For example, in addition to the mentioned above methods of modeling alternatives it is proper in linguistics to distinguish by analysis of long-past time a counterfactuality of the condition (if, instead of real R happened P...) and a counterfactuality of the consequences (then
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it might happen Q) [Plungian, 2004: 275]. Kant"s categorical imperative based, as everybody tends to see and as he declares himself, on counterfactuality of the condition - that is, if human could not act as being caused only by limited natural factors, so he/she should be endowed with unlimited freedom by God. That is, Kant himself suggests conditions in the name of his imperative - an absolute categorical imperative as unconditional (independent from natural circumstances) he opposes the hypothetical imperative as conditional (provided by circumstances). In fact, for Kant it is also extremely important to fix counterfactuality result (consequence) - strictly ethical adjusted and consistent moral behavior of man as a free being. However, counterfactuality, i.e. in some sense pseudo-reality of this behavior, for Kant is sheer truth that reveals itself not only in the recognition of rather regulatory, than strategic nature of the moral ideal, but in the same regulatory nature of other ideals such as perpetual peace [Kant, 1989].
This case of Kant"s latent value legitimating of moral norm is very important in modern discussion with interpretation of counterfactual judgments in analytic philosophy. Here we meet the classic positivist understanding of norms as existing facts. Typical for analytic philosophy is the reconstruction of positivist logic of counterfactuality as possibility. Such reconstruction we met in the article wrote by local philosopher Anna Lactionova [Laktionova, 2016]. Here the judgments about the future events are formulated from disposition of present knowledge about any possible event. So according to this positivist point of view we should not accept any human discovery, any creation because of their improbability - the sentences about them were simply the consequences of false sentences: "Some conditional judgments are counterfactual, their antecedent is put as false: "If one thing has occurred, some other thing would happen"... We should explain the meaning of counterfactual conditional judgments. These judgments are the statements about events occur in invalid, unreal situations... Counterfactual conditional judgments fix the situation when antecedent (condition) is always false, and meaning of the whole judgment is true" [Laktionova, 2016: 10]. We suppose than more important is the fact that the consequents of the counterfactual conditional judgments are always true: from the false antecedent it could be also the false consequence - and the whole judgment would be true too. That means: the specific of the counterfactual conditional judgment does not lay in its false antecedent.
In what sense could we tell about false of antecedent and further deduction of truth of the whole judgment? From the logic point of view, this deduction is true, but we insist that nobody can take the antecedent of the counterfactual conditional judgments as false from the point of view of human will, i.e. from the point of view of our intention and results of its implementation in our activity and our creations. We should take in consideration Arthur Schopenhauer"s PhD Dissertation "On the Fourfold Root of the Principle of Sufficient Reason" [Schopenhauer, 1993], where he differed "four kinds of necessary connection that arise within the context of seeking explanations, and he correspondingly identifies four independent kinds of objects in reference to which explanations can be given: 1) Material things; 2) Abstract concepts; 3) Mathematical and Geometrical constructions; 4) Psychologically-Motivating forces" [Wicks, 2011]. In typical for analytic philosophy vision of reality it has geometrical character that should be explained with logical constructions. All other types of determination - material causation, conceptual connections, and motivation patterns - seems to reduce to logical formulas. For us it is crucial to differ the motivating forces from logical constructions: logic cannot explain and predict the results of impact from motivating forces.
Some issues from this problem could be illustrated by famous William Isaac Thomas
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theorem: "If men define situations as real, they are real in their consequences" [Thomas, 1928]. These consequences are real because men act according to their definition of situation: their belief motivates them and push them to make real things that were unreal before. Reality of mind becomes real materially due to human activity. This is the way of design of future human nature on the basis of future human image.
In analytic philosophy, we also can find theoretical field where the creative force of human activity is conceptualized - the performative acts. John Austin [Austin, 2006] and John R. Searle [Searle, 2010] worked out this concept, but performative acts allows to explain a significance of language in its factual state - not its evolution. Therefore, in Stanford Encyclopedia of Philosophy we can find the judgment: "John Austin is considered by many to be the creator of the school of analytical jurisprudence, as well as, more specifically, the approach to law known as "legal positivism"" [Bix, 2014]. Searle investigated the phenomenon of intentionality [Searle, 1983], but his understanding of construction of social reality with help of language [Searle, 1995] was more the elaboration of language as reality of mind, than methodology of real changes as result of changes in mind. At least in one point the theory of performative acts is useful: in its accent on imperative mode of counterfactual judgment.
The significance of the counterfactual conditional judgments does not lay in their explanatory potential, but in their participation in creative activity. Such creative activity has a crucial role in ethical judgments and in moral evolution.
What conclusion should be done to study the ethical aspects of university education? First of all, it should be noted that in addition to recognition of academic values counterfactuality it should be considered also other values of university education according to the model of counterfactuality. Academic values should be deprived of a significant part of their idealization - in a real education; these values acquire regulatory, not absolute sense. If we consider the academic values as a complete and self-sufficient ideal, we will find some of their characteristics as a kind of symbolic system that has some value aspect too. If you turn to academic values in the structure of value orientations of several university communities - they become variability. Professors and students, administration and other university communities interpret academic values differently. Moreover, this variability has a character that looks deviant only in a version of absolute status of these values and academic norms. If the version of each academic values considered as self-sufficient in its counterfactuality subsystem of values, then we will get a pluralistic vision of academic values in which different versions of their interpretation are partially complementary, but may partially contradict one another. So, counterfactual academic values may be supplemented by other counterfactual university values, such as institutional. Thus, for each university the honoring of its Alma mater is counterfactual value that can be differently interpreted by professors and students, but they all have to recognize it as Alma mater anyway - while representatives of other universities have no such obligation to value outlying for them university.
