Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/85-106
Y. Shabanova
{"title":"MYSTICAL SPACE OF NON-CLASSICAL PHILOSOPHY","authors":"Y. Shabanova","doi":"10.36059/978-966-397-193-3/85-106","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/85-106","url":null,"abstract":"","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"1006 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116454368","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/53-69
V. Poliuha
{"title":"FOLK SONG AS AN ADAPTIVE ELEMENT OF SOCIAL CULTURE","authors":"V. Poliuha","doi":"10.36059/978-966-397-193-3/53-69","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/53-69","url":null,"abstract":"","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130076869","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/107-121
N. V. Skotna
INTRODUCTION The relevance of the chosen topic is attributed to the fact that in modern conditions, along with the tendency of integration, there is another one – disintegration, which is manifested in the country’s ethnic, confessional and civilization crisis. The last few decades were characterized by the two differently directed processes: the process of globalization and the process of particularization, that is, separation, individualization. Unfortunately, “the world history shows that civilizational identity is not able to prevent conflicts originating from national, tribal or community identities, and its unifying role, as well as national identity, has often been punctuated by the disintegrating influence of class, social, ethnic, clan, denominational and other identities, although their mobilization value is now significantly diminished” 1 . Today, the destruction of major social institutions related to the process of social and self-identification of the individual leads to the loss of meaning in life, disorientation and de-identification of the members of society. In such a situation, the citizens of any country continue to question the very basics of the ontological authenticity of anything in the world, subconsciously realizing that they lack deep and reliable relationships and values. Not only the surrounding world ceased to be transparent and familiar to a man, but also a man to himself. Therefore, it is important to understand the common and distinctive features of the Ukrainian society that lead to conflicts or their resolution. Undoubtedly, the category of “mentality” opens the way to understanding the various aspects of spiritual life, the secrets of individual and collective consciousness, the peculiarities of the national spirit of the people, their character, habits and primal interests. The very concept of mentality, according to the researchers, shows that collective emotions and typical reactions of ethnos affect social relations no less than rational motives. Indeed, the peculiarities of worldview and consciousness play a prominent role in the history of any nation, state. That is, we are talking about the
{"title":"MENTALITY AND THE PROBLEM OF IDENTITY IN THE CONTEXT OF MODERNITY","authors":"N. V. Skotna","doi":"10.36059/978-966-397-193-3/107-121","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/107-121","url":null,"abstract":"INTRODUCTION The relevance of the chosen topic is attributed to the fact that in modern conditions, along with the tendency of integration, there is another one – disintegration, which is manifested in the country’s ethnic, confessional and civilization crisis. The last few decades were characterized by the two differently directed processes: the process of globalization and the process of particularization, that is, separation, individualization. Unfortunately, “the world history shows that civilizational identity is not able to prevent conflicts originating from national, tribal or community identities, and its unifying role, as well as national identity, has often been punctuated by the disintegrating influence of class, social, ethnic, clan, denominational and other identities, although their mobilization value is now significantly diminished” 1 . Today, the destruction of major social institutions related to the process of social and self-identification of the individual leads to the loss of meaning in life, disorientation and de-identification of the members of society. In such a situation, the citizens of any country continue to question the very basics of the ontological authenticity of anything in the world, subconsciously realizing that they lack deep and reliable relationships and values. Not only the surrounding world ceased to be transparent and familiar to a man, but also a man to himself. Therefore, it is important to understand the common and distinctive features of the Ukrainian society that lead to conflicts or their resolution. Undoubtedly, the category of “mentality” opens the way to understanding the various aspects of spiritual life, the secrets of individual and collective consciousness, the peculiarities of the national spirit of the people, their character, habits and primal interests. The very concept of mentality, according to the researchers, shows that collective emotions and typical reactions of ethnos affect social relations no less than rational motives. Indeed, the peculiarities of worldview and consciousness play a prominent role in the history of any nation, state. That is, we are talking about the","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134053950","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/36-52
A. Kravchenko
