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101 duality
сущ.1) общ. двойственность, дуализмSyn:2) иссл. опер. двойственность (свойство задач линейного программирования, состоящее в том, что каждую из них можно сформулировать как двойственную задачу)See: -
102 manichaeism
сущ.рел., мет. манихейство (религиозное учение, в основе которого лежит дуалистическое учение о борьбе добра и зла, света и тьмы как изначальных и равноправных принципов бытия; в переносном смысле – любая политическая доктрина, четко разделяющая действующие силы политики на добрые и злые; основано в 3 в. Мани, который, по преданию, проповедовал в Персии, Средней Азии, Индии; распространилось в 1-м тысячелетии н. э. от Китая до Испании, подвергаясь гонениям со стороны зороастризма, римского язычества, христианства, ислама и др.; в 8 в. – господствующая религия в Уйгурском царстве; оказало влияние на средневековые дуалистические ереси)Syn:See: -
103 monism
сущ.а) фил. (философское учение, исходящее из признания в качестве первоосновного лишь одного начала — материи или духа)б) мет. (способ рассмотрения многообразия явлений в свете единой основы или принципа; напр., идеологический монизм)See: -
104 Dvaita
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105 dual
подвійний; спільний; паралельний; дуалістичний; роздвоєний- dualism- dual allegiance
- dual citizenship
- dual authority
- dual jobholder
- dual jobholding
- dual jurisdiction
- dual liability
- dual monarchy
- dual nationality
- dual ownership
- dual power
- dual rate
- dual registration
- dual sovereignty
- dual system of courts
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106 dualist
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107 dualistic
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108 dualist
n. dualist (inom filosofin och teologin- teorier vilkas grund bygger på dualism, t.ex: kropp och själ, andligt och materiellt etc.) -
109 economic
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110 economic
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111 economic
ökonomisch; wirtschaftlich; Wirtschafts-* -
112 Manichaeism
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113 Греческий дуализм
♦ ( ENG Greek dualism)характеристика древнегреческой философии, к-рая проводит четкое разделение между материальным и нематериальным, распространяющееся на всю действительность. Принцип проводится через всю систему противопоставления тела и души. В нек-рых вариантах христианской теологии присутствуют эти черты.Westminster dictionary of theological terms > Греческий дуализм
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114 Дуализм
♦ ( ENG dualism)(от лат. dua - два) -
115 Дуализм тела и души
♦ ( ENG bodi-soul dualism)характеристика сочинений многих христианских теологов, унаследовавших дуализм древнегреческих философов. Феминистские теологи, среди прочих, ставят под вопрос соответствие дуализма тела и души христианской антропологии. Они считают, что более близким к библейскому является положение о целостности личности.Westminster dictionary of theological terms > Дуализм тела и души
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116 Души-тела дуализм
♦ ( ENG soul-body dualism)Westminster dictionary of theological terms > Души-тела дуализм
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117 Общественно-личный дуализм
♦ ( ENG public-private dualism)способ восприятия действительности и поведение, когда в общественных ситуациях или контекстах апеллируют к одной совокупности норм или действий, в то время как в частных отношениях используется другая их совокупность. Такой подход вызывает ряд христианских этических проблем и не всегда считается справедливым.Westminster dictionary of theological terms > Общественно-личный дуализм
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118 Consciousness
Consciousness is what makes the mind-body problem really intractable.... Without consciousness the mind-body problem would be much less interesting. With consciousness it seems hopeless. (T. Nagel, 1979, pp. 165-166)This approach to understanding sensory qualia is both theoretically and empirically motivated... [;] it suggests an effective means of expressing the allegedly inexpressible. The "ineffable" pink of one's current visual sensation may be richly and precisely expressed as a 95Hz/80Hz/80Hz "chord" in the relevant triune cortical system. The "unconveyable" taste sensation produced by the fabled Australian health tonic Vegamite might be poignantly conveyed as a 85/80/90/15 "chord" in one's four channeled gustatory system.... And the "indescribably" olfactory sensation produced by a newly opened rose might be quite accurately described as a 95/35/10/80/60/55 "chord" in some six-dimensional space within one's olfactory bulb. (P. M. Churchland, 1989, p. 106)One of philosophy's favorite facets of mentality has received scant attention from cognitive psychologists, and that is consciousness itself: fullblown, introspective, inner-world phenomenological consciousness. In fact if one looks in the obvious places... one finds not so much a lack of interest as a deliberate and adroit avoidance of the issue. I think I know why. Consciousness appears to be the last bastion of occult properties, epiphenomena, and immeasurable subjective states-in short, the one area of mind best left to the philosophers, who are welcome to it. Let them make fools of themselves trying to corral the quicksilver of "phenomenology" into a respectable theory. (Dennett, 1978b, p. 149)When I am thinking about anything, my consciousness consists of a number of ideas.... But every idea can be resolved into elements... and these elements are sensations. (Titchener, 1910, p. 33)A Darwin machine now provides a framework for thinking about thought, indeed one that may be a reasonable first approximation to the actual brain machinery underlying thought. An intracerebral Darwin Machine need not try out one sequence at a time against memory; it may be able to try out dozens, if not hundreds, simultaneously, shape up new generations in milliseconds, and thus initiate insightful actions without overt trial and error. This massively parallel selection among stochastic sequences is more analogous to the ways of darwinian biology than to the "von Neumann" serial computer. Which is why I call it a Darwin Machine instead; it