, if it is associated with the Geertz trichotomy is a ritual associated with santri. In this assembly Mr. Heri gives taushiyah from Islamic sources such as the Qur’an, Hadith, and Ulama’s books. Tradition is very thick content with the santri. The interesting thing to be lifted from this assembly is that although the taushiyah and dhikr assemblies are santri traditions, but the jama’ah who follow this assembly come from the priyayi and abangan elements. Priyayi elements such as Geertz’s trichotomy in this assembly can be represented by government officials, military personnel and village apparatus. The abangan element in this assembly can be represented from the community around Pager Gunung who often do ritual Slametan. These three different elements have different goals and captures in following the Taushiyah and dhikr assemblies. The author will show an example of the three elements of santri, priyayi and abangan in following the taushiyah and dhikr majlis. Taushiyah activities and dhikr are activities in which contain several aspects that can be examined, we can see from what they read, the tolerance of study community, and the Kyai’s strategy that made this study lasting by incorporating Qur’anic values. The Qur’anic values given by Kyai to the community are derived from the Qur’anic verses that derive the essence of his lesson to be applied in the daily life of the community. Qur’anic values are meant lessons that can be taken for daily life derived from the content of verses in the Qur’an. In this study, the author will discuss about the stability that exists in this taushiyah and dhikr majlis and their relationships with the preservation of Qur’anic values in it. Then also the preservation of Qur’anic values when applied in the life jama’ah. To analyze the stability of taushiyah and dhikr assemblies, the author used the theory of functional structuralism initiated by Talcott Parson. The focus of the study was on the four functions of value that are adaptation, purpose, integration, and latent situation.

Ontolojik kanıt, Tanrı’nın mahiyetinden/tanımından var olduğu sonucuna varılabileceği şeklinde bir akıl yürütmeye dayanır. Bu makalede, böyle bir akıl yürütmeyi temel alarak Tanrı’nın mahiyeti ile varlığı arasındaki ilişkinin mümkün olup olmadığı mükemmellik kavramı açısından ele alınmaya çalışılmıştır. Bu bağlamda, mükemmellikten hareket eden bazı yaklaşımlar irdelenmiş ve bu yaklaşımların mükemmellik anlayışlarının ve Tanrı’nın varlığını temellendirme yöntemlerinin birtakım güçlükler içerdiği görülmüştür. Bu makalede ise, Tanrı’nın tüm mükemmellik ifade eden niteliklere zorunlu olarak sahip olduğu ve bunların zorunlu olarak birbirini gerektirdiği şeklindeki bir yaklaşımla Tanrı’nın mahiyetinin varlığını da zorunlu olarak gerektirebileceği düşüncesi savunulmaya çalışılmıştır., Ontological argument is based on a reasoning that God’s existence can be dedu- ced from His essence/de nition. In this article, we make an attempt to discuss whether it is possible to establish, by such reasoning, a relationship between God’s essence and His existence in terms of the perfection. In this context, various approaches starting from the term ‘perfection’ are examined, and it seems that those approaches contain several dif culties in their conception of perfection and in their argument for God’s existence. Whereas, by arguing that God necessarily has all attributes indicating perfection and all those perfections necessarily require each other, it is attempted to defend the idea that the nature of God can require His existence necessarily.

The problem of “artificial intelligence” is becoming more and more relevant today. This topic is also of great interest to philosophers. This article considers primarily a retrospective analysis of the study of the possibilities of artificially created mechanisms that first perform primitive actions and then more complex ones, including thought processes. Then the article provides a particular philosophical analysis of the concept of “artificial intelligence”, its capabilities and potential danger.

The article discusses the current methodological problems of the relationship between theoretical and applied knowledge in the context of the development of new industrial revolution technologies. In the course of the study, it was argued that the basic linear-chain model of the relation of applied knowledge has been replaced by the model of emergent-exponential relation, which is important not only from the epistemological point of view, but also in the context of the development of science in terms of substantiating the need for implementation.

