Nonlinear synthesis and co‐evolution of complex systems

Today a change is imperative in approaching global problems: what is needed is not arm‐twisting and power politics, but searching for ways of co‐evolution in the complex social and geopolitical systems of the world. The modern theory of self‐organization of complex systems provides us with an understanding of the possible forms of coexistence of heterogeneous social and geopolitical structures at different stages of development regarding the different paths of their sustainable co‐evolutionary development. The theory argues that the evolutionary channel to the observed increasing complexity is extremely narrow and only certain discrete spectra of relatively stable self‐maintained structures are feasible in complex systems. There exists a restricted set of ways of assembling a complex evolutionary whole from diverse parts. The law of nonlinear synthesis of complex structures reads: the integration of structures in more complex ones occurs due to the establishment of a common tempo of their evolution. On the basis of the theory, we can see not only desirable but also attainable futures.     

Energy,compressibility and covalency in the carbon subgroup

It is shown that a scaling relation of the type K V ₀/ E ₀ constant, where K₀, V₀ and E₀ are the bulk modulus, volume and total energy respectively at normal pressure, holds for the C subgroup of the Mendeleev periodic table of elements, which consists of C itself, Si, Ge, Sn and Pb. This means that so-called covalency does not contribute significantly to the compressibility of the corresponding substances. The extreme high value of the bulk modulus of diamond is clearly the result of its highest known atomic density.     

‘My Father's House has Many Mansions’: Ethnic Minorities in the Russian Orthodox Church

Abstract

This article describes the national mission of Russian Orthodox Church (ROC), the policy of the Moscow Patriarchate towards non-Russian Orthodox. The authors analyse the ROC as a multinational church that includes Finno-Ugrians (Karelians, Komi, Udmurts, Mari, Mordovians), Ukrainians, Belarusians, Chuvash, Yakuts, Ossetians, Kryashens, a significant number of Armenians, Jews, Tatars, Buryats and others. There are already millions of non-Russian Orthodox within the church who want to express their national identity in Orthodoxy. Meanwhile the social mood in Russia today is such that people quite frequently move from one faith to another. Russians become Muslims and Buddhists, and Tatars, Bashkirs, Kabards, Azeris, Buryats become Orthodox. Ethnic multiplicity in the ROC is growing, and this increases the ‘cosmopolitan’ potential of the church. The current authoritarian/bureaucratic system of government in the ROC means however that the ethnic question remains latent. At the same time national movements in the national regions of Russia have strongly criticised the ROC for ignoring the national interests of Orthodox native people. It is not really surprising that national movements and organisations are virtually never orientated towards Orthodoxy. Even among the most ‘Orthodox’ peoples, such as the Chuvash, Komi and Mordovians, with many practising Orthodox and a significant number of Orthodox priests, and among whom there is no other living religious tradition, the national movements are distant from the ROC, and indeed often hostile to it. Since the ROC has a Russian nationalist world view, Chuvash or Ossetian or Karelian Orthodoxy, each with its own original culture, will develop outside official church structures. From time to time Orthodox priests of local ethnic origin take initiatives to develop missionary work among the local people, but no such initiative has yet gained the support of the local hierarchy.     

BK-lattices. Algebraic Semantics for Belnapian Modal Logics

Earlier algebraic semantics for Belnapian modal logics were defined in terms of twist-structures over modal algebras. In this paper we introduce the class of BK-lattices, show that this class coincides with the abstract closure of the class of twist-structures, and it forms a variety. We prove that the lattice of subvarieties of the variety of BK-lattices is dually isomorphic to the lattice of extensions of Belnapian modal logic BK. Finally, we describe invariants determining a twist-structure over a modal algebra.     

Argumentation and formal logic in philosophy

Argumentation and formal logic in philosophy     

On Order Invariant Aggregation Functionals

This paper deals with aggregation functionals defined on arbitrary sets of ordinal numerical values in the framework of representational measurement theory. Our basic assumption is that such a functional represents a meaningful relation between variables; i.e., it is invariant under actions from an appropriate automorphism group. We prove that an aggregation functional is continuous, idempotent, and invariant if and only if it can be represented in the form of the Choquet integral with respect to a monotonic {0, 1}- valued set function. We also establish a polynomial representation for these functionals.     

Cosmology of Mind

In Il’enkov’s “Cosmology of mind,” written in his younger days in the tradition of Spinoza and Engels, the thinking mind appears as a necessary attribute of matter. Like all other main forms of matter in motion, the mind has its cosmic purpose and predestination. Il’enkov argued that it has to close the beginning and the end of the Big Cycle in order to return the dying Universe to its fiery youth. Il’enkov believed that this is the sole way to save the Universe from “thermal death” following the inevitable increase in entropy.     

Russian postcommunism and the end of history

The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental political philosophy, specifically Giorgio Agamben’s conception of the ‘end of history’. Taking its point of departure from a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely dispenses with the teleological horizon of politics. While the problematic of the ‘end of history’ has been popularized by Francis Fukuyama’s liberal recasting of Kojève’s reading of Hegel, the Russian experience is entirely contrary to this complacent and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the end of history as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading of Russian postcommunism for understanding the present conjuncture of Russian politics.