Journal articles on the topic 'Intuition. Analysis (Philosophy)'

There is a current and lively debate that opposes naturalistic philosophers to non-naturalistic philosophers about intuition. I start with a critical analysis of that debate, presenting the arguments that naturalistic philosophers make use of in order to debunk the alleged method based on intuitions of non-naturalistic philosophers. Then I introduce the solution that consists in trying to reduce metaphysics to a merely descriptive task, concluding, however, that this move is not satisfactory. I therefore describe ‘stylistic’ solutions whereby it is argued that the term “intuition” and its derivatives play a rhetorical function in philosophy, or reflect a careless use of vocabulary. Although partly correct, I try to show that they do not eradicate the alleged importance of intuition in philosophy. Finally, I present my own point of view about the issue at hand: in case intuition plays a role in the pursuit of knowledge, be it scientific or philosophical, that role is not methodological, but heuristical.

The artwork towards which academic women are going in the specializations of art and design is considered as a comprehensive philosophical intellectual system; as the academic woman while understanding art is unifying psychological elements with the philosophical, intuitive, and spiritual elements. This research tackles the analysis of the concept of artistic intuition as a compositional activity that reflects to all practical life fields but under specific humanitarian conditions that distinguish leading women particularly in the specializations of art and design. Such analysis leads to being aware of all dilemmas related to the artistic intuition and not only that related to artwork; but also, the intuition that becomes expressive in the philosophical concept. It is not separate from the state of being rather than integrating in the form of a coordinated theory with the purpose of understanding human in the different varied contexts that are in harmony with his intellect, philosophy, potentials, and accumulated knowledge. Keywords: Artistic Intuition, Art Philosophy, Leading Woman.

The article examines the philosophical problems of classical logic and intuition, which is a necessary tool for the cognitive process. The role and significance of logic in the history of philosophy, the relationship between logic and intuition, their role in cognitive activity. The significance, role and stages of creativity in the aspect of modern problems of cognition, as well as the relationship between creativity and intuition are considered. The insufficiency of discursive thinking in scientific problems is proved, and intuitive thinking is considered as heuristic knowledge that generates new ideas. The analysis of definitions of intuition by philosophers in the history of epistemology is carried out. The classification of intellectual intuition is given. Logic and intuition are considered not as antipodes, but as forms of thinking closely related and complementary to each other.

This study applied a method of assisted introspection to investigate the phenomenology of mathematical intuition arousal. The aim was to propose an essential structure for the intuitive experience of mathematics. To achieve an intersubjective comparison of different experiences, several contemporary mathematicians were interviewed in accordance with the elicitation interview method in order to collect pinpoint experiential descriptions. Data collection and analysis was then performed using steps similar to those outlined in the descriptive phenomenological method that led to a generic structure that accounts for the intuition surge in the experience of mathematics which was found to have four irreducible structural moments. The interdependence of these moments shows that a perceptualist view of intuition in mathematics, as defended by Chudnoff (Chudnoff, 2014), is relevant to the characterization of mathematical intuition. The philosophical consequences of this generic structure and its essential features are discussed in accordance with Husserl’s philosophy of ideal objects and theory of intuition.

Abstract According to influential views the probabilities in classical statistical mechanics and other special sciences are objective chances, although the underlying mechanical theory is deterministic, since the deterministic low level is inadmissible or unavailable from the high level. Here two intuitions pull in opposite directions: One intuition is that if the world is deterministic, probability can only express subjective ignorance. The other intuition is that probability of high-level phenomena, especially thermodynamic ones, is dictated by the state of affairs in the world. We argue in support of this second intuition and we show that in fact there are two different ways in which high-level probability describes matters of fact, even if the underlying microscopic reality is deterministic. Our analysis is novel, but supports approaches by, e.g., Loewer, Albert, Frigg and Hoefer, List and Pivato. In particular, the reductive view we propose here can be seen as a naturalization of the above approaches. We consider consequences of our result for nonreductive physicalist approaches, such as functionalism, that admit multiple realization of the kinds that appear in the special sciences by physical kinds. We show that nonreductive physicalism implies the existence of nonphysical matters of fact.

The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the work of Frank is consistency. Throughout his creative career, the philosopher developed the deepened and detailed original philosophical intuition - the intuition of the supra-rational unity of being - which was already fixed in his early philosophical works. Absolute being is a concrete metalogical reality, revealed in the living knowledge Simultaneously, the potentiality and transfiniteness of absolute being acts as the basis of individuality and creativity of man, the source of his freedom. The philosophical method of Frank, rational comprehension of rationally incomprehensible, based on the principle of antinomic monodualism. Philosophy of religion unfolds as a phenomenological analysis of religious experience. In the social political field Frank justifies the position of liberal conservatism and Christian realism.

The conditional analysis of ability statements has many versions. In this paper I will deal with the version which claims that ‘x can do y’ is equivalent to ‘if x were to choose to do y, then x would do y.’ However, my comments should be equally applicable to any analysis of ability statements that can properly be called a version of the conditional analysis. The intuition behind the conditional analysis is that what it is for one to be able to do something is for one's choice to be effective. To have an ability to do y is for it to be true that one's choosing to do y would be effective - one's choosing to do y would result in one's doing y . But this intuition is not captured by the conditional analysis in its standard form, and a restriction is needed to mend this defect. This restriction is based on a distinction among counterfactual conditionals.

Nicolai Hartmann interprets the logic of knowledge as a dialectical process that must reveal the processionality of being itself. Sesemann not only extends Hartmann‘s philosophical insights, but also supplements them significantly. He also understands the knowledge of reality not as an analysis of static objects, but as a dynamic and temporal reconstruction of becoming reality. Acknowledging the limitations of intuition, he returns to the possibilities of logically formed knowledge. Sesemann argues that the logical constructions of knowledge must maintain a connection with primal intuition. However, logically formed knowledge is limited by its static nature. A dialectic is needed to reveal a dynamically changing being. I will begin the article by discussing the relationship between intuition and logical knowledge, then examine the problem of the ideal being and conclude by evaluating the significance of dialectics in Sesemann’s theory of knowledge. According to Sesemann, the dialectic, unlike formal logic, must reveal not the ideal laws of thought, but how live knowledge takes place. Dialectics allows one to analyze being as incomplete and indefinite, as becoming and open to infinite change, it allows one to relate a separate aspect of knowledge to the whole.

This is a review of a book by Russian philosopher and sociologist A.N. Malinkin about Max Scheler, whose creative heritage he has been studying and translating for many years. The study presents an analysis of Scheler’s phenomenological concept, examined through comparison with the attitudes of the founder of phenomenology Husserl regarding the understanding of such important concepts as scientific knowledge, lack of premise, reduction, intuition. The monograph on a large material, consisting mainly of little-known texts and those not translated to Russian, shows Scheler’s original and fundamental understanding of philosophy, ontology, knowledge, love, man, sociology, society, history. The book by A.N. Malinkin makes it possible to significantly expand one’s understanding of Max Scheler’s philosophy, serving to compensate this philosopher being undeservedly underestimated and revealing its relevance for modern philosophical and socio-humanitarian thought.