To carry out socio-philosophical conceptualization of the phenomenon of smart-culture as the newest sphere of human being, which emerges and develops in the era of informatization and technologization of society. The authors prove that the concept of “smart culture” is an evolutionary stage and unity of meanings of theoretical approaches to understanding the essence of modern society (information, virtual, global, etc.). It is proved that the condition and consequence of the emergence of a smart society is the development of a smart culture, which emerges as a unity of value models and technical and technological levels of development of civilization, which, in turn, forms a new subject - a smart person who tries to be realized as an individual through scientific advances, the latest information and communication technologies in a new living space. It is substantiated that the modern world is in a state of systemic, large-scale transformations, the result of which is in the emergence and development of new relations such as human-world, human-society, human-city, human-community, etc.

The article reveals the nature and essence of objective factors, the nature of their impact on education, the emergence of possible risks and threats in the system of education and the training of new generations of the country from the standpoint of their safe existence in changing social conditions. Education is a pro­cess in which there is a purposeful translation of the system of social relations, while it makes it possible to form in a person significant for social norms of behaviour and activity, which together reproduces the entire system of socio-cultural relations. However, there is a high dynamics of development in society at all levels of the system of relationships, so many factors of different levels affect education. The purpose of the study is to determine the current external and internal factors of the modernization of the Russian education system. To achieve this goal, it is necessary to solve problems based on a socio-philosophical understanding of the factors of modernization of the educational space. An objective analysis of the current crisis in the national education system shows that it needs to be modernized.

The history of ideas is a relatively new concept, which has not only the theoretical inherent in it but also in the spirit of modernity is able to reveal its own applied potential. The article shows the role of the history of ideas in the search for answers to the crises of the modern world, which makes it possible to establish some regularities in the functioning of intellectual constructs and their social embodiment. The author examines the basic provisions of the research concepts of the adherents of the history of ideas A. Lovejoy and I. Berlin. Using the conceptual foundations of their theories, the author applies them to a deeper understanding of the specifics of such megatrends as the COVID-19 pandemic, armed conflicts and information wars. It was revealed that the specificity of the global world transforms the content of events that traditionally affect one sphere and now spread to various spheres of the nonlinear and fragile world. In conclusion, the author sums up the research results and notes the methodological possibilities of the history of ideas for further study of the logic of social processes. © 2021 Khachatur Abovyan Armenian State Pedagogical University. All rights reserved.

The paper develops a methodology for interpreting and analysing translation features (including strategies, tactics, and operations) of the Chinese press within the language pair “Chinese – Ukrainian”. Special attention is paid to the lexical and grammatical characteristics of the Chinese press as manipulative instruments. The philosophical background of the Chinese newspaper lexicon is considered, which stipulates a diverse use of common and specific vocabulary (including terms) from modern Chinese (?? / báihuà), idiomatic expressions (?? / chéngy?), neologisms and literary words from old Chinese (?? / wény?), and emotionally coloured vocabulary. The grammatical level is represented by a fixed word order in a sentence; complex, compound, and two-member simple sentences; all communicative types of sentences; lack of elliptical structures; a large number of particles. The research offers an integrated approach to the study of the strategy of communicatively equivalent translation, translation tactics, and operations when dealing with the Chinese press. Some translation regularities are illustrated.

This article analyzes approaches (philosophical, linguistic and historical) to the concept of “value” in the political discourse. When some critical events occur in the country or in the world, there is the transformation of axiological concepts. The article substantiates the point of view that the process of identification with a sociocultural community is clearly seen in modern political leaders. Based on philosophical and historical analysis, the authors disclose the transformation of the concept of “value”. In each language, one can trace the component of categorization and assessment of political reality. Modern problems of transforming society and ensuring its sustainable development lead to the evaluation of the value system. The application of various scientific methods (including theoretical analysis of the provisions of philosophical, historical, pedagogical, sociological, cultural science) made it possible to perform this study.

