DOI: 10.25136/2409-8728.2024.1.69254

EDN: LVEGUM

Abstract: The article is devoted to the study of the problem of increasing the reliability of modeling of cognitive systems, to which the authors refer not only human intelligence, but also artificial intelligence systems, as well as intelligent control systems for production, technological processes and complex equipment. It is shown that the use of cognitive systems for solving control problems causes very high rapidity requirements for them. These requirements combined with the necessity to simplify modeling methods as the modeling object becomes more complex determine the choice of an approach to modeling cognitive systems. Models should be based on the use of simple algorithms in the form of trend detection, correlation, as well as (for solving intellectual problems) on the use of algorithms based on the application of various patterns of forms and laws. In addition, the models should be decentralized. An adequate representation of decentralized systems formed from a large number of autonomous elements can be formed within the framework of agent-based models. For cognitive systems, two models are the most elaborated: actor and reactor models. Actor models of cognitive systems have two possible realizations: as an instrumental model or as a simulation. Both implementations have the right to exist, but the possibilities of realizing a reliable description when using the tool model are higher, because it provides incommensurably higher rapidity, and also assumes variability of the modeled reality. The actor model can be realized by means of a large number of existing programming languages. The solution to the problem of creating simulative actor models is available in most languages that work with actors. Realization of instrumental actor models requires rapidity, which is unattainable in imperative programming. In this case, the optimal solution is to use actor metaprogramming. Such programming is realizable in many existing languages.

DOI: 10.25136/2409-8728.2024.1.69576

EDN: PQRBEF

Abstract: The subject of this study is the content, structure, and functions of the imperial political myth. The relevance of the research topic is dictated by the current political situation. In the conditions of growing global political tension and confrontation between Russia and Western countries, accompanied by information and memorial wars, the problem of searching for spiritual and value bases of modern Russian public consciousness arises. Myth, as a social phenomenon, has a powerful meaning-forming potential. Therefore, the practical significance of analyzing the processes of myth-making is to obtain effective tools for managing social processes. The imperial myth is a stable set of political myths rooted in the national culture and largely predetermining the specifics of political traditions. The process of formation of the imperial myth was considered in its historical dynamics at different stages of the Russian state existence. For this purpose, comparative-historical analysis, interdisciplinary analysis, systemic and holistic approach, as well as the principles of the dialectical method were used. The analysis suggests that the imperial myth is based on political messianism. The phenomenon of political messianism is a set of socio-political myths that form an idea of the special position of a nation and assert the existence of its special historical mission, as well as set vectors for the development of political practice. The Messianic imperial myth played a major role in the process of formation and consolidation of the unified Russian state. Later it underwent various transformations. In modern Russian political practice the imperial messianic myth again acquires the status of one of the main elements. Understanding the specifics of modern mythmaking practice with the help of the concept "imperial myth" allows us to take a new look at the political sphere and identify its inherent tendencies.

DOI: 10.25136/2409-8728.2024.1.69508

EDN: MRDDUF

Abstract: The subject of the study is the development of the analytical philosophy of language in the twentieth century from the problem of meaning, which was central to the logic of G. Frege, in logical positivism and in the philosophy of B. Russell, to the theory of speech acts, that is, the development from semantics to pragmatics. The main attention is focused on such problems as the problem of the essence of language, the problem of meaning and reference, the nature of communication, and the theory of speech acts. The purpose of the study is to identify the features of the concepts of meaning in different representatives of analytical philosophy. A special place is given in this context to the ideas of L. Wittgenstein and H. Putnam's. It is also important to find out the reasons for the transition of analytical philosophy to communication problems. The specific features of the concepts of speech acts by such thinkers as D. Austin and D. Searle are also considered. The article uses such research methods as historical and philosophical analysis, socio-critical, as well as comparative methods. The novelty of the research lies in identifying how philosophers followed the path of updating and deepening the problem of meaning and reference, as well as what the specifics of each solution are. The changes that took place in the philosophy of language in the twentieth century, introduced, first of all, by L. Wittgenstein during the "linguistic turn", are considered. Significant innovations introduced into the descriptive-analytical linguistic theory of speech acts related to the names of D. Austin and D. Searle are also shown. Austin's characterized and classified speech acts, D. Searle's combined the problem of speech communication with the problem of intentionality, as a fundamental ability of human consciousness. A critical flaw in the theory of speech acts is pointed out: in fact, it does not explain the nature of dialogue, since it presents a variety of monologues.