Abstract: In this essay I make an attempt at sketching the outlines of Fichte’s method of philosophical construction in intuition and try to explore the rationality of his concept of deduction. I discuss the relationship between Fichte’s method of philosophical construction and Kant’s concept of construction of geometrical figures in pure intuition. I offer in-depth analysis of Fichte’s deduction of concepts in his Foundations of Natural Rights and in the Wissenschaftslehre nova methodo. However, I argue that Fichte’s deduction of practical spontaneity is not successful. Finally, I consider and reject some objections to my interpretation.

If we are to understand the complex relationship between Bergson and Kant, we must not approach the former’s philosophy as if it could only be either pre-critical or post-Kantian. Instead, the present essay seeks to shed light on this relationship by treating Kant (after Descartes and before Spencer) as another “missing precursor of Bergson.” In Bergson’s eyes, Kant, like Descartes, contains two possible paths for philosophy, which reflect the two fundamental tendencies that are mixed together in the élan vital and continued in humankind: intuition and intelligence. Bergson breaks with Kant from the interior of his philosophy, which he divides into two Kantianisms: the one, which he rejects as ancient, and the other, which he appropriates. What the analysis of this Bergsonian appropriation of Kant reveals, however, is not the existence of a latent Bergsonism in Kant, but rather the recovery of a Kantianism that is completed in Bergson—a Kantianism that embarked down a path that Kant himself, who held himself back from following it in order to dispense with all “intellectual” intuition, had only sketched. Thus, if Bergson is to be believed, an intuitive metaphysics, which installs itself in pure duration, is neither below nor beyond Kantian critique, but can pass through it, can traverse it in its entirety, since it proposes to surpass it, to prolong it following the path that Kant himself had cleared in order to fulfill its suppressed virtualities.

Abstract The paper examines Kant’s theory of time in light of McTaggart’s argument that time is unreal. First, it presents McTaggart’s theory of time and his argument that a contradiction inevitably emerges in time’s analysis, leading either to an infinite regress of times or the denial that time is real. The paper then shows that Kant rejects the absolute notion of time, the idea that there are eternal coordinates that are experienced by us as being in time. It argues against subjectivist or psychological interpretations of Kant’s theory of time. The main argument is that Kant’s notion of a priori intuition, rather than being the flow of mental states in consciousness, is the subject’s self-intuition as being temporally present, and, moreover, that the present acts as a temporal metric, specifying a first-person perspective in the world and designating a temporal simple.

The article considers the ethics of machine learning in connection with such categories of social philosophy as justice, conviction, value. The ethics of machine learning is presented as a special case of a mathematical model of a dilemma – whether it corresponds to the “learning” algorithm of the intuition of justice or not. It has been established that the use of machine learning for decision making has a prospect only within the limits of the intuition of justice field based on fair algorithms. It is proposed to determine the effectiveness of the decision, considering the ethical component and given ethical restrictions. The cyclical nature of the relationship between the algorithmic algorithms subprocesses in machine learning and the stages of conducting mining analysis projects using the CRISP methodology has been established. The value of ethical constraints for each of the algorithmic processes has been determined. The provisions of the Theory of System Restriction are applied to find a way to measure the effect of ethical restrictions on the “learning” algorithm

In this essay, Davion argues that many arguments appealing to an “intuition” that reproductive cloning is morally wrong because it is “unnatural” rely upon an underlying moral assumption that only heterosexuality is “natural,” an assumption that grounds extreme homophobia in America. Therefore, critics of cloning who are in favor of gay and lesbian equality have reasons to avoid prescriptive appeals to the so-called “natural” in making their arguments. Davion then suggests anticloning arguments that do not make such appeals.

<p class="07KatakunciKeywords">Suhrawardi built his philosophical thinking with the spirit of combining “intuition-mystical vision” with “rational-philosophical vision”. The combination of “intuition-mystic and rational-philosophical vision” is known as "hikmah al-Isyraq". The concept of Wisdom al-Isyraq is the second school of thought in Islamic Philosophy. This paper is a study of Suhrawardi's Sufistic philosophy with a historical and philosophical approach. The historical approach is used to review the thought settings that influence Suhrawardi's thoughts from the historical point of view of previous Islamic thought. In addition, a philosophical approach is also used to analyze documentary data in a fundamental, integral, and systematic manner with the descriptive-analysis method. The purpose of this paper is to trace the basic thinking of the concept of "Hikmatul Isyraq" Suhrawardi from the point of view of Sufistic philosophy. The findings of this study indicate that there are five sources of Isyraq Suhrawardi's thoughts: first, Sufism thoughts, especially al-Hallaj and al-Ghazali. Second, the thinking of Paripatetik Islamic Philosophy, especially Ibn Sina, which is considered important to understand Isyraqi's teachings. Third, philosophical thinking before Islam, namely the flow of Pytagoras, Platonism, and Hermenism. Fourth, the thought (wisdom) of ancient Persia which he considered to be the direct heir of the wisdom of the Prophet Idris As. (Hermes). Fifth, the teachings of Zoroaster, especially in using the symbol "light" and "darkness".</p>

Abstract A recent trend in Husserl scholarship takes the Logische Untersuchungen (LU) as advancing an inconsistent and confused view of the non-conceptual content of perceptual experience. Against this, I argue that there is no inconsistency about non-conceptualism in LU. Rather, LU presents a hybrid view of the conceptual nature of perceptual experience, which can easily be misread as inconsistent, since it combines a conceptualist view of perceptual content (or matter) with a non-conceptualist view of perceptual acts. I show how this hybrid view is operative in Husserl’s analyses of essentially occasional expressions and categorial intuition. And I argue that is also deployed in relation to Husserl’s analysis of the constitution of perceptual fullness, which allows it to avoid an objection raised by Walter Hopp – that the combination of Husserl’s analysis of perceptual fullness with conceptualism about perceptual content generates a vicious regress.

Epistemology of knowledge, also epistemology of legal studies, which is derived from the senses, rationality, and inner voices, has their own analysis methods to attain truths; inductive reasoning to seek validity of empirical knowledge, deductive reasoning for knowledge based on reason or rationality, and intuition for that derived from inner voices. The three analysis methods often lead to debate and contradicting claims creating a conflicting truth in epistemology.This conflicting claims of truth results in stagnancy, deviation, and distortion, in which the truth attained during the process may be misused for certain parties, since in the field of law, truth may be established to accommodate one’s needs. Therefore, it is crucial to create a concept which reconciles various epistemologies in knowledge, as well in legal studies, which is through a convergence of epistemology in legal studies through the perspective of Islamic philosophy. Through Islamic philosophy which is based on Quran, a conflicting knowledge derived through the senses, rationality, and inner voices will reconcile in one central point.Islamic philosophy which is based on Quran is the basis for epistemological truth derived from the senses, rationality, and inner voices, to simultaneously and jointly understand and complement each others’ strengths and weaknesses through a circular triadic process in order to reach reconciliation.

One of the main goals of modern philosophy was to achieve an in-depth insight into the foundations of empirical knowledge. The problem was expected to be resolved by the analysis of experience. However, the road to a plausible account of experience was at the very beginning obstructed by turning the analysis into a search for clear and distinctive elements of experience and by sticking to purely intellectual intuition as means of this analysis. Moreover, clear and distinctive elements of experience were thought of as the basis of cognitive certainty. Both psychology and philosophy, at least until the nineteen-thirties, were deeply influenced by this essentially rationalistic conception of sensor experience. It is gestalt psychology and phenomenology that should be merited for overcoming that ill-conceived model. Only by taking into account the immediate sensor relation between the human subject and the environment, it is possible to show the kind of unity which is the prerequisite of human intellect.

