DOI: 10.25136/2409-8728.2023.7.43516

EDN: SCJFRA

Abstract: The subject of the study is the current trend of accelerating cultural dynamics, as well as the real reason for the emergence of a subjective sense of acceleration of socio–cultural time - the acceleration of the pace of STP and the diversity of the technosphere surrounding the individual. Another such reason is the overuse of information. The classical model of time, which assumes that all possible changes in the continuously moving world are interconnected in space and time, is partially deformed, partially annulled in the conditions of modern information culture. The process of revising classical models of time perception in combination with its individualization was initiated by the philosophical trends of existentialism and postmodernism. The research is based on the concept of digital capitalism by J. Weissman, is a purposeful consideration and comprehensive analysis of a number of new views on the phenomenon of the screen, as well as on the features of structuring and representation for the recipient of his internal virtual space, which have a direct impact on perception, resulting in the appearance of the effect of subjectively perceived acceleration of time. Special attention is paid to the analysis of the nature of the interactions formed between the screen and the viewer (user, viewer, gamer, etc.). The existence of a modern person is increasingly becoming a simulation, and the time of existence is commercialized and becomes the subject of symbolic exchange and consumption. According to the results of the study, the most noticeable features of the formed interactions, their imitative and simulation nature, forcibly modeling the effect of time acceleration are identified and analyzed. The screen of an electronic device (smartphone, tablet, TV) located next to a person in the conditions of a network society forms a new type of intersubjectivity, within which it acquires many functions, the number of which is constantly growing. In conclusion, the author's philosophical interpretation of the problem of screen-human interaction is presented, based on the concept of J. Weissman, the analysis of modern cultural trends of acceleration and deceleration is carried out, the general socio-cultural prospects of these processes are evaluated.

DOI: 10.25136/2409-8728.2022.5.38191

Abstract: The purpose of the study is to determine how the relationship between theoretical (fundamental) and applied (practical) culturology is understood in the Russian scientific literature. Based on the analysis of the works of Russian cultural scientists, the article raises the issues of the relevance of cultural knowledge, the necessity and possibility of cultural theory, the prognostic possibilities of the science of culture. Increased attention is paid to the consideration of such an aspect of the topic as the insufficient saturation of cultural concepts with empirical data and the blurring of the conceptual apparatus of culturology. The author attempts to substantiate the opinion that excessive theory, isolation from the living realities of culture harms culturology as a scientific discipline. The novelty of the research lies in the criticism of the position insufficiently reflected by the scientific community, according to which applied culturology is based on some fundamental knowledge about culture. The vulnerability of ideas about the existence of such knowledge is shown, which, however, does not detract from the importance of culturology. It is concluded that culturology can be a science in demand by society only by being primarily an applied discipline. Time will tell whether it will be able to acquire a theoretical superstructure that works in practice. But the theory should grow on the basis of specific empirical research, and not be invented speculatively.

DOI: 10.25136/2409-8728.2023.4.39946

EDN: BYPLNV

Abstract: The subject of the study is the cultural code "Bestiary", which combines symbolic images of animals and chimeras in the Jewish pictorial semiosis. The object of the study is traditional symbolism in Jewish pictorial practice. The article uses the methods of semiotic analysis in deciphering the meanings of the elements of the traditional pictorial Jewish semiosis, the method of analyzing previous studies, the method of synthesis in substantiating sets of signs. In their work, the authors consider the following aspects of the topic: the main codes of the Jewish pictorial semiosis are highlighted, their morphology, interrelationships, key meanings and the main code are substantiated. The Bestiary code, its features, etymology and reading are considered in detail. The main conclusions of the study are: 1. Based on the study of Jewish traditional culture, five main codes of pictorial semiosis in Judaism were identified, uniting a group of symbols: skewomorphic (subject), phytomorphic (plant), zoomorphic (animal), numeric. The primary source of all codes and the unifying code is the Sefer code (Book). The interactions between the codes are revealed, the key meanings are the symbolism of Creation, Paradise, Torah persons and Messianic aspirations. The semantic center of the codes – the Torah and Aron Hakodesh, as a repository of the Torah, is revealed. 2. The Bestiary code considered in detail represents the symbolism of traditional images of animals and chimeras, which is connected with the prohibition in Judaism on the image of a person. Images of representatives of the world of animals, birds, fish, as well as mythical creatures in the Jewish reading convey the meanings of human virtues and negative qualities, and also indicate Messianic hopes laid down in the Torah and especially in the Midrash Talmud.The scientific novelty of the study consists in the fact that for the first time a culturological analysis was carried out and the interrelationships of cultural codes in the Jewish pictorial semiosis were structured, with an emphasis on the Bestiary code.

