{"id":43417,"date":"2019-03-18T07:58:20","date_gmt":"2019-03-18T04:58:20","guid":{"rendered":"https:\/\/new.azbuki.bg\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/"},"modified":"2019-06-18T21:58:25","modified_gmt":"2019-06-18T18:58:25","slug":"xxviii-1-2019","status":"publish","type":"post","link":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/","title":{"rendered":"Philosophy, Number 1\/2019, Volume 28"},"content":{"rendered":"

<\/a>CONTENTS of Issue 1\/2019 \/ \u0421\u042a\u0414\u042a\u0420\u0416\u0410\u041d\u0418\u0415 \u043d\u0430 \u0431\u0440\u043e\u0439 1\/2019<\/strong><\/p>\n

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EDITORIAL <\/strong>\u2013 p. 7
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HISTORY OF PHILOSOPHY \/ <\/strong>History of Philosophy<\/strong><\/p>\n

Visual and Language Codes of Basic Existentials in Heidegger\u2019s <\/a>Being and Time <\/a>
<\/em>\/ Aneta Tumbeva \u2013 \u0441\u0442\u0440. 9
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PHILOSOPHY OF SCIENCE \/ \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f<\/strong> \u041d\u0410<\/strong> \u041d\u0410\u0423\u041a\u0410\u0422\u0410<\/strong><\/p>\n

Paradigm Shift in the Understanding of the Creative Abilities of Consciousness \/ <\/a>
Helena Knyazeva <\/em>\u2013 <\/strong>\u0441\u0442\u0440.14
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\u0422\u0435\u0437\u0430\u0442\u0430 \u043d\u0430 \u0425\u0430\u043c\u043b\u0435\u0442 \u0438\u043b\u0438 \u0437\u0430 \u043d\u0430\u0443\u0447\u043d\u0430\u0442\u0430 \u043f\u043e\u0437\u043d\u0430\u0432\u0430\u0435\u043c\u043e\u0441\u0442 \u043d\u0430 \u0441\u0432\u0435\u0442\u0430 <\/a>
[Hamlet\u2019s Thesis, or about the Scientific Knowability of the World] <\/a>\u0410\u043d\u0433\u0435\u043b \u0421. \u0421\u0442\u0435\u0444\u0430\u043d\u043e\u0432 \/ <\/a>
<\/em>Anguel S. Stefanov <\/em>\u2013 \u0441\u0442\u0440. 23
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PHILOSOPHY OF ART \/\u00a0 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u0418\u0417\u041a\u0423\u0421\u0422\u0412\u041e\u0422\u041e<\/strong><\/p>\n

Tentatives in the theory of cinema communication \u2013 ideas, grounds, contextual paradigms \/ <\/a>
Irina Kitova\u00a0<\/em>\u2013 \u0441\u0442\u0440. 29
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PHILOSOPHY OF EDUCATION \/ \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041e\u0411\u0420\u0410\u0417\u041e\u0412\u0410\u041d\u0418\u0415\u0422\u041e <\/strong><\/p>\n

\u0413\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u0430\u0442\u0430 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u043e\u0441\u0442 \u2013 \u0446\u0435\u043b \u043d\u0430 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435\u0442\u043e \u0432 \u0430\u043a\u0442\u0438\u0432\u043d\u043e \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u0442\u0432\u043e <\/a>
[Civic Educated-ness \u2013 Goal of the Education in Active Citizenship] <\/a>
\u0411\u043e\u0440\u0438\u0441 \u041c\u0430\u043d\u043e\u0432 \/ <\/em>Boris<\/em>Manov\u00a0<\/em>\u2013 page 50
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\u0412\u0440\u044a\u0437\u043a\u0430\u0442\u0430 \u043c\u0435\u0436\u0434\u0443 \u0446\u0435\u043b\u0438 \u043d\u0430 \u043e\u0431\u0443\u0447\u0435\u043d\u0438\u0435\u0442\u043e \u0438 \u043e\u0446\u0435\u043d\u044f\u0432\u0430\u043d\u0435\u0442\u043e \u043f\u043e \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u0432 \u0441\u0440\u0435\u0434\u043d\u043e\u0442\u043e \u0443\u0447\u0438\u043b\u0438\u0449\u0435 <\/a>
[The Relationship between Learning Goals and Assessment in Secondary School Philosophy] <\/a>
\u041d\u0438\u043a\u043e\u043b\u0435\u0442\u0430 \u041d\u0438\u043a\u043e\u043b\u043e\u0432\u0430 \/ <\/em>Nikoleta<\/em>Nikolova\u00a0<\/em>\u2013 \u0441\u0442\u0440. 75
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PSYCHOLOGY \/ \u041f\u0421\u0418\u0425\u041e\u041b\u041e\u0413\u0418\u042f <\/strong><\/p>\n

\u0418\u0432\u0430\u043d \u041a\u0438\u043d\u043a\u0435\u043b: \u0417\u0430 \u043f\u0440\u043e\u0438\u0437\u0445\u043e\u0434\u0430 \u043d\u0430 \u0440\u0435\u043b\u0438\u0433\u0438\u044f\u0442\u0430 <\/a>
[Ivan Kinkel: about the Origin of Religion] <\/a>
\u0421\u0442\u043e\u0438\u043b \u041c\u0430\u0432\u0440\u043e\u0434\u0438\u0435\u0432 \/ <\/em>Stoil<\/em>Mavrodiev\u00a0<\/em>\u2013 \u0441\u0442\u0440. 86
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BOOK<\/strong>REVIEWS<\/strong> \/ \u041d\u041e\u0412\u0418 \u0417\u0410\u0413\u041b\u0410\u0412\u0418\u042f<\/strong><\/p>\n