Starting from an analysis of the paradox of Zenon and the notions of quantitative and qualitative multiplicity, Bergson establishes, on the one hand, the incapacity of rational knowledge to explain the real and, on the other, he emphasizes the form of intuition as an immediate apprehension that, due to a sympathy phenomenon, can grasp its own form like a duration which is intensity and creative display. In this sense, Bergson releases the philosophical analysis from the rational schematism and creates the horizon for the restatement of the problems that philosophy confronts, making from his doctrine a machine to raise problems and invite the thought to develop itself without the limitations of rational knowledge.

Abstract Nature inspired Swarm algorithms have proven to be effective in solving recent complex optimization problems. Comparing such algorithm is a difficult task due to many facts, the nature of the swarm, the nature of the optimization problem itself and number of controlling parameters of the swarm algorithm. In this work we compared two recent swarm algorithms applied to the community detection problem which are the Bat Algorithm (BA) and Artificial Fish Swarm Algorithm (AFSA). Community detection is an active problem in social network analysis. The problem of detecting communities can be represented as an optimization problem where a quality fitness function that captures the intuition of a community as a group of nodes with better internal connectivity than external connectivity is chosen to be optimized. We also investigated the application of the BA and AFSA in solving the community section problem. And introduced a comparative analysis between the two algorithms and other well-known methods. The study show the effectiveness and the limitations of both algorithms.

AbstractIn the firstCritique,Kant attempts to prove what we can call the ‘principle of intensive magnitudes’, according to which every possible object of experience will possess a determinate ‘degree’ of reality. Curiously, Kant argues for this principle by inferring from a psychological premise about internal sensations (they have intensive magnitudes) to a metaphysical thesis about external objects (they also have intensive magnitudes). Most commentators dismiss the argument as a failure. In this article I give a reconstruction of Kant's argument that attempts to rehabilitate the argument back into his broader transcendental theory of experience. I argue that we can make sense of the argument's central inference by appeal to Kant's theory of empirical intuition and by an analysis of the way in which Kant thinks sensory matter constitutes our most basic representations of objects.

In the context of discussing Deleuze's account of Bergson's idea of non-being, this paper brings into discussion different versions of non-being as available in Indian philosophy. These versions are drawn both from classical Indian philosophy including Vedas and Upanishads and modern Indian philosophy such as Vaddera Chandidas. The paper discusses Deleuze's analysis of Bergson on the relation between non-being and negation. While Bergson rightly traces the roots of non-being to negation, he, however, rendered it to intuition. Extending Bergson's diagnosis of negation as the basis of non-being, the paper goes on to show, using Chandidas's work Desire and Liberation: The Fundamentals of Cosmicontology, how negation in the form of pre-existence and post-existence that negate existence is made possible by permanence. Pre- and post-existence are permanent; in contrast, existence is rendered impermanent and changing. The paper concludes, using the insights from Chandidas, by exposing this conspiracy of metaphysics that renders the real existence as fleeing and impermanent in contrast to the non-being that is projected by the intellect as real.

William Wordsworth (1770-1850) is generally known as a nature poet or a “worshipper of nature”. Yet, his nature poems are not merely confined to the portrayal of the physical elements of nature but are marked by his enlightened spiritual vision. The belief in one life flowing through all, which is a prominent feature of Wordsworth’s nature poetry is a prevalent theme also in the treatment of man and the universe in Ibn al-‘Arabi’s philosophy_ a Sufi mystic whose philosophy is most famously associated with the doctrine of wahdat al-wujud or “the oneness of being”. This paper is an attempt to critically analyze the traces of pantheistic and mystical elements underlying Wordsworth’s poetry, and more importantly compare this with Ibn al-‘Arabi’s stand on the matter. Through analysis of Ibn al-‘Arabi’s ontology, particularly his concept of unity of being and his emphasis on the importance of the faculty of imagination, this study first meets the controversy surrounding the pantheistic elements in Wordsworth’s nature philosophy and then attempts to demonstrate that the mystical doctrine of unity in all beings and the reliance on intuition and imagination as a means of perception of divine immanence is evident in both Ibn al-‘Arabi’s ontology and Wordsworth’s nature poetry. This study also reveals that Wordsworth’s attempt to get to coalescence of subject and object via imagination and its sublime product, poetic language, resembles the mystic’s yearning for transcendental states of consciousness and unification with the divine.

After the Peripatetic philosophy conflict (hikmah al-masysya'i) and illuminationalist philosophy (hikmah isyroqi), came a new philosophy school born in Persia, known as transcendental philosophy (Hikmah al-Muta'aliyah). The Hikmah al-Muta'aliyah was brought by Mulla Sadra, the synthesis of the previous second stream, and the illuminating philosophy of the Philosophy. In this case, Hikmah al-Muta'aliyah has given a new breakthrough, with the concept of ashalah al-wujud, wahdatul wujud, tasykik al-wujud wujud az-zihni, wahid laa yashduru minhu illa al-wahid and al-harakah al-jauhariyyah and also illustrated by the process of God's remission through the concept he wrote down. in his monumental work four trips to God namely; al-Hikmah al-Muta'aliyah fi al-Asfar al-‘Aqliyah al-Arba'ah. Al-Hikmah Muta'aliyah al-Sadra is a synthesis of intellectual illumination (isyroqi), punishment and rational evidence ('aql, burhan or istidlal) as well as religion and revelation. Sadra agrees that perfect knowledge is rational knowledge, combined with spiritual experience that can be obtained by those who follow the text of the Qur'an and al-Hadith. The source of knowledge is the text of the Qur’an, al-Hadith and the sayings of the imams and scholars combined with the experience of intuition and punishment. In accepting knowledge, the most appropriate method is that Kasf is supported by the reasons and interpretations of religious texts. Hikmah al-Muta'aliyah is considered the most important for Islamic philosophy, Islam which gives the highest philosophy, which is supported by Bayani, ‘Irfani and Burhani in his analysis.

Early modern manuscript recipe books have become increasingly popular sources for historical research over recent years. Extensive compilations of food recipes, medicinal remedies and household tips, these manuscripts provide rich, multi-faceted opportunities for historical study and discussion. This paper utilizes recipe books as a means to examine contemporary food preservation practices. Through detailed textual analysis of these manuscripts, and the reconstruction of early modern preserving recipes, I explore the explicit and tacit ‘domestic knowledge’ required for food preservation. I argue that, rather than being a straightforward activity, this was a complex process requiring significant judgement, intuition and experience on the part of the housewife. Preservation was an experimental practice that might be considered under the umbrella of early modern natural philosophy, and the housewife was a legitimate actor in the associated knowledge production.

