No 3 (2022)

The article discusses the twists and turns of the history of formulation of the inertia principle of classical mechanics and their dependence on the theological concepts of their time. The points of view on the movement and inertia of Aristotle, the authors of late scholasticism, Galileo, Descartes and Newton are subject to discussion. The fundamental concepts of classical mechanics are also compared with the tradition of Protestant theology.

The article is devoted to disclosing of relations of “name” and energy” categories in A.F. Losev’s philosophy. The problem of sameness of a name and the thing designated by it was touched upon in theological disputes of the beginning of the 20th century about the Orthodox tradition of “onomatodoxy” study which was adhered to by quite a large part of Hesychast monks in Russian Athos monasteries who confessed that the God Himself is present in a prayfully pronounced God’s name. A.F. Losev, being a representative of the junior generation of onomatodoxes, considered philosophic aspects of onomatodoxy. The essence of the onomatodoxy philosophic sense is revelation, in philosophic categories, of indivisibility of a thing from its name which is inevitable for the human thought. Such a conceptual structure is possible when a name is regarded as energy of the named thing, i.e. emanation of the thing wherein it is perceived by the people around. Energy is a way of presence of a thing outside its contours which are shaped by the form and matter generating the thing. The thing’s name and the name itself create in itself a uniform fact of the thing. Speaking about possibility of the presence of the thing outside itself will be allowed by equation of the thing itself and images wherein the thing is accessible for perceiving thereof by the surrounding world (visual, audial, tactile, olfactory). A name as the energy delivers a thing in outside as a personality, disclosing not the essence of aspect but its hypostasis. The name, being identic to the thing in sense, expresses this sense outside in a matter other in relation to the thing.

This article is devoted to the consideration of the Russian linguistic personality from the metalinguistic positions. The developed approach made it possible to reveal the essential (ontological) features of the Russian linguistic personality, which are manifested in its way of being, attitude towards the world and others. A comparative analysis of the Russian and Greek linguistic personalities through the prism of the conceptual and paremic worldviews led to the conclusion that the use of cultural transfer is promising to achieve mutual understanding between representatives of different linguistic cultures.

The paper deals with the problem of lacunarity, that is, the allomorphism of languages of different structures on heterogeneous material: translations of different times, lexicographic sources and opinion poll data of native speakers of the same language who study Russian, ways of eliminating lacunae at various historical stages in the development of the lexical system of different languages and the mismatch of signs of nomination, and also describes vector lacunarity in the speech etiquette of the Russian language from the point of view of translation into Arabic. The main approaches to the study of the phenomenon of lacunarity in modern linguistics are considered. A typology of lacunarity is proposed based on the material of languages with different structures.

The article is based on the reports at seminars at the Center for Civilizational and Regional Studies of the Institute for African Studies of the Russian Academy of Sciences. The subject of the article is an analysis of the main aspects and trends of the evolution of history: routes and trends of universal transit as an interdisciplinary area of scientific research and as one of the "big challenges" for civilization. It examines the stepped path of history - three generations of the global organization: progress from the imperial colonization of the planet through decolonization and the unification of nations to a society of post-colonial nomadicity with an emphasis on personal sovereignty . The actuality of the problem is determined by the need to rethink the socio-cultural heritage of civilization, its current status and opening prospects. Postcoloniality, relying on creativity, experimenting with a variety of ways of self-organization and self-realization, finds itself in a symbiotic union with Postmodernity.