DOI: 10.25136/2409-8728.2020.10.33051

Abstract: This article is dedicated to the analysis of collective consciousness and transformations it has experienced for the past century. Collective consciousness as spiritual fiber of a considerable part of citizens is c crucial indicator of the stability of country’s political system. It contains the most common representations, moods, feelings, and emotions that ideally reflect the actual processes taking place in social life. Collective consciousness in Western democracies marks prevalence of the distortion of moral and family values, selfishness, euphoria of superiority over other nations, comfort oversaturation, exaggerated perception of human rights, etc. This indicates a dead end for further development of the Western civilization. The analysis of social reality of modern Russia allows concluding that collective consciousness has been severely affected by the bourgeois ideology. However, the life circumstances force the Russians to take a critical at the bourgeois priorities, reconsider their past and turn to the native roots. Currently, the majority of Russians experience nostalgic feelings towards the missing social justice and equality. They constantly feel anxiety, fear and uncertainty about tomorrow. This circumstance should serve as an alert for the country’s authorities and make them seek the solutions adequate to the people’s aspirations

DOI: 10.25136/2409-8728.2020.10.34088

Abstract: This article reviews evolution of the concept of cultural intelligence, the relevance of which is substantiated by the complexity of cross-cultural relations in modern globalizing world. It is underlined that the development of such information technologies as the Internet, television, and mobile communication leads to conveyance of cultural patterns are transmitted from one country to another. In this context, special place in globalization processes is held by mass culture, which replaces folk cultures. Therefore, examination of the processes that impede the unification of cultures is relevant. The article examines a number of concepts that preceded the concept of cultural intelligence. Detailed analysis is conducted on the concept of cultural intelligence, introduced to the scientific community by such scholars as Christopher Earley and Soon Ang. Special attention is given to such concepts as cosmopolitanism and tolerance. The author outlines the key areas of application of the concept of cultural intelligence, which includes business, politics, military and diplomatic spheres. The article also considers the paper written by Earley and Mosakowski, which demonstrates the difference of perception of the material objects and social traditions in various countries. The author also reviews the existing models of CQ (cultural development coefficient). The problems and prospects for application of the concept of cultural intelligence in philosophy and in social life are demonstrated.

DOI: 10.25136/2409-8728.2020.10.33977

Abstract: This article reviews the translation of some terms of the Russian religious philosophy of the XXI century into Chinese language. The goal consists in determination of the fundamental principles used by the Chinese translators in compiling the borrowed terminology in the indicated field. The article explores the Chinese analogues of some terms of the Russian religious philosophy. Special attention is turned to the terms of God and soul. Analysis is conducted on the translated texts of the lectures of S. S. Khoruzhiy “Synergistic Anthropology and Russian Philosophy" on the subject of the frequency of using 神 и 上帝as Chinese analogues of the term of God. An important role in the research is played by the interview with the researcher and translator of theRussian religious philosophy Professor Zhang Baichun on translation of the terms of God, soul, etc. into Chinese languahe, as well nuances of application of Chinese analogues of isolated terms from the perspective of the native Chinese speaker. It is demonstrated that Chinese analogues of the terms of God and soul in religious texts do not fully coincide with such in the philosophical texts. Namely, the Orthodox translators recommend the use上帝for nomination of God, while Chinese translators of the Russian religious philosophy allow using both versions depending on personal preferences and linguistic habits. For the translators of philosophical texts, the equivalent versions of the terms soul in the Glossary of Orthodox Terminology 灵魂 и 心灵 are divided into religious and secular analogues. The article also indicates other terms of Russian philosophy, which are translated using the techniques of transcription, calquing, and semantic translation.

DOI: 10.25136/2409-8728.2020.10.33909

Abstract: The object of this research is the Buddhist doctrine of non-self; while the subject is the content of this doctrine and its evolution with the course of time. Special attention is given to demonstration of the fact that initially the Anatta doctrine did not imply the denial of existence of the subject (self) as such. The author examines such aspects of the topic as the doctrine of non-self in the early Buddhism (Pāli Canon) and the problem of interpretation of the phenomenon of self in modern Buddhism, including by such cultural and philosophical figures as Ngawang Lobsang Tenzin Gyatso (14th Dalai Lama). The novelty of the conducted research consists in carrying out the first in Russia comprehensive study of Buddhist doctrine of non-self and outlining a new perspective on the problem. The author’s special contribution is lies in translations of the passages from Sutta dedicated to Anatmavada, which allowed formulating the fundamentally new conclusions. The following conclusions were made: 1) throughout history, Anatmavada underwent a difficult path from solely soteriological teaching that did not imply denial of self or subject to the open denial of subject in Buddhism of later period (the author sees recent interpretation of Anatmavada as incorrect); 2) two concepts of Anatta in early Buddhism can be determined: more common Anatmavada-2 and more “marginal” Anatmavada-1, which tends to denial of Anatta; 3) Anatmavada has evolved over the course of history from Anatmavada-2 to more nominalistic interpretations observed in the Buddhism of later period in form of the denial of self as such; 4) early Buddhism is not interested in ontological discourse on the existence of self; 5) Skandha in early Buddhism should be viewed from soteriological perspective – as a subject for meditation on the emergence, existence and elimination of certain moments of experience.

DOI: 10.25136/2409-8728.2020.10.33074

Abstract: This article is dedicated to analysis of the phenomenon of consent with yourself. Leaning on the ideas. H. Arendt, the author analyzes various aspects of consent with yourself, as well as their interconnection. This phenomenon is viewed in three aspects: 1. attitude of a subject towards himself (psychology); 2. “Socratic” thinking as inner speech; 3. moral act. All three aspects of this phenomenon are based on the concept of “Socratic” thinking as an internal dialogue; therefore, special attention is turned to examination of its peculiarities. A comparative analysis is conducted on the “Socratic” thinking and other concepts of thinking, namely M. Heidegger’s. Consent with yourself in each corresponding aspect has the following meaning: 1. Positive attitude toward yourself reflected in self-regard. It is demonstrated that consent is only one-sided attitude, thus its more accurate characteristic would be self-regard, rather than “friendship with yourself”. Self-regard can stem from the experience of reasoning as a conversation with yourself on your thoughts and actions; 2. A condition of thinking, namely as consent in thought (non-contradiction) and with thought. Consent with yourself is not reduced to the logical law of non-contradiction. As a manifestation of existential process of thinking, it is not a formalized procedure and depends on the personal attitude and values of the subject. It is assumed that self-regard as a manifestation of consent is impossible without the judgment of internal dialogue; 3. Leaning on the ideas of H. Arendt, the author outlines the possible interpretation of consent in thinking as an ethical principle or internal standard of conscience, spreading to the actions of an individual.The conclusion is made that the phenomenon of consent with yourself has full significance only for the “Socratic” thinking, which makes responsible a thinker himself, rather than history, world spirit or being.