The article is devoted to the study of the detective genre as a model of philosophical cognition of the world and a system of cultural values. The goal of the article is to study how the attitude to the detective genre evolved in the academic discussions of the 20th century: transformation of status of the detective from an “entertainment genre” to the object of the philosophical reflection was the result of evolution of the philosophical paradigms from semiotics and postpositivism in the Modern epoch to postmodernism and theories of everyday thinking in the Postmodern epoch. The actuality of the article is due to insufficient study of the epistemology of the detective in the contemporary Cultural studies. The research methods of the article are based on the "archeology of knowledge" by M. Foucault and the cultural-semiotic approaches of R. Barthes and U. Eco. Author argues that although both detectives of A. Conan Doyle and Agatha Christie belong to the intellectual type of detective, they are based on different epistemological images of the world. Author of the article investigates the epistemological paradigms which the base in the detective stories of A. Conan Doyle and in the novels of Agatha Christie. The author analyzes the methodological approaches to the detective genre in the works of the leading theorists of the 20th century, including V. Shklovsky, M. Bakhtin, Z. Krakauer, U. Eco, and others. The author proposes to consider the modern detectives not only as the entertaining genre, but as a way to know various different forms of culture and traditions. The author notices that Finnish philosopher J. Hintikka has created a tradition of using the stories on Sherlock Holmes as an explanatory model of the principles of operation of artificial intelligence systems which goes back to Aristotle's logic. As a rule, the detectives in Agate Christie’s novels represent not formal logic (which prevailed in the stories about Sherlock Holmes), but searches of criminal through intuition, own life experience, knowledge of people and their typical behavior (habitués). Recognition of a criminal or a victim in the novels of Christie occurs through knowing the lifestyle of a person which becomes a source of the formation of his / her “idea”, his motives, desires and disappointments, which lead to certain decisions and actions. There concludes that A. Christie's detectives were based on the ideas of the philosophy of “everyday social thinking” (by A. Schütz) as the epistemological and culturosophical model. The author argues that the detectives of A. Conan Doyle and A. Christie are determined by different philosophical paradigms which represent the different epochs.

This paper tries to elucidate phenomena relied to experiences actually made in Japanese gardens. By means of phenomenological description and analysis, it aims at clarifying, from the stance of aesthetics and philosophy, how those specific experiences should be understood, how exactly intuition and experience constitute themselves hereby. Besides discussing questions concerning the naturalness and strangeness of reality, this article mainly deals with basic ideas of phenomenology, such as horizon, affection, tonality, responsivity, genesis of phenomena, as well as temporality. This endeavour narrowly intertwines concrete analysis of phenomena with critical reflection on how to do phenomenology, the author being convinced that thinking on conditions of phenomenality may become meaningful only when staying in close touch with the concrete experiencing of phenomena themselves. Thus, this paper aims at contributing to a phenomenological thinking rooted in aesthetic experience and the body

