مجله بین المللی متافیزیکا
سال:1398 | دوره:2 | شماره:4 |تعداد مقالات:7

In the new economic conditions, the Azerbaijani government needs a policy conducive to the development of entrepreneurship. For the economy, it’ s important not only to ensure the development of entrepreneurship, but also the quality of its institutions and economic policy, which is guided by the encouragement of entre-preneurship, since the underlying institutional mechanisms-formal and informal, determine the prospects for economic progress. Government agencies should con-sider the quality of formal and informal institutions when developing policies in order to ensure effective implementation of policies and the development of entre-preneurship. Institutional changes can positively affect entrepreneurship when it removes or reduces barriers to entry and / or exit into the market, thus creating opportunities for entrepreneurs. Social and economic and progress depends more on economic institutions than on the cultural characteristics of the population or the availability of natural resources. Cultural factors are important in explaining certain aspects of human behavior. However, they cannot explain all types of behavior: the same people with the same motives tend to act differently in different institutional settings. The problems of most developing countries are that entrepreneurial activity is aimed at socially destructive action. Socio-economic reforms in post-Soviet countries should be aimed at restoring the institutional basis that ensures the pros-perity of socially productive activities. Different levels of economic freedom explain the significant differences in economic growth in different countries. Entrepreneurship is the main way in which economic freedom promotes economic growth.

Bioethics is a scientific field that predetermines the new philosophical thought of modernity. The formation and development of this scientific discipline is closely connected with transformation of the traditional ethics in general and me-dical ethics in particular. The interest in bioethics is primarily predetermined by the special attention of the public towards the human rights, the testing of the new technologies and medical devices over people, which, in turn, have created a lot of problems that require the solving of a number of legal and spiritual regulations. Transplantation of organs and cells is carried out in order to save a human life or to restore the patient’ s viability by replacing the organs and stem cells extracted from the living people or dead bodies. When considering this biomedical and reli-gious ethical problem, it is very important to take into account not only the current conditions, but also all the sorts of complications to arise in future. The main problem is a feasibility of using alive or dead donor. Disagree-ments around transplantation are known from the beginning of the 2nd century BC, and they have not lost their actuality up today. There are still fierce debates held around this topic and meantime there are no any concrete solutions. The dif-ference in the views of world religions over the problems of bioethics also reflects in the controversial issues of transplantation. According to Muslim scholars, the reason for debate is the postulates deri-ved from the original sources of Islam, such as notions of human dignity, of value of life, or of a body as a repository of a soul and the fact that a person is not a so-vereign owner of either his fate or his body. The classification of these assump-tions leads to two main points-the ownership (property) and the dignity (superio-rity) of human life.

One of the significant sources in research of the classical Persian poetry is tazkira. Various nations or people lived in the territories of today’ s Turkey, Cen-tral Asia and India also could use the Persian language, which had always been considered a poetical language in the East. That’ s why, we can meet the poets of these nations in the Persian tazkiras too. One of the important sources is the tazki-ra “ Arafat ul-Ashiqin va Arasat ul-Arifin” written by Taqiaddin Mahammad Avha-di (h. 973-1040/1565-1631), an Iranian poet and literary man lived during the years 1022-1024 in India. The author, who lived in the Safavid period, wrote this tazkira after his migration from Iran to India, at the time of Jahangir shah`s reign (h. 1014-1037) in Agra. This tazkira provides the information about three thousand and five hundred poets based on numerous sources and covered the great period, including the formation of the Persian poetry and the years of the poet’ s period. The author divides the tazkira according to the 28 letters of the Persian alphabet while every part was subdivided into three parts which are the poets of the Ancient period, the poets of the Middle Ages and poets of the contemporary period. Provi-ding the information about the poets of the Ancient period and the Middle Ages, Avhadi bases on the sources. But the poets of the third category were his contem-poraries, he met them personally, so, the information he gave about them is very valuable. This source is considered the most voluminous work among the Persian taz-kiras. This tazkira was used almost in all tazkiras written afterwards. The scientific-critical text of this tazkira was published in Iran in h. 1389 (2010) in eight volumes on the basis of three manuscript copies. Zabiollah Saheb-kari and Amene Fakhr-Ahmad, the Iranian scholars, were not satisfied with three copies they got, so they used numerous literary-historical sources to compile the most comprehensive text. For the first time, the article gives the detailed information about this tazki-ra, its Iranian published version and the Azerbaijani poets presented in it.

The concept of ‘ ideas’ plays a central role in philosophy. The genesis of the idea of continuity and its essential role in intellectual history have been analyzed in this research. The main question in this research is how the idea of continuity appeared in the human cognitive system. In this context, we analyzed the epistemo-logical function of this idea. In intellectual history, the idea of continuity was first introduced by Leibniz. After him, this idea, as a paradigm, formed a base for seve-ral fundamental scientific conceptions. This idea also allowed mathematicians to justify a nature of real numbers, which was one of the central questions and intellectual discussions in the history of mathematics. For this reason, we analyzed how Dedekind’ s continuity idea was used to this justification. As a result, it can be said that several fundamental con-ceptions in intellectual history, philosophy and mathematics cannot arise without existence of the idea of continuity. However, this idea is neither a purely philosophical nor a mathematical one. This is an interdisciplinary concept. For this reason, we call and classify it as mathematical and philosophical invariance.

The introduction of the digital economy raises many social, economic and political problems, thereby contributing to the transformation of the consciousness of society and man. The most acute nature of the political problems associated with the state of a new formation, is called post-capitalist. Based on the methods and methodology of political, economic and soci-ological analysis, the author of the article explores some problems of the digital economy and the post-capitalist development model. The author discusses the future political and economic development of the world and the state of a new formation. In this regard, the author offers and justifies the name of the new formation – digitalism-, which transfers a part of eco-nomic, social and political relations from reality to the virtual world. Digitalism is a system that enables a person to live, earn, and be realized in a virtual system of modern information communications. Unlike its predecessors, digitalism is a completely new system (as far as the form of its existence-the global network-was laid recently), which operates according to its own laws and within the framework of its established orders. If all the previous political and economic systems assumed the unification of people to advance any global goals, whether it be a world revolution or global capitalism, then digitalism eschews large human gatherings. Digitalism is a group of closed extroverts living in their own world and not always ready to talk about it. Humanity is still far from completing its formational transformation. It is necessary, firstly, to elaborate a plastic synthesis of the most fruitful principles of socialism and capitalism, secondly, to develop a theory of a new formation on the basis of such synthesis, which is, thirdly, its testing in practice. The economy of the new world order will undergo a departure from the real world into the digital world. In this regard, the prospects for the development of the economy of such small countries as Azerbaijan are of great interest. Therefore, these countries should be already prepared today for the future. The digitalism system poses a variety of risks that need to be monitored and neutralized.