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ECA Estudios Centroamericanos, Vol. 40, No. 435-436, 1985: 92-94.

Introduction. The article continues a series of publications on R-linguistics and is dedicated to the ternary hypothesis and the problem of modeling the world associated with it. The essence of the ternary hypothesis is based on the assumption that any natural language does not use verbs with arity (valency) above three. This hypothesis creates an epistemological problem, the essence of which lies in the mismatch between the constraints of the dimensionality of thinking and the dimensionality of some phenomena and processes of the surrounding world. The indicated problem is directly related to language, since language reflects human thinking and the structure of the world model.Methodology and sources. The results obtained in the previous parts of the series are used as research tools. To develop the necessary mathematical representations for verbs with high valence, the categorization axioms formulated earlier in the series are used.Results and discussion. It has been shown that cases of multiple indirect objects are related to data dependencies in the sentence. Methods of categorization have been developed for ternary relations and relations with higher arity. It has been demonstrated that even in this case, all conditional categorizations and conditional verbs can be reduced to a single categorization.Conclusion. The ternary hypothesis and the ternary problem are formulated. Based on the study of data dependencies, it is shown that the ternary hypothesis is most likely true for all natural languages. Based on the study of methods of categorizing relations with arity higher than three, it is demonstrated that in this case linguistic spaces show stability regardless of the location of categories in the sentence, which makes it possible to describe highdimensional interactions using subordinate clauses. Thus, the appearance of subordinate clauses in all languages of the world is associated with the need to describe highdimensional interactions in the world model human.

Purpose. The article aims to analyse the consciousness of masses in the communication system of the 20th century projecting the individual level onto the social one. Theoretical basis. In the fields of philosophy and other humanities since the middle of the last century there has dominated an opinion that the category of mass and its communication are second-rate and non-elitist phenomena. Condensing the experience of human history (especially – the nineteenth century – the time of the bourgeois revolutions and the two world wars), such parameters were set by the creators of social psychology Gustave Le Bon and Sigmund Freud in their basic research "The Crowd: A Study of the Popular Mind", "Group Psychology and the Analysis of the Ego". Since ancient times the masses have really resembled immoral emotional neoformations, which minimized the individual qualities of the components of the whole and showed the features of a predominantly animal nature. It is no coincidence that those masses were called emotional, or just a crowd, regardless of the topos of existence: streets and squares, or the infospace of the first mass media (newspapers, radio, cinema, television). However, analysing the crowd, the scientists noted that this is only an extreme modification of the mass, and, in addition to it, there may be others – quite the opposite in their nature. With the advent of the World Wide Web, the situation has changed: scientists and futurists have been talking about the mass of intellectuals, which seems to be formed and combined in the field of information technology. And it surpasses the traditional elite in many respects. Originality. Having analysed the works of classic and modern researchers, we came to the conclusion that in fact the masses, like individuals (according to C. G. Jung), are divided into four types. Correspondingly, each of them has its own behaviour, psychology, philosophy etc. This article focuses on beliefs and ideological positions as the basis for the functioning of emotional, sensory, intuitive and rational masses in the context of 20th century philosophy. The object of our analysis was the philosophical schools of neo-positivism, hermeneutics, psychoanalysis, existentialism, pragmatism, anthropology, phenomenology, and others. Conclusions. According to our assumption, regardless of the type of mass and direction of modern philosophy as a field of its implementation, rationalism comes to the fore everywhere (as a primary source and theoretical basis or motivation). Thus, it can be concluded that the rational mass now dominates, not emotional (which was thoroughly described by Le Bon and Freud). And this is quite natural in the age of digital technology.

Purpose. The article aims to define the philosophical narratives about the "beautiful human" of Greek antiquity in the coordinates of the triad of "natural", "social" and "cultural" body. Theoretical basis. When achieving this purpose, the author based on the conceptual provisions of the philosophical anthropology of Н. Plessner, in particular, concerning the attitude of a limited body to its limit as an empirical comprehension of a human him/herself and the world. Developing the position of the body as a socio-cultural phenomenon and proceeding from the definition of corporeality as a "transformed human body under the influence of social and cultural factors, which has socio-cultural meanings and performs certain socio-cultural functions" (I. Bykhovskaya) (transl. by O. G.), the triad of "natural", "social" and "cultural" body was used as a methodological basis to analyse the research object. Originality lies in the explication of the peculiarities of aesthetic and anthropological discourse in Ancient Greek philosophy, not only through the prism of the dichotomy of "soul" and "body", but also through the prism of the triad "natural", "social" and "cultural" body, allowing rethinking of the narratives concerning the "beautiful human" of the formation period of the European anthropological aesthetics in Antiquity. Conclusions. The anthropological aesthetics of Greek Antiquity is masculine aesthetics, the aesthetics of the male "cultural body". If a man is an epistemological subject, he is able, despite the ugliness and abomination of his natural body, to reach the level of the cultural body, the level of "personal existence of corporeality". As for the female corporeality, since the Ancient Greek philosophy does not provide the status of an epistemological subject for a woman, she remains at the level of "social body".