\u0417\u0430 \u0434\u0432\u0435 \u043d\u043e\u0432\u0438 \u043c\u043e\u043d\u043e\u0433\u0440\u0430\u0444\u0438\u0438 \u043d\u0430 \u041d\u043e\u043d\u043a\u0430 \u0411\u043e\u0433\u043e\u043c\u0438\u043b\u043e\u0432\u0430 <\/a>
[For Nonka Bogomilova\u2019s Two New Monographs] <\/a>
\u0418\u0432\u0430\u043d\u043a\u0430 \u0421\u0442\u044a\u043f\u043e\u0432\u0430 \/<\/em>Ivanka<\/em>Stapova\u00a0<\/em>\u2013 \u0441\u0442\u0440. 99
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Truth and Meaning. Categories of Logical Analysis of Language by Todor Polimenov <\/a>
\/ Kamen Lozev <\/em>\u2013 page 104
\"icon\"\u00a0Open the full text<\/a><\/p>\n

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READ IN THE LATEST ISSUES OF THE \u201eAZ-BUKI\u201c JOURNALS \/
\u0412 \u041d\u041e\u0412\u0418\u0422\u0415 \u0411\u0420\u041e\u0415\u0412\u0415 \u041d\u0410 \u0421\u041f\u0418\u0421\u0410\u041d\u0418\u042f\u0422\u0410 \u041d\u0410 \u0418\u0417\u0414\u0410\u0422\u0415\u041b\u0421\u0422\u0412\u041e \u201e\u0410\u0417-\u0411\u0423\u041a\u0418\u201c \u0427\u0415\u0422\u0415\u0422\u0415<\/strong> \u2013 p. 106<\/p>\n

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GUIDE FOR AUTHORS \/ \u0423\u041a\u0410\u0417\u0410\u041d\u0418\u042f \u0417\u0410 \u0410\u0412\u0422\u041e\u0420\u0418\u0422\u0415<\/strong> \u2013 p. 108<\/p>\n

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\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

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<\/a>VISUAL AND LANGUAGE CODES OF BASIC EXISTENTIALS IN HEIDEGGER\u2019S BEING AND TIME<\/em><\/strong><\/p>\n

\u00a0<\/p>\n

Aneta Tumbeva<\/strong><\/p>\n

South-West University \u201cNeofit Rilski\u201d<\/em> (<\/em>Bulgaria<\/em>)<\/em><\/p>\n

\u00a0<\/p>\n

Abstract.<\/strong> The article will present Heidegger\u2019s philosophical concept in Being and Time<\/em>, which disclosed the human existence through the problem of time. Heidegger creates his own conceptual language through which the visibility of the environmentality directs to Dasein and to the ready-to-hand world. Existentials outline the dimensions of Dasein in the basic constitution of the Being. Their presenting leads to the division of zones of the existence, the human world and its existential constitution \u2013 Dasein reveals its possibilities to be and its existential basic state.<\/p>\n

To present the scope of Heidegger\u2019s existential analytic, the following Existentials can be structured: World, Everydayness, Care, Death, and Conscience. Each and every Existential will be considered through its visual and language codes.<\/p>\n

Keywords<\/em>: Heidegger; existential analytic; Existentials; world; everydayness; care; death; conscience<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

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<\/a>PARADIGM SHIFT IN THE UNDERSTANDING OF THE CREATIVE ABILITIES OF CONSCIOUSNESS <\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Helena Knyazeva<\/strong><\/p>\n

National Research University Higher School of Economics, Moscow (Russia)<\/em><\/p>\n

\u00a0<\/p>\n

Abstract.<\/strong> The understanding of human consciousness as a kind of computer is insufficient and even irrelevant, taking into account the modern advances in the development of cognitive science. The author argues that a certain paradigm shift in the understanding of human consciousness and its creative abilities takes place. Consciousness is rather dynamic and autopoietic entity that is embedded into environment and intimately related with the human body. Consciousness is embodied, situated and enactive. A great contribution to this conception of human consciousness (mind) is made by Francisco Varela and his followers. Autopoiesis of consciousness means that it is able to maintain its integrity in the processes of self-organization in the permanently changing environment. An autopoietic activity of consciousness it directed to the search of elements that are missed, it longs for completing integral structures. For these reasons, it is possible to create a new, fresh view on the creative activities of consciousness, if we base our notions on the modern theories of complexity, dynamic chaos and self-organization. In the theoretical frames, chaos acquires a creative image; it is not simply a destroying force. Complex structures emerge in chaos and out of chaos. Chaos is organized and it organizes. When destroying, it builds. Chaos has many facets. Chaos is a way of renovation of complex organizations. A periodical immersion of human consciousness into chaos is a way of stimulation of its cognitive and creative activities.<\/p>\n

Keywords:<\/em>autopoiesis; chaos; complex systems; consciousness; creative thinking; self-organization<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

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<\/a>\u0422\u0415\u0417\u0410\u0422\u0410 \u041d\u0410 \u0425\u0410\u041c\u041b\u0415\u0422, \u0418\u041b\u0418 \u0417\u0410 \u041d\u0410\u0423\u0427\u041d\u0410\u0422\u0410 \u041f\u041e\u0417\u041d\u0410\u0412\u0410\u0415\u041c\u041e\u0421\u0422 \u041d\u0410 \u0421\u0412\u0415\u0422\u0410<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Anguel S. Stefanov, <\/strong><\/p>\n