The article is devoted to analysing political ideas presented by leaders of Ukrainian communities of the International New Religious Movement “New Generation” related to the aggravation of conflict in the Ukrainian community’s public life within deepening post-secular trends. The negative attitude of a particular part of the Ukrainian student community towards charismatic leaders’ political strategies was identified in the analysis process. It was based on the criticism of personal qualities and manipulating practices employed by the movement leaders. The term “political theology” is used by the Ukrainian “New Generation” charismatic leaders to outline and describe the nature of the movement’s political ideology. It is based on ideas of the “New World Order” by O. Lediaev and some Christian extremism features. Criticizing the “New Generation” leaders’ theocratic ideas, the authors focused on their influence on the formation of strategies for developing Uk­rainian communities of new generations. It was noted that most leaders of Ukrainian communities are aware of the utopian and conflict-generating nature of the idea of creating a theocratic state in modern Ukraine.

This article analyses ethnographic material gathered in Sweden amongst dancers in the Church of Sweden. With the help of the writings of Sarah Coakley and Simone Weil I explore if, and how, dancing could be considered a contemplative practice in the Christian traditions of the Latin West.

In this article I examine the architecture and architectural thinking of Finnish Academician Reima Pietilä (1923–93) in relation to his design methodology. Pietilä was an architect with an original, creative, artistic personality, who set out early in his career to develop the form language, and theory of modern architecture, moving it towards an organic expressionism. Finnish nature mysticism was a source of inspiration for him, and ‘nature architecture’ one of his key concepts.

This article focuses on the concept of the seeker and considers how the analytical tool of seekership, defined and developed in the sociology of religion, could be applied to the study of art and esotericism. The theoretical argument is made more tangible with the example of the Finnish artist Akseli Gallen-Kallela (1865–1931), whose life story, art and writings resonate with the concept of seekership. The ways in which Gallen-Kallela writes about his interest in esotericism and the dawn of the new age appear in a new light; as part of the processes of a spiritualisation of modern art and religiosity. In addition, the article points out that the concept of seekership can offer new possibilities more generally for the study of art and esotericism. Utilising the analytical tool of seekership may be especially helpful regarding those artists who did not subscribe to any esoteric movement or doctrine, but stressed a more individual relationship with the occulture of their time. It will also provide an opportunity to outline how the connections between art and esotericism have changed over different times and places.

Review of Per Faxneld's Det ockulta sekelskiftet. Esoteriska strömningar i Hilma af Klints tid (Stockholm: Volante, 2020).

The search for truth and spirituality, intertwined with the search for one’s self, has been a perennial theme in arts and literature. In some works of Finnish literature at the turn of the twentieth century, the figure of a person seeking for spiritual fulfilment tended to intertwine with that of the upstart (nousukas in Finnish). At first sight, it might seem odd that these two figures should overlap in literary works, but as I show, especially in early twentieth-century Finnish literature, such cases are not rare, given the wide range of meanings that the word nousukas would denote.

U radu se razmatra pitanje jesu li na umjetnoj inteligenciji utemeljeni dijagnostički sustavi (AIBDS) prijetnja autonomiji pacijenata kao jednom od središnjih načela biomedicinske etike. U prvom dijelu rada objašnjava se što su AIBDS i kako funkcioniraju, s naglaskom na tehnologiji strojnog učenja i na njegovu svojstvu netransparentnosti. U drugom dijelu rada prikazuje se više paradigmatskih stavova o AIBDS-u kao prijetnji autonomiji pacijenata, uz osvrt na standardnu analizu prema kojoj ta autonomija uključuje (minimalno) tri komponente: intencionalnost, slobodu od ograničenjâ i razumijevanje. U trećem se dijelu rada argumente pro et contra teze o AIBDS-u kao prijetnji autonomiji razmatra iz perspektive pacijenata, dok ih se u četvrtom dijelu rada razmatra iz perspektive liječnika. U radu se pokazuje koliko rasprava o ovom pitanju može biti složena i koja oruđa argumentacije suprotstavljenim stranama pritom mogu stajati na raspolaganju., The paper considers the question whether artificial intelligence-based diagnostic systems (AIBDS) pose a threat to patient autonomy as one of the central principles of biomedical ethics. The first part of the paper explains what AIBDS are and how they work, with an emphasis on machine learning technology and its property of non-transparency. The second part of the paper presents several paradigmatic views on AIBDS as a threat to patient autonomy, with reference to the standard analysis according to which this autonomy includes (at least) three components: intentionality, freedom from constraints and understanding. In the third part of the paper, the arguments pro et contra of the thesis about AIBDS as a threat to autonomy are considered from the perspective of patients, while in the fourth part of the paper they are considered from the perspective of physicians. The paper shows how complex the discussion of these issues can be and what argumentative tools can be made available to opposing parties.