shapes up thoughts in milliseconds rather than millennia, and uses innocuous remembered environments rather than noxious real-life ones. It may well create the uniquely human aspect of our consciousness. (Calvin, 1990, pp. 261-262)To suppose the mind to exist in two different states, in the same moment, is a manifest absurdity. To the whole series of states of the mind, then, whatever the individual, momentary successive states may be, I give the name of our consciousness.... There are not sensations, thoughts, passions, and also consciousness, any more than there is quadruped or animal, as a separate being to be added to the wolves, tygers, elephants, and other living creatures.... The fallacy of conceiving consciousness to be something different from the feeling, which is said to be its object, has arisen, in a great measure, from the use of the personal pronoun I. (T. Brown, 1970, p. 336)The human capacity for speech is certainly unique. But the gulf between it and the behavior of animals no longer seems unbridgeable.... What does this leave us with, then, which is characteristically human?.... t resides in the human capacity for consciousness and self-consciousness. (Rose, 1976, p. 177)[Human consciousness] depends wholly on our seeing the outside world in such categories. And the problems of consciousness arise from putting reconstitution beside internalization, from our also being able to see ourselves as if we were objects in the outside world. That is in the very nature of language; it is impossible to have a symbolic system without it.... The Cartesian dualism between mind and body arises directly from this, and so do all the famous paradoxes, both in mathematics and in linguistics.... (Bronowski, 1978, pp. 38-39)It seems to me that there are at least four different viewpoints-or extremes of viewpoint-that one may reasonably hold on the matter [of computation and conscious thinking]:A. All thinking is computation; in particular, feelings of conscious awareness are evoked merely by the carrying out of appropriate computations.B. Awareness is a feature of the brain's physical action; and whereas any physical action can be simulated computationally, computational simulation cannot by itself evoke awareness.C. Appropriate physical action of the brain evokes awareness, but this physical action cannot even be properly simulated computationally.D. Awareness cannot be explained by physical, computational, or any other scientific terms. (Penrose, 1994, p. 12)Historical dictionary of quotations in cognitive science > Consciousness
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119 Unconscious
Prior to Descartes and his sharp definition of the dualism there was no cause to contemplate the possible existence of unconscious mentality as part of a separate realm of mind. Many religious and speculative thinkers had taken for granted factors lying outside but influencing immediate awareness.... Until an attempt had been made (with apparent success) to choose awareness as the defining characteristic of mind, there was no occasion to invent the idea of unconscious mind.... It is only after Descartes that we find, first the idea and then the term "unconscious mind" entering European thought. (Whyte, 1962, p. 25)If there are two realms, physical and mental, awareness cannot be taken as the criterion of mentality [because] the springs of human nature lie in the unconscious... as the realm which links the moments of human awareness with the background of organic processes within which they emerge. (Whyte, 1962, p. 63)he unconscious was no more invented by Freud than evolution was invented by Darwin, and has an equally impressive pedigree, reaching back to antiquity.... At the dawn of Christian Europe the dominant influence were the Neoplatonists; foremost among them Plotinus, who took it for granted that "feelings can be present without awareness of them," that "the absence of a conscious perception is no proof of the absence of mental activity," and who talked confidently of a "mirror" in the mind which, when correctly aimed, reflects the processes going on inside it, when aimed in another direction, fails to do so-but the process goes on all the same. Augustine marvelled at man's immense store of unconscious memories-"a spreading, limitless room within me-who can reach its limitless depth?"The knowledge of unconscious mentation had always been there, as can be shown by quotations from theologians like St. Thomas Aquinas, mystics like Jacob Boehme, physicians like Paracelsus, astronomers like Kepler, writers and poets as far apart as Dante, Cervantes, Shakespeare, and Montaigne. This in itself is in no way remarkable; what is remarkable is that this knowledge was lost during the scientific revolution, more particularly under the impact of its most influential philosopher, Rene Descartes. (Koestler, 1964, p. 148)4) The Constructive Nature of Automatic Cognitive Functioning Argues for the Existence of Unconscious ActivityThe constructive nature of the automatic functioning argues the existence of an activity analogous to consciousness though hidden from observation, and we have therefore termed it unconscious. The negative prefix suggests an opposition, but it is no more than verbal, not any sort of hostility or incompatibility being implied by it, but simply the absence of consciousness. Yet a real opposition between the conscious and the unconscious activity does subsist in the limitations which the former tends to impose on the latter. (Ghiselin, 1985, p. 7)Historical dictionary of quotations in cognitive science > Unconscious
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120 dual economy
многоукладная экономика
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[ http://www.eionet.europa.eu/gemet/alphabetic?langcode=en]EN
dual economy
An economy based upon two separate/distinct economic systems which co-exist in the same geographical space. Dualism is characteristic of many developing countries in which some parts of a country resemble advanced economies while other parts resemble traditional economies, i.e. there are circuits of production and exchange. (Source: GOOD)
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Англо-русский словарь нормативно-технической терминологии > dual economy
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