DOI: 10.25136/2409-8728.2021.8.36316

Abstract: The works of Rainer Maria Rilke, one of the most influential modernist poets of the XX century does not lose its relevance and continues to draw interest of the researchers. The goal of this work is to trace the evolution of philosophical views of R. M. Rilke in the context of his literary works of the turn of the XIX – XX centuries. The research employs hermeneutical approach for interpretation of the texts of R. M. Rilke through the prism of socio-historical conditions of that time. Systematization and generalization of the acquired data allowed assessing the formation and significance of philosophical and aesthetic views of R. M. Rilke, as well as contradictions therein. Rilke did not adhere to any philosophical systems; however, his works reflect the philosophical-worldview principles and patterns of the era, first and foremost, the symbolic aesthetics, philosophy of life, and metaphysics of art of Nietzsche. The philosophical views of R. M. Rilke in the works of his early period developed in pursuit of the unique, and in many ways, subjective attitude towards life. The conducted analysis demonstrates the process of philosophical reorientation from the subject-centered recognition of the great creator towards the objective world of things. In the lecture on Maurice Maeterlinck (1902), Rilke clearly expresses the ideas on the function of art, tasks and capabilities of an artist. After getting familiar with the work of A. Rodin, Rilke turns to the “poem-thing” genre, when the concept of thing encompasses the entire universe. The establishment of transcendental-poetic unity between the subject and the world is one of paramount philosophical ideas in the works of R. M. Rilke. The artist, objectively depicting the “thingness” of the world, is an intermediary between God and the divine spark in its interaction with the real world and man, correlates times and spaces and preserves the eternal values, which comprise the basis of the cultural code of each nation.

DOI: 10.25136/2409-8728.2019.12.31335

Abstract: The subject of this article is a visual turn, distortion of the long-standing relationship of visual and verbal in social life towards the visual. Critical analysis demonstrates the problem in precise definition of the “visual turn”, “visual”, “visual culture”, “linguistic turn”. Thus, the problem becomes the philosophical practice on improvements the situation with modern visual culture. The logics of this research is structured from solving the conceptual problems of “visual turn” towards objective derivation of the key trends of neutralization of negative consequences within the modern visual culture. Methodological foundation  consists of the theory of post-nonclassical and open rationality. The research defines the basic character of “visual turn” for the visual studies. “Visual” is the essence and reference to sensibly-emotional. Systematic, on the grounds of the phenomenon of art, reflection of modern visual culture results in the idea that modern life becomes a form of its manifestation. Critical analysis of “linguistic turn” reveals that the essence of visual turns consists in the fact that the problems of truth and worldview begin are now determined by the visual culture, rather than by the language of science and rational philosophy. The formation of modern visual culture is the process of gradual development of technogenic civilization that expands the field of freedom. This also outlines an objective limit in the growth of worldview significance of visual culture, which leads to the collapse of technogenic civilization. The conducted analysis, objectively, points at the three main directions of philosophical work on neutralization of negative consequences of the modern visual culture: critical, transformational, and infographic.

DOI: 10.25136/2409-8728.2021.1.34768

Abstract: This article analyzes the recently observed transformation of religious conscience. The author believes that these changes are most obvious during the period of global crises, such as COVID-19 pandemic. The article suggests that the most optimal perspective for examination of the transformation of religious conscience s consists in the analysis through the prism of eschatological problematic. Eschatology manifests as an indicator for the transformation of religiousness, which is substantiated by actualization of apocalyptic moods in the context of global civilizational crises. Methodological framework of this research is comprised of the system-structural and functional approaches, which allowed resolving the set tasks in the broad interdisciplinary context, including the experience of philosophy, theology and sociology. The author leans on the results of several sociological research dedicated to the dynamics of youth value orientations that were conducted over the period from 1997 to 2020. The empirical material contains the data of such social media ad Vkontakte, Facebook and Instagram, messenger (Telegram), and video hosting platform (YouTube). The author highlights a number of basic ideas viewed within the framework of eschatology of the Abrahamic religions (namely Christian eschatology). Firstly, private eschatology, reflected in the attitude towards one's own death and related questions of afterlife retribution. Secondly, the belief in arrival of the Messiah; and, thirdly, the expected end of history and time. These ideas developed during the viral shedding of COVID-19. The author meticulously analyzes how the eschatological theme mainstreams in the conditions of pandemic and self-isolation regime. The conclusion is made that the manifestations of apocalyptic moods during the pandemic are characterized by game nature, tendency to hype, focus on individual experiences, shift in the higher value of eschatology towards the collective culture, which is expressed in the effect of carnivalization of consciousness, transfer of eschatological problematic from religious to sociopolitical plane.