Bulgarian Academy of Sciences (Bulgaria)<\/em><\/p>\n

\u00a0<\/p>\n

Abstract.<\/strong> \u0426\u0435\u043b\u0442\u0430 \u043d\u0430 \u0441\u0442\u0430\u0442\u0438\u044f\u0442\u0430 \u0435 \u043e\u0442\u043a\u0440\u043e\u044f\u0432\u0430\u043d\u0435\u0442\u043e \u043d\u0430 \u0433\u043d\u043e\u0441\u0435\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438 \u0441\u0445\u043e\u0434\u0441\u0442\u0432\u0430 \u0438 \u0440\u0430\u0437\u043b\u0438\u0447\u0438\u044f \u043c\u0435\u0436\u0434\u0443 \u0441\u0445\u0432\u0430\u0449\u0430\u043d\u0438\u044f\u0442\u0430 \u043d\u0430 \u0431\u044a\u043b\u0433\u0430\u0440\u0441\u043a\u0438\u044f \u0444\u0438\u043b\u043e\u0441\u043e\u0444 \u043e\u0442 \u0431\u043b\u0438\u0437\u043a\u043e\u0442\u043e \u043c\u0438\u043d\u0430\u043b\u043e \u0418\u0432\u0430\u043d \u0421\u0430\u0440\u044a\u0438\u043b\u0438\u0435\u0432 \u0438 \u0441\u044a\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u0438\u044f \u0441\u043f\u0435\u0446\u0438\u0430\u043b\u0438\u0441\u0442 \u043f\u043e \u043a\u0432\u0430\u043d\u0442\u043e\u0432\u0430 \u0444\u0438\u0437\u0438\u043a\u0430 \u0438 \u043f\u043e\u043f\u0443\u043b\u044f\u0440\u0438\u0437\u0430\u0442\u043e\u0440 \u043d\u0430 \u043d\u0430\u0443\u043a\u0430\u0442\u0430 \u0438\u0442\u0430\u043b\u0438\u0430\u043d\u0435\u0446\u0430 \u041a\u0430\u0440\u043b\u043e \u0420\u043e\u0432\u0435\u043b\u0438. \u0418 \u0434\u0432\u0430\u043c\u0430\u0442\u0430 \u043c\u0438\u0441\u043b\u0438\u0442\u0435\u043b\u0438 \u0441\u0435 \u0438\u043d\u0442\u0435\u0440\u0435\u0441\u0443\u0432\u0430\u0442 \u043e\u0442 \u043f\u0440\u0438\u043d\u0446\u0438\u043f\u043d\u0430\u0442\u0430 \u043f\u043e\u0437\u043d\u0430\u0432\u0430\u0435\u043c\u043e\u0441\u0442 \u043d\u0430 \u201e\u043e\u043a\u0435\u0430\u043d\u0430 \u043e\u0442 \u043d\u0435\u0438\u0437\u0432\u0435\u0441\u0442\u043d\u043e\u0441\u0442\u201c, \u043f\u0440\u0435\u0434 \u043a\u043e\u0439\u0442\u043e \u0435 \u0438\u0437\u043f\u0440\u0430\u0432\u0435\u043d\u043e \u0447\u043e\u0432\u0435\u0448\u043a\u043e\u0442\u043e \u043f\u043e\u0437\u043d\u0430\u043d\u0438\u0435. \u0418 \u0434\u0432\u0430\u043c\u0430\u0442\u0430 \u0442\u0440\u044a\u0433\u0432\u0430\u0442 \u043e\u0442 \u043f\u0440\u0435\u0434\u043f\u043e\u0441\u0442\u0430\u0432\u043a\u0430\u0442\u0430, \u043a\u043e\u044f\u0442\u043e \u043d\u0430\u0440\u0438\u0447\u0430\u043c \u201e\u0442\u0435\u0437\u0430 \u043d\u0430 \u0425\u0430\u043c\u043b\u0435\u0442\u201c: \u201e\u041e, \u0425\u043e\u0440\u0430\u0446\u0438\u043e, \u0438\u043c\u0430 \u043c\u043d\u043e\u0433\u043e \u043f\u043e\u0432\u0435\u0447\u0435 \u043d\u0435\u0449\u0430 \u0432 \u043d\u0435\u0431\u0435\u0441\u0430\u0442\u0430 \u0438 \u043d\u0430 \u0437\u0435\u043c\u044f\u0442\u0430, \u043e\u0442\u043a\u043e\u043b\u043a\u043e\u0442\u043e \u0441\u0430 \u0442\u0435\u0437\u0438, \u0437\u0430 \u043a\u043e\u0438\u0442\u043e \u0441\u0438 \u043c\u0438\u0441\u043b\u0438\u0442\u0435 \u0432\u044a\u0432 \u0432\u0430\u0448\u0430\u0442\u0430 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\u201c.<\/p>\n

Keywords<\/em>: Hamlet\u2019s thesis; \u201cocean of the unknown\u201d; scientific knowledge; theoretical constructs; aesthetical premises in epistemology<\/p>\n

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HAMLET\u2019S THESIS, OR ABOUT THE SCIENTIFIC KNOWABILITY OF THE WORLD<\/strong><\/p>\n

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Abstract. <\/strong>The aim of the paper is epistemological resemblances and differences to be outlined between the views of the Bulgarian philosopher in the near past Ivan Sarailiev, and the specialist in quantum physics and popularizer of science, the Italian Carlo Rovelli. Both thinkers are interested in the principal knowability of the \u201cocean of the unknown\u201d, in front of which human knowledge is standing. Both of them start from the premise that I call \u201cHamlet\u2019s thesis\u201d: \u201cThere are more things in heaven and earth, Horatio, than are dreamt of in your philosophy\u201d.<\/p>\n

\u00a0<\/p>\n

Prof. Anguel S. Stefanov, corresponding member<\/strong><\/p>\n

Institute for the Study of Societies and Knowledge<\/p>\n

Bulgarian Academy of Sciences<\/p>\n

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<\/a>TENTATIVES<\/strong> I<\/strong>N<\/strong>THE THEORY OF CINEMA COMMUNICATION \u2013 IDEAS, GROUNDS, CONTEXTUAL PARADIGMS<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Irina Kitova<\/strong><\/p>\n