{"title":"AXIOLOGY OF SCIENCE AND EDUCATION IN THE “WORLD OF ECONOMY” PARADIGM","authors":"A. Kravchenko","doi":"10.36059/978-966-397-193-3/36-52","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/36-52","url":null,"abstract":"","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114710579","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/142-157
S. Vozniak
{"title":"TYPOLOGY OF METHODOLOGICAL APPROACHES TO CONSIDERATION OF THINKING","authors":"S. Vozniak","doi":"10.36059/978-966-397-193-3/142-157","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/142-157","url":null,"abstract":"","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115418630","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/158-170
V. Bodak
INTRODUCTION The need for a reflection on the ideas of the Second Vatican Council (1962–1965) revealed contradictory processes occurring in Catholicism: the conflict between religion and culture and, at the same time, the attempt to find a compromise, an optimal solution to the question of the place and role of religion in the modern world. The Second Vatican Council in Catholic and inter-denominational context is a phenomenon not only of theological but also of historical and cultural content and significance. In particular, the very fact and results of the Council led to changes in the internal and foreign policy of the Roman Catholic Church in the system of Church-layman relations, Church-State, ChurchChurch, a new stage in the development of the UGCC in exile, and eventually in the independent Ukraine, as well as major shifts in the promotion of freedom of religion and faith. The problem of enculturation is linked with the problem of dialogue between the Churches, Church and culture, the mutual influence of religion on culture and culture on religion as a process of inclusion of an individual to culture, assimilation of existing habits, norms and patterns of behavior inherent in this culture. The presence of the Ukrainian delegation at the Council, headed by J. Slipyi, his two-hour report on the role and significance of the church, the grievances suffered by laymen and clergy in the USSR on the basis of faith contributed to preserving the identity of Ukrainians at home and in the diaspora. These questions, in their content, were a manifestation of the enculturation in the system of relations between Ukrainian Greek Catholic and Roman Catholic world, also augmenting the Council a cultural, social and political meaning and sound. The Metropolitan’s report drew the attention of the Catholic world to understanding the problems of the UGCC in the postwar period in the underground in the USSR and in the Diaspora, and greatly contributed to its revival in 1989 in Ukraine. Today, the problem under study is particularly relevant for the Ukrainian community, as contemporary reading of the materials 1 and analysis of the Council’s ideas help to comprehend religious ideals and values in the realities
{"title":"THE IDEAS OF THE SECOND ECUMENICAL COUNCIL OF THE VATICAN: THE UNITY OF THE PAST AND THE PRESENT","authors":"V. Bodak","doi":"10.36059/978-966-397-193-3/158-170","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/158-170","url":null,"abstract":"INTRODUCTION The need for a reflection on the ideas of the Second Vatican Council (1962–1965) revealed contradictory processes occurring in Catholicism: the conflict between religion and culture and, at the same time, the attempt to find a compromise, an optimal solution to the question of the place and role of religion in the modern world. The Second Vatican Council in Catholic and inter-denominational context is a phenomenon not only of theological but also of historical and cultural content and significance. In particular, the very fact and results of the Council led to changes in the internal and foreign policy of the Roman Catholic Church in the system of Church-layman relations, Church-State, ChurchChurch, a new stage in the development of the UGCC in exile, and eventually in the independent Ukraine, as well as major shifts in the promotion of freedom of religion and faith. The problem of enculturation is linked with the problem of dialogue between the Churches, Church and culture, the mutual influence of religion on culture and culture on religion as a process of inclusion of an individual to culture, assimilation of existing habits, norms and patterns of behavior inherent in this culture. The presence of the Ukrainian delegation at the Council, headed by J. Slipyi, his two-hour report on the role and significance of the church, the grievances suffered by laymen and clergy in the USSR on the basis of faith contributed to preserving the identity of Ukrainians at home and in the diaspora. These questions, in their content, were a manifestation of the enculturation in the system of relations between Ukrainian Greek Catholic and Roman Catholic world, also augmenting the Council a cultural, social and political meaning and sound. The Metropolitan’s report drew the attention of the Catholic world to understanding the problems of the UGCC in the postwar period in the underground in the USSR and in the Diaspora, and greatly contributed to its revival in 1989 in Ukraine. Today, the problem under study is particularly relevant for the Ukrainian community, as contemporary reading of the materials 1 and analysis of the Council’s ideas help to comprehend religious ideals and values in the realities","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128423164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/122-141
M. Stoliar