The initial aim was to analyze and evaluate the development of thuggery religious awareness, in order to obtain an overview of the processes, patterns, and factors that influence it. This has done because the subject has changed behavior in religious awareness. This research method has used a qualitative approach, case studies. The sample in this study has used a purposive sampling technique, while the key informants snowball sampling technique. The focus of this research is the religious awareness behavior of thuggery. The data collected by observation, interview, the questionnaire as a guide, and documentation. The results of the study show that religious awareness is a condition that must achieved through the struggle of the person concerned. Strong intrinsic motivation plays a role in religious awareness and repentance. The bad behavior of thuggery has caused by a bad social environment. Family and friends can help someone to repent. The Ulama guidance becomes the way of religious awareness. Childhood religious education plays an important role in fostering adult religious awareness.

Using the self-study of teaching practice (S-STP), this research examines the process of inter-religious learning at Kertarajasa Buddhist College. The S-STP applied to this study is a potential alternative to answer many teaching challenges that were left out by other educational research approaches. Due to the Covid-19 Pandemic, the courses of inter-religious learning were offered online. These courses were designed and taught by the first author who is a non-Buddhist teacher-educator works in a Buddhist teaching institution. The courses were delivered using various online learning tools, assisted with scaffold learning, and included guest lectures. In the learning process, students were given opportunity to interact with the instructor and guest lectures. The guest lectures are liyan (the others) and subject-matter experts. The interactions mean to develop students’ awareness of other religious communities and the room for them to experience the religious moderation. This study reveals that the S-STP provides scientific method for the instructor to study own teaching practices. The S-STP as a research approach enables the course instructor to reflect on opportunities and challenges on teaching. The research approach also enables the instructor to self-assess the professional development as a teacher-educator. Moreover, feedback from the critical friend unveiled strengths and weaknesses of the teaching that were possible unseen by the instructor.

Translation of Hume's letter into Czech language

The article deals with the Herdero-Humboldtian legacy of Franz Boas’ anthropology. Herder’s theses on the origin of language and the Humboldtian notion of language as an “internal form” accompanying the development of the mind articulate the universal and the particular, opening up a new way of thinking about humanity in its unity and diversity. As Herder did before him, Humboldt stresses the importance of individual languages for the study of the human mind. This philological path is decisive for the development of the Völkerkunde, as it prescribes a method based on the attention paid to cultural singularity. At the end of the nineteenth century, however, racialist physical anthropology combined with political pan-germanism upset this balance by using the universal as an ethnocentric yardstick against which singularities are to be assessed and possibly excluded from humanity. The present paper shows that in reaction to that movement, Franz Boas’ anthropology uses the philological terrain marked out by Herder and Humboldt in order to overcome racialism in physical anthropology. In that sense, his anthropology remains rooted in the German Völkerkunde, even though it was forged on American soil.