DOI: 10.25136/2409-8728.2022.3.37001

Abstract: This article explores a critical tool of modern philosophy, called "prismology" ("chontology") in the works of Jacques Derrida and Mark Fischer. The aim is not just to consider the origin of this approach, but also to reveal its philosophical foundations in the historical and problematic context of modernity. For this purpose , an intertextual analysis of the works of Zh . Derrida, M. Fischer and several of the main authors on whom they are based (K. Marx, Z. Freud, F. Jamison, etc.). Hermeneutical explication of semantic connotations is also performed, which are not deployed by the authors themselves, but contribute to a better understanding of the desired approach. The result of the study is the definition of "prisracology" ("chontology") as a transdiscipline tool for searching for "another modernity" in the absence of a historical alternative, a tool for restarting the interrupted cultural revolution. This restart is carried out through work with forms of obsessive absence ("ghosts") in the cultural experience of modernity, manifested in the pandemic of depression, the nostalgia industry, etc., that is, through critical work with a common feeling. The relevance of this approach lies in the possibility of a completely new look at the research of many cultural and political processes of our time, in the possibility of discovering determinants inaccessible to classical approaches. Ultimately, honology is a tool for liberating the imagination.

DOI: 10.25136/2409-8728.2023.5.39123

EDN: LYJWYN

Abstract: This paper examines the philosophical and religious creativity of the Great Russian writer and thinker Leo Tolstoy as a founder of national culture of the Silver Age. The author of this article argues that Tolstoy's works, both artistic and figurative, as well as his journalistic works, were imbued with religious content, which constituted the generic specificity of the culture of the Silver Age. For Tolstoy culture is based on spiritual and moral principles, which are inseparable from the Christian and religious foundation, which was the subject of this study. The aim of the paper was to identify and analyze such fundamental categories of Tolstoy's philosophy as Christian love and social nonviolence. Love according to Tolstoy is an emblematic fragment of the religious worldview, and non-resistance to evil by violence acts as a social and moral component, which is the only way to break the vicious circle of social and individual evil in human society. To prove his philosophical generalizations, Tolstoy makes extensive use of historical-cultural methodology and, as a rational thinker, uses the Cartesian paradigm of the priority of rationality and evidence. Tolstoy's unconditional faith is deeply rationalistic in character, as well illustrated by his commitment to moral utilitarianism or moral pragmatism. The problems and content of the article are relevant in light of the challenges that have become deeply pressing today in the upbringing of the younger generations. The conclusions of the work are significant not only in historical and philosophical terms, but they contribute to the substantiation of the idea of the importance of religious consciousness for contemporary Russian society.

DOI: 10.25136/2409-8728.2023.4.40005

EDN: TCGNPE

Abstract: Taoist philosophy and metaphysics show an important role in ancient and modern Chinese society with its thinking about the value and meaning of life and has become an important resource for both traditional Chinese philosophy and modern. This article discusses the concept of immortality in Taoism from the point of view of metaphysics. The goal was to metaphysically analyze the symbolism of the immortality of jade artifacts found during archaeological excavations. The object of the study is the Taoist symbolism of the immortality of ancient jade artifacts, the subject is the continuity of Taoist symbols. The article is intended to expand knowledge in this direction. The author gives an idea of the metaphysical system of jade culture, at the same time considering Taoism from the point of view of metaphysics, as well as religion and an indispensable attribute of everyday life. Based on the analysis of 20 jade artifacts, the main characteristics of the symbols of Taoist immortality were revealed. The author comes to the conclusion that the theme of Taoist immortality, expressed in jade artifacts, accompanied the evolutionary process of inheritance, continuation, change and universal life and in a certain way influenced it. In different historical periods, people understand the Taoist thought of immortality in different ways, use different practices in different ways, regulate jade mining, so in different historical periods for Taoism, jade culture is a different form, reflecting the aesthetics of the characteristics of the ancient Chinese era and the pursuit of eternal thought and continuation of Taoism. The conclusions are discussed in three aspects: 1) the embodiment of the metaphysical worldview system of Taoism using the theme of "eternal life" and "immortality" in popular culture; 2) the embodiment of the metaphysical system of the ideology of jade culture; 3) takes into account the analysis of the continuation and change of the process of mutual integration of Taoist and jade culture. Thus, from the perspective of man and soul, the universality of the continuation of Taoism in jade can be clarified in order to fill the academic gap in this field.

DOI: 10.25136/2409-8728.2021.2.32871

Abstract: This article reviews postmodernism as a transitional stage in the dynamics of modern culture in the countries of Euro-Atlantic civilization. Such transitional stages the author defines as sociocultural transformations. Postmodernism is the finale of the current stage of sociocultural transformation, which according to the author started in the last third XIX century with the avant-garde culture. The article traces the impact of counterculture of the 1960s – early 1970s upon establishment of the postmodern paradigm. It is demonstrated that counterculture manifested as the sociocultural background that promoted the consolidation of postmodernism in culture of the countries of Euro-Atlantic civilization. The logic of studying sociocultural transformations suggests the application of interdisciplinary approach. The key research method is the philosophical interpretation. The main conclusion consists in proving the hypothesis on the background, sociocultural impact of counterculture of the 1960s – early 1970s upon the consolidation of postmodernism as the sociocultural transformation. The author offers an original approach towards periodization of the European (Euro-Atlantic) culture, which distinguishes the corresponding periods in its continuum through the prism of sociocultural transformations. A detailed analysis of the impact of counterculture upon postmodern statement is provided.