IntroductionAccording to modern scholars (N. Maslova, B. Astafiev), one of the important reasons for the global planetary crisis, including modern educational system in particular, is violation of the conformity of nature principles in the process of perception and cognition of the world, which is conditioned by the advantages of the development of logical and rational thinking and insufficient development of figurative, spiritual-intuitive thinking in the contemporary school of all levels.The modern system of education at all levels (school, higher education, postgraduate studies, and doctorate) is aimed primarily at the development of mechanisms of the left hemisphere that are rational, logical thinking, and analytical perception of reality.Such a one-way orientation leads to inhibition of right-sided processes, does not contribute to the development of creativity, disclosure and activation of the spiritual and intuitive capabilities of the individual, as well as to alienation of individual from the World, loss of personal sense of integrity, unity with the World; that is, to the disharmony of individual with his/her own nature and environment.Personal development of an individual in modern conditions takes the form of "Homo technicus" ("technical person"), "Homo informaticus" (“informational and technogenic person”), "Нomо соnsumens" (“person who consumes”), "Reified man" ("material surplus person"), "Nomo Festivus" ("person who has fun") (Butenko, 2017). As a result, a person with a technocratic, rational thinking, pragmatic and consumer attitude towards the world is brought up, and as a consequence, harmony in the "man-man", "man-nature", "man-society", "man-universe" systems, and correspondingly, the equilibrium in the integrated information-energy system interaction "Man – Society – Earth –Universe" are violated.Approach In contemporary education of all levels, high ontological and existential goals are not set, and not enough attention is paid to the spiritual and mental health of the individual, in particular to problems of spiritual self-knowledge, self-development, self-regulation and self-realization, thus leading to the formation of consumer psychology, dominance of pragmatic values, loss of spirituality, upbringing of a human – destroyer, a soulless person, but not a creator.One of the ways out from the planetary global crisis in the area of a contemporary education in particular, is the noosphereization of education, the imperative task of which is formation of the noospheric individual, actualization of his/her spiritual and intuitive potential, training of the noosphere integral harmonious bioadequate environmentally healthy mindset, which is based on a conscious total ownership of logical (left cerebral hemisphere) and creative, spiritual-intuitive (right cerebral hemisphere) thinking that, due to correspondence with both huamn nature and the laws of the cosmoplanetary world, will provide the individual with possibilities to adequately and fully (at the information and energy levels) perceive and recognize the surrounding world, and to interact with it on a spiritual basis.Results and Discussion The problem of intuition always remains relevant throughout the history of mankind. Among the scholars of the late XX century - beginning of the XXI century the problem of intuition and harmonization of the activity of the left and right hemispheres of the brain has been studied by such researchers as G. Kurmyshev, N. Maslova, Osho Bhagwan Sri Rajneesh, I. Smokvina and others. Modern psychophysiological science explains the nature of intuitive thinking and cognition: the human mind combines the ability to integrate and develop both intellectual and intuitive knowledge that modern scientists associate with the activity of the left and right cerebral hemispheres. According to psychological science, the two hemispheres of the brain cognize and reflect the surrounding world differently and, thereafter transform information in their own ways. The left hemisphere "sees" objects as discrete, separated; it is responsible for logic and intellect, verbal thinking, application of sign information (reading, counting, language), and is characterized by the ability for logical, rational, mathematical, and scientific thinking. The right hemisphere binds objects into a single whole; it is responsible for emotions, creative thinking, intuition (unconscious processes). Thanks to the right hemisphere, a holistic image of the world is formed, and the left hemisphere gradually collects the model of the world from separate, but carefully studied details. "Left- hemisphered" thinking is associated with the ability for consistent, step-by-step cognition, which has respectively analytical rather than synthetic character. "Right- hemisphered" thinking is linked to the ability for integral, voluminous and complete cognition, space spatial immediate perception of the world in all of its information-energy interrelations and interactions.Logic and intuition, rational and intuitive paths – are different aspects of the unified process of cognition, and if the intellect can be regarded as the earthly beginning in humans, then intuition – is a spiritual primary source, a phenomenon of nonlinear, unearthly thinking, the logic of the Higher Being, the logic of the Almighty. As was very wittily pointed out by Osho Bhagwan Shree Rajneesh, logic – the way our mind cognizes our reality, intuition – is how the spirit passes through the experience of reality (Maslova, 2006). Therefore, logic and intuition are two mutually conditioned mechanisms of scientific cognition that supplement and do not exist in isolation from one another. If the function of intuition in this interaction lies in creative discoveries, inventions, awareness of the true essence of things and phenomena, then the task of the scientific method, acting as an assistant of intuition, is to endeavor to comprehend new ideas, explain them from the point of view of earth science at the logical level, and "adapt" to our reality.Given this, rational and intuitive paths must complement, enrich and explain each other, interact in sync, in synthesis.Intuition is an organic component of the spiritual and psychic nature of the individual. Therefore, the problem of the development of intuition and harmonization of the discourse-logical and spiritual-intuitive components of thinking is extremely important at all levels of contemporary education. This is especially true for student youth, since students are the future spiritual and creative potential of the country, and therefore it is extremely important to reveal and develop their spiritual and intuitive abilities, to harmonize their mental-spiritual sphere, which promotes spiritual self-healing of both the individual and the environment, and harmonization of relations in the world. In the context of the modern information and energy paradigm, intuition is considered as a special mental state of a highly spiritual person, in which he/she deliberately initiates informational and energetic contact with any object of the Universe, in the physical or subtle world, "connects" to its information field, "reads out", "decrypts" and analyzes necessary information. This information-energy interaction is perceived by the individual as the process of connection, merging with the object being studied, which enables instant cognition of its true essence (Smokvina, 2013). As the analysis of the literature on the research problem testifies, if the activity mechanisms of the left hemisphere of the brain are relatively studied in modern science, the problems of the individual’s intuitive updating potential and harmonization of the activity of logical and intuitive cognitive processes are being investigated.According to many scholars, the ability for intuition is inborn in every human; however, unfortunately, in most people it is in a latent state. And only due to intense conscious work of the individual regarding their own spiritual self–cognition and self–perfection, one can discover and develop personal spiritual and intuitive abilities.According to the results of our theoretical study the general conditions contributing to the disclosure and development of intuition are as follows: (Tyurina, 2017) • Ability to cope with one’s own passions, emotions, feelings, thoughts, and achievement of the state of internal silence, voicelessness;• Formed self-motivation for spiritual self–cognition and self–perfection;• Achievement by the individual of the corresponding spiritual level: the higher the spirituality of the human, the more clearly his/her ability is expressed to obtain a higher spiritual knowledge: information and energy interaction, contact with higher levels of psychic reality;• Conscious desire, willingness of the individual to use intuitive cognition that helps overcome information-power resistance, the barrier that exists between a subject and an object, helps create harmony, assonance, interaction with the object being studied;• Intuitive human confidence: deep inner belief in personal intuitive capabilities and ability for intuitive cognition and self-cognition;• Humanistic orientation of the individual and his/her internal psychological properties such as: altruism, active love for all living beings on the Earth, empathy, ability to express compassion, care, and self-consecration, conscious desire to live in harmony with oneself and the world;• Nonjudgmental practice, which consists of the ability of a person to abandon assessments, classifications, analysis, which creates favorable conditions for immersion into the information space around us, makes it possible to connect to the information-energy field (biofield) of the object being studied;• Sense of inner unity with the world, awareness of oneself as a part of mankind, of the Earth, of the Universe, and a feeling of deep responsibility for the world and for ourselves in the world;• Striving for personal self-realization for the benefit of the cosmoplanetary world.In our opinion, the ways of actualization of intuition and harmonization of the activity of logical and intuitive components of the process of cognition should be attributed to the following (Tyurina, 2018):• Concentration, concentration of human consciousness of the subject being studied, deep and thorough knowledge of it.Psychological mood, deep concentration, focus of human consciousness on the subject of research lead to intuitive penetration into its essence, comprehension of the subject of study as if "from within." An intuitive act of cognition is the result of a huge concentration of all human efforts on a particular problem, deep and thorough knowledge of it, mobilization of all its potencies. In particular, for almost 20 years, D. Mandeleev worked continuously on the systematization of chemical elements, and only after that he "saw" his periodic system of elements in his dream. At academician M. Shchetynin school students spend 21 days (6 lessons daily) studying only one academic discipline for the purpose of deep penetration into its essence - information-energy merger, connection with the subject being studied, into a single whole, that is, achieving an intuitive level of comprehension.• Spiritual practices (prayer, meditation).Prayer and meditation are effective ways of spiritualizing a person, awakening and activating his/her intuitive potential. Through prayer, meditation a person learns to adjust to nature and Cosmos, eternity and infinity, the World Harmony, reaches consonance with the World, and permeates its inner essential depth with the heart.It is believed that it is prayer that promotes the spiritual purification of both the human soul and the surrounding world. During a heart-warming prayer a human comes to enlightenment and spiritual enlightenment, intuitive enlightenment.In the process of prayer, meditation, the right and left hemispheres of the brain begin to work synchronously, which makes the brain function in resonance with the Field of Consciousness or the Field of Information - Noosphere.• Spiritual processing of the corresponding religious, spiritual and philosophical sources, fine arts, classical music, information-energy interaction which raises the spiritual level of an individual, awakens his/her intuitive abilities.Spiritual literature is an important way of discovering and developing intuition and harmonizing the activity of intuitive and logical components of thinking, since information and energy interaction with spiritual literature contributes to individual’s spiritual growth, disclosure and development of intuition, and harmonization of personal intuitional and intellectual sphere.It should be noted that various forms of art, in particular, visual and musical, play a special role in the process of disclosure and development, intuition, harmonization of the logical and figurative, spiritual and intuitive perception of reality.The spiritual potential of art is, first of all, that in itself, creating spiritual values, spiritualizes a person, and interprets personality as a phenomenon of a global planetary-cosmic nature. True art has an ecumenical, cosmic dimension. The best masterpieces of world art transfer the idea of unity of humans with the world, their harmonious interaction.The creativity of great artists contributes to the disclosure and development of the personality's spirituality, the heart's perception of the world, the cultivation of the Cosmic Worldview, and directs the person to high ideals.Musical art is one of the most important means of revealing and developing intuition, harmonizing its spiritual and intuitive basis.The results of research by modern scholars show that classical, spiritual music activates the spiritual-intuitive sphere, harmonizes the person, gives a sense of joy and rest, and helps to restore spiritual and mental balance.It has been scientifically proven that classical musical compositions based on the perfection of harmony and rhythm, especially the works of J. Bach, L. Beethoven, J. Brahms, A. Vivaldi, G. Handel, F. List, F. Mendelssohn, A. Mozart, S. Rakhmaninov, O. Scriabin, P. Tchaikovsky, F. Chopin, F. Schubert, R. Schumann and others have a positive effect on the individual on the spiritual, mental and physiological levels, since classical music relates mainly to the natural rhythms of the human body. This music causes not only positive emotions, but also represents a powerful energy force that inspires humans and the world: makes a person more perfect and the world more beautiful.Consequently, fine arts, classical music, contribute to the disclosure and development of the spiritual and intuitive potential of the individual, to harmonization of his/her intuitive-intellectual sphere; they help the person to grow spiritually and be filled with high spiritual energy, accordingly, to change, and improve the natural and social environment.- Bioadequate REAL-methodology of noosphere education (N. Maslova), in which stages of relaxation (accumulation of information, work of the right creative hemisphere in a state of rest), alternating with stages of activity (training of the left hemisphere: logic, analysis, synthesis of information) are presented. As a result, the work of the left and right cerebral hemispheres is synchronized, which promotes harmonization of consciousness, carries a beneficial influence on the spiritual, mental, social and physical health of the student's personality.The fundamental characteristics of the bioadequate method of noospheric education are:1. Health preserving - does not violate the nature of perception, processing and preservation of information.2. Corrective - restores the natural genetic sequence of work with the information and health of the student and the teacher.3. Developing - improves the body's reserves.4. Harmonizing - integrates all systems of the body and personality (Vernadsky, 2002).According to studies of the neuropathologist I. Smokvinova, PhD, bioadequate methods of noosphere education, taking into account the physiological and informational and energy resources of the individual, contribute to the harmonization of the work of the left and right cerebral hemispheres, awaken higher feelings, recharge with life energy, teach the ability to direct vitality to the realization of one’s own higher potential, which also has a beneficial effect on the spiritual, mental and physical health of the individual. Moreover, due to the application of a bioadequate technique, psychological and physiological stress is eliminated, and a positive emotional mood is created that heals the body and the student's psychics (Osho, 2000). According to N. Maslova, holistic thinking contributes to the acquisition of basic energy, biologically adequate to livelihoods programs (Kurmyshev, 2013).Many independent groups of scientists (teachers, psychologists, physicians, biologists) have proved that noosphere education, harmonizing the left and right hemispheres thinking, has a healing effect on the body of both the student and the teacher, contributes to the development of natural creativity.Practical valueResults of our study can be used in lectures and practical classes with students in medical psychology, psychology of creativity, social, general, pedagogical psychology, pedagogy (sections of didactics, spiritual and moral education), sociology, philosophy, etc.ConclusionsThus, the actualization of the spiritual and intuitive potential of the individual and the harmonization of the activity of the left and right cerebral hemispheres stimulates the disclosure of spiritual and creative abilities of the individual, fills the individual with spiritual energy, and the person becomes a source of spiritualization of himself/herself and the world, thus contributing to the spiritual and psychological improvement of society, humanity, and civilization in general, since at the information-energy level, "Man - Society - Earth - Universe" this is the only cosmoplanetary organism, all parts of which are mutually interconnected, interact and stipulate with one another. We consider that it is important in the future to develop appropriate special disciplines for all the sections of modern school and keep working in the direction of developing and incorporating into the content of the curricula, relevant pedagogical technologies aimed at the disclosure and development of the intuitive-mental sphere of the individual