South<\/em>–<\/em>Western<\/em>University<\/em> \u201c<\/em>Neofit<\/em>Rilski<\/em>\u201c (<\/em>Bulgaria<\/em>)<\/em><\/p>\n

\u00a0<\/strong><\/p>\n

Abstract<\/strong>.<\/strong> Art, as well as the theoretic approach to art, is doubtlessly undergoing changes or at least a rethinking in the context of the new \u2018digital\u2019 reality. With regard to cinema art, to reveal the mechanisms that mediate interactions in the system, already more complex and liberated from mediation, of relations between author (authors, creators), film (films) and viewer (public, mass audience) is essentially to uncover the paradigm of cinematic communication in the general cultural field, and particularly in the field of cinema, as well as to explore the degree in which they are able to influence the processes of establishing of certain aesthetical, cultural, social etc., ideas, attitudes, norms and models as dominating not solely in the context of film art.<\/p>\n

Keywords<\/em>: <\/em>paradigms; communication; cinema; author; audience<\/p>\n

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<\/a>\u0413\u0420\u0410\u0416\u0414\u0410\u041d\u0421\u041a\u0410\u0422\u0410 \u041e\u0411\u0420\u0410\u0417\u041e\u0412\u0410\u041d\u041e\u0421\u0422 \u2013 \u0426\u0415\u041b \u041d\u0410 \u041e\u0411\u0420\u0410\u0417\u041e\u0412\u0410\u041d\u0418\u0415\u0422\u041e \u0412 \u0410\u041a\u0422\u0418\u0412\u041d\u041e \u0413\u0420\u0410\u0416\u0414\u0410\u041d\u0421\u0422\u0412\u041e<\/strong><\/p>\n

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\u0411\u043e\u0440\u0438\u0441 \u041c\u0430\u043d\u043e\u0432<\/strong><\/p>\n

South-West University \u201cNeofit Rilski\u201d <\/em><\/p>\n

\u00a0<\/strong><\/p>\n

Abstract.<\/strong> \u0421\u0442\u0430\u0442\u0438\u044f\u0442\u0430 \u0441\u0438 \u043f\u043e\u0441\u0442\u0430\u0432\u044f \u0437\u0430 \u0437\u0430\u0434\u0430\u0447\u0430\u0434\u0430 \u0438\u0437\u044f\u0441\u043d\u0438 \u0432 \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442\u0430 \u043d\u0430 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\u0442\u0430 \u043d\u0430 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435\u0442\u043e \u0441\u044a\u0449\u043d\u043e\u0441\u0442\u0442\u0430 \u0438 \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u0435\u0442\u043e \u043d\u0430 \u043f\u043e\u043d\u044f\u0442\u0438\u0435\u0442\u043e (\u0438 \u044f\u0432\u043b\u0435\u043d\u0438\u0435\u0442\u043e) \u201e\u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u0430 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u043e\u0441\u0442\u201c \u2013 \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u044f\u0449\u0430, \u201e\u0432\u044a\u0437\u043b\u043e\u0432\u0430\u201c, \u043d\u043e \u201e\u043f\u0440\u0435\u043d\u0435\u0431\u0440\u0435\u0433\u0432\u0430\u043d\u0430\u201c \u0438 \u201e\u043f\u043e\u0434\u043c\u0438\u043d\u0430\u0432\u0430\u043d\u0430\u201c \u0445\u0430\u0440\u0430\u043a\u0442\u0435\u0440\u0438\u0441\u0442\u0438\u043a\u0430 \u043d\u0430 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u043e\u0442\u043e \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435. \u0412 \u0434\u0438\u0441\u043a\u0443\u0441\u0438\u043e\u043d\u0435\u043d \u043f\u043b\u0430\u043d \u0441\u0435 \u0440\u0430\u0437\u0433\u043b\u0435\u0436\u0434\u0430\u0442 \u0440\u0435\u0434\u0438\u0446\u0430 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0438, \u0441\u0442\u043e\u044f\u0449\u0438 \u043f\u0440\u0435\u0434 \u0431\u044a\u043b\u0433\u0430\u0440\u0441\u043a\u0430\u0442\u0430 \u043d\u0430\u0443\u0447\u043d\u0430 \u043c\u0438\u0441\u044a\u043b, \u043a\u0430\u0442\u043e \u043d\u0430 \u043e\u0441\u043d\u043e\u0432\u0430\u0442\u0430 \u043d\u0430 \u043e\u0441\u044a\u0449\u0435\u0441\u0442\u0432\u044f\u0432\u0430\u043d\u0435\u0442\u043e \u043d\u0430 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e-\u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0438 \u0430\u043d\u0430\u043b\u0438\u0437 \u0441\u0435 \u043f\u0440\u0435\u0434\u043b\u0430\u0433\u0430\u0442 \u043c\u043d\u043e\u0436\u0435\u0441\u0442\u0432\u043e \u043e\u0440\u0438\u0433\u0438\u043d\u0430\u043b\u043d\u0438 \u0442\u0435\u0437\u0438, \u0441\u0440\u0435\u0434 \u043a\u043e\u0438\u0442\u043e \u0446\u0435\u043d\u0442\u0440\u0430\u043b\u043d\u0430 \u0435 \u043e\u043f\u0440\u0435\u0434\u0435\u043b\u044f\u043d\u0435\u0442\u043e \u043a\u0430\u0442\u043e \u0446\u0435\u043b \u043d\u0430 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u043e\u0442\u043e \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435 \u043f\u043e\u0441\u0442\u0438\u0433\u0430\u043d\u0435\u0442\u043e \u043d\u0430 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u0430 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u043e\u0441\u0442 \u2013 \u0435\u0434\u0438\u043d\u0441\u0442\u0432\u043e \u043d\u0430 \u043b\u0438\u0447\u043d\u043e\u0441\u0442\u043d\u0430 \u201e\u0446\u044f\u043b\u043e\u0441\u0442\u043d\u043e\u0441\u0442\u201c \u0438 \u201e\u0434\u043e\u0431\u0440\u043e\u0434\u0435\u0442\u0435\u043b\u043d\u043e\u0441\u0442\u201c. \u041e\u0442 \u0442\u0430\u0437\u0438 \u043f\u043e\u0437\u0438\u0446\u0438\u044f \u0441\u0435 \u0444\u043e\u0440\u043c\u0443\u043b\u0438\u0440\u0430 \u0438 \u0438\u0434\u0435\u044f\u0442\u0430, \u0447\u0435 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u043e\u0442\u043e \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435 \u0441\u0435 \u0441\u044a\u0441\u0442\u043e\u0438 \u043e\u0442 \u0434\u0432\u0435 \u043e\u0442\u043d\u043e\u0441\u0438\u0442\u0435\u043b\u043d\u043e \u0441\u0430\u043c\u043e\u0441\u0442\u043e\u044f\u0442\u0435\u043b\u043d\u0438 \u201e\u043d\u0438\u0432\u0430\u201c \u2013 \u0435\u0434\u043d\u043e, \u043a\u043e\u0435\u0442\u043e \u0435 \u0441\u0432\u044a\u0440\u0437\u0430\u043d\u043e \u0441 \u201e\u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u0442\u0432\u043e\u0442\u043e\u201c, \u0440\u0430\u0437\u0431\u0440\u0430\u043d\u043e \u043a\u0430\u0442\u043e \u0438\u0437\u0440\u0430\u0437\u044f\u0432\u0430\u0449\u043e \u044e\u0440\u0438\u0434\u0438\u0447\u0435\u0441\u043a\u0438\u044f \u0441\u0442\u0430\u0442\u0443\u0442 \u043d\u0430 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0438\u043d\u0430, \u0438 \u0432\u0442\u043e\u0440\u043e, \u043a\u043e\u0435\u0442\u043e \u0435 \u0441\u0432\u044a\u0440\u0437\u0430\u043d\u043e \u0441 \u0440\u0435\u0430\u043b\u0438\u0437\u0438\u0440\u0430\u043d\u0435 \u043d\u0430 \u0441\u043e\u0446\u0438\u0430\u043b\u043d\u043e-\u043f\u043e\u043b\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u0430\u0442\u0430 \u0430\u043a\u0442\u0438\u0432\u043d\u043e\u0441\u0442 \u0438 \u0438\u0434\u0435\u043d\u0442\u0438\u0447\u043d\u043e\u0441\u0442\u0442\u0430 \u043d\u0430 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0438\u043d\u0430, \u043f\u043e\u0440\u0430\u0434\u0438 \u043a\u043e\u0435\u0442\u043e \u0431\u0438 \u0442\u0440\u044f\u0431\u0432\u0430\u043b\u043e \u0434\u0430 \u201e\u043d\u0430\u0434\u0433\u0440\u0430\u0436\u0434\u0430\u201c \u043f\u044a\u0440\u0432\u043e\u0442\u043e \u0438 \u0434\u0430 \u0431\u044a\u0434\u0435 \u043a\u0440\u0430\u0439\u043d\u0430 \u0446\u0435\u043b \u043d\u0430 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u043a\u043e-\u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u0442\u0435\u043b\u043d\u0438\u044f \u043f\u0440\u043e\u0446\u0435\u0441 \u2013 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435 \u0432 \u0433\u0440\u0430\u0436\u0434\u0430\u043d\u0441\u0442\u0432\u0435\u043d\u043e\u0441\u0442.<\/p>\n

