Morality is a dangerous thing: While searching for one universal, ideal, objective set of moral rules, it is quite easy to forget or ignore alternative modes of living, cultures and experiences. It is very clear and simple to see that moral rules are unstable when we get informed about different cultures and different modes of life. Yet Nature seems stable; therefore, philosophers -trying to provide objectivity to any set of morals- mostly refer to Nature. Adam Smith is a good example on this issue. “Moral life is a form of life which accords with Nature.” This is one of the basic underlying arguments of Adam Smith’s Theory of Moral Sentiments. For Smith, if there is a bias between the aims of Nature and our understanding of morality, then our views on morality have to fail. Hence, Smith indirectly presents a specific picture of Nature besides his thoughts on moral sentiments for consideration: Nature has intentions; She has some material to teach to us, some laws that provide punishments and rewards; or She has some orders to the mankind and She controls the balance between individual happiness and the happiness of society. Adam Smith’s Theory of Moral Sentiments is a good example to show how Nature can be manipulated in order to legitimize our understanding of morality. For example, it is possible to say being gay is not natural, therefore it is not moral. In this sense, my primary concern is to expose Smith’s understanding of Nature to present how Nature can be used to legitimize morality. In order to achieve this, first I shall investigate and discuss the relevant parts about Nature in the book. Following this, I shall present the problematic sides of this attitude.

An inspection into the contemporary theory of knowledge shows that a new methodological stance, that is, the so called evolutionary epistemology or, equivalently, evolutionary theory of knowledge, which is a version of “naturalistic” turn has been established. This stance tends to consider various philosophical problems from concrete scientific positions and by means of scientific knowledge. This interdisciplinary enterprise has determined as its purposes the researches of biological preconditions of human knowledge and the explanation of its features on the basis of the modern synthetic theory of evolution. The paper discusses the ideas of K. Lorenz, G. Vollmer, D. T. Campbell, H. R. Maturana, F. J. Varela. Especially, the paper concerns the thesis that the reality cognizable by man is the reality designed, created during his personally involved communicative activity. In this perspective, the question “What is the object of knowledge?” becomes inappropriate. The reliability of knowledge consists in being able to behave adequately in individual enterprising and in co-operation with other subjects.

We will emphasize the importance of some ontological principles that, from Aristotle on at least, have dominated the representations we have on nature: the principle of realism; the principles of locality-contiguity; the principle of individuality; the principles of causality – determinism. Let’s remember that Einstein was defending an epistemological position according to which the elimination of anyone of these principles would make physics impossible, at least in the conventional sense of the term. We will ask what remains of the classical principles given the ontological and gnoseological weight that some concepts linked to Quantum Formalism have in contemporary Physics, such as Contextuality, or Entanglement. And we will use Entanglement Swapping and Delayed Choice Entanglement Swapping. In complement to the above, in relation rather with the principles of causality and determinism, we will go back to a subject already presented by outstanding physicists: the old Aristotelian problem of dynamis-energeia related to the situation before the measurement in which the physicist does calculations. It is held that the modality dynamis-energeia that holds in certain quantum experiments would constitute a real automatism and would not be then reducible to Aristotelian polarity (the only place nevertheless where it finds a premonition).

The most predominant and usual interpretations amongst Leibniz’s scholars, as far as his conception of space is concerned, draw from the Leibniz-Clarke correspondence, and thereby, they argue for the relativist/idealist Leibnizian notion of space contra to the absolutist/realist Newtonian thesis In the present paper I intend to expand Leibniz’s conception of space, which, in our view, is much broader and fertile than the relativistic/idealistic interpretation. The main reason for the above mentioned accounts of the Leibnizian thesis on space lies on the restrictive interpretation of space, i.e. only in terms of the monad’s relative perceptions of the coexistence of its compossible monadic relations, which thereby extrapolates the perspectivist/relativistic character of the monad from its simultaneous embeddedness within the objective/realist living tissue of the organic plenum of the universe. Instead, our argument is sustained by incorporating in the previous account Leibniz’s critique of the Cartesian res extensa, and mainly, his powerful idea that each monad is a perpetual, living mirror of the Universe. This would lead us beyond an one-sided relativistic and subjectivist notion of space, which, in fact, seems at odds with Leibniz’s cosmo-oriented frame of thought, since it reduces Leibniz’ conception of space to the Kantian abstract/geometrical and subjectivist conception of an apriori intuition of the external world; instead, through our interpretation we attain the alignment of Leibniz’s notion of space with his whole dynamic, organic and ensouled account of the Universe.

The problem of matter is one of the central issues in Schelling’s philosophical thought. In the years 1797-1800 Schelling takes Kant as his point of departure not only for his transcendental philosophy, but also in the construction of matter. Already for Kant the concept of matter constituted a systematical problem, since it was neither an entirely empirical nor an a priori concept. Schelling takes up and develops the issue within the context of his own philosophy. In his attempt at speculative comprehension of matter, he turns his attention to the contemporary scientific debates (in particular to the theories of chemistry, electricity, biology), integrating their results into his own system. In 1801 Schelling unites transcendental philosophy with philosophy of nature, thus establishing a philosophy of absolute Identity, which leads to the transformation in the concept of matter. The present paper intends to investigate Schelling’s theory of matter from the following two points of view: (1) conceptual inquiry and (2) historical analysis of Schelling’s thought in the context of the natural science of his day.