This article explores the Hegelian concept of cognition of the history of culture reflected in the &ldquo;Phenomenology of the Spirit&rdquo; in the image of Lady Destiny. Therefore, the author offers a new translation version of one of the fragments of Hegel's &ldquo;Phenomenology of Spirit&rdquo;, which is of fundamental importance for understanding the message of the work and its structure. Special attention is given to the Hegelian perspective on historical cognition, peculiarities of the language of &ldquo;Phenomenology of Spirit&rdquo;, and the role of imagery in describing the &ldquo;experience of consciousness&rdquo;. The author substantiates the statement that recognition of the universal correlations and integrity of history serves as the prerequisite for its comprehensibility. The article indicates the dependence of the developed by Hegel concept of nature and purpose of the philosophy on his doctrine of historical consciousness. A detailed analysis is conducted on the image of Lady Destiny and its role within the conceptual structure of the &ldquo;Phenomenology of the Spirit&rdquo;. The author describes the role of this image in the Hegelian concept of cognitions of the history of culture, analyzes the place of imagery means in describing the experience of consciousness, adjusts the traditional representations on the nature and peculiarities of the system of Hegel's philosophy. Emphasis is placed on the importance of personal aspect in the Hegelian concept of historical cognition and it correlation with the central for Hegel&rsquo;s philosophy intuition of history as a complete whole. The research employs a set of historical-philosophical methods, as well as comparative analysis of the historical-cultural phenomena. In translation of the Hegelian text, the author resorts to etymology for clarification of the available Russian translations.

Austrian capital theory tried to capture the intuitive and basically undeniable importance that time plays in economic life, but arguably was diverted down a blind alley with Eugen von Böhm-Bawerk’s average period of production, a purely physical measure of ‘roundaboutness’—the length of the production process. For the general case, such a measure is a chimera. But the intuition is strong, and the idea survived and reappeared at various points in the history of capital theory. Almost unknown to economists, an alternative value measure of roundaboutness has existed at least since John Hicks’s formulation of his average period (AP) in 1939, which, coincidentally, was exactly the same measure discovered by the financial actuary Frederick Macaulay in 1938, called by him “Duration” (D). Macaulay’s D, more richly interpreted as Hicks’s AP, is a measure that more appropriately captures what it was that the Austrians struggled to express over many years in their capital theory and in their analysis of the business cycle.

Abstract Counter-intuitive consequences of both causal decision theory and evidential decision theory are dramatized. Each of those theories is thereby put under some pressure to supply an error theory to explain away intuitions that seem to favour the other. Because trouble is stirred up for both sides, complacency about Newcomb’s problem is discouraged.

„Grynojo proto kritikoje“ pristatoma grynosios erdvės problema turėtų būti iš naujo persvarstyta polemikos apie vaizduotės statusą šviesoje. Būtent individuacijos principo analizė, kuri mums leidžia identifikuoti konkrečias ir specifines erdvės ir laiko sąsajas, tampa kriterijumi, galinčiu atskleisti tarp šių dviejų idealių ir apriorinių mūsų vidinės intuicijos sąlygų glūdinčius konstitucinius skirtumus. Fenomenologinis požiūris į vaizduotę atveria erdvės santykį specifinių patirčių atžvilgiu ir praskaidrina originalią įerdvinančios vaizduotės funkciją. Įerdvinanti vaizduotė nuolatos struktūruoja sąmonės koordinaciją ir įgyvendina erdvės organizaciją.Pagrindiniai žodžiai: erdvė, vaizduotė, transcendentalumas, individuacijos principas, įerdvinimas.Space and ImaginationKristupas Sabolius SummaryThe problem of pure space, presented in Kant’s “Critique of Pure Reason”, is a controversial issue which should be reconsidered in the light of the polemics over the status of imagination. It is exactly the analysis of the principle of individuation, identifying a particular and concrete interconnection between time and space that at becomes the criterion which supposedly could reveal the original and constitutional differences between the two ideal and à priori conditions of our internal intuition. The phenomenological approach to imagination unfolds the relation of space to the sense of specific experiences and elucidates the original function of spatial imagination. It constantly structures the coordination of consciousness and accomplishes the organization of space. Keywords: space, imagination, transcendentality, principle of individuation, spacing.px;">

When we inquire into the nature of works of art we can see at a glance that there is a good deal of evidence against aesthetic idealism, the view that artworks are, in the final analysis, imaginary objects in the minds of their creators. We believe, for instance, that the National Gallery not only contingently but in some sense necessarily weighs more than merely the sum of the empty building, the people in it, and the assorted fixtures. This sum must also include the weight of canvases, the oils on them, carved stone and marble, and so on, all of which add up to substantially more than nothing, which is at least the approximate weight of imaginary things. We know that it takes considerably more than a verbal utterance or acoustical blast to transport an artwork, and we also know that a visit to the gallery is not going to amount to an afternoon spent with wax figures of unicorns, flying horses, present and bald kings of France or, for that matter, talking teapots. In short, intuition protests against the idealist theory that if works of art are imaginary objects, they cannot be the things we go to see in the gallery; and if they are imaginary objects then, like a waxen Peter Pan, they are surely not art. Mellon and Meinong simply have different kinds of collections.

