The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s criti...The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s critique of the natural language of ethics and of metaphysics results in submitting and elaborating a new paradigm of metaphysics as formal axiology （in particular, formal ethics）. In result, the classical metaphysics and ethics of moral rigor are represented as two-valued algebraic systems of metaphysics and formal ethics respectively. By means of this algebraic model, all the well-known scandal-making metaphysical tenets of Parmenides are produced as translations of corresponding algebraic equations from the symbolic language to the natural one. At the level of submitted discrete mathematical model of formal axiology, Parmenides＇ metaphysical （formal-axiological） concepts ＂consistency＂ and ＂inconsistency,＂ ＂completeness＂ and ＂incompleteness＂ are compared with G^del＇s logic ones. Formal-axiological meanings of the words ＂consistency,＂ ＂incompleteness,＂ ＂being,＂ ＂nonbeing,＂ ＂movement,＂ ＂knowledge,＂ ＂belief,＂ etc., are considered as moral-evaluation-functions determined by one moral-evaluation-variable. Binary moral-evaluation-functions are studied as well. The functions are precisely defined by tables. Precise definitions of ＂formal-axiological-equivalence,＂ ＂formal-axiological-law,＂ and ＂formal-axiological contradiction＂ are submitted. Thus, one can either generate or examine formal-axiological equations of algebra of metaphysics by ＂computing＂ relevant compositions of moral-value-functions. Using this ＂moral-value-table-computation-technique,＂ one can arrive to a surprising conclusion that both the notorious sentence of Moore （called ＂epistemic paradox＂） and the incompleteness sentence of Godel are formally-axiologically inconsistent ones： Hence, they are formally-axiologically equivalent. For overcoming the negative psychological effect of such a surprising result, the author has used graphic models explicating the famous Lukasiewicz＇s statement ＂Logic is morality of thought and speech.＂展开更多
The article seeks to elucidate the status of transcendence in the historiography of secularization through the perspective of collective memory. It discusses two typological models dealing with the basic metaphysical ...The article seeks to elucidate the status of transcendence in the historiography of secularization through the perspective of collective memory. It discusses two typological models dealing with the basic metaphysical problem concerned with the presence and meaning of transcendence in real human existence. According to the first, the historical reality of secularization causes a break from the collective memory whose roots are in religion. In contrast, the second model considers that despite the deep transformations in the status of religion in a reality of secularization, an experience of historical continuity may also occur there. These models denote the two poles in the argument about the meaning and value of history for modem people. The article suggests a phenomenological analysis of the two models and criticizes their deficiencies. Finally, the ＂tension model＂ is outlined as a third alternative that aims at overcoming the binary situation created by the first two in favor of a perspective that necessitates and contains both immanence and transcendence.展开更多
文摘The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s critique of the natural language of ethics and of metaphysics results in submitting and elaborating a new paradigm of metaphysics as formal axiology （in particular, formal ethics）. In result, the classical metaphysics and ethics of moral rigor are represented as two-valued algebraic systems of metaphysics and formal ethics respectively. By means of this algebraic model, all the well-known scandal-making metaphysical tenets of Parmenides are produced as translations of corresponding algebraic equations from the symbolic language to the natural one. At the level of submitted discrete mathematical model of formal axiology, Parmenides＇ metaphysical （formal-axiological） concepts ＂consistency＂ and ＂inconsistency,＂ ＂completeness＂ and ＂incompleteness＂ are compared with G^del＇s logic ones. Formal-axiological meanings of the words ＂consistency,＂ ＂incompleteness,＂ ＂being,＂ ＂nonbeing,＂ ＂movement,＂ ＂knowledge,＂ ＂belief,＂ etc., are considered as moral-evaluation-functions determined by one moral-evaluation-variable. Binary moral-evaluation-functions are studied as well. The functions are precisely defined by tables. Precise definitions of ＂formal-axiological-equivalence,＂ ＂formal-axiological-law,＂ and ＂formal-axiological contradiction＂ are submitted. Thus, one can either generate or examine formal-axiological equations of algebra of metaphysics by ＂computing＂ relevant compositions of moral-value-functions. Using this ＂moral-value-table-computation-technique,＂ one can arrive to a surprising conclusion that both the notorious sentence of Moore （called ＂epistemic paradox＂） and the incompleteness sentence of Godel are formally-axiologically inconsistent ones： Hence, they are formally-axiologically equivalent. For overcoming the negative psychological effect of such a surprising result, the author has used graphic models explicating the famous Lukasiewicz＇s statement ＂Logic is morality of thought and speech.＂
文摘The article seeks to elucidate the status of transcendence in the historiography of secularization through the perspective of collective memory. It discusses two typological models dealing with the basic metaphysical problem concerned with the presence and meaning of transcendence in real human existence. According to the first, the historical reality of secularization causes a break from the collective memory whose roots are in religion. In contrast, the second model considers that despite the deep transformations in the status of religion in a reality of secularization, an experience of historical continuity may also occur there. These models denote the two poles in the argument about the meaning and value of history for modem people. The article suggests a phenomenological analysis of the two models and criticizes their deficiencies. Finally, the ＂tension model＂ is outlined as a third alternative that aims at overcoming the binary situation created by the first two in favor of a perspective that necessitates and contains both immanence and transcendence.