DOI: 10.25136/2409-8728.2024.1.69630

EDN: LUFZRW

Abstract: One of the key issues of social philosophy of the XX-XXI centuries was the relationship of individual emotions to public life. The "classics" answered this question in different ways. In the opinion of the author of the article, the most interesting and influential approach is that of the German philosopher and sociologist Georg Simmel. The approach is ambivalent and creative. Starting from the need to take into account individual emotions, Simmel at the same time tried to show the specifics of an emotionally self-censoring modern society with its strict restrictions. In this article, based on general scientific methods, an analysis of significant works by Simmel is carried out. Strategies of emotional self-censorship or deterrence have been identified. First, the strategy of urban blasphemy or bluntness of emotions. It has been shown how this way of restraining emotions develops in conditions of cognitive overload in large cities. With the help of general scientific methods, the causes of such a phenomenon of public life, such as "self-defense" of the nervous system and social alienation have been identified. Secondly, the strategy of developing a sense of tact was analyzed. It is pointed out that, according to Zimmel, tact serves as the basis for communication and socialization and imposes a ban on the breakthrough of individual feelings into the sphere of communication. Thirdly, the article describes the strategy of monetary objectification of the emotional sphere, which is the most significant for Zimmel's creativity. Special attention in the study of this issue is paid to the analytical and critical understanding of the philosophical and sociological ideas of the work "Philosophy of Money". The author of the article carried out an independent translation of excerpts from the book, which allowed for a more detailed study of the relationship between money, emotions and desires. The elements of the scientific novelty of the article include the identification of the specifics of "monetary cynicism" as a special variant of the objectification of the emotional sphere.

DOI: 10.25136/2409-8728.2024.1.44169

EDN: JEJPCW

Abstract: The article proposes a typology of philosophical worldviews: naturalistic, pantheistic and transcendental. The naturalistic worldview, which includes positivism and materialism, is analyzed in detail. On the basis of historical-philosophical and epistemological consideration, the metaphysical nature of the category "matter" is determined. It is shown that in materialism this category is hypertrophied to the status of a pseudo-absolute. It is noted that the logic of historical, philosophical and spiritual development inevitably leads to the formation of the concept of the Absolute, realizing the principle of monism in the interpretation of the fundamental basis of being. This process is considered on the example of ancient hylozoism, through the crisis of atomistics going to the dualism of Plato (idea and matter) and Aristotle (form and matter), removed in the dialectic of Hegel. It is shown that if we proceed from materialistic axiomatics, it is impossible to solve such cardinal philosophical problems as an adequate definition of the ontological status of the category of matter, the establishment of the cause of movement, the creation of theodicy, the explanation of the existence of freedom, the justification of morality and humanism. The unresolved nature of these problems in materialism leads to the need to form other types of philosophical worldviews: pantheistic and transcendental, which have a pronounced metaphysical character, however, although they proceed from the concept of the Absolute, they think it fundamentally differently. In the future, the authors plan to publish articles devoted to the consideration of pantheistic and transcendental types of philosophical worldviews.

DOI: 10.25136/2409-8728.2024.1.69505

EDN: IZCAWI

Abstract: The subject of the study is the scientific and religious aspects of the anthropological determinism of the philosophical works of A.L. Chizhevsky, the object is the deterministic views of the cosmist on man. The author examines in detail the "dialectical" anthropological determinism compatible with the freedom of human will of the "Basic principle of the universe" and the roughly deterministic approach to man of the "Electronic Theory and genesis of forms". Special attention is paid to the study of the question concerning the validity of both types of deterministic views in the context of global evolutionism, as well as Christianity and Vedantist ideas about the "cosmic game" correlated with the phenomenon of cosmic consciousness. The purpose of the work is to explicate the question of the peculiarities of the correlation of scientific and religious worldviews in Russian cosmism, based on which it is possible to identify the grounds for a productive dialogue between science and religion.  The following methods were used: analysis of textual sources (including manuscripts of the 1703 fund of the Archive of the Academy of Sciences of the Russian Federation), comparative analysis, analysis, synthesis, generalization, induction and deduction, historical method. The scientific novelty of the article lies in the identification of two varieties of anthropological determinism characterizing the philosophical works of A.L. Chizhevsky, and the study of their compliance with scientific and religious views. The main conclusions of the study are the following judgments: 1) "dialectical" anthropological determinism seems legitimate, in contrast to the roughly deterministic approach to man; 2) an assessment of the correspondence of the two mentioned varieties of anthropological determinism to scientific and religious views allows us to draw the same conclusion about their legality. A similar vision of a complex phenomenon in scientific and religious discourses indicates the presence of points of contact between them. The similarities and differences between science and religion should become the basis for solving the urgent problem of building a constructive dialogue between these forms of human culture.