Translation of Forst's text into Czech language

Philo of Alexandria provides our first extant testimony of the theory of Forms interpreted as the thoughts of God. Though Philo is probably not the founder of such an interpretation, he employs it when presenting the Pentateuch to his Hellenistic audience. The present study deals with the role of Forms or intelligible patterns in Philo’s portrayal of Moses. In Philo’s On the Life of Moses (De vita Mosis), Moses is characterized as an ideal king, lawgiver, high priest and prophet. The pattern that was revealed to Moses on the Mount Sinai is identified with the noetic cosmos, in accordance with which God created our world, and Philo regards the knowledge of the intelligible patterns as a source of Moses’ mission: The Law of Moses, the Jewish sanctuary as well as Moses’ own life are based on his knowledge of the intelligible patterns. In a similar way, Philo presents the Hebdomad as an eternal idea and connects the Jewish celebration of the Sabbath not only with the seventh day of the creation of the world but also with Moses’ prophecy during Israel’s pilgrimage in the desert. In this way, Philo uses the Platonic and the Pythagorean concepts to depict Moses as a philosopher who transmits the knowledge of the eternal Forms to everyone.

The first part of the article presents a commentary on Humeʼs famous letter to a physician, especially with respect to both the psychological and the physiological impact of enthusiasm on the human mind. The second part attempts to integrate and deepen the insights thus gained into a broader picture of Hume’s concept of mind in his Treatise of Human Nature and in some of his early essays. Hume’s cautious view of philosophical enthusiasm in his early work is analyzed against the background of his discussion of religious and poetic enthusiasm. The strong impact of philosophical ideas on the imagination initially seems to alleviate the mind’s inherent dependency on external objects. However, the abstract nature of philosophical ideas is not strong enough so as to sustain the activity of the imagination over a longer period of time. The article discuses three features of this abstract nature: the general character of philosophical ideas; abstraction from the perceived world; and the complexity of arguments. It further shows that according to Hume, operations of sympathy are needed to supplement and invigorate philosophical thought if it is to be sustainable. These operations bind the philosophical results of lonely thinking to emotions of its recipients, thus making it impossible to think in isolation from the outside world. The text also argues that while radical skepticism is one of the worst sinners against this natural “sympathetic” condition of thinking, the causes of the potential malady caused by philosophical thought are conceived by Hume more broadly and not as exclusively limited to radical skepticism.

Book review: Karel Kosík, Dialektika, kultura a politika, Eseje a články z let 1955–1969, Praha (Filosofia) 2019, 289 str.

Book review: Jan Černý, Jevení a spása, Subjektivita v materiální fenomenologii Michela Henryho, Praha (Filosofia) 2019, 255 str.

Reflection on Kvasz's book

This text deals with the depiction of Vilnius in the work of Mieczysław Limanowski, geologist, co-founder of the Reduta Theatre Company, art and theatre critic, and professor at the Stefan Batory University. The author, drawing on the work of specialists from various fields, presents a semiotics of Vilnius in Limanowski’s writing. In his depiction of the city and the larger region, reflections on nature and culture and interwoven, and thus his work is an outstanding early example of modern cultural geography. In his vision of Lithuania and Vilnius we can identify such interdisciplinary traits as the motive of the road and the theme of transcendence, along with spirituality recorded in the cultural code of the city. In Limanowski’s writing on Vilnius his reflections on the Gates of Dawn and on the Church of Saint Nicolas are particularly noteworthy.

The aim of the paper is introduction and analysis of regionalisms of Vilnian polish youth’s sociolect. Regionalisms and dialectical forms that are typical of Polish language of the North–Eastern Borderlands were given to the study. In the given collection the most substantial group constitutes lexical regionalisms. Morphological (word–formative and inflectional) and phonetical regionalisms appeared in the lower range. They represent different theme range. The analysis of regional lexeme meaning, given by the respondents, revealed that a part of them were used in their main regional meaning. However, there are frequent examples of neosemanticism that are used in a metaphorical meaning with a severe emotional tone.