DOI: 10.25136/2409-8728.2020.6.33089

Abstract: The subject of this research is the feminine ideal in the works of I. S. Turgenev. The object is the female images depicted by the Russian writer, mostly of noble descent. The author examines the external traits, behavioral patterns, women’s social roles, as well as traces the changes in these categories over time. Special attention is given to the critical revolutionary time, since many transformation of the feminine ideal took place under its influence: in prerevolutionary time, woman is a caring mother, obedient and faithful wife, while in revolutionary period – a like-minded person, the master of her life. The main conclusions consist in observation of changes in feminine ideal, achieved through determination and comparison of particular categories of the ideal female image in sociocultural aspect during the indicated historical period of Turgenev’s works. The author’s special contribution consists in systematicity of presented information in accordance with the historical methods. Application of comparative analysis allows tracing the transformation of feminine ideal unfolding in the Russian culture of 1830’s – 1970’s, based on the example of literary images of the heroines in works of the Russian writer I. S. Turgenev from historical-cultural perspective. The research results are primary within the framework of studying transformations of woman’s image as a construct of Russian culture, and are valuable for further research on the topic of social transformations of a woman.

DOI: 10.25136/2409-8728.2018.1.21885

Abstract: The relevance of the research is dictated by the fact that in modern conditions of development of the information society, information culture goes beyond the narrow understanding of knowledge and skills necessary to work with the information systems. It represents a basic subsystem of culture of the information civilization, an independent type of culture within the system of information society, and most important cultural element of a modern person. Typological analysis systematizes the expanding conceptual framework in studying of the information culture. The key research methods are the following: typological analysis, summarization, typology, classification, systematization, comparison, generalization, as well as civilization, subject-object, sphere, activity approaches. Analytical overview of the scientific studies is conducted. The author analyzed and systematized the main types of information culture examined within the culturology, information culturology, and social philosophy. The conducted analysis allowed substantiating the need and possibility of development of multi-level typology of the information culture and reaching the idea of establishment of the attributive and a functional concept of information culture

DOI: 10.25136/2409-8728.2019.7.30168

Abstract: The subject of this research is the correlation between the teachings on tragedy in the early period of philosophical writings of F. Nietzsche and his later criticism of the contemporary of European culture. It is noted that tragedy within the framework of Nietzschean philosophy is a broader concept that the genre of dramatic art, attaining the meaning of the cultural category and manifesting in the three interrelated aspects: life tragedy, scenic tragedy and cultural tragedy. The author demonstrates how in the context of studying the three types of tragedy, F. Nietzsche determines the origins of the future decline of European civilization back in Antiquity, reflected in the fact that the Apollonian beginning of culture expels the tragic worldview in Ancient Greece characteristic to Dionysianism. Pessimistic views of F. Nietzsche upon the European culture implied pursuing of ways to overcome the crisis. The scientific novelty consists in the ability to assess the Nietzschean ideological heritage on the topic, considering the historical transformations and current realities. The author comes to the conclusion that despite having the admittedly strong sides, cultural criticism of F. Nietzsche has not always been fair to Apollonianism; as well as demonstrates why Dionysianism cannot become a decent means of renewal and restoration of culture.

DOI: 10.25136/2409-8728.2022.12.39237

EDN: SHQXGA

Abstract: The article provides a philosophical and cultural analysis of the phenomenon of justice on the example of the views of some representatives of the philosophical thought of the Renaissance. The choice of this period is not accidental: the Middle Ages, faced with an existential crisis as a result of the destruction brought by the barbarians, developed a concept of justice that turned a person to the search for an internal support that allowed him to cope with the challenge and the full power of which he was able to realize in the renewed idea of justice during the Renaissance. The purpose of the work is to determine, based on the results of the analysis: 1) whether the practices of justice proposed by the Renaissance are possible today; 2) if so, in what form? To answer the questions posed, the author uses the method of comparative cultural analysis. With regard to the concepts of justice proposed by the philosophers of the Renaissance, the following conclusions were drawn: 1) despite the historical completeness of the conditions that gave rise to the considered concepts of justice, the latter continue to exist today; 2) the form of justice proposed by the Renaissance became the forerunner of the concepts of fundamental human freedom and its value. The results of the work can help clarify positions regarding the idea of justice as understood by representatives of different social groups, and therefore can be used to build a dialogue between them.