There is a multitude, which we call “Time”. This multitude consists of an infinite number of individual elements, which we call “Instants”. All the elements of the given multitude have such a feature: if one element is REAL, all the other elements of the multitude are UNREAL. We shall call the multitudes of such type - AREAL MULTITUDES. The most remarkable thing is, that elementary areal ratio is a logic law of contradiction: either A, or Non-A, the other way it is impossible. That is, if A is real, NOT A is unreal. You see, this Non-A does not disappear. Without it this A is simply impossible, but we believe: if A exists, Non-A does NOT exist. That is, it exists imaginarily, but it exists somewhat “unreally”. To put it briefly, A and Non-A form together an areal multitude of two elements. Formulating the law of contradiction, Aristotle, and all logicians after him, constantly underlined: it cannot be A and Non-A in the same ratio, at the same TIME. Now it is important to rearrange accents. We formulate the LOGIC RATIO, which simulates the Time of Nature.

In the paper peculiarities of cartographical signs and their relation to geological reality, which is reflected on maps, not only on the part of phenomenon but also on the part of essence, are examined. Showing that the geological maps as sense-visual images are important means, for theoretical thinking and serve, firstly, for strengthening the theory which has already appeared (“post theory”), secondly, when a theory doesn’t exist yet, a map can serve as a mean for creating new theory and presents itself as “fore theory”.

Cosmology is defined as the study of the large-scale structure of the universe. The scientific cosmology is a developing multi-disciplinary science regarding origin-evolution-future of matter and life. This science follows an objective approach by dealing with physical knowledge of the universe. Indian cosmology is a philosophical theory regarding the cycle of creation from infinite pure consciousness to matter and from matter to infinite pure consciousness. It deals with the creation of the cosmic mind and the microvita, and origin -evolution -future of matter, individual minds and life. There is important input from Vedic and Tantric traditions. This theory follows subjective approach by dealing with absolute (spiritual) as well as relative (psycho-physical) knowledge of the universe. Indian cosmology recognizes the intrinsic existential value of all living beings as well as inanimate resources. It provides the holistic perspective in which all the entities (inanimate or animate including humans) are accepted as mutually interconnected and interdependent. The paper will focus on the theoretical framework of Indian cosmology and emerging insight for practical lifestyle.

In this paper, the author analyzes the contemporary issue of ecology from the perspective of political philosophy, indicating that the high speed of development of industrial civilization has accelerated the improvement of productivity on one hand, and reconstructed peoples’ consumption demand and ability on the other hand. People immersed in their self-indulgence in the process of practices in changing nature, and their activities inevitably resulted in the over-exploitation of ecology. Ecological Marxism uses the theory of justice to explore the fundamental relation of the capitalist system and the ecological crisis and redefines the two value dimensions of humans and nature, trying to construct a new form of social justice, which is of great importance to our contemporary social development.

In this paper, the ancient Chinese meridian theory, this paper puts forward a new hypothesis. The meridian is a macro-control structure based on gene materials. The arguments are as follows: 1. It can visually indicate the phenomenon that the auricular distribution is like an epitome of a small person body. 2. From the gene perspective, we can successfully explain that meridians only have functional routes and measurable physical characteristics. But the conventional anatomic morphology characteristics could not be found. 3. With many scientific and objective experimental data as arguments, the paper demonstrates existence of a kind of macro space structure for gene regulation, and also thinks that the gene regulation has molecular level, cell level; those with whole meridian levels are subject to different levels of regulation. 4. The presence of meridian in plants has been recently verified through experiments by the modern technology sector.5.The Meridian may be a superstring, we can explain to be some of the creature’s specific hunch function, acupuncture principle, and the phenomenon of biological clock.

Экологические проблемы неоднозначно оцениваются в философии – от признания их экзистенциальной значимости до иронического отношения. Амбивалентность оценок заложена в имманентной противоречивости гуманитарного экологического проекта (термин А. М. Пятигорского). Неклассическая философия природы в современной культуре также проявляется в формах, крайне противоположных. С одной стороны, это гламурные спекуляции на экологических темах, характерные для массовой культуры и создающие поле экологического гламура. С другой стороны – философия естественнонаучного исследованSя, сохраняющая фундаментальные мистико-эстетические смыслы постижения гармонии природы через проживание единства с нею.

There are major global challenges: the technogenic pollution of the globe, the climate change, the rising of the sea level, the decrease of resources, primarily oil, and others. The rapidity of the subsequent negative changes requires fast, cardinal and principally innovative approaches to the formation of urban life. Most modern cities have become major pollutants of the biosphere and, thereby, entail degradation of population. This paper examines the principles and methodology of urban transformation in biosphere, which are compatible to human development. We suggest a hierarchy of methodological principles of urban management, which embraces all issues from the interaction with the biosphere up to the creation of conditions for favorable, comfortable and safe life.

Geological knowledge is needed for a comprehensive approach in describing their objects. Ancient Greek philosophers noticed that layers contain shells, similar to the ones that are stay at the shore of the sea, but raised high in the mountains. And it is required a comprehensive response, which couldn’t do one branch of scientific knowledge, to explain this phenomenon. So the logic of Geology may not be reflected logic of physics or chemistry. Therefore the methodology of geological knowledge of nature should be reflected with holistic approach. Heterogeneity of the matter of the Universe, which date back to the fundamental (Planck’s) length and have the dimension lf *ene. So heterogeneity of the Earth is stacked in sizes from 10-8 cm (the radius of the Atom) to 1010-1011 cm (dimensions of the planet). And the geological objects are characterized by the data of different levels of organization of a substance. As a result any geological object should be described in its integrity and uniqueness due to the holistic nature of their. Geology is a complex of Sciences and has its own methodology of interdisciplinary approach. Therefore, with full right, we can mention the geological knowledge of science, based on the post-non-classical paradigm.