Keywords:<\/em>civic education; civic educated-ness; personal integrity; virtuousness; citizen; citizenship; active citizenship<\/p>\n

\u00a0<\/p>\n

CIVIC EDUCATED-NESS \u2013 GOAL OF THE EDUCATION IN ACTIVE CITIZENSHIP<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Abstract<\/strong>.<\/strong> The main goal of the paper is to clarify the essence and the meaning of the concept (and phenomenon) \u201ccivic educated-ness\u201d in the context of Philosophy of Education. It is determinative, \u201cfundamental\u201d but neglected and omitted characteristic of civic education. A number of problems which stay in the focus of Bulgarian academic thought are discussed in the article. On the basis of a philosophical-historical analysis some original theses are propounded. The central thesis is the determination of the goal of civic education which is the achievement of civic educated-ness \u2013 a unity of personal \u201cintegrity\u201d and \u201cvirtuousness\u201d. Form this point of view the idea that civic education consists of two comparatively independent levels is proposed. The first level is bound with the \u201ccitizenship\u201d in the juridical sense. The second is bound up with the realization of the social-political activity and identity of the citizen and that is why this second level should be built upon the first one. It also should be the ultimate goal of the process of civic education \u2013 education in active citizenship.<\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n

Prof. Dr. Boris Manov <\/strong><\/p>\n

Dean of the Faculty of Philosophy<\/p>\n

South-West University<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

\n

\u00a0<\/p>\n

<\/a>\u0412\u0420\u042a\u0417\u041a\u0410\u0422\u0410 \u041c\u0415\u0416\u0414\u0423 \u0426\u0415\u041b\u0418 \u041d\u0410 \u041e\u0411\u0423\u0427\u0415\u041d\u0418\u0415\u0422\u041e \u0418 \u041e\u0426\u0415\u041d\u042f\u0412\u0410\u041d\u0415\u0422\u041e \u041f\u041e \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u0412 \u0421\u0420\u0415\u0414\u041d\u041e\u0422\u041e \u0423\u0427\u0418\u041b\u0418\u0429\u0415<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u041d\u0438\u043a\u043e\u043b\u0435\u0442\u0430 \u041d\u0438\u043a\u043e\u043b\u043e\u0432\u0430<\/strong><\/p>\n