Vyrauja nuomonė, jog ankstyvoji Descartes’o filosofija angažuojasi metodologinėms problemoms, o tai laikytina naujosios epochos ženklu. Tačiau turint omenyje tokios problematikos išskirtinį aktualumą Aristoteliui bei faktą, kad Descartes’o metodologija aiškiai stokoja apibrėžtumo, jo santykis su ankstesniąja tradicija turėtų būti įvertintas naujai. Straipsnyje siekiama apginti požiūrį, kad „Proto vadovavimo taisyklėse“, savo pirmajame filosofiniame veikale, Descartes’as demonstruoja pastangas duoti tvirtą epistemologinį pagrindą teorinio mąstymo išlaisvinimui iš bet kokių formalių apribojimų. Pateikdamas naują mąstymo procedūrų traktuotę, Descartes’as numato perspektyvų įvairovės galimybę teoriniame reiškinių aiškinime ir šiuo aspektu atsiskleidžia jo originalumas.Pagrindiniai žodžiai: epistemologija, silogizmas, intuicija, dedukcija, analizė. Cartesian Epistemology in the Rules for the Direction of the MindTomas Saulius AbstractAccording to dominant opinion, the early philosophy of Descartes engages on methodological problems, and this should be regarded as a mark of the new epoch. However, bearing in mind that these problems are of great relevance to Aristotle and that Descartes’ methodology evidently lacks explicitness, his relationship with the former tradition should be re-evaluated. The present paper aims to defend the view that in the Rules for the Direction of the Mind, his first philosophical work, Descartes demonstrates efforts to give firm epistemological basis for the liberation of theoretical thinking from any formal restrictions. Presenting new treatment of cognitive procedures, Descartes envisages a possibility of the variety of perspectives in theoretical explanation of phenomena, and this aspect reveals his originality.Keywords: epistemology, syllogism, intuition, deduction, analysis.

This article contributes to the debate about rigor and relevance in management and organization research. The contribution derives from an empirical inquiry into the view of the research process of acknowledged experts in scientific research: Nobel Laureates. The research was conducted through loosely structured in-depth interviews with, and background information about, 19 of these expert researchers. The analysis of the interviews suggests emergent themes of the process of successful research that are likely to be relevant to the conduct of management and organization research. We focus on three themes from our interviews: the role of the “big leap” and its relationship to intuition; the significance of seeing both the “big picture” and the detail; and the ways of building and developing successful research teams. We set out our findings from the interviews in the context of the literature from history and philosophy of science and examine the implications for management and organization research.

In this article, we continue to address the mechanisms of presenting oneself as another and another as oneself. In this regard, non-trivial features of the semantics of a proper name are described. Based on the analysis of contexts of inappropriate use of a name in a situation of imposture, described in Pushkin's tragedy Boris Godunov, the author considers semiotic mechanisms of transformation and assignment of identity. The article shows that Pushkin's intuition allowed him to see the problems that arose in the analytical philosophy of the name of the second half of the 20th century. Pushkin consistently creates contexts in which the con­ditions of acceptability or unacceptability of deviating uses are tested. On the one hand, these features allow the author to offer an additional, logical and semantic dimension for the inter­pretation of the tragedy Boris Godunov. On the other hand, they significantly clarify the ex­isting theories of the proper name, showing their possible non-trivial, and in some cases, prob­lematic consequences. Simultaneously, the logical-semantic analysis makes it possible to iden­tify the mechanisms of imposture and the communicative conditions for its success.

AbstractI am concerned here with an analysis of time and memory as human creations. Drawing on the work of Bachelard, but also on Guyau and Janet, I argue that time and memory can be thought of as "fictive", as a work of human imagination and creativity. Temporal rhythms are not simple repetitions, but acts of will, marked by an attempt to perfect earlier repetitions. Memory is not simply a photographic record of the past accessed by intuition, but rather a cinematic act of narration. Time is a human creative act, as is the self, with which it is closely bound up. The very nature of reasoning and of our engagement with the world, imply that both time and the self are discontinuous and open. Thought and creation involve negations and ruptures. As such, Bachelardian time is at odds with Bergsonian duration. This paper follows Bachelard as he develops his own understanding of time and memory through a "subversive" critique of Bergson's thought.

Abstract Intuition says that choosing to create a miserable person is wrong, but choosing not to create a happy one is not; this is ‘the Asymmetry’. There is a complete theory which agrees – the ‘Harm Minimization’ theory. A well-known objection is that this theory rejects Parfit’s principle of ‘No Difference’. But No Difference has less intuitive support than the Asymmetry, and there seems to be no complete theory which agrees with both. There is, however, a more serious problem for Harm Minimization: it says it is wrong to create happy people if we could have made some of them happier at the expense of others. The purpose of this note is to describe a complete theory which agrees with the Asymmetry and avoids this unacceptable consequence; like Harm Minimization, it rejects No Difference.

In this paper, I explore an African metaphysics of virtual reality (VR). The questions that guide my analysis include: (i) how are we to understand the changes the virtual world causes in how our knowledge and awareness of life are rooted? And (ii) how do we perceive our lived-reality as we go in and come out of a world generated by the computer? Though I take VR to denote a not-quite-actual world that stands in contrast to the physical or primary world, I show that VR is a variant of worldmaking. On this, I controvert the intuition to take African metaphysics of virtual reality to be concerned with an analysis of the ontological contrasts between VR and the primary world. Drawing on the principle of symontosis, I show that African metaphysics of VR is to be concerned with an analysis of the ‘harmony’ of both worlds. In this vein, I present the primary world as providing the metaphysical anchor for the virtual world, as wherefrom, we are rooted and can organise our lived-experience of VR.

Over the past decade, evidence-based medicine (EBM) has become the standard for medical practice.1 Evidence-based practices have been established in general medicine and specialized fields; new evidence-based journals have been launched.2 Although its roots can be found in mid-nineteenth-century medical philosophy, contemporary EBM was largely developed by the clinical epidemiology program at McMaster University in 1992.3 According to the McMaster manifesto published in JAMA, EBM “deemphasizes intuition, unsystematic clinical experience, and pathophysiologic rationale as sufficient grounds for clinical decision-making, and stresses the examination of evidence from clinical research.”4 The most frequently cited definition of EBM is reliance on the “conscientious, explicit, and judicious use of current best evidence in making decisions about the care of individual patients,” based on an integration of “individual clinical expertise with the best available external clinical evidence from systematic research.”5 However, as Stefan Timmermans and Aaron Mauck recently observed, EBM “is loosely used and can refer to anything from conducting a statistical meta-analysis of accumulated research to promoting randomized clinical trials, to supporting uniform reporting styles for research, to a personal orientation toward critical self-evaluation.”6

IntroductionBoth Minkowski and Levinas introduced in France phenomenological thinking, psychopathology and metaphysics, respectively.ObjectivesIt is in this context that interested raise the similarities and differences in relation to the study of time these authors in their link to the construction of the self (soi-même).AimsBoth authors take up the relevance of temporality in the construction of the psychic, overtaking Husserl's phenomenology, the distinction between thinking and intuition discursive and theoretical thinking and sensitivity.MethodsComparative analysis of the problem of time and its relation to the psyche, Le temps vécu of Minkowski, Autrement qu’être of Levinas.ResultsYou can set a break with Husserl's phenomenology, inspired by the philosophy of Bergson, based on the living back in the studio. At the same time, among the authors reviewed, there is an irreconcilable discrepancy in the notions of activity and passivity in relation to the construction of the self (soi-même).ConclusionsPhenomenology applied to the psychic needs to return to its original inspiration to go beyond a methodological rigid reading, which ends up betraying its spirit, which leads her to forget the living world in its complexity.Disclosure of interestThe authors have not supplied their declaration of competing interest.