DOI: 10.25136/2409-8728.2019.2.28681

Abstract: The subject of this research is freedom as the value in utopian, dystopian oeuvres, and modern world. The article is dedicated to consideration of one of the factors of emergence and popularity of dystopian genre in modern culture. Analysis of the concept of freedom of the English utopian texts reveals the meaning of freedom in establishment of the utopian society. The English utopian tradition was selected as the source material for the analysis due to its rich history and extensive number of texts for the research. The goal of this work lies in the attempt to trace a correlation between the establishment of dystopia and transformation of the perception of freedom as value, the relation to which significantly changed since the middle of the XX century, as well as undergoes transformations in modern society. In this article, the concept of freedom is used for understanding the historical turn from the genre of utopia towards the genre of dystopia within the European culture. The relevance of this publication is substantiated by the current enormous popularity of dystopian genre. It is concluded that one of the causes of elevation of the dystopian genre is the value conflict between a modern individual and society.

DOI: 10.7256/2306-0174.2014.5.12073

Abstract: The article is devoted to the main topic in life of a Russian religious thinker of the beginning of the XX century Nikolay Aleksandrovich Berdyaev – the creativity problem. Berdyaev's understanding of creativity was quite specific. He understood creativity not as the creation of cultural products, "sciences and arts", artwork, books, pictures and so forth but the 'disturbance and ascention' of human being aimed at creating another, the highest life and a new form of existence. The analysis of emergence of culture from a cult, sacral bases of culture, the analysis of emergence of cultural images and cultural the practician from cult activity is carried out. The authors also studied the relation between culture and creativity, creativity as a non-cultural beginning and creativity objectivization in cultural forms.The conclusions made by the authors are the following: - the systematic analysis of ideas about culture of the Russian religious philosophy of the XX century is given;- it is shown that many ideas of modern cultural science concerning an origin of culture, its fundamental bases, its sacral roots were for the first time clearly and are deeply formulated in the Russian religious philosophy;- conditions and possibilities of cultural creativity, possibility of an exit of creativity out of limits of culture, a way of objectivization of creativity in cultural forms are investigated.

DOI: 10.25136/2409-8728.2019.10.31577

Abstract: This article is dedicated to description of functions of the traditional life cycle rituals by analyzing the foreign culturological concepts the XIX-XX centuries. Relevance of the topic is substantiated by the demand to determine the role of ceremonial functions in modern culture. Reference to the historical experience of studying the traditional rituals allows to better understand their concept as a way of expressing collective representations in the past and present. The sources for this research became the foreign culturological concepts of the XIX-XX centuries, as well as the report and field journals of the Soviet ethnographers on ritual practices of the peoples of Volga Region stored in the Russian scientific archives. The study is based on the principle of historicism, which allows viewing life cycle rituals in the historical dynamics. The analysis of foreign culturological concepts and ethnographic materials suggest the use of systemic approach for more coherent representation of the traditional ritualism. The novelty consists in the fact that the author is first to propose the typology of culturological concepts to determine functions of the traditional life cycle rituals. Three types of concepts are highlighted: “magic”, “pragmatic”, and theories of “transition”. In light of this study, the following functions of the traditional life cycle rituals were determined: magic, consolidating, explanatory, regulatory, symbolic and social. Some of these functions remain in modern culture, since the rituals are oriented towards human existence, experiences and hopes.

DOI: 10.25136/2409-8728.2022.1.36977

Abstract: The paper investigates the characteristics of cultural identity comprehension in China in the early 20th century, with a special emphasis on the impact of Oswald Spengler's "The Decline of the West" on this comprehension. There are multiple mentions of Spengler in the articles and essays of Chinese students who studied in Germany in the early 1920s; by the 1930s, his philosophical ideas had served as a basis for the emerging Chinese cultural concepts. Chinese universities featured “The Decline of the West” as a subject of lectures and even separate courses. Later works on Chinese modern history mention that the publication of "The Decline of the West" appears near as important as the end of World War I. This paper analyzes why Spengler's Eurocentric concept resonated so strongly with Chinese culture, and what kind of discourse can be used for analyzing this resonance within the framework of the philosophy of culture. The paper suggests that there was a multidimensional influence of "The Decline of the West" on Chinese approach to culture. On the one hand, the mere fact that Spengler’s theory could spring from Western philosophical tradition was significant to Chinese intellectuals. By 1920s China had been gradually abandoning its strategy of radical Westernization of Chinese society, and the "The Decline of the West" validated the idea of "Chinese culture" as an autonomous entity. On the other hand, the conceptual complex of Spengler’s ideas was also integrated in Chinese thought. The paper looks specifically into this type of integration which is rooted in the unique nature of Chinese philosophical tradition. It proves that despite the fragmented and to a large extent intuitive blending of Spengler's morphology of culture into Chinese philosophy, that kind of blending can still be viewed as a method of philosophy of culture. Oswald Spengler’s philosophical approach can therefore be reconceptualized through the lens of non-Western philosophical traditions, with further prospects of its application in postcolonial research.