Sofia University<\/em><\/p>\n

\u041f\u0413\u0418\u0418\u0420\u0415 \u201e\u041c\u0438\u0445\u0430\u0439 \u0415\u043c\u0438\u043d\u0435\u0441\u043a\u0443\u201d<\/em><\/p>\n

\u00a0<\/p>\n

Abstract.<\/strong> \u0421\u0442\u0430\u0442\u0438\u044f\u0442\u0430 \u0441\u0435 \u0437\u0430\u043d\u0438\u043c\u0430\u0432\u0430 \u0441 \u043a\u0440\u0430\u0442\u044a\u043a \u043f\u0440\u0435\u0433\u043b\u0435\u0434 \u043d\u0430 \u0446\u0435\u043b\u0438\u0442\u0435 \u043d\u0430 \u043e\u0431\u0443\u0447\u0435\u043d\u0438\u0435\u0442\u043e \u043f\u043e \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u0432 \u0441\u0440\u0435\u0434\u043d\u043e\u0442\u043e \u0443\u0447\u0438\u043b\u0438\u0449\u0435 \u0432 \u0411\u044a\u043b\u0433\u0430\u0440\u0438\u044f, \u0441 \u043e\u0441\u043d\u043e\u0432\u043d\u0438\u0442\u0435 \u043d\u0443\u0436\u043d\u0438 \u0443\u043c\u0435\u043d\u0438\u044f \u0437\u0430 \u043f\u043e\u0441\u0442\u0438\u0433\u0430\u043d\u0435\u0442\u043e \u0438\u043c \u0438 \u043f\u0440\u0435\u0434\u0438\u0437\u0432\u0438\u043a\u0430\u0442\u0435\u043b\u0441\u0442\u0432\u0430\u0442\u0430, \u043a\u043e\u0438\u0442\u043e \u0442\u0435 \u043f\u043e\u0441\u0442\u0430\u0432\u044f\u0442 \u043f\u0440\u0435\u0434 \u043e\u0446\u0435\u043d\u044f\u0432\u0430\u043d\u0435\u0442\u043e \u043d\u0430 \u0443\u0447\u0435\u043d\u0438\u0447\u0435\u0441\u043a\u0438\u0442\u0435 \u043f\u043e\u0441\u0442\u0438\u0436\u0435\u043d\u0438\u044f. \u041f\u044a\u0440\u0432\u0430\u0442\u0430 \u0447\u0430\u0441\u0442 \u043d\u0430 \u0441\u0442\u0430\u0442\u0438\u044f\u0442\u0430 \u0440\u0430\u0437\u0433\u043b\u0435\u0436\u0434\u0430 \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u044f\u0442\u0430 \u0437\u0430 \u0430\u0432\u0442\u043e\u043d\u043e\u043c\u043d\u0430 \u043b\u0438\u0447\u043d\u043e\u0441\u0442 \u0432 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435\u0442\u043e. \u0412\u0442\u043e\u0440\u0430\u0442\u0430 \u0438 \u0442\u0440\u0435\u0442\u0430\u0442\u0430 \u0447\u0430\u0441\u0442 \u0441\u0430 \u043f\u043e\u0441\u0432\u0435\u0442\u0435\u043d\u0438 \u043d\u0430 \u0441\u0440\u0435\u0434\u0441\u0442\u0432\u0430\u0442\u0430 \u0437\u0430 \u043b\u0438\u0447\u043d\u043e\u0441\u0442\u043d\u043e \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u0435 \u2013 \u043a\u0440\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u043e \u0438 \u0442\u0432\u043e\u0440\u0447\u0435\u0441\u043a\u043e \u043c\u0438\u0441\u043b\u0435\u043d\u0435, \u043a\u0430\u043a\u0442\u043e \u0438 \u043d\u0430 \u043d\u044f\u043a\u043e\u0438 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u0438, \u0441\u0432\u044a\u0440\u0437\u0430\u043d\u0438 \u0441 \u0438\u0437\u043c\u0435\u0440\u0432\u0430\u043d\u0435\u0442\u043e \u0438\u043c \u0432 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435\u0442\u043e.<\/p>\n

Keywords:<\/em> assessment; personal development; autonomy; critical thinking; creative thinking<\/p>\n

\u00a0<\/strong><\/p>\n

THE RELATIONSHIP BETWEEN LEARNING GOALS AND ASSESSMENT IN SECONDARY SCHOOL PHILOSOPHY<\/strong><\/p>\n

\u00a0<\/p>\n

Abstract.<\/strong> This article is concerned with a short review of the learning goals of secondary school philosophy in Bulgaria, the basic skills needed to achieve them and the challenges they pose to the assessment of students\u2019 performance. The first part of the text describes the concept of autonomy in education. The second and the third part are devoted to the tools for personal development \u2013 critical and creative thinking and some issues related to their measurement in education.<\/p>\n

\u00a0<\/p>\n

Ms. Nikoleta Nikolova, Assist. Prof.<\/strong><\/p>\n

Sofia University \u201cSt. Kliment Ohridski\u201d<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

\n

\u00a0<\/p>\n

<\/a>\u0418\u0412\u0410\u041d \u041a\u0418\u041d\u041a\u0415\u041b: \u0417\u0410 \u041f\u0420\u041e\u0418\u0417\u0425\u041e\u0414\u0410 \u041d\u0410 \u0420\u0415\u041b\u0418\u0413\u0418\u042f\u0422\u0410<\/strong><\/p>\n