INTRODUCTION When we study various philosophical points of view on nature, causes and functions of laughter, the first thing that catches our eye is the antinomic character of the corresponding discourse. Almost every aspect of theoretical study of laughter practices is represented by opposing statements. Whether it is about social or biological understanding of laughter; about its rational or sensual character; about different “laughters” or “laughter in general”; about its moral usefulness or immorality; about the opposition of laughter practices to the authoritarian ideology or the conventional nature of relevant discourses, etc., each time we come across not a “wrong” or “right” understanding, but a whole range of invariant solutions. Each of them has its own argumentation, the scope of practical verification and, accordingly, its own right to exist. Still, at the same time, not a single philosophical paradigm is able to put an end to a long discussion about the nature and essence of laughter as a kind of “thing in itself”. The sum of these positions and paradigms in their interaction and development comprises the philosophy of laughter. There are also diametrically opposed points of view as to the content of the philosophy of laughter. For some, laughter is the “pseudo-being” 1 , a “rare topic” of philosophizing 2 , which has a “bad reputation” 3 . For other philosophers, on the contrary, laughter plays a “central role in mental life and social discourse” 4 , and is seen as a crucial factor shaping a high quality of life 5 . A positive attitude to laughter, as well as a statement of the importance of the corresponding philosophical reflections, comes from the understanding that laughter is “at the intersection ... of the basic coordinates of the human
{"title":"IMMANUEL KANT’S THEORY OF LAUGHTER AND PHILOSOPHICAL IRONY","authors":"M. Stoliar","doi":"10.36059/978-966-397-193-3/122-141","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/122-141","url":null,"abstract":"INTRODUCTION When we study various philosophical points of view on nature, causes and functions of laughter, the first thing that catches our eye is the antinomic character of the corresponding discourse. Almost every aspect of theoretical study of laughter practices is represented by opposing statements. Whether it is about social or biological understanding of laughter; about its rational or sensual character; about different “laughters” or “laughter in general”; about its moral usefulness or immorality; about the opposition of laughter practices to the authoritarian ideology or the conventional nature of relevant discourses, etc., each time we come across not a “wrong” or “right” understanding, but a whole range of invariant solutions. Each of them has its own argumentation, the scope of practical verification and, accordingly, its own right to exist. Still, at the same time, not a single philosophical paradigm is able to put an end to a long discussion about the nature and essence of laughter as a kind of “thing in itself”. The sum of these positions and paradigms in their interaction and development comprises the philosophy of laughter. There are also diametrically opposed points of view as to the content of the philosophy of laughter. For some, laughter is the “pseudo-being” 1 , a “rare topic” of philosophizing 2 , which has a “bad reputation” 3 . For other philosophers, on the contrary, laughter plays a “central role in mental life and social discourse” 4 , and is seen as a crucial factor shaping a high quality of life 5 . A positive attitude to laughter, as well as a statement of the importance of the corresponding philosophical reflections, comes from the understanding that laughter is “at the intersection ... of the basic coordinates of the human","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127077340","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/19-35
Gomilko O. Yе.
domain (independent from real human needs) for producing knowledge. 3. Skovoroda: a modern philosopher or a critic of the modern philosophy? Presentation of ideas in this article proves useful for understanding not only the current state of philosophy, but also the legacy of the 18 th century Ukrainian philosopher, H. Skovoroda. It was exactly at that time that the modern philosophy, or the philosophy of the modern time, as it is sometimes referred to, prospered. Interestingly, this philosophy regards mind as a fundamental feature of human existence. Hence, it is to great extent thanks to its efforts that rationalism became in widespread use: 1) as an ontological characteristic of a human being, 2) as gnosiological sureness of a human mind’s ability to learn about the world and 3) as a practical ability to change the world based on acquired knowledge. Modern rationalization has enabled a rapid scientific and technical development as well as a modernization of culture on a massive scale. However, the powerful legitimation of the rational by the modern philosophy has failed to provide its deep explication, since
{"title":"HRYHORIY SKOVORODA’S PHILOSOPHY OF EDUCATION: THE DIFFERENCE OF THE MODERN VISION OF THE PHILOSOPHY OF THE HEART","authors":"Gomilko O. Yе.","doi":"10.36059/978-966-397-193-3/19-35","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/19-35","url":null,"abstract":"domain (independent from real human needs) for producing knowledge. 3. Skovoroda: a modern philosopher or a critic of the modern philosophy? Presentation of ideas in this article proves useful for understanding not only the current state of philosophy, but also the legacy of the 18 th century Ukrainian philosopher, H. Skovoroda. It was exactly at that time that the modern philosophy, or the philosophy of the modern time, as it is sometimes referred to, prospered. Interestingly, this philosophy regards mind as a fundamental feature of human existence. Hence, it is to great extent thanks to its efforts that rationalism became in widespread use: 1) as an ontological characteristic of a human being, 2) as gnosiological sureness of a human mind’s ability to learn about the world and 3) as a practical ability to change the world based on acquired knowledge. Modern rationalization has enabled a rapid scientific and technical development as well as a modernization of culture on a massive scale. However, the powerful legitimation of the rational by the modern philosophy has failed to provide its deep explication, since","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"8 2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116801668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/70-84
L. Ryzhak
{"title":"VIRTUALIZATION OF EDUCATIONAL COMMUNICATIVE PRACTICES: GLOBAL TREND","authors":"L. Ryzhak","doi":"10.36059/978-966-397-193-3/70-84","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/70-84","url":null,"abstract":"","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131407202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.36059/978-966-397-193-3/1-18
М. H. Bratasiuk
INTRODUCTION The contemporary history of the meta-European community is largely conditioned by technocratic, rational-centric thinking, formed in the era of scientific revolutions, intense industrial development, the creation of largescale social projects, etc. As S. Prolieev points out, “it was a world of powerful mobilizations of different types – purposeful and rapid concentration of resources, practices, institutions, people and awareness on the implementation of large-scale socio-economic and socio-political projects and programs. Utopias were the most grandiose projects of the twentieth century, followed by the social state of prosperity project” 1 . Positivism as a specific method of cognition would not have been possible without a Western European mentality, a rationalist tradition that originated in ancient culture, and the socio-cultural realities of the Western European goal of the modern-day ethnos. Positivism appeals to a subject-sensory experience, but it is a form of Western European rationalism, which has taken extreme forms, become a self-contained and a singular rationalism. The modern era believed in the omnipotence of the mind, in the ability of qualitative improvement of humanity by the means of rational thinking, believed in social engineering, which had to end with the mass enlightenment of everybody. V. Soloviov, “The meaning of all historical development of mankind, according to positivism, is that positive knowledge and life forms, which are based on it, have to finally replace and destroy the theological and philosophical, or metaphysical” 2 . That is, positivism is rationalism, purified from a worldview, value, subjective dimension, it is cold, sober, indifferent to humanistic content, self-assured mind. It was fused with a culture of quantity, which in the 19 th century in Western Europe was intensively formed by people infected with the bourgeois virus, practical people, with the psychology of free entrepreneurism and business initiative. These were representatives of the
{"title":"THE ANTI-POSITIVIST ORIENTATION OF UKRAINIAN PHILOSOPHICAL AND LEGAL THOUGHT OF THE LATE 19th AND EARLY 20th CENTURIES","authors":"М. H. Bratasiuk","doi":"10.36059/978-966-397-193-3/1-18","DOIUrl":"https://doi.org/10.36059/978-966-397-193-3/1-18","url":null,"abstract":"INTRODUCTION The contemporary history of the meta-European community is largely conditioned by technocratic, rational-centric thinking, formed in the era of scientific revolutions, intense industrial development, the creation of largescale social projects, etc. As S. Prolieev points out, “it was a world of powerful mobilizations of different types – purposeful and rapid concentration of resources, practices, institutions, people and awareness on the implementation of large-scale socio-economic and socio-political projects and programs. Utopias were the most grandiose projects of the twentieth century, followed by the social state of prosperity project” 1 . Positivism as a specific method of cognition would not have been possible without a Western European mentality, a rationalist tradition that originated in ancient culture, and the socio-cultural realities of the Western European goal of the modern-day ethnos. Positivism appeals to a subject-sensory experience, but it is a form of Western European rationalism, which has taken extreme forms, become a self-contained and a singular rationalism. The modern era believed in the omnipotence of the mind, in the ability of qualitative improvement of humanity by the means of rational thinking, believed in social engineering, which had to end with the mass enlightenment of everybody. V. Soloviov, “The meaning of all historical development of mankind, according to positivism, is that positive knowledge and life forms, which are based on it, have to finally replace and destroy the theological and philosophical, or metaphysical” 2 . That is, positivism is rationalism, purified from a worldview, value, subjective dimension, it is cold, sober, indifferent to humanistic content, self-assured mind. It was fused with a culture of quantity, which in the 19 th century in Western Europe was intensively formed by people infected with the bourgeois virus, practical people, with the psychology of free entrepreneurism and business initiative. These were representatives of the","PeriodicalId":260827,"journal":{"name":"PHILOSOPHY AND VALUES OF THE MODERN CULTURE","volume":"155 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122064416","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：