DOI: 10.25136/2409-7144.2018.9.26640

Abstract: The object of this research is the computer game as a phenomenon of social life. The subject is the subjective and social substantiation of the growth of popularity of computer games. The author raises the following problematic questions: what is the cause of the rapid growth of popularity of computer games, what role do they play in social practices of modernity, what are the risks and prospects of the existence of computer game in the society? The question regarding the status of computer games concerns the more general social contexts, which justified the need for the analysis within the framework of social philosophy and allied disciplines. In methodological aspects, the research leans on the structural-functional approach, which views the computer games from the standpoint of theirs social functions and mechanism that force people to play. Structural position of the games in society is viewed through the prism of habitual approach to society, based on Pierre Bourdieu‘s understanding of the concept of “habitus”. A conclusion can be mane that the growth of popularity of computer games is explained by the manifestation of the inner intentions of a subject, which cannot be expressed in the real world. The technical improvement, when the growing capabilities of virtual environment open new opportunities for self-actualization enhance the popularity of computer games. The attractiveness of a computer game is explained by the identity of the real and possible within it. The actions do not carry an irreparable character; the flow of time is nonlinear and reversible. Moreover, the games possess a destructive and pragmatic potential; they are capable of gamifying the social existence, relieve the sufferings from the unrealized intentions of a person. However, the can turn into addiction and submerge the social life.

DOI: 10.7256/2454-0757.2017.6.21159

Abstract: The subject of this article the problem of correlation and demarcation between the two key notions of sociocultural discourse – the “culture” and “tradition”. Pluralism of the use of such universal terms for denoting the complex of reconstructed sociocultural content lead to a situation when it becomes difficult to demarcate them. Thus, for example, the “Christian tradition” and “Christian culture” are similar terms in many ways by expressing the assemblage of Christian social relations, as well as material and immaterial products of activity of the Christians. The problem is aggravated by an extensive history of the diverse use of both notions, which substantiates the necessity in their phenomenological analysis, separate from multiple contradictory variations of the definitions. On the other side, for identification of the problem of the immense amount of individual manifestations of both phenomena – culture and tradition, it is essential to combine the phenomenological approach with structuralistic holism, which allows speaking of culture and tradition apart of their particular manifestations. For overcoming the established pluralism in order to demarcate the notions, but preserve their content, the author uses the method that unites phenomenology and structuralism, meaning the phenomenological reductions and orientation towards holism – dominance of common over private. A hypothesis is advanced that culture is viewed as a “universe of sociality” – a system that includes the results of activity, perceptions, and relations, where the tradition is a dynamic structure of culture, or its function of self-reproduction. Tradition consists in the passed down through the generations structural relation between the elements of culture and its variable actualization that depends on the interpretation of the transmitted content. Besides the theoretical prospect, the hypothesis provided methodological tool for studying of the cultural elements with respect to traditionalism through analyzing their structural relation and actualization that allows demarcating the traditional and speculative elements of culture. 

DOI: 10.7256/2409-7144.2017.3.22417

Abstract: In this article the authors analyze the problem of common mind functioning in a post-traditional society. Common mind is a mode of mind specialized for a stable, slowly changing environment. This mode of mind uses intuition as its primary decision-making tool. Its intuition is based on precedents. A precedent in this context is a combination of a typical problem situation and its acceptable solution. There are different levels of precedents. We single out the following levels: individual psychological precedents, ontogenetic precedents, social psychological precedents and phylogenetic precedents. This classification is based on the speed of precedent formation. Such a two-layer structure of human precedent memory significantly enhances environmental adaptation: the biological layer provides adaptation to the most stable environmental conditions, whereas the psychological layer allows to adapt rapidly to emerging quick changes. Nowadays, however, social environment does not change at a relatively slow pace as it used to. Due to historic time acceleration, experience transition, selection and stereotyping are hindered. This deprives precedent-based common mind intuition of its regulative function as the gap between old precedents and new conditions widens. Adequate response strategies have no time to form in common mind: rapid changes of social environment make them outdated and inefficient before they are even ready to be adopted. We call such a drastically changing social environment “post-traditional”: it evolves so quickly that precise experience succession becomes impossible. Common mind displays inefficiency at creating adequate adaptation strategies in these new conditions. It leads to anthropogenic environmental risks. This is reflected in a “risk society” sociological concept.