DOI: 10.25136/2409-8728.2022.11.39207

EDN: OAQXSO

Abstract: The authors turn their attention to the study of the temporal picture of the world that exists in the consciousness of an individual and the supra-individual consciousness of society. Ideas about the past and the future are part of the present and their study contributes to understanding the processes taking place here and now, the causes and meanings behind current events. The subject of consideration are images of the past and images of the future as a set of representations representing the past and the future in the present. The purpose of the study is to consider the process of the appearance of images of the past and images of the future both at the individual and collective level. The question of what are essentially images of the past and images of the future, what are the principles of their appearance and functioning is still open. The authors of the article offer their own version of the answer to the question about the genesis of these temporal images. It consists in affirming the dominance of collective images of the past over individual ones. At a certain time period, there is one collective image of the past in culture, formed by ideology and social consensus on the basis of the historical narrative of professional historians based on real traces of the past and many individual images interpreting this semantic core. In the process of forming images of the future, priority is given to individual images reflecting a personal assessment of the dominant trends of the present, which will find their embodiment in the future. Individual images of the future, through the coordination of individual representations, are formed into variants of a collective vision of the future. Therefore, at a certain point in time, not one but several collective images of the future function in society.

DOI: 10.7256/2409-8728.2015.7.16208

Abstract: Object of research is the complex of views of F. Nietzsche on the North and specifics of his culture in comparison to culture of the South. Proceeding from the concept of climatic zones of culture and positioning itself as person of the European North, F. Nietzsche highly appreciates heritage of the Mediterranean culture referred to the South and looks for ways of development of the forgotten its achievements. In comparison with the South it characterizes such elements of northern culture as the nature, a cultural landscape, the relation to work and the world, Protestantism, music and philosophy. Tematization of nitsshevsky philosophy of the North is based on global approach which considers a complementarity of axes "the West - the East" and "the North - the South" in world development. Novelty of the conducted research in the analysis of "the northern text" in F. Nietzsche's philosophy from the point of view of global opposition "the North - the South". It is shown that F. Nietzsche carries out frontal comparison of northern and southern cultures on separate elements. Estimating northern culture as degeneration of the southern culture, North potential it sees in validity of social activity and ability of a reflection in the hidden layers of culture of the South.

DOI: 10.25136/2409-8728.2022.8.38515

EDN: XIKHCY

Abstract: The article examines the dynamics of culture as a result of self-unfolding and self-knowledge of being, the agent of which is a person who is both an actor of himself, his own being, and creating culture as a shell of the "second" being, as a screen (S. Zizek), the stage on which his action unfolds, his practice of cognition of being and himself (including as part of being). There is a folding of the triad of being, man and culture, correlating with the well-known formula of Lacan: Real, Imaginary, Symbolic. Within the boundaries of this triad, there is a subject-subject dialogue between man and man, man and being as equal objects in relation to co-creation, co-being, co-cognition. The article correlates with the current search for new ontological theories (object-oriented ontology, speculative realism, assembly theory, etc.), the desire to rethink the role and meaning of the subject (which S. Zizek calls for), to rethink Hegel and actualize his philosophical heritage (again, S. Zizek's thesis), with the search for new concepts that would explain the processes taking place in culture in a better way than the postmodern theory does (L. Hutcheon). The article proposes to consider the dynamics of the genesis and evolution of culture as a correlation of autonomous phenomena of the mind, as a result of reflection by being itself through its own thinking forms - the living: the interaction of being with its own thinking forms for the inclusion of objects of being in the movement of being and its self-disclosure, the disclosure of ways to be, the essence of the immanent property of being, revealed in the procedures of the search for truth, within the boundaries of which culture arises.

DOI: 10.25136/2409-8728.2023.9.40562

EDN: XVAJQQ

Abstract: Cultural heritage is a special phenomenon of human culture. There are definitions of heritage as a substratum of identity, evidence of the development of civilization, an artifact connecting the present and the past, etc. The actualization of cultural heritage, its return to spiritual and economic circulation can serve ideological tasks. Heritage can act as a symbol of the ideological foundations of society, demonstrate strategic priorities that are of particular importance for modernity. Cultural heritage, being a product of creative activity of generations, is formed by a unique combination of circumstances, and, as a result, is unique and non-renewable. All these factors demonstrate the special potential of the heritage, which should be recognized as practically inexhaustible. For this set of reasons, there is a difficulty in interpreting the concept of an object of cultural heritage. This field of scientific search remains an exclusively debatable space with many options for interpreting the key concept. The purpose of the study is to consider the interpretations of the concept of cultural heritage and to determine the specifics of its nature. Simultaneous reference to related concepts allows us to expand the idea of cultural heritage as a collective historical memory expressed in tangible and intangible artifacts. The interdisciplinary methodology based on the comparative method is designed to determine the most concise and capacious definition of heritage, which will reveal the features of its potential actualization in the interests of the state and society.