Lithuanian conjurations (zagovory) constitute a unique part of Lithuanian folklore. In the collection of conjurations’ manuscripts described in the publication of Daiva Vaitkevičienė (2008), we will find records of these archaic texts in various languages, including Polish. Polish-language conjurations constitute a separate subgroup in the Balto-Slavic context. Following the chronological criterion, we are dealing with texts of pre-Christian and after-Christ origins. Due to mutual cultural influences as well as functioning of different languages within Lithuania, it is usually not possible to determine the original language of conjuration. Only in a few cases we are able to state, which version of conjuration is its translation. This is indicated primarily by the structure of the text as well as its lexical features, adaptation or transliteration. The article describes the attempt to compare Polish and Lithuanian conjurations’ texts, classify their main themes and analyze how they worked.

The aim of the article is to elaborate on the principles of the online edition of The Normative Dictionary of the Polish Place Names from the area of Lithuania. This is a normative dictionary. It contains Polish equivalents of contemporary Lithuanian place names from the area of Lithuania, their declination, adjectives and names of residents. The dictionary contains names of districts, towns and villages, counting over 20 residents from Vilnius, Šalčininkai, Trakai, Švenčionys and Širvintos regions. The dictionary includes names from the Vilnius area inhabited by numerous Polish minority, and selected names from different parts of Lithuania, important in terms of history, culture and society (e.g. from the area of Lauda and the vicinity of Kaunas). The article outlines the structure of the dictionary, looks into difficulties encountered in its development and supplements this study with a brief description of the Dictionary and of the present state of work on it.

Tolerance is very important for being together in a pluralistic society, there are incidents of intolerance that occur and there is a radical understanding of religion that does not uphold harmony. Creating horizontal conflicts that are very detrimental to society and the nation. From these problems, the writer uses literature research method with descriptive quantitative approach to answer the role of believers in fostering an attitude of harmony as part of deradicalization which aims to make Christians aware of the importance of maintaining harmony and peace in society as an important part of deradicalization. The conclusion from the discussion of this article is that believers must have an understanding that tolerance is part of the nation and state, so that an attitude will emerge to foster harmony as a spirit of peace. Then the role of Christians in being tolerant is made deradicalisation of the importance of living in multiculturalism. Because harmony becomes the unifying pillar in a plural society, in a beloved country. So that this research can provide insights and attitudes that promote harmony in society as part of deradicalization for the nation and state.

This paper examines the hadith about women becoming leaders from a textual and contextual perspective M. Syuhudi Ismail. This shows that the hadith should not always be understood merely textually, but rather by paying attention to the socio-historical and context of the hadith. The purpose of this paper is to uncover and know about how the understanding of women's traditions becomes a leader in the textual and contextual review of Shuhudi. The approach used is a descriptive-analysis approach. The results of this study are: first, the textual hadith of the appointment of women as leaders is prohibited and at that time women did not have authority at all. Second, the contextual understanding of the hadith of women becoming leaders changes with time as time goes by. So that in this context Syuhudi's contextual understanding is that women may become leaders on the condition that they have authority, are able to lead and society accepts if women are leaders. In this case Syuhudi did it by looking at an analysis of asbab al-wurud and the macro context in the Persian region. Third, M. Syuhudi Ismail classifies the traditions of women into leaders as traditions related to the current situation (developing). Therefore the hadith must be understood contextually, because the contents of the hadith instructions are temporal.

Reflection on Kvasz's thinking about geometry

In this article I argue for the pedagogical complementarity of the perennial wisdom of St. Thomas and Mortimer Adler’s dialectical method of the Great Books, where the Great Books highlight the ministerial function of the imagination to the will and intellect in the order of learning. Characterized by communal inquiry, the thought of St. Thomas and the Great Books are shown to be well matched instruments of the special Providence by which we direct one another to our proper end. A review of key Thomistic dispositions of teaching and learning, the nature of authentic conversation, and various objections and replies to the Great Books method of education and its alliance with the thought of St. Thomas focus the analysis. Several points of contact enrich the task of liberal learning. The Great Books are seen to supply students of St. Thomas with the spontaneous play of associations, rapprochements and comparisons as they strive to apply texts to the practices of virtue and truth seeking, while the perennial wisdom directs the students’ personal exegesis through the rigor of philosophical principles, logic, and distinctions.