{"id":38214,"date":"2012-12-08T15:34:25","date_gmt":"2012-12-08T12:34:25","guid":{"rendered":"https:\/\/new.azbuki.bg\/philosophy\/phil2012\/"},"modified":"2023-08-25T16:50:10","modified_gmt":"2023-08-25T13:50:10","slug":"phil2012","status":"publish","type":"post","link":"https:\/\/newspaper.azbuki.bg\/en\/philosophy\/phil2012\/","title":{"rendered":"\u0413\u043e\u0434\u0438\u0448\u043d\u043e \u0441\u044a\u0434\u044a\u0440\u0436\u0430\u043d\u0438\u0435 \u043d\u0430 \u0441\u043f. \u201e\u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\u201c 2012"},"content":{"rendered":"<p style=\"text-align: center;\"><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f<\/strong><br \/><strong>\u041d\u0410\u0423\u0427\u041d\u041e-\u041c\u0415\u0422\u041e\u0414\u0418\u0427\u0415\u0421\u041a\u041e \u0421\u041f\u0418\u0421\u0410\u041d\u0418\u0415<\/strong><\/p>\n<p style=\"text-align: center;\"><strong style=\"text-align: center;\">PHILOSOPHY<\/strong><br \/><strong>EDUCATIONAL JOURNAL<\/strong><\/p>\n<p><strong>\u0413\u041e\u0414\u0418\u041d\u0410 XXI \/ VOLUME 21, 2012<\/strong><\/p>\n<p style=\"text-align: center;\"><strong>\u0413\u041e\u0414\u0418\u0428\u041d\u041e \u0421\u042a\u0414\u042a\u0420\u0416\u0410\u041d\u0418\u0415 \/ ANNUAL CONTENTS<\/strong><\/p>\n<p>&nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; \u0421\u0422\u0420\u0410\u041d\u0418\u0426\u0418 \/ PAGES<br \/>\u041a\u041d\u0418\u0416\u041a\u0410 1 \/ NUMBER 1: &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; 1\u201396<br \/>\u041a\u041d\u0418\u0416\u041a\u0410 2 \/ NUMBER 2: &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;97\u2013192<br \/>\u041a\u041d\u0418\u0416\u041a\u0410 3 \/ NUMBER 3: &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;193\u2013288<br \/>\u041a\u041d\u0418\u0416\u041a\u0410 4 \/ NUMBER 4: &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;289\u2013384<\/p>\n<p>&nbsp;<\/p>\n<p><strong>\u0410\u041a\u0422\u0423\u0410\u041b\u041d\u0418 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0421\u041a\u0418 \u0421\u042a\u0411\u0418\u0422\u0418\u042f \/ CURRENT PHILOSOPHICAL EVENTS<\/strong><br \/>283\u2013284: XXIX \u041c\u0435\u0436\u0434\u0443\u043d\u0430\u0440\u043e\u0434\u0435\u043d \u0425\u0435\u0433\u0435\u043b\u043e\u0432 \u043a\u043e\u043d\u0433\u0440\u0435\u0441 \/ <br \/>XXIX International Congress on Hegel \/ <br \/><em>\u0412\u0430\u043b\u0435\u043d\u0442\u0438\u043d \u041a\u0430\u043d\u0430\u0432\u0440\u043e\u0432 \/ Valentin Kanavrov<\/em><\/p>\n<p><strong>\u0415\u0412\u0420\u041e\u041f\u0415\u0419\u0421\u041a\u0418 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418 \/ EUROPEAN PHILOSOPHERS<\/strong><br \/>8\u201313: \u041e\u0442 \u043a\u0430\u043a\u0432\u043e \u0437\u0430\u043f\u0430\u0434\u0430 \u0445\u0440\u0438\u0441\u0442\u0438\u044f\u043d\u0441\u0442\u0432\u043e\u0442\u043e? <br \/>[From What the Christianity Declines?] \/ <br \/><em>\u0412\u0430\u0441\u0438\u043b\u0438\u0439 \u0420\u043e\u0437\u0430\u043d\u043e\u0432 \/ Vasiliy Rozanov<\/em><\/p>\n<p><strong>\u0418\u0421\u0422\u041e\u0420\u0418\u042f \u041d\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f\u0422\u0410 \/ HISTORY OF PHILOSOPHY<\/strong><br \/>199\u2013212: \u201eTrue\u201c as a Name of Second Intention in Hobbes\/ <br \/>[\u201e\u0418\u0441\u0442\u0438\u043d\u043d\u043e\u0442\u043e\u201c \u043a\u0430\u0442\u043e \u0438\u043c\u0435 \u043d\u0430&nbsp;\u0432\u0442\u043e\u0440\u0430\u0442\u0430 \u0438\u043d\u0442\u0435\u043d\u0446\u0438\u044f \u0443 \u0425\u043e\u0431\u0441] \/ <br \/><em>Jos\u00e9 Bonet \/ \u0425\u043e\u0441\u0435 \u0411\u043e\u043d\u0435\u0442<\/em><\/p>\n<p><strong>\u041a\u0420\u0418\u0422\u0418\u041a\u0410 \u0418 \u0411\u0418\u0411\u041b\u0418\u041e\u0413\u0420\u0410\u0424\u0418\u042f \/ CRITIQUE AND BIBLIOGRAPHY<\/strong> <br \/>176\u2013178: \u201e\u041a\u0440\u0438\u0442\u0438\u0447\u043d\u0430\u0442\u0430 \u0441\u043e\u0446\u0438\u0430\u043b\u043d\u0430 \u043f\u0441\u0438\u0445\u043e\u043b\u043e\u0433\u0438\u044f\u201c \u2013 \u0438\u043d\u0442\u0435\u043b\u0435\u043a\u0442\u0443\u0430\u043b\u0435\u043d \u0438\u043c\u043f\u0443\u043b\u0441 \u0437\u0430 \u043f\u0440\u0435\u043e\u0441\u043c\u0438\u0441\u043b\u044f\u043d\u0435&nbsp;<br \/>\u043d\u0430 \u043e\u0442\u043d\u043e\u0448\u0435\u043d\u0438\u0435\u0442\u043e \u0441\u043e\u0446\u0438\u0430\u043b\u043d\u0438 \u043d\u0430\u0443\u043a\u0438 \u2013 \u043f\u0440\u0430\u043a\u0442\u0438\u043a\u0430 <br \/>[\u201eCritical Social Psychology\u201c and the Necessity of Rethinking the Relationship between Social Sciences and Practice] \/<br \/><em>\u0410\u043b. \u041c\u0430\u0440\u0438\u043d\u043e\u0432 \/ Al. Marinov<\/em><br \/>179\u2013183: \u041f\u043e\u043b\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u0430\u0442\u0430 \u043a\u043e\u0440\u0435\u043a\u0442\u043d\u043e\u0441\u0442 \u0441\u0440\u0435\u0449\u0443 \u043b\u0438\u0431\u0435\u0440\u0430\u043b\u043d\u0430\u0442\u0430 \u0442\u043e\u043b\u0435\u0440\u0430\u043d\u0442\u043d\u043e\u0441\u0442, \u0438\u043b\u0438 \u0415\u0441\u0435 \u0437\u0430 \u0438\u0434\u0435\u0439\u043d\u0438\u0442\u0435 \u0431\u0438\u0442\u043a\u0438 \u0441\u043b\u0435\u0434 \u043a\u043e\u043c\u0443\u043d\u0438\u0437\u043c\u0430 <br \/>[The Political Correctness vs. the Liberal Tolerance or An Essay on the Ideological Battles after Communism] \/ <br \/><em>\u0412. \u041d\u0438\u043a\u043e\u043b\u043e\u0432\u0430 \/ V. Nikolova<\/em> <br \/>184\u2013187: \u041d\u043e\u0432 \u043f\u0440\u043e\u0447\u0438\u0442 \u043d\u0430 \u0441\u043e\u0446\u0438\u0430\u043b\u043d\u0430\u0442\u0430 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u043d\u0430 \u041e\u0440\u0442\u0435\u0433\u0430-\u0438-\u0413\u0430\u0441\u0435\u0442 <br \/>[New Reading of Ortega y Gasset\u2019s Social Philosophy] \/ <br \/><em>\u0411. \u041c\u0430\u043d\u043e\u0432 \/ B. Manov<\/em><\/p>\n<p><strong>\u041c\u0415\u0422\u0410\u0424\u0418\u0417\u0418\u041a\u0410 \/ METHAPHISICS<\/strong><br \/>213\u2013228: Nonlinearity of Time in the Complex World <br \/>[\u041d\u0435\u043b\u0438\u043d\u0435\u0439\u043d\u043e\u0441\u0442\u0442\u0430 \u043d\u0430 \u0432\u0440\u0435\u043c\u0435\u0442\u043e \u0432&nbsp;\u043a\u043e\u043c\u043f\u043b\u0435\u043a\u0441\u043d\u0438\u044f \u0441\u0432\u044f\u0442] \/ <br \/><em>Helena Knyazeva \/ \u0415\u043b\u0435\u043d\u0430 \u041a\u043d\u044f\u0437\u0435\u0432\u0430<\/em><\/p>\n<p><strong>\u041c\u0415\u0422\u041e\u0414\u041e\u041b\u041e\u0413\u0418\u042f \/ METHODOLOGY<\/strong><br \/>252\u2013261: \u041e\u0441\u043d\u043e\u0432\u043d\u0438\u043c\u0435\u0442\u043e\u0434\u0438\u0432\u0441\u044a\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u0430\u0442\u0430\u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f <br \/>[Cardinal Methods in Contemporary Philosophy] \/ <br \/><em>\u0414\u0438\u043c\u0438\u0442\u044a\u0440 \u0418\u0432\u0430\u043d\u043e\u0432 \/ Dimitar Ivanov<\/em>&nbsp;<\/p>\n<p><strong>\u041f\u041e\u041b\u0418\u0422\u0418\u0427\u0415\u0421\u041a\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \/ POLITICAL PHILOSOPHY<\/strong><br \/>304\u2013322: \u041f\u043e\u043b\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u0430\u0442\u0430 \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u044f \u043d\u0430 \u0411\u0435\u043d\u0435\u0434\u0435\u0442\u043e\u041a\u0440\u043e\u0447\u0435 <br \/>[The Political Concept of Benedetto Croce] \/ <br \/><em>\u0411\u043e\u0440\u0438\u0441 \u041c\u0430\u043d\u043e\u0432 \/ Boris Manov<\/em><\/p>\n<p><strong>\u0421\u041e\u0426\u0418\u0410\u041b\u041d\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \/ SOCIAL PHILOSOPHY<\/strong><br \/>135\u2013143: \u0414\u0430\u043b\u0438 \u0433\u0440\u0430\u043d\u0438\u0446\u0438\u0442\u0435 \u0441\u043b\u0435\u0434 1989 \u0433. \u0441\u0430 \u043f\u043e-\u043c\u0430\u043b\u043a\u043e, \u0438\u043b\u0438 \u0442\u043e\u0432\u0430 \u0435 \u0438\u0434\u0435\u043e\u043b\u043e\u0433\u0435\u043c\u0430 \u043d\u0430 \u0433\u043b\u043e\u0431\u0430\u043b\u0438\u0437\u0438\u0440\u0430\u043d\u0438\u044f \u043d\u0435\u043e\u043b\u0438\u0431\u0435\u0440\u0430\u043b\u0435\u043d \u043a\u0430\u043f\u0438\u0442\u0430\u043b\u0438\u0437\u044a\u043c? <br \/>[Are the Borders after 1989 Less or It Is an Ideologeme of the Globalized Neoliberal Capitalism?] \/ <br \/><em>\u0412. \u041f\u0440\u043e\u0434\u0430\u043d\u043e\u0432\/ V. Prodanov<\/em><br \/>144\u2013163: \u041a\u0440\u0438\u0437\u0430\u0442\u0430 \u043d\u0430 \u0441\u044a\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u043e\u0442\u043e \u043f\u0440\u043e\u0433\u043d\u043e\u0437\u0438\u0440\u0430\u043d\u0435 <br \/>[The Crisis of Contemporary Forecasting] \/ <br \/><em>\u0411. \u041d\u0438\u043a\u043e\u043b\u043e\u0432\u0430 \/ B. Nikolova<\/em><\/p>\n<p><strong>\u0421\u0422\u0423\u0414\u0415\u041d\u0422\u0421\u041a\u0418 \u041e\u041f\u0418\u0422\u0418 \/ STUDENT\u2019S