DOI: 10.25136/2409-8728.2023.9.43571

EDN: XVJEQJ

Abstract: Literary criticism was an important part of Western literary theory in the 20th century and has not lost its importance to this day. Criticism has an active influence on the literary process, as well as directly on the formation of public consciousness. This article discusses two important approaches, the principle of literary criticism. The archetypal literary criticism and the theory of intertextuality. Archetypal literary criticism is a theory that interprets a text by focusing on mythological motifs and archetypes in narrative, symbols, imagery, and character types that recur in different literary works. Analysis of the inclusions of intertext in the text of a work of art gives reason to consider them as one of the most important devices in the writer's stylistic system. The ability to integrate elements of another text into one's own work and introduce one's own text into the public consciousness is called "intertextualization" within the framework of this theory. Intertextuality is a common property of texts, expressed in the presence of links between them, due to which texts (or parts of them) can explicitly or implicitly refer to each other in a variety of ways. It is worth noting that the archetypal literary criticism and the theory of intertextuality have deep internal theoretical connections, which boil down to three main points: these are literary repetitions, general views on literature, and the consideration of literature as a repository of memory. Although these theories arose in the era of different cultural and historical paradigms - structuralism and post-structuralism, they have much in common in terms of connotation. Being different theoretical systems of literary criticism, archetypal criticism and intertextuality are closely connected by the presence of an element of psychological criticality in both. This article searches for similarities between the two indicated systems in these three aspects and substantiates their theoretical connection, which proves the complementary nature of these two theories.

DOI: 10.7256/2306-0174.2014.5.12355

Abstract: The main objective of this work is to consider a modernist style as to "the critic of culture". I will understand change as "culture criticism" like sociocultural construction in relation to traditional as which realization it is possible to consider the medieval European world. I will allocate two intensions of "criticism of culture": intra cultural (post-cultural) and inter-culture. The post-cultural project, result of the second intension – the intercultural project has to become result of the first intension. And their realization I am going to show logic of creation of these projects in the most general plan. The intra cultural aspect will accent all connected with individual freedom. "Culture" in this intension of criticism will look way of stealing of individual freedom of the person. Therefore "the person who is cultural believing" will be the main object in this criticism. As a positive the project world whole only on the basis of individual freedom will be developed. The Interkulturny aspect of criticism will accent those a consequence of "a cultural polaganiye" which generate division of mankind into the "cultural" worlds denying each other. This intension will build as a positive the project world whole on the basis of "universal", "inter-cultural" values. Difficult relations in design of "post-culture" and "inter-culture", attempts of restoration of "cultural" sociocultural constructions throughout the new European history make that I called dialectics of the "cultural-post-cultural-inter-cultural". I am going to show this dialectics in the most general plan. I will begin the analysis with analysis of Kant philosophy of the religion stated in "Religions within only reason". I will interpret Kant's philosophy as extremely bright expression of "criticism of culture". In Kant's this sense it will be one of ideologists of the modernist style, accurately expressed its main intensions. I will try to open through action in development of its philosophy which will begin with radical "critics of culture", and will come to the end with attempts of return of certain "cultural" principles – cultural remissions. I also will deliver to his critic of religion in prospect of this through action. I will show as far as at its philosophy there are post-cultural and inter-cultural intensions of "criticism of culture" and the dialectics of the 'cultural-post-cultural-inter-cultural'. The analysis of the phenomena of "eternal fascism" and "eternal cultural sensitivity" will be the main thing in disclosure of this dialectics as it is realized in the body of the new European world. Both that and other phenomenon will be connected with the front of cultural remissions of the XX century which can be considered as the answer to the all-European wave after the ambassador of World War I. Especially it belongs to a phenomenon of "eternal fascism" which I will cut out as extremely rigid expression of "an eternal cultural sensitivity".If as a whole to consider a modernist style as expansion "critics of culture", being realized in the philosophical and ideological plan and in the body of the European world, the logician of expansion of post-cultural and inter-cultural intensions of this criticism, the logician of multi-scale and various kickbacks to "cultural" architecture of the person, the logician of new waves of post-cultural and inter-cultural intensions of criticism in response to kickbacks and will make modernist dialectics of "cultural-post-cultural-inter-cultural".