Abstract Continuity as appears to us immediately by intuition (in the flow of time and in motion) differs from its current formalization, the arithmetical continuum or equivalently the set of real numbers used in modern mathematical analysis. Motivated by the known mathematical and physical problems arising from this formalization of the continuum, our aim in this paper is twofold. Firstly, by interpreting Chaitin’s variant of Gödel’s first incompleteness theorem as an inherent uncertainty or fuzziness of the arithmetical continuum, a formal set-theoretic entropy is assigned to the arithmetical continuum. Secondly, by analyzing Noether’s theorem on symmetries and conserved quantities, we argue that whenever the four dimensional space-time continuum containing a single, stationary, asymptotically flat black hole is modeled by the arithmetical continuum in the mathematical formulation of general relativity, the hidden set-theoretic entropy of this latter structure reveals itself as the entropy of the black hole (proportional to the area of its “instantaneous” event horizon), indicating that this apparently physical quantity might have a pure set-theoretic origin, too.

In this paper, we propose a constructive approach to an ethics of pain medicine that is animated by a core philosophy of medicine as specific and focal to the uniqueness of pain, the pain patient, and the pain clinician. This philosophy of pain medicine 1) defines the nature of pain, 2) recognizes the variability and subjectivity of its expression in the pain patient, 3) acknowledges and explicates the vulnerabilities rendered by pain, 4) describes the inherent characteristics and asymmetries of the patient-clinician relationship, and 5) defines the ends of pain care. That these ends entail the provision of “good” care links the epistemic domains of pain medicine to its anthropologic focus and ethically sound conduct. We posit that an ethics of pain medicine should define the profession and sustain the practice. Facts establish (the need for) certain duties and rules of pain medicine. These emphasize the duty to self and others, and an appreciation for relational asymmetries, and dictates that those who enter the profession of pain medicine should be generally aligned with this set of core practical and ethical affirmations and duties. To maintain contemporary relevance, rules, duties, and moral reasoning must adjust to changing conditions. Applied ethics shape the practice within the infrastructure of core rules and duties of the profession. An applied ethics of pain medicine must be pragmatic, and therefore, cannot rely upon, or be reduced to, a single principle or ethical system. A number of ethical systems (such as the use of principles, utilitarianism, casuistry, feminist/ care orientations) all have relative merit and potential limitations. We argue that the obligation to recognize ethical issues, and utilize knowledge to best reflect appropriate moral values rests upon the clinician as a moral agent, and therefore advocate the relevance and importance of an agent-based virtue ethics, recognizing that virtue ethics cannot stand alone, but must be employed within a larger system of ethical intuition. Yet, if such a structure of normative and applied ethics is to be realized, moral consideration must guide evaluation of the current system of pain care, and provide direction for the development and implementation of therapeutically and ethically integrative pain medicine for the future. Key words: Pain medicine, normative ethics, applied ethics, deontology, virtue ethics, humanities

This article aims to compare the subjectivism in the school of idealism with the Suhrawardi's school by using the qualitative research method with the content analysis style and came to the conclusion that idealism which is being considered as a part of existence philosophy is an extremist introspection (subjectivism) that the person abandon the evidences across (through) his/her life without any kinds of mass communication with the external world. This individual sinks in his isolation and the possibility of any connection with the surrounded world id unattainable for him, but Suhrawardi believes in the mind however wisdom is not the only source of knowledge and cognition, he believes in the mysticism in this respect that considers the discovery, intuition and illumination as the most noble and dignified stage of cognition. Suhrawardi called his ontology "Noor-al-Noor" (the absolute light and illumination). Because all objects are appeared with the light so naturally they should be defined by the light (illumination). "Noor-al-Noor" or "the absolute illumination" is the absolute existence, and all creatures have their existence from this source and the existential universe is nothing far from the varying (different) degrees of the lightness and darkness. For this reason, the creatures' hierarchy is depending on their proximity (propinquity) with the "Noor-al-Noor".

AbstractWe investigate the complexity of various combinatorial theorems about linear and partial orders, from the points of view of computability theory and reverse mathematics. We focus in particular on the principles ADS (Ascending or Descending Sequence), which states that every infinite linear order has either an infinite descending sequence or an infinite ascending sequence, and CAC (Chain-AntiChain), which states that every infinite partial order has either an infinite chain or an infinite antichain. It is wellknown that Ramsey's Theorem for pairs () splits into a stable version () and a cohesive principle (COH). We show that the same is true of ADS and CAC, and that in their cases the stable versions are strictly weaker than the full ones (which is not known to be the case for and ). We also analyze the relationships between these principles and other systems and principles previously studied by reverse mathematics, such as WKL0, DNR, and BΣ2. We show, for instance, that WKL0 is incomparable with all of the systems we study. We also prove computability-theoretic and conservation results for them. Among these results are a strengthening of the fact, proved by Cholak, Jockusch, and Slaman, that COH is -conservative over the base system RCA0. We also prove that CAC does not imply DNR which, combined with a recent result of Hirschfeldt, Jockusch. Kjos-Hanssen, Lempp, and Slaman, shows that CAC does not imply (and so does not imply ). This answers a question of Cholak, Jockusch, and Slaman.Our proofs suggest that the essential distinction between ADS and CAC on the one hand and on the other is that the colorings needed for our analysis are in some way transitive. We formalize this intuition as the notions of transitive and semitransitive colorings and show that the existence of homogeneous sets for such colorings is equivalent to ADS and CAC, respectively. We finish with several open questions.

This article focuses on anchoring effects in the process of peer reviewing research proposals. Anchoring effects are commonly seen as the result of flaws in human judgment, as cognitive biases that stem from specific heuristics that guide people when they involve their intuition in solving a problem. Here, the cognitive biases will be analyzed from a sociological point of view, as interactional and aggregated phenomena. The article is based on direct observations of ten panel groups evaluating research proposals in the natural and engineering sciences for the Swedish Research Council. The analysis suggests that collective anchoring effects emerge as a result of the combination of the evaluation techniques that are being used (grading scales and average ranking) and the efforts of the evaluators to reach consensus in the face of disagreements and uncertainty in the group. What many commentators and evaluators have interpreted as an element of chance in the peer review process may also be understood as partly a result of the dynamic aspects of collective anchoring effects.

Ingarden conceives ontology as a philosophia prima, which deals with being as purely possible (it complies with the essentialistic tradition of Duns Scotus and Wolff). It is an intuitive (anschaulich) and a priori analysis of the content of the relevant ideas (rein apriorische Analyse der Ideengehalte). It consists of three parts: existential, formal and material ontology. Existential ontology deals with the possible modes of existence (Seinsweise). Problems of factual existence pertain to metaphysics, which is a separate branch of theoretical philosophy, based on ontology.