\u00a0<\/p>\n

Stoil Mavrodiev<\/strong><\/p>\n

South-West University \u201cNeofit Rilski\u201d<\/em><\/p>\n

\u00a0<\/em><\/p>\n

Abstract. <\/strong>\u0412 \u0441\u0442\u0430\u0442\u0438\u044f\u0442\u0430 \u0441\u0435 \u0438\u0437\u0441\u043b\u0435\u0434\u0432\u0430\u0442 \u043f\u0441\u0438\u0445\u043e\u0430\u043d\u0430\u043b\u0438\u0442\u0438\u0447\u043d\u0438\u0442\u0435 \u0432\u044a\u0437\u0433\u043b\u0435\u0434\u0438 \u043d\u0430 \u0418\u0432\u0430\u043d \u0413\u0435\u0440\u043c\u0430\u043d\u043e\u0432\u0438\u0447 \u041a\u0438\u043d\u043a\u0435\u043b \u0437\u0430 \u043f\u0440\u043e\u0438\u0437\u0445\u043e\u0434\u0430 \u043d\u0430 \u0440\u0435\u043b\u0438\u0433\u0438\u044f\u0442\u0430. \u041f\u0440\u0435\u0434\u0441\u0442\u0430\u0432\u044f\u0442 \u0441\u0435 \u043d\u0435\u0433\u043e\u0432\u0430\u0442\u0430 \u043c\u0435\u0442\u043e\u0434\u043e\u043b\u043e\u0433\u0438\u044f \u0438 \u043f\u0440\u0438\u043d\u043e\u0441\u044a\u0442 \u043c\u0443 \u0437\u0430 \u0438\u0437\u044f\u0441\u043d\u044f\u0432\u0430\u043d\u0435 \u043d\u0430 \u0444\u0435\u043d\u043e\u043c\u0435\u043d\u0430 \u0432 \u0441\u043e\u0446\u0438\u043e\u043a\u0443\u043b\u0442\u0443\u0440\u0435\u043d \u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0438 \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442.<\/p>\n

Keywords: <\/em>Ivan Kinkel; the origin of religion; world-view systems; mythology; projective psycho-mechanism; paternal and maternity complex<\/p>\n

\u00a0<\/p>\n

IVAN KINKEL: ABOUT THE ORIGIN OF RELIGION<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Abstract<\/strong>.<\/strong> The article examines Ivan Germanicch Kinkel’s psychoanalytic views on the origin of religion. His methodology and contribution to elucidate the phenomenon in the socio-cultural and historical context is presented.<\/p>\n

\u00a0<\/p>\n

Dr. Stoil Mavrodiev, Assoc. Prof.<\/strong><\/p>\n

South-West University \u201cNeofit Rilski\u201d<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

\n

\u00a0<\/p>\n

<\/a>\u0417\u0410 \u0414\u0412\u0415 \u041d\u041e\u0412\u0418 \u041c\u041e\u041d\u041e\u0413\u0420\u0410\u0424\u0418\u0418 \u041d\u0410 \u041d\u041e\u041d\u041a\u0410 \u0411\u041e\u0413\u041e\u041c\u0418\u041b\u041e\u0412\u0410<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u0418\u0432\u0430\u043d\u043a\u0430 \u0421\u0442\u044a\u043f\u043e\u0432\u0430<\/strong><\/p>\n

Bulgarian Academy of Sciences (Bulgaria)<\/p>\n

\u00a0<\/p>\n

FOR NONKA BOGOMILOVA\u2019S TWO NEW MONOGRAPHS<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Abstract.<\/strong> The review comments and analyses main topics, ideas and theses emphasized in Nonka Bogomilova\u2019s new books: \u201cThe Religion Today: Between Theos and Anthropos\u201d and \u201c(Non)Humane: Literature-Philosophical Projections\u201d. The review draws conclusions that both books analyze the same philosophical-anthropological problems from the point of view of philosophy, and of literature: reason and religion; the challenges of the contemporary philosophical and sociological knowledge of religion; the Cognitive science of religion; the opposition between reason and illusions, dreams, passions \u2013 in knowledge production, in love, in ideological indoctrination.<\/p>\n

\u00a0<\/p>\n

Prof. Ivanka Stapova, DSc. <\/strong><\/p>\n

Institute for the Study of Societies and Knowiedge<\/p>\n

Bulgarian Academy of Sciences<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

\n

\u00a0<\/p>\n

<\/a>TRUTH AND ME<\/em><\/strong>AN<\/em><\/strong>ING. CATEGORIES OF LOGICAL ANALYSIS OF LANGUAGE\u00a0<\/em><\/strong>BY TODOR POLIMENOV<\/strong><\/p>\n

\u00a0<\/p>\n

Dr. Kamen Lozev, Assoc. Prof.<\/strong><\/p>\n

South-West University \u201cNeofit Rilski\u201d<\/p>\n

\u00a0\u043d\u0430\u0433\u043e\u0440\u0435<\/a><\/p>\n

\n

\u00a0<\/p>","protected":false},"excerpt":{"rendered":"