ESSAY<\/strong><br \/>361\u2013377: \u0418\u0434\u0435\u044f\u0442\u0430 \u043d\u0430 \u041a\u0441\u0435\u043d\u043e\u0444\u0430\u043d \u0437\u0430 \u0415\u0434\u0438\u043d\u043d\u043e\u0442\u043e \/ <br \/>[Xenophanes\u2019 Idea about the Unity] \/ <br \/><em>\u0421\u0442\u0430\u043d\u0438\u0441\u043b\u0430\u0432\u0430 \u041c\u0438\u043b\u0435\u043d\u043a\u043e\u0432\u0430 \/ Stanislava Milenkova<\/em><\/p>\n<p><strong>\u0421\u042a\u0412\u0420\u0415\u041c\u0415\u041d\u041d\u0418 \u0415\u0412\u0420\u041e\u041f\u0415\u0419\u0421\u041a\u0418 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418 \/ <br \/>CONTEMPORARY EUROPEAN PHILOSOPHERS<\/strong><br \/>126\u2013134: \u041f\u0441\u0438\u0445\u043e\u0430\u043d\u0430\u043b\u0438\u0442\u0438\u0447\u043d\u0438\u044f\u0442 \u0438 \u0444\u0435\u043d\u043e\u043c\u0435\u043d\u043e\u043b\u043e\u0433\u0438\u0447\u043d\u0438\u044f\u0442 \u043c\u0435\u0442\u043e\u0434 \u0432 \u043f\u043e\u0435\u0442\u0438\u043a\u0430\u0442\u0430 \u043d\u0430 \u0413\u0430\u0441\u0442\u043e\u043d \u0411\u0430\u0448\u043b\u0430\u0440. <br \/>\u0424\u0435\u043d\u043e\u043c\u0435\u043d\u043e\u043b\u043e\u0433\u0438\u044f \u043d\u0430 \u043f\u043e\u0435\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u044f \u043e\u0431\u0440\u0430\u0437 \u0438 \u0432\u044a\u043e\u0431\u0440\u0430\u0436\u0435\u043d\u0438\u0435\u0442\u043e <br \/>[The Psychoanalytical and Phenomenological Method in the Poetics of Gaston Bachelard. <br \/>Phenomenology of the Poetic Image and Imagination] \/ <br \/><em>\u041f. \u0422\u044a\u0440\u043a\u043e\u043b\u0435\u0432\u0430 \/ P. Tarkoleva<\/em><\/p>\n<p><strong>\u0421\u042a\u0412\u0420\u0415\u041c\u0415\u041d\u041d\u0410 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \/ CONTEMPORARY PHILOSOPHY<\/strong><br \/>38\u201359: \u0425\u043e\u0441\u0435\u041e\u0440\u0442\u0435\u0433\u0430-\u0438-\u0413\u0430\u0441\u0435\u0442\u0438\u0445\u0435\u0440\u043c\u0435\u043d\u0435\u0432\u0442\u0438\u0447\u043d\u0430\u0442\u0430\u0444\u0435\u043d\u043e\u043c\u0435\u043d\u043e\u043b\u043e\u0433\u0438\u044f (\u041e\u0440\u0442\u0435\u0433\u0430, \u0425. \u2013 \u0413. \u0413\u0430\u0434\u0430\u043c\u0435\u0440\u0438&nbsp;\u041f. \u0420\u0438\u043a\u044c\u043e\u0440)\/ <br \/>[Jose Ortega Y Gasset and the Hermeneutic Phenomenology (Ortega, H.-G. Gadamer and P. Ricoeur)] \/ <br \/><em>\u0422\u043e\u043c\u0430\u0441 \u0414\u043e\u043c\u0438\u043d\u0433\u043e \u041c\u043e\u0440\u0430\u0442\u0430\u044f \/ Tom\u00e1s Domingo Moratalla<\/em> <br \/>60\u201365: \u0421\u044a\u0437\u043d\u0430\u043d\u0438\u0435 \u0438 \u0438\u043d\u0442\u0435\u043d\u0446\u0438\u043e\u043d\u0430\u043b\u043d\u043e\u0441\u0442 <br \/>[Consciousness and Intentionality] \/ <br \/><em>\u041f\u0435\u0442\u044f \u041f\u0435\u043d\u0435\u0432\u0430 \/ Petia Peneva<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u0418 \u0420\u0415\u041b\u0418\u0413\u0418\u042f \/ PHILOSOPHY AND RELIGION<\/strong><br \/>164\u2013175: \u0417\u0430 \u201e\u0443\u043f\u0440\u0430\u0436\u043d\u0435\u043d\u0438\u044f\u0442\u0430 \u0432 \u043e\u0447\u0438\u0441\u0442\u0432\u0430\u043d\u0435\u201c \u0432 \u0438\u0441\u0438\u0445\u0430\u0437\u043c\u0430 <br \/>[On the \u201ePurifying Exercises\u201c in Hesychasm] \/ <br \/><em>\u0414. \u041f\u0435\u0442\u0440\u043e\u0432 \/ D. Petrov<\/em><br \/>328\u2013338: \u0413\u0435\u043d\u0435\u0437\u0438\u0441 \u0438 \u0435\u0432\u043e\u043b\u044e\u0446\u0438\u044f \u043d\u0430 \u0438\u043d\u0442\u0435\u043b\u0438\u0433\u0438\u0431\u0438\u043b\u043d\u043e\u0442\u043e. \u0410\u0431\u0441\u0442\u0440\u0430\u0445\u0438\u0440\u0430\u043d\u0435, \u0430\u0431\u0441\u043e\u043b\u044e\u0442\u0438\u0437\u0438\u0440\u0430\u043d\u0435&nbsp;\u0438 \u0434\u0435\u043a\u043b\u0430\u0441\u0438\u0440\u0430\u043d\u0435 <br \/>\u043d\u0430 \u0440\u0430\u0437\u043b\u0438\u0447\u043d\u0438\u0442\u0435 \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u0438 \u0437\u0430 \u0411\u043e\u0433\u0430 <br \/>[Genesis and Evolution of The Intelligible Abstracting, Absolutization and Repudiation of The Different Concepts of God] \/<br \/><em>\u041b\u0438\u0434\u0438\u044f \u041a\u043e\u043d\u0434\u043e\u0432\u0430\/Lidiya Kondova<\/em><br \/>339\u2013344: \u0425\u0440\u0438\u0441\u0442\u0438\u044f\u043d\u0441\u0442\u0432\u043e\u0438\u043c\u0435\u0442\u0430\u0444\u0438\u0437\u0438\u043a\u0430 \u0432\u043f\u043e\u0441\u0442\u043c\u043e\u0434\u0435\u0440\u043d\u0430\u0442\u0430 \u0441\u0438\u0442\u0443\u0446\u0438\u044f <br \/>[Christianity and Methaphysics in the Postmodern Situation ] \/ <br \/><em>\u0418\u0432\u0430\u043d \u0421\u043f\u0438\u0440\u043e\u0432 \/ Ivan Spirov<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u0418 \u041c\u0410\u0422\u0415\u041c\u0410\u0422\u0418\u041a\u0410\/ PHILOSOPHY AND MATHEMATICS<\/strong><br \/>229\u2013241: \u0414\u0438\u0430\u043b\u0435\u043a\u0442\u0438\u0447\u0435\u0441\u043a\u0438 \u043e\u0441\u043d\u043e\u0432\u0438 \u043d\u0430 \u043c\u0430\u0442\u0435\u043c\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u044f \u0430\u043d\u0430\u043b\u0438\u0437 <br \/>[Dialectical Principles of the Mathematical Analysis] \/ <br \/><em>\u041a\u0440\u0438\u0441 \u041d\u0430\u0439\u0434\u0435\u043d\u043e\u0432 \/ Kris Naidenov<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u0415\u0417\u0418\u041a\u0410 \/ PHILOSOPHY OF LANGUAGE<\/strong><br \/>242\u2013251: \u041f\u0440\u0430\u0433\u043c\u0430\u0442\u0438\u0441\u0442\u043a\u0438\u044f\u0442 \u043e\u0431\u0440\u0430\u0442 \u0432\u044a\u0432 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\u0442\u0430 \u043d\u0430 \u0435\u0437\u0438\u043a\u0430 <br \/>[The Pragmatic Turn in the Philosophy of Language] \/ <br \/><em>\u0410\u043d\u0435\u0442\u0430 \u041a\u0430\u0440\u0430\u0433\u0435\u043e\u0440\u0433\u0438\u0435\u0432\u0430 \/ Aneta Karageorgieva<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041c\u041e\u0420\u0410\u041b\u0410 \/ MORAL PHILOSOPHY<\/strong><br \/>323\u2013327: \u0421\u043c\u0438\u0441\u044a\u043b\u044a\u0442\u043d\u0430\u0432\u043e\u0439\u043d\u0430\u0442\u0430\u0432\u043d\u0440\u0430\u0432\u0441\u0442\u0432\u0435\u043d\u0430\u0442\u0430\u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\u043d\u0430\u0412\u043b\u0430\u0434\u0438\u043c\u0438\u0440\u0421\u043e\u043b\u043e\u0432\u044c\u043e\u0432 \/ <br \/>[The meaning of love in moral philosophy of Vladimir Solovyov] \/ <br \/><em>\u0414\u0435\u044f\u043d \u041f\u0435\u043d\u0447\u0435\u0432 \/ Deyan Penchev<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041d\u0410\u0423\u041a\u0410\u0422\u0410 \/ PHILOSOPHY OF SCIENCE<\/strong><br \/>103\u2013108: What is Non-classical Science? <br \/>[\u0429\u043e \u0435 \u043d\u0435\u043a\u043b\u0430\u0441\u0438\u0447\u0435\u0441\u043a\u0430 \u043d\u0430\u0443\u043a\u0430?] \/ <br \/><em>A. Stefanov \/ \u0410. \u0421\u0442\u0435\u0444\u0430\u043d\u043e\u0432<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u041e\u0411\u0420\u0410\u0417\u041e\u0412\u0410\u041d\u0418\u0415\u0422\u041e \/ PHILOSOPHY OF EDUCATION<\/strong><br \/>262\u2013269: \u041f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u044f\u0442 \u043f\u0440\u043e\u0446\u0435\u0441 \u0432 \u0443\u0441\u043b\u043e\u0432\u0438\u044f\u0442\u0430 \u043d\u0430 \u0441\u043f\u0435\u0446\u0438\u0444\u0438\u0447\u043d\u0430 \u043a\u0443\u043b\u0442\u0443\u0440\u043d\u0430 \u0441\u0440\u0435\u0434\u0430 \u0438 \u0440\u043e\u043b\u044f\u0442\u0430 \u043d\u0430&nbsp;\u0441\u0440\u0430\u0432\u043d\u0438\u0442\u0435\u043b\u043d\u0438\u0442\u0435 \u0438\u0437\u0441\u043b\u0435\u0434\u0432\u0430\u043d\u0438\u044f<br \/>[Pedagogical Process in a Speci\ufb01 c Cultural Environment and the Role of the Comparative Research] \/ <br \/><em>\u0421\u0442\u0430\u043d\u0438\u0441\u043b\u0430\u0432 \u041f\u0430\u043d\u0434\u0438\u043d\/ Stanislav Pandin<\/em><br \/>270\u2013282: \u0417\u0430\u0432\u0440\u044a\u0449\u0430\u043d\u0435\u0442\u043e \u043a\u044a\u043c \u201e\u0443\u0447\u0435\u043d\u0435\u0442\u043e\u201c \u043a\u0430\u0442\u043e \u0441\u044a-\u0431\u0438\u0442\u0438\u0435 <br \/>[The Return to \u2018Studying\u2019 as Co-existance] \/ <br \/><em>\u0412\u0435\u0441\u043a\u0430 \u0413\u044e\u0432\u0438\u0439\u0441\u043a\u0430 \/Veska Guviiska<\/em><br \/>345\u2013352: \u041e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435\u0442\u043e \u0441\u0440\u0435\u0449\u0443 \u0441\u0443\u0431\u043a\u0443\u043b\u0442\u0443\u0440\u0430\u0442\u0430? <br \/>[Education Against Subculture?] \/ <br \/><em>\u0420\u043e\u0431\u0435\u0440\u0442 \u041b\u0435\u0432\u0438 \/ Robert Levy<\/em><br \/>353\u2013360: \u0413\u043b\u043e\u043a\u0430\u043b\u0438\u0437\u0430\u0446\u0438\u044f\u0442\u0430 \u0432 \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442\u0430 \u043d \u0430\u0433\u043b\u043e\u0431\u0430\u043b\u0438\u0437\u043c\u0430 \u043a\u0430\u0442\u043e \u043f\u0440\u043e\u0446\u0435\u0441 \u043d \u0430\u0440\u0435\u0430\u043b\u0438\u0437\u0438\u0440\u0430\u043d\u0435 \u043d\u0430 \u0435\u0432\u0440\u043e\u043f\u0435\u0439\u0441\u043a\u0438\u0442\u0435 \u0438\u0437\u043c\u0435\u0440\u0435\u043d\u0438\u044f \u0432 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435\u0442\u043e [Glocalization in the Context of Globalization as a Process of Realization of The European Dimensions of Education] \/<br \/><em>\u0421\u0442\u0430\u043d\u0438\u0441\u043b\u0430\u0432 \u041f\u0430\u043d\u0434\u0438\u043d \/ Stanislav Pandin<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0421\u041a\u041e \u041d\u0410\u0421\u041b\u0415\u0414\u0421\u0422\u0412\u041e \/ PHILOSOPHICAL HERITAGE<\/strong><br \/>14\u201323: \u0420\u043e\u0437\u0430\u043d\u043e\u0432 \u0438 \u043c\u0430\u0433\u0438\u044f\u0442\u0430 \u043d\u0430 \u043f\u043e\u043b\u0430. \u201e\u0420\u0435\u043b\u0438\u0433\u0438\u044f\u0442\u0430 \u043d\u0430\u0412\u0438\u0442\u043b\u0435\u0435\u043c\u201c \u0432 \u201e\u041e\u043c\u0430\u0433\u044c\u043e\u0441\u0430\u043d\u0430\u0442\u0430 \u0433\u043e\u0440\u0430\u201c <br \/>[Rosanov and the Magic of Sex. \u201eThe Religion of Bethlehem\u201c in the \u201eEnchanted&nbsp;Forest\u201c] \/ <br \/><em>\u041b\u044e\u0431\u043e\u043c\u0438\u0440 \u0425\u0440\u0438\u0441\u0442\u043e\u0432 \/ Lyubomir Christov<\/em><br \/>24\u201337: \u041a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u044f\u0442\u0430 \u043d\u0430 \u0413\u0443\u0441\u0442\u0430\u0432 \u0424\u0435\u0445\u043d\u0435\u0440 \u0437\u0430 \u0442\u0440\u0438\u0442\u0435 \u043c\u043e\u0442\u0438\u0432\u0430 \u0438 \u043e\u0441\u043d\u043e\u0432\u0430\u043d\u0438\u044f \u043d\u0430 \u0432\u044f\u0440\u0432\u0430\u043d\u0435\u0442\u043e<br \/>[Gustav Fechner\u2019s Conception of the Three Motives and Reasons for Belief] \/<br \/><em>\u041d\u0438\u043a\u043e\u043b\u0430\u0439 \u0418\u0432\u0430\u043d\u043e\u0432 \/ Nikolay Ivanov<\/em><br \/>109\u2013125: \u041c\u0435\u0436\u0434\u0443 \u0441\u0432\u0435\u0442\u043b\u0438\u043d\u0430\u0442\u0430 \u0438 \u0441\u0435\u043d\u043a\u0438\u0442\u0435. \u0411\u044a\u0434\u0435\u0449\u0435\u0442\u043e \u043d\u0430 \u041f\u043b\u0430\u0442\u043e\u043d\u043e\u0432\u0438\u044f \u043c\u0438\u0442 \u0437\u0430 \u043f\u0435\u0449\u0435\u0440\u0430\u0442\u0430 \u0432 \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u0437\u0430&nbsp;\u0441\u0442\u044a\u043a\u043b\u043e (\u0412\u0438\u043b\u0438\u0421\u044c\u043e\u0440\u0435\u043d\u0441\u0435\u043d) <br \/>[Between Light and Shadow. The Future of Plato\u2019s Myth of the Cave Represented in A Tale of Glass (Villy S\u00f8rensen)] \/ <br \/><em>\u0421. \u0421\u0435\u0440\u0430\u0444\u0438\u043c\u043e\u0432a \/ S. Sera\ufb01 mova<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u041d\u0410 \u0418\u0421\u0422\u041e\u0420\u0418\u042f\u0422\u0410 \/ PHILOSOPHY OF HISTORY<\/strong><br \/>66\u201378: \u0418\u043d\u0434\u0435\u0442\u0435\u0440\u043c\u0438\u043d\u0438\u0441\u0442\u0438\u0447\u043d\u0438\u044f\u0442 \u043f\u043e\u0434\u0445\u043e\u0434 \u0432\u044a\u0432 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f\u0442\u0430 <br \/>[Indeterminism Approach in Philosophy of History] \/ <br \/><em>\u0412\u044f\u0440\u0430 \u041d\u0438\u043a\u043e\u043b\u043e\u0432\u0430 \/ Viara Nikolova<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f \u0418 \u0420\u0415\u041b\u0418\u0413\u0418\u042f \/ PHILOSOPHY AND RELIGION<\/strong><br \/>79\u201389: \u0411\u043b\u0430\u0433\u043e\u0434\u0430\u0442 \u0438 \u0441\u0432\u043e\u0431\u043e\u0434\u0430 \u043d\u0430 \u0432\u043e\u043b\u044f\u0442\u0430 \u0432 \u201ePraedestinatus\u201c <br \/>[Grace and Freedom of the Will in \u201ePraedestinatus\u201c] \/ <br \/><em>\u0420\u043e\u0441\u0435\u043d \u041c\u0438\u043b\u0430\u043d\u043e\u0432 \/ Rossen Milanov<\/em><\/p>\n<p><strong>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f\u0418\u0424\u0423\u0422\u0423\u0420\u041e\u041b\u041e\u0413\u0418\u042f \/ PHILOSOPHY AND FUTUROLOGY<\/strong><br \/>295\u2013303Phenomenological Contribution to Anti-Projectional Futurology <br \/>[\u0424\u0435\u043d\u043e\u043c\u0435\u043d\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u043d \u043f\u0440\u0438\u043d\u043e\u0441 \u043a\u044a\u043c\u0430\u043d\u0442\u0438\u043f\u0440\u043e\u0435\u043a\u0442\u043d\u0430\u0442\u0430\u0444\u0443\u0442\u0443\u0440\u043e\u043b\u043e\u0433\u0438\u044f] \/ <br \/><em>Ivaylo Lazarov \/ \u0418\u0432\u0430\u0439\u043b\u043e\u041b\u0430\u0437\u0430\u0440\u043e\u0432<\/em><\/p>\n<p><strong>\u041a\u0420\u0418\u0422\u0418\u041a\u0410 \u0418 \u0411\u0418\u0411\u041b\u0418\u041e\u0413\u0420\u0410\u0424\u0418\u042f \/ CRITIQUE AND BIBLIOGRAPHY<\/strong><br \/>90\u201392: \u0424\u0438\u043b\u043e\u0441\u043e\u0444\u044a\u0442 \u043d\u0430\u041a\u043b\u0430\u0441\u0438\u043a\u0430\u0442\u0430 <br \/>[The Philosopher of the Classical Philosophy] \/ <br \/><em>\u0411\u043e\u0440\u0438\u0441 \u0411\u043e\u0440\u0438\u0441\u043e\u0432 \/ Boris Borisov<\/em><\/p><\/p>","protected":false},"excerpt":{"rendered":"<p>\u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u042f\u041d\u0410\u0423\u0427\u041d\u041e-\u041c\u0415\u0422\u041e\u0414\u0418\u0427\u0415\u0421\u041a\u041e \u0421\u041f\u0418\u0421\u0410\u041d\u0418\u0415 PHILOSOPHYEDUCATIONAL JOURNAL \u0413\u041e\u0414\u0418\u041d\u0410 XXI \/ VOLUME 21, 2012 \u0413\u041e\u0414\u0418\u0428\u041d\u041e \u0421\u042a\u0414\u042a\u0420\u0416\u0410\u041d\u0418\u0415 \/ ANNUAL CONTENTS &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; \u0421\u0422\u0420\u0410\u041d\u0418\u0426\u0418 \/ PAGES\u041a\u041d\u0418\u0416\u041a\u0410 1 \/ NUMBER 1: &nbsp; &nbsp; &nbsp; [&hellip;]<\/p>","protected":false},"author":124332423427287,"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":[2870],"tags":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.7 - 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