DOI: 10.7256/2306-0174.2014.4.11772

Abstract: The purpose of this work is to submit the general plan of the new European culture as system of anthropological projects: "reformations", "educations" and "critics of cultural reason". As a pushing away point for expansion of the discourse I will use the general plan of ideas of "dialectics of education", created within the Frankfurt school of social philosophy. In a general sense my position is alternative to those options of ideas of a modernist style which are based on idea of this or that version of the project of "nature conquest", being its cornerstone. I perceive such representations as a call. The answer to this call is attempt to consider "dialectics of education" as result of realization not the project of "nature conquest", and projects of "conquest of the person". I suggest to consider Education as purely anthropological project which result of realization there had to be that a problem situation which is distinguished by the Frankfurt school. And all set of problem fields which I listed, has to be in the main lines projections of implementation of the educational anthropological project. (Including "nature conquest". )  The author has been told that his position can be considered as the answer to a position of the Frankfurt school. However, the author states, it doesn't mean that he will be engaged in the critical analysis of its positions. Consideration of the new European culture as implementation of the project of "nature conquest" is rather widespread today. Therefore I answer a call of such prevalence. The Frankfurt school in this case plays a role "the representative of a position". For me that the Frankfurt school is aligned on that phase of implementation of the project of Education which can be considered as integrated result of its institutional victory here is important: the middle of XIX – the middle of the XX century. Integrated reality which is expressed by system of concepts: "naturalism", "realism", "positivism", "individualism", "democratism", "liberalism", "burzhuaznost", "capitalism", "scientific character", "rationalism", "scientism" – this reality became expressed in a set of foreshortenings (the principles, ideals, institutes) a victory of the educational project. Those contradictions  are internal realizational contradictions of this project. Including those contradictions which seem denying the educational project. Pathos of my position consists in detection it is internal discrepancy. Those a contradiction which are connected with concepts: "nationalism", "fascism" and "communism", the author will open too in a context of dialectics of the projects "reformations", "educations" and "criticism of cultural reason".

DOI: 10.25136/2409-8728.2017.9.20486

Abstract: The subject of this article is the retrospective picture of the post-Soviet Dagestan, characterized by the departure of the Russian and Russian-speaking population that caused decline in social culture and expected negative consequences in the republic. As a problematic source is viewed the factor of cultural relativism used by the European-American humanitarian scholars and politicians for implementation of their geopolitical projects. In addition, the author demonstrated the natural source of cultural relativism, rightfully occurring under the conditions of ignorance, paralogical self-esteems, and religious fanaticism. The goal of the article consists in increasing the social culture of residents of the Republic of Dagestan, as well as strengthening of the country’s state unity. The scientific novelty lies in the principle that requires the coordinated application of apodictic and dialectic methods of thinking as the optimally correlating instruments of theoretic cognition and practical work. The author provides a brief classification of Dagestani peoples, Russians and Russian-speaking, as well as formulate a number of heuristic propositions on improving the government authorities and increasing the intellectual level of the Dagestan residents. In conclusions, the author indicates the conditions and principles for returning of the Russian and Russian-speaking people to Dagestan as a permanent place of residence.

DOI: 10.7256/2409-8728.2016.4.18338

Abstract:   In this article special attention is given to the analysis of cooperation and dynamics of such forms of culture as festivity and mundanity from the perspective of their logical contradictions and synthesis. The author examines the dialectical, metaphysical, and synergy approaches in studying the phenomenon of festivity. Reference to the antique tradition of philosophical thought allows revealing the phenomenon of festivity as the “constancy” of being; while mundanity is presented as the “dynamicity” of being and is defined by means of turning to the postmodern philosophy. In order to substantiate such approach the author suggests the synthesis of metaphysical and dialectical methods of cognition, which aloe explaining the periods of stabilization and changes of the festivity tradition, as well as the dynamics and vector of development of mundanity. The scientific novelty consists in the synthetic approach, which reveals the problem of festivity and mundanity in philosophical-culturological aspect. Festivity and Mundanity as constancy and dynamicity, are being used as the elements of the frame of reference for modeling and communicative space in its vector orientation, as well as the description of bifurcation transition.  

DOI: 10.7256/2409-8728.2015.5.15688

Abstract: The research object in this article is the scientific heritage of Russian folklorist, philologist, ethnographer Vladimir Propp in the context of his epoch. As the subject of the research are the ideas of this scientist associated with the various phenomena of archaic culture. Special attention is paid to the analysis of his scientific ideas about phenomena such as the archaic myth, the accompanying ritual practice and ascending to him genetically of works of folklore (especially magical folk tale). As the main methods selected philosophical and cultural analysis, the method of historical-philosophical reconstruction techniques including primary (when considering the sources) and secondary (with the involvement of various literature on the topic of study) of the study, method of comparative analysis to detect intelligent intersections of the basic ideas of the scientist with the ideas of the representatives of Western and Russian Humanities. The novelty of this research is that it is not only considered and analyzed with philosophical and cultural positions of the basic concepts of the archaic folklore of Propp, but a variant of the reconstruction of the concept of archaic myth, including analysis of the ideas of the scientist associated with the ontological status of myth, its epistemological function, social value.

Abstract: Method of modeling is not studied enough and rarely used in modern ontology and cultural gnoseology. A rare example of this