CONTENTS of Issue 1\/2019 \/ \u0421\u042a\u0414\u042a\u0420\u0416\u0410\u041d\u0418\u0415 \u043d\u0430 \u0431\u0440\u043e\u0439 1\/2019 \u00a0 EDITORIAL \u2013 \u0441\u0442\u0440. 7\u00a0\u041e\u0442\u0432\u043e\u0440\u0438 \u043f\u044a\u043b\u043d\u0438\u044f \u0442\u0435\u043a\u0441\u0442 \u00a0 HISTORY OF PHILOSOPHY \/ \u0418\u0421\u0422\u041e\u0420\u0418\u042f \u041d\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f\u0422\u0410 Visual and Language Codes of Basic Existentials in Heidegger\u2019s Being and Time \/ Aneta Tumbeva \u2013 \u0441\u0442\u0440. 9\u00a0\u041e\u0442\u0432\u043e\u0440\u0438 \u043f\u044a\u043b\u043d\u0438\u044f \u0442\u0435\u043a\u0441\u0442 \u00a0 PHILOSOPHY OF SCIENCE \/ \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041d\u0410\u0423\u041a\u0410\u0422\u0410 Paradigm Shift in […]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jnews-multi-image_gallery":[],"jnews_single_post":[],"jnews_primary_category":[]},"categories":[3738],"tags":[],"yoast_head":"\n\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019 - \u0410\u0437-\u0431\u0443\u043a\u0438<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019 - \u0410\u0437-\u0431\u0443\u043a\u0438\" \/>\n<meta property=\"og:description\" content=\"CONTENTS of Issue 1\/2019 \/ \u0421\u042a\u0414\u042a\u0420\u0416\u0410\u041d\u0418\u0415 \u043d\u0430 \u0431\u0440\u043e\u0439 1\/2019 \u00a0 EDITORIAL \u2013 \u0441\u0442\u0440. 7\u00a0\u041e\u0442\u0432\u043e\u0440\u0438 \u043f\u044a\u043b\u043d\u0438\u044f \u0442\u0435\u043a\u0441\u0442 \u00a0 HISTORY OF PHILOSOPHY \/ \u0418\u0421\u0422\u041e\u0420\u0418\u042f \u041d\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f\u0422\u0410 Visual and Language Codes of Basic Existentials in Heidegger\u2019s Being and Time \/ Aneta Tumbeva \u2013 \u0441\u0442\u0440. 9\u00a0\u041e\u0442\u0432\u043e\u0440\u0438 \u043f\u044a\u043b\u043d\u0438\u044f \u0442\u0435\u043a\u0441\u0442 \u00a0 PHILOSOPHY OF SCIENCE \/ \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041d\u0410\u0423\u041a\u0410\u0422\u0410 Paradigm Shift in […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/\" \/>\n<meta property=\"og:site_name\" content=\"\u0410\u0437-\u0431\u0443\u043a\u0438\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/Azbuki55\/\" \/>\n<meta property=\"article:published_time\" content=\"2019-03-18T04:58:20+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2019-06-18T18:58:25+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/azbuki.bg\/wp-content\/uploads\/2012\/08\/components_com_docman_themes_default_images_icons_16x16_pdf.png\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/\"},\"author\":{\"name\":\"\",\"@id\":\"\"},\"headline\":\"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019\",\"datePublished\":\"2019-03-18T04:58:20+00:00\",\"dateModified\":\"2019-06-18T18:58:25+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/\"},\"wordCount\":1894,\"publisher\":{\"@id\":\"https:\/\/azbuki.bg\/#organization\"},\"articleSection\":[\"\u0421\u044a\u0434\u044a\u0440\u0436\u0430\u043d\u0438\u0435 \u043d\u0430 \u0441\u043f. \\\"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\\\", 2019 \u0433.\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/\",\"url\":\"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/\",\"name\":\"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019 - 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\u0410\u0437-\u0431\u0443\u043a\u0438","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/","og_locale":"en_US","og_type":"article","og_title":"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019 - \u0410\u0437-\u0431\u0443\u043a\u0438","og_description":"CONTENTS of Issue 1\/2019 \/ \u0421\u042a\u0414\u042a\u0420\u0416\u0410\u041d\u0418\u0415 \u043d\u0430 \u0431\u0440\u043e\u0439 1\/2019 \u00a0 EDITORIAL \u2013 \u0441\u0442\u0440. 7\u00a0\u041e\u0442\u0432\u043e\u0440\u0438 \u043f\u044a\u043b\u043d\u0438\u044f \u0442\u0435\u043a\u0441\u0442 \u00a0 HISTORY OF PHILOSOPHY \/ \u0418\u0421\u0422\u041e\u0420\u0418\u042f \u041d\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f\u0422\u0410 Visual and Language Codes of Basic Existentials in Heidegger\u2019s Being and Time \/ Aneta Tumbeva \u2013 \u0441\u0442\u0440. 9\u00a0\u041e\u0442\u0432\u043e\u0440\u0438 \u043f\u044a\u043b\u043d\u0438\u044f \u0442\u0435\u043a\u0441\u0442 \u00a0 PHILOSOPHY OF SCIENCE \/ \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041d\u0410\u0423\u041a\u0410\u0422\u0410 Paradigm Shift in […]","og_url":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/","og_site_name":"\u0410\u0437-\u0431\u0443\u043a\u0438","article_publisher":"https:\/\/www.facebook.com\/Azbuki55\/","article_published_time":"2019-03-18T04:58:20+00:00","article_modified_time":"2019-06-18T18:58:25+00:00","og_image":[{"url":"https:\/\/azbuki.bg\/wp-content\/uploads\/2012\/08\/components_com_docman_themes_default_images_icons_16x16_pdf.png"}],"twitter_card":"summary_large_image","twitter_misc":{"Written by":"","Est. reading time":"7 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/#article","isPartOf":{"@id":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/"},"author":{"name":"","@id":""},"headline":"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019","datePublished":"2019-03-18T04:58:20+00:00","dateModified":"2019-06-18T18:58:25+00:00","mainEntityOfPage":{"@id":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/"},"wordCount":1894,"publisher":{"@id":"https:\/\/azbuki.bg\/#organization"},"articleSection":["\u0421\u044a\u0434\u044a\u0440\u0436\u0430\u043d\u0438\u0435 \u043d\u0430 \u0441\u043f. \"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\", 2019 \u0433."],"inLanguage":"en-US"},{"@type":"WebPage","@id":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/","url":"https:\/\/bel.azbuki.bg\/en\/philosophy\/philosophyarticles2016-4\/xxviii-1-2019\/","name":"\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f, \u0433\u043e\u0434\u0438\u043d\u0430 XXVIII, \u043a\u043d\u0438\u0436\u043a\u0430 1, 2019 - 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