14 research outputs found
Koinon: the Coexistence of Geniuses or Flight of Ideas in the Air?
Received: 4.10.2020. Accepted: 19.10.2020.Π ΡΠΊΠΎΠΏΠΈΡΡ ΠΏΠΎΡΡΡΠΏΠΈΠ»Π° Π² ΡΠ΅Π΄Π°ΠΊΡΠΈΡ: 4.10.2020. ΠΡΠΈΠ½ΡΡΠ° ΠΊ ΠΏΡΠ±Π»ΠΈΠΊΠ°ΡΠΈΠΈ: 19.10.2020.The article by A. V. Pertsev, professor of the Ural Federal University, on the example of Weimarβs life as a βGerman cultural capitalβ at the time of I. V. Goethe (1749β1832) discusses the specifics of the organization of informal intellectual communities that defined the existing forms of culture in Europe and Russia. The paper analyzes such a humanitarian koinon as a form of coexistence and cooperation of creative people, which emerged in a particular historical situation and is supported by βenlightened authoritiesβ. The figure of the bearer of power as a βcultural managerβ and his formation of βcultural centresβ following his ideas of a worthy human life are as well under consideration. As the author of the article demonstrates, the state cultural policy is concealed in such a way that its central figure is the βenlightener on the throneβ himself and the βleading personnelβ he has chosen. This aristocratic cultural policy is opposed to a market-democratic one with a focus on βmass demandβ.Π ΡΡΠ°ΡΡΠ΅ Π½Π° ΠΏΡΠΈΠΌΠ΅ΡΠ΅ ΠΆΠΈΠ·Π½ΠΈ ΠΠ΅ΠΉΠΌΠ°ΡΠ° ΠΊΠ°ΠΊ Β«Π½Π΅ΠΌΠ΅ΡΠΊΠΎΠΉ ΠΊΡΠ»ΡΡΡΡΠ½ΠΎΠΉ ΡΡΠΎΠ»ΠΈΡΡΒ» Π²ΡΠ΅ΠΌΠ΅Π½ Π. Π. ΠΡΡΠ΅ (1749β1832) ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°Π΅ΡΡΡ ΡΠΏΠ΅ΡΠΈΡΠΈΠΊΠ° ΠΎΡΠ³Π°Π½ΠΈΠ·Π°ΡΠΈΠΈ Π½Π΅ΡΠΎΡΠΌΠ°Π»ΡΠ½ΡΡ
ΠΈΠ½ΡΠ΅Π»Π»Π΅ΠΊΡΡΠ°Π»ΡΠ½ΡΡ
ΡΠΎΠΎΠ±ΡΠ΅ΡΡΠ², ΠΊΠΎΡΠΎΡΡΠ΅ ΠΎΠΏΡΠ΅Π΄Π΅Π»ΡΠ»ΠΈ Π½ΡΠ½Π΅ ΡΡΡΠ΅ΡΡΠ²ΡΡΡΠΈΠ΅ ΡΠΎΡΠΌΡ ΠΊΡΠ»ΡΡΡΡΡ Π² ΠΠ²ΡΠΎΠΏΠ΅ ΠΈ Π² Π ΠΎΡΡΠΈΠΈ. Π’Π°ΠΊΠΎΠΉ Π³ΡΠΌΠ°Π½ΠΈΡΠ°ΡΠ½ΡΠΉ koinon Π°Π½Π°Π»ΠΈΠ·ΠΈΡΡΠ΅ΡΡΡ ΠΊΠ°ΠΊ Π²ΠΎΠ·Π½ΠΈΠΊΡΠ°Ρ Π² ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½Π½ΠΎΠΉ ΠΈΡΡΠΎΡΠΈΡΠ΅ΡΠΊΠΎΠΉ ΡΠΈΡΡΠ°ΡΠΈΠΈ ΡΠΎΡΠΌΠ° ΡΠΎΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ ΠΈ ΡΠΎΡΡΡΠ΄Π½ΠΈΡΠ΅ΡΡΠ²Π° ΡΠ²ΠΎΡΡΠ΅ΡΠΊΠΈΡ
Π»ΡΠ΄Π΅ΠΉ, ΠΏΠΎΠ΄Π΄Π΅ΡΠΆΠΊΡ ΡΠ²ΠΎΡΡΠ΅ΡΡΠ²Π° ΠΊΠΎΡΠΎΡΠΎΠΉ ΠΎΠ±Π΅ΡΠΏΠ΅ΡΠΈΠ²Π°ΡΡ Β«ΠΏΡΠΎΡΠ²Π΅ΡΠ΅Π½Π½ΡΠ΅ Π²Π»Π°ΡΡΠΈΒ». Π Π°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°Π΅ΡΡΡ ΡΠΈΠ³ΡΡΠ° Π½ΠΎΡΠΈΡΠ΅Π»Ρ Π²Π»Π°ΡΡΠΈ ΠΊΠ°ΠΊ Β«ΠΌΠ΅Π½Π΅Π΄ΠΆΠ΅ΡΠ° ΠΊΡΠ»ΡΡΡΡΡΒ» ΠΈ ΡΠΎΡΠΌΠΈΡΠΎΠ²Π°Π½ΠΈΠ΅ ΠΈΠΌ Β«ΡΠ΅Π½ΡΡΠΎΠ² ΠΊΡΠ»ΡΡΡΡΡΒ» Π² ΡΠΎΠΎΡΠ²Π΅ΡΡΡΠ²ΠΈΠΈ Ρ ΡΠΎΠ±ΡΡΠ²Π΅Π½Π½ΡΠΌΠΈ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΡΠΌΠΈ ΠΎ Π΄ΠΎΡΡΠΎΠΉΠ½ΠΎΠΉ ΡΠ΅Π»ΠΎΠ²Π΅ΡΠ΅ΡΠΊΠΎΠΉ ΠΆΠΈΠ·Π½ΠΈ. ΠΠΎΡΡΠ΄Π°ΡΡΡΠ²Π΅Π½Π½Π°Ρ ΠΊΡΠ»ΡΡΡΡΠ½Π°Ρ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠ°, ΠΊΠ°ΠΊ Π΄Π΅ΠΌΠΎΠ½ΡΡΡΠΈΡΡΠ΅Ρ Π°Π²ΡΠΎΡ ΡΡΠ°ΡΡΠΈ, ΡΠΊΡΠΎΠ΅Π½Π° ΡΠ°ΠΊ, ΡΡΠΎ Π΅Π΅ ΡΠ΅Π½ΡΡΠ°Π»ΡΠ½ΠΎΠΉ ΡΠΈΠ³ΡΡΠΎΠΉ Π½Π°ΡΠΈΠ½Π°Π΅Ρ Π²ΡΡΡΡΠΏΠ°ΡΡ ΡΠ°ΠΌ Β«ΠΏΡΠΎΡΠ²Π΅ΡΠΈΡΠ΅Π»Ρ Π½Π° ΡΡΠΎΠ½Π΅Β» ΠΈ ΠΏΠΎΠ΄ΠΎΠ±ΡΠ°Π½Π½ΡΠ΅ ΠΈΠΌ Β«ΡΡΠΊΠΎΠ²ΠΎΠ΄ΡΡΠΈΠ΅ ΠΊΠ°Π΄ΡΡΒ». Π’Π°ΠΊΠ°Ρ Π°ΡΠΈΡΡΠΎΠΊΡΠ°ΡΠΈΡΠ΅ΡΠΊΠ°Ρ ΠΊΡΠ»ΡΡΡΡΠ½Π°Ρ ΠΏΠΎΠ»ΠΈΡΠΈΠΊΠ° ΠΏΡΠΎΡΠΈΠ²ΠΎΡΡΠΎΠΈΡ ΡΡΠ½ΠΎΡΠ½ΠΎ-Π΄Π΅ΠΌΠΎΠΊΡΠ°ΡΠΈΡΠ΅ΡΠΊΠΎΠΉ, ΠΊΠΎΡΠΎΡΠ°Ρ ΠΎΡΠΈΠ΅Π½ΡΠΈΡΠΎΠ²Π°Π½Π° Π½Π° Β«ΠΌΠ°ΡΡΠΎΠ²ΡΠΉ ΡΠΏΡΠΎΡΒ»
Koinon: Being-in-common, Heterology, Post-fundamentalism
Received: 27.09.2020. Accepted: 12.10.2020.Π ΡΠΊΠΎΠΏΠΈΡΡ ΠΏΠΎΡΡΡΠΏΠΈΠ»Π° Π² ΡΠ΅Π΄Π°ΠΊΡΠΈΡ: 27.09.2020. ΠΡΠΈΠ½ΡΡΠ° ΠΊ ΠΏΡΠ±Π»ΠΈΠΊΠ°ΡΠΈΠΈ: 12.10.2020.The problem of being-in-common remains a fundamental problem of philosophy, social sciences and humanities. The purpose of this article is to analyze the changes in the nature of this problem, the incentives and prospects for its formulation and solution in the late XX β early XXI centuries. Being-incommon is increasingly shifting to the focus of human existence, acquires a decisive existential significance, acts as public opinion, and as a political motivation, and as a paradigm for the social sciences and humanities. The article argues that full awareness of the role of philosophy in describing and explaining the forms of being-in-common presupposes the need for a radical reorientation of both traditional philosophical constructions and the methodology of social and humanitarian cognition. Three dimensions of this reorientation are highlighted. Firstly, this is the βnew socialityβ, the undecidability between βglobalizationβ and βmondializationβ, as well as the need to deconstruct the very possibility of accepting a global or phenomenal world. Secondly, it is ontoheterology, which outlines the ways of overcoming ontological fundamentalism, building an βontology after ontotheologyβ. It exposes the understanding of being-in-common, the original sociality as groundless, anarchic, which arises as a direct correlate of the experience of groundlessness of existence, unrooted in any substance or common essence. Thirdly, this is postfundamentalism as a particular paradigm, style of thinking, postulating the transformation of the practices and techniques of thinking in response to the need to reposition the multiple real as immanent in thought itself. The article concludes that the three-dimensional βspaceβ of comprehending being-in-common sets a certain direction of philosophical and socio-humanitarian research, hidden behind them general methodological tendencies, and the relationship of these tendencies with the nature of social practice.ΠΡΠΎΠ±Π»Π΅ΠΌΠ° ΡΠΎΠ²ΠΌΠ΅ΡΡΠ½ΠΎΠ³ΠΎ ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ ΠΎΡΡΠ°Π΅ΡΡΡ ΡΡΠ½Π΄Π°ΠΌΠ΅Π½ΡΠ°Π»ΡΠ½ΠΎΠΉ ΠΏΡΠΎΠ±Π»Π΅ΠΌΠΎΠΉ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΠΈ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-Π³ΡΠΌΠ°Π½ΠΈΡΠ°ΡΠ½ΡΡ
Π½Π°ΡΠΊ. Π¦Π΅Π»ΡΡ Π΄Π°Π½Π½ΠΎΠΉ ΡΡΠ°ΡΡΠΈ ΡΠ²Π»ΡΠ΅ΡΡΡ Π°Π½Π°Π»ΠΈΠ· ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΠΉ Ρ
Π°ΡΠ°ΠΊΡΠ΅ΡΠ° ΡΡΠΎΠΉ ΠΏΡΠΎΠ±Π»Π΅ΠΌΡ, ΡΡΠΈΠΌΡΠ»ΠΎΠ² ΠΈ ΠΏΠ΅ΡΡΠΏΠ΅ΠΊΡΠΈΠ² Π΅Π΅ ΠΏΠΎΡΡΠ°Π½ΠΎΠ²ΠΊΠΈ ΠΈ ΡΠ΅ΡΠ΅Π½ΠΈΡ Π² ΠΊΠΎΠ½ΡΠ΅ Π₯Π₯ β Π½Π°ΡΠ°Π»Π΅ Π₯Π₯I Π². Π‘ΠΎΠ²ΠΌΠ΅ΡΡΠ½ΠΎΡΡΡ Π²ΡΡ Π±ΠΎΠ»Π΅Π΅ ΡΠ΄Π²ΠΈΠ³Π°Π΅ΡΡΡ Π² ΡΡΠ΅Π΄ΠΎΡΠΎΡΠΈΠ΅ ΡΠ΅Π»ΠΎΠ²Π΅ΡΠ΅ΡΠΊΠΎΠ³ΠΎ Π±ΡΡΠΈΡ, ΠΏΡΠΈΠΎΠ±ΡΠ΅ΡΠ°Π΅Ρ ΡΠ΅ΡΠ°ΡΡΠ΅Π΅ ΡΠΊΠ·ΠΈΡΡΠ΅Π½ΡΠΈΠ°Π»ΡΠ½ΠΎΠ΅ Π·Π½Π°ΡΠ΅Π½ΠΈΠ΅, Π²ΡΡΡΡΠΏΠ°Π΅Ρ ΠΈ ΠΊΠ°ΠΊ ΠΎΠ±ΡΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠ΅ ΠΌΠ½Π΅Π½ΠΈΠ΅, ΠΈ ΠΊΠ°ΠΊ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΠ°Ρ ΠΌΠΎΡΠΈΠ²Π°ΡΠΈΡ, ΠΈ ΠΊΠ°ΠΊ ΠΏΠ°ΡΠ°Π΄ΠΈΠ³ΠΌΠ° Π΄Π»Ρ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-Π³ΡΠΌΠ°Π½ΠΈΡΠ°ΡΠ½ΡΡ
Π½Π°ΡΠΊ. Π ΡΡΠ°ΡΡΠ΅ ΡΡΠ²Π΅ΡΠΆΠ΄Π°Π΅ΡΡΡ, ΡΡΠΎ ΠΏΠΎΠ»Π½ΠΎΠ΅ ΠΎΡΠΎΠ·Π½Π°Π½ΠΈΠ΅ ΡΠΎΠ»ΠΈ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ Π² ΠΎΠΏΠΈΡΠ°Π½ΠΈΠΈ ΠΈ ΠΎΠ±ΡΡΡΠ½Π΅Π½ΠΈΠΈ ΡΠΎΡΠΌ ΡΠΎΠ²ΠΌΠ΅ΡΡΠ½ΠΎΠ³ΠΎ ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ ΠΏΡΠ΅Π΄ΠΏΠΎΠ»Π°Π³Π°Π΅Ρ Π½Π΅ΠΎΠ±Ρ
ΠΎΠ΄ΠΈΠΌΠΎΡΡΡ ΡΠ°Π΄ΠΈΠΊΠ°Π»ΡΠ½ΠΎΠΉ ΠΏΠ΅ΡΠ΅ΠΎΡΠΈΠ΅Π½ΡΠ°ΡΠΈΠΈ ΠΊΠ°ΠΊ ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΡΡ
ΡΠΈΠ»ΠΎΡΠΎΡΡΠΊΠΈΡ
ΠΏΠΎΡΡΡΠΎΠ΅Π½ΠΈΠΉ, ΡΠ°ΠΊ ΠΈ ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΠΈ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-Π³ΡΠΌΠ°Π½ΠΈΡΠ°ΡΠ½ΠΎΠ³ΠΎ ΠΏΠΎΠ·Π½Π°Π½ΠΈΡ. ΠΡΠ΄Π΅Π»Π΅Π½Ρ ΡΡΠΈ ΠΈΠ·ΠΌΠ΅ΡΠ΅Π½ΠΈΡ ΡΡΠΎΠΉ ΠΏΠ΅ΡΠ΅ΠΎΡΠΈΠ΅Π½ΡΠ°ΡΠΈΠΈ. ΠΠΎ-ΠΏΠ΅ΡΠ²ΡΡ
, ΡΡΠΎ Β«Π½ΠΎΠ²Π°Ρ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎΡΡΡΒ», Π½Π΅ΡΠ°Π·ΡΠ΅ΡΠΈΠΌΠΎΡΡΡ ΠΌΠ΅ΠΆΠ΄Ρ Β«Π³Π»ΠΎΠ±Π°Π»ΠΈΠ·Π°ΡΠΈΠ΅ΠΉΒ» ΠΈ Β«ΠΌΠΎΠ½Π΄ΠΈΠ°Π»ΠΈΠ·Π°ΡΠΈΠ΅ΠΉΒ», Π° ΡΠ°ΠΊΠΆΠ΅ Π½Π΅ΠΎΠ±Ρ
ΠΎΠ΄ΠΈΠΌΠΎΡΡΡ Π΄Π΅ΠΊΠΎΠ½ΡΡΡΡΠΊΡΠΈΠΈ ΡΠ°ΠΌΠΎΠΉ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΠΈ ΠΏΡΠΈΠ½ΡΡΠΈΡ Π³Π»ΠΎΠ±Π°Π»ΡΠ½ΠΎΠ³ΠΎ ΠΈΠ»ΠΈ ΡΠ΅Π½ΠΎΠΌΠ΅Π½Π°Π»ΡΠ½ΠΎΠ³ΠΎ ΠΌΠΈΡΠ°. ΠΠΎ-Π²ΡΠΎΡΡΡ
, ΡΡΠΎ ΠΎΠ½ΡΠΎΠ³Π΅ΡΠ΅ΡΠΎΠ»ΠΎΠ³ΠΈΡ, Π½Π°ΠΌΠ΅ΡΠ°ΡΡΠ°Ρ ΠΏΡΡΠΈ ΠΏΡΠ΅ΠΎΠ΄ΠΎΠ»Π΅Π½ΠΈΡ ΠΎΠ½ΡΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΡΠ½Π΄Π°ΠΌΠ΅Π½ΡΠ°Π»ΠΈΠ·ΠΌΠ°, ΠΏΠΎΡΡΡΠΎΠ΅Π½ΠΈΡ Β«ΠΎΠ½ΡΠΎΠ»ΠΎΠ³ΠΈΠΈ ΠΏΠΎΡΠ»Π΅ ΠΎΠ½ΡΠΎΡΠ΅ΠΎΠ»ΠΎΠ³ΠΈΠΈΒ» ΠΈ ΠΎΠ±Π½Π°ΠΆΠ°ΡΡΠ°Ρ ΠΏΠΎΠ½ΠΈΠΌΠ°Π½ΠΈΠ΅ ΡΠΎΠ²ΠΌΠ΅ΡΡΠ½ΠΎΡΡΠΈ, ΠΈΡΡ
ΠΎΠ΄Π½ΠΎΠΉ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎΡΡΠΈ ΠΊΠ°ΠΊ Π±Π΅Π·ΠΎΡΠ½ΠΎΠ²Π½ΠΎΠΉ, Π°Π½Π°ΡΡ
ΠΈΡΠ½ΠΎΠΉ, ΠΊΠΎΡΠΎΡΠΎΠ΅ Π²ΠΎΠ·Π½ΠΈΠΊΠ°Π΅Ρ ΠΊΠ°ΠΊ Π½Π΅ΠΏΠΎΡΡΠ΅Π΄ΡΡΠ²Π΅Π½Π½ΡΠΉ ΠΊΠΎΡΡΠ΅Π»ΡΡ ΠΎΠΏΡΡΠ° Π±Π΅Π·ΠΎΡΠ½ΠΎΠ²Π½ΠΎΡΡΠΈ ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ, Π½Π΅ ΡΠΊΠΎΡΠ΅Π½Π΅Π½Π½ΠΎΠ³ΠΎ Π² ΠΊΠ°ΠΊΠΎΠΉ-Π»ΠΈΠ±ΠΎ ΡΡΠ±ΡΡΠ°Π½ΡΠΈΠΈ ΠΈΠ»ΠΈ ΠΎΠ±ΡΠ΅ΠΉ ΡΡΡΠ½ΠΎΡΡΠΈ. Π-ΡΡΠ΅ΡΡΠΈΡ
, ΡΡΠΎ ΠΏΠΎΡΡΡΡΠ½Π΄Π°ΠΌΠ΅Π½ΡΠ°Π»ΠΈΠ·ΠΌ ΠΊΠ°ΠΊ ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½Π½Π°Ρ ΠΏΠ°ΡΠ°Π΄ΠΈΠ³ΠΌΠ°, ΡΡΠΈΠ»ΠΈΡΡΠΈΠΊΠ° ΠΌΡΡΠ»Π΅Π½ΠΈΡ, ΠΏΠΎΡΡΡΠ»ΠΈΡΡΡΡΠ°Ρ ΡΡΠ°Π½ΡΡΠΎΡΠΌΠ°ΡΠΈΡ ΠΏΡΠ°ΠΊΡΠΈΠΊ ΠΈ ΡΠ΅Ρ
Π½ΠΈΠΊ ΠΌΡΡΠ»Π΅Π½ΠΈΡ Π² ΠΎΡΠ²Π΅Ρ Π½Π° Π½Π΅ΠΎΠ±Ρ
ΠΎΠ΄ΠΈΠΌΠΎΡΡΡ ΡΠ΅ΠΏΠΎΠ·ΠΈΡΠΈΠΎΠ½ΠΈΡΠΎΠ²Π°Π½ΠΈΡ ΠΌΠ½ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΠΎΠ³ΠΎ ΡΠ΅Π°Π»ΡΠ½ΠΎΠ³ΠΎ ΠΊΠ°ΠΊ ΠΈΠΌΠΌΠ°Π½Π΅Π½ΡΠ½ΠΎΠ³ΠΎ ΡΠ°ΠΌΠΎΠΉ ΠΌΡΡΠ»ΠΈ. Π ΡΡΠ°ΡΡΠ΅ Π΄Π΅Π»Π°Π΅ΡΡΡ Π²ΡΠ²ΠΎΠ΄ ΠΎ ΡΠΎΠΌ, ΡΡΠΎ ΡΡΠ΅Ρ
ΠΌΠ΅ΡΠ½ΠΎΠ΅ Β«ΠΏΡΠΎΡΡΡΠ°Π½ΡΡΠ²ΠΎΒ» ΠΎΡΠΌΡΡΠ»Π΅Π½ΠΈΡ ΡΠΎΠ²ΠΌΠ΅ΡΡΠ½ΠΎΡΡΠΈ ΡΡΡΠ΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΡ Π·Π°Π΄Π°Π΅Ρ ΠΎΠΏΡΠ΅Π΄Π΅Π»Π΅Π½Π½ΡΡ Π½Π°ΠΏΡΠ°Π²Π»Π΅Π½Π½ΠΎΡΡΡ ΡΠΈΠ»ΠΎΡΠΎΡΡΠΊΠΈΡ
ΠΈ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎ-Π³ΡΠΌΠ°Π½ΠΈΡΠ°ΡΠ½ΡΡ
ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠΉ, ΡΠΊΡΡΡΡΠ΅ Π·Π° Π½ΠΈΠΌΠΈ ΠΎΠ±ΡΠ΅ΠΌΠ΅ΡΠΎΠ΄ΠΎΠ»ΠΎΠ³ΠΈΡΠ΅ΡΠΊΠΈΠ΅ ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΈ, Π²Π·Π°ΠΈΠΌΠΎΡΠ²ΡΠ·ΠΈ ΡΡΠΈΡ
ΡΠ΅Π½Π΄Π΅Π½ΡΠΈΠΉ Ρ Ρ
Π°ΡΠ°ΠΊΡΠ΅ΡΠΎΠΌ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎΠΉ ΠΏΡΠ°ΠΊΡΠΈΠΊΠΈ
Fused eco29kIR- and M genes coding for a fully functional hybrid polypeptide as a model of molecular evolution of restriction-modification systems
<p>Abstract</p> <p>Background</p> <p>The discovery of restriction endonucleases and modification DNA methyltransferases, key instruments of genetic engineering, opened a new era of molecular biology through development of the recombinant DNA technology. Today, the number of potential proteins assigned to type II restriction enzymes alone is beyond 6000, which probably reflects the high diversity of evolutionary pathways. Here we present experimental evidence that a new type IIC restriction and modification enzymes carrying both activities in a single polypeptide could result from fusion of the appropriate genes from preexisting bipartite restriction-modification systems.</p> <p>Results</p> <p>Fusion of <it>eco29kIR </it>and <it>M </it>ORFs gave a novel gene encoding for a fully functional hybrid polypeptide that carried both restriction endonuclease and DNA methyltransferase activities. It has been placed into a subclass of type II restriction and modification enzymes - type IIC. Its MTase activity, 80% that of the M.Eco29kI enzyme, remained almost unchanged, while its REase activity decreased by three times, concurrently with changed reaction optima, which presumably can be caused by increased steric hindrance in interaction with the substrate. <it>In vitro </it>the enzyme preferentially cuts DNA, with only a low level of DNA modification detected. <it>In vivo </it>new RMS can provide a 10<sup>2</sup>-fold less protection of host cells against phage invasion.</p> <p>Conclusions</p> <p>We propose a molecular mechanism of appearing of type IIC restriction-modification and M.SsoII-related enzymes, as well as other multifunctional proteins. As shown, gene fusion could play an important role in evolution of restriction-modification systems and be responsible for the enzyme subclass interconversion. Based on the proposed approach, hundreds of new type IIC enzymes can be generated using head-to-tail oriented type I, II, and III restriction and modification genes. These bifunctional polypeptides can serve a basis for enzymes with altered recognition specificities. Lastly, this study demonstrates that protein fusion may change biochemical properties of the involved enzymes, thus giving a starting point for their further evolutionary divergence.</p
Considerations Concerning Mentality and Integrity of National Culture Inspired by G. Klimtβs Paintings
Π ΡΡΠ°ΡΡΠ΅ ΡΠ΄Π΅Π»Π°Π½Π° ΠΏΠΎΠΏΡΡΠΊΠ° ΡΠ²ΡΠ·Π°ΡΡ Ρ
ΡΠ΄ΠΎΠΆΠ΅ΡΡΠ²Π΅Π½Π½ΡΡ ΡΡΠΈΠ»ΠΈΡΡΠΈΠΊΡ Π. ΠΠ»ΠΈΠΌΡΠ° Ρ ΠΊΠ»ΡΡΠ΅Π²ΡΠΌΠΈ Ρ
Π°ΡΠ°ΠΊΡΠ΅ΡΠΈΡΡΠΈΠΊΠ°ΠΌΠΈ Π°Π²ΡΡΡΠΈΠΉΡΠΊΠΎΠ³ΠΎ ΠΌΠ΅Π½ΡΠ°Π»ΠΈΡΠ΅ΡΠ° Π²ΡΠΎΡΠΎΠΉ ΠΏΠΎΠ»ΠΎΠ²ΠΈΠ½Ρ 19 β Π½Π°ΡΠ°Π»Π° 20 Π²Π΅ΠΊΠ°, ΠΊΠΎΡΠΎΡΡΠ΅, ΠΏΠΎ ΠΌΠ½Π΅Π½ΠΈΡ Π°Π²ΡΠΎΡΠ°, ΠΏΡΠΎΡΠ²Π»ΡΡΡΡΡ ΡΠ°ΠΊΠΆΠ΅ Π² ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ Π. ΠΠ°Ρ
Π°, Π² ΠΏΡΠΈΡ
ΠΎΠ°Π½Π°Π»ΠΈΠ·Π΅ Π. Π€ΡΠ΅ΠΉΠ΄Π°, Π² ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΠΠ΅Π½ΡΠΊΠΎΠ³ΠΎ ΠΊΡΡΠΆΠΊΠ°. ΠΡΠΈ ΡΠ°Π·ΠΌΡΡΠ»Π΅Π½ΠΈΡ ΠΏΡΠ΅Π΄Π²Π°ΡΡΡΡΡΡ ΠΎΠ±ΡΠ΅ΡΠ΅ΠΎΡΠ΅ΡΠΈΡΠ΅ΡΠΊΠΈΠΌΠΈ ΠΏΠΎΠ»ΠΎΠΆΠ΅Π½ΠΈΡΠΌΠΈ ΠΎ ΡΡΡΠ½ΠΎΡΡΠΈ ΠΌΠ΅Π½ΡΠ°Π»ΠΈΡΠ΅ΡΠ° ΠΊΠ°ΠΊ Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΠΎΠ³ΠΎ Β«ΡΠΊΠ»Π°Π΄Π° ΡΠΌΠ° ΠΈ ΠΌΠΈΡΠΎΠ²ΠΎΡΠΏΡΠΈΡΡΠΈΡΒ».The article traces the connections between G. Klimtβs artistic style and Austrian mentality. The author argues that this mentality is also present in E. Machβs empiriocriticism, S. Freudβs psychoanalysis, and Vienna Circle philosophy. The author discusses general theoretical views on the nature of mentality understood as a national βmindset and sensibilityβ
Is Media Philosophy of Architecture Possible? (Post-metaphysical Essay)
Π ΡΠΊΠΎΠΏΠΈΡΡ ΠΏΠΎΡΡΡΠΏΠΈΠ»Π° Π² ΡΠ΅Π΄Π°ΠΊΡΠΈΡ 10 ΠΎΠΊΡΡΠ±ΡΡ 2017 Π³.Π ΡΡΠ°ΡΡΠ΅ Π½Π° ΠΎΡΠ½ΠΎΠ²Π΅ Π°ΡΡ
ΠΈΡΠ΅ΠΊΡΡΡΠ½ΠΎΠΉ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ Π½Π΅ΠΌΠ΅ΡΠΊΠΎΠ³ΠΎ ΡΠΈΠ»ΠΎΡΠΎΡΠ° ΠΠ΅ΡΠ΅ΡΠ° Π‘Π»ΠΎΡΠ΅ΡΠ΄Π°ΠΉΠΊΠ° Π²ΡΡΡΠ½ΡΠ΅ΡΡΡ, Π²ΠΎΠ·ΠΌΠΎΠΆΠ½Π° Π»ΠΈ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΡ ΠΊΠ°ΠΊ ΠΎΠ±ΡΠ°Ρ ΡΠ΅ΠΎΡΠΈΡ Π²ΡΠ΅Π³ΠΎ, Π²ΠΎΠ·ΠΌΠΎΠΆΠ΅Π½ Π»ΠΈ ΠΏΠ΅ΡΠ΅Ρ
ΠΎΠ΄ ΠΎΡ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ Π²ΠΎΠΎΠ±ΡΠ΅ ΠΊ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΡΠΈΠ·ΠΈΠΊΠΈ, ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ Π±ΠΈΠΎΠ»ΠΎΠ³ΠΈΠΈ, ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΠΌΠ΅Π΄ΠΈΡΠΈΠ½Ρ ΠΈ Π΄Ρ. Π Π°ΡΡΠΌΠΎΡΡΠ΅Π½ΠΎ, ΠΊΠ°ΠΊ Π. Π‘Π»ΠΎΡΠ΅ΡΠ΄Π°ΠΉΠΊ Π² ΡΡΠΈΠ»ΠΎΠ³ΠΈΠΈ Β«Π‘ΡΠ΅ΡΡΒ» Π²ΡΡΡΡΠ°ΠΈΠ²Π°Π΅Ρ ΠΎΡΠΈΠ³ΠΈΠ½Π°Π»ΡΠ½ΡΡ ΠΊΠΎΠ½ΡΠ΅ΠΏΡΠΈΡ ΠΈΡΡΠΎΡΠΈΠΈ ΡΠ΅Π»ΠΎΠ²Π΅ΡΠ΅ΡΡΠ²Π° (Π² ΠΊΠ°ΡΠ΅ΡΡΠ²Π΅ ΠΈΡΡΠΎΡΠΈΠΈ ΡΠΎΡΠΌΠΈΡΠΎΠ²Π°Π½ΠΈΡ ΠΈ ΡΠ°Π·Π²ΠΈΡΠΈΡ ΠΎΡΠΎΠ±ΡΡ
ΠΏΡΠΎΡΡΡΠ°Π½ΡΡΠ²Π΅Π½Π½ΠΎ-ΠΈΠ½ΡΠ΅ΡΡΡΠ±ΡΠ΅ΠΊΡΠΈΠ²Π½ΡΡ
ΠΎΠ±ΡΠ°Π·ΠΎΠ²Π°Π½ΠΈΠΉ β ΡΡΠ΅Ρ). Π’Π°ΠΊΠΆΠ΅ Π² ΡΡΠ°ΡΡΠ΅ ΠΈΡΡΠ»Π΅Π΄ΡΡΡΡΡ Π²ΠΎΠ·ΠΌΠΎΠΆΠ½ΠΎΡΡΡ ΠΌΠ΅Π΄ΠΈΠΉΠ½ΠΎΠΉ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ, ΠΏΠΎΠ½ΡΡΠ½ΠΎΠΉ ΡΠΎΠ²ΡΠ΅ΠΌΠ΅Π½Π½ΡΠΌ ΡΡΡΠ΄Π΅Π½ΡΠ°ΠΌ, ΠΈ ΡΠΎΡΠΌΡ Π΅Π΅ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΡ.The article relies on architectural philosophy of P. Sloterdijk in exploring whether philosophy as a theory of everything is possible and whether philosophy of everything can transform into philosophy of physics, philosophy of biology, philosophy of medicine etc. The author analyzes Sloterdijkβs original view on the history of humanity in his βSpheresβ, which present history as emergence and development of particular spatial-intersubjective forms β spheres. The possibility of media philosophy, which could be intelligible to modern students, and formats of its presentation are discussed
Ernst Mach: A Sketch to an Austrian Positivist's Portrait
The article presents a new approach to the philosophy of Ernst Mach, a prominent Austrian positivist; it delves into the biographical sources of his philosophy, and, then, explores the influence of his philosophy upon Russian social democrats (the Bolsheviks); it also identifies typical features of Austrian philosophy within E. Mach's conception.Π ΡΡΠ°ΡΡΠ΅ ΠΈΠ·Π»Π°Π³Π°Π΅ΡΡΡ Π½ΠΎΠ²ΠΎΠ΅ ΠΏΡΠ΅Π΄ΡΡΠ°Π²Π»Π΅Π½ΠΈΠ΅ ΠΎ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ Π. ΠΠ°Ρ
Π° ΠΊΠ°ΠΊ Π°Π²ΡΡΡΠΈΠΉΡΠΊΠΎΠ³ΠΎ ΠΏΠΎΠ·ΠΈΡΠΈΠ²ΠΈΡΡΠ°, ΡΠ°ΡΠΊΡΡΠ²Π°ΡΡΡΡ Π±ΠΈΠΎΠ³ΡΠ°ΡΠΈΡΠ΅ΡΠΊΠΈΠ΅ ΠΈΡΡΠΎΠΊΠΈ Π΅Π³ΠΎ ΡΡΠ΅Π½ΠΈΡ, Π° ΡΠ°ΠΊΠΆΠ΅ Π²Π»ΠΈΡΠ½ΠΈΠ΅ Π΅Π³ΠΎ Π½Π° ΡΠΎΡΡΠΈΠΉΡΠΊΠΈΡ
ΡΠΎΡΠΈΠ°Π»-Π΄Π΅ΠΌΠΎΠΊΡΠ°ΡΠΎΠ² (Π±ΠΎΠ»ΡΡΠ΅Π²ΠΈΠΊΠΎΠ²). ΠΡΡΠ²Π»ΡΡΡΡΡ ΡΠΈΠΏΠΈΡΠ½ΡΠ΅ Π΄Π»Ρ Π°Π²ΡΡΡΠΈΠΉΡΠΊΠΎΠΉ ΡΠΈΠ»ΠΎΡΠΎΡΠΈΠΈ ΡΠ΅ΡΡΡ ΠΌΠ°Ρ
ΠΈΠ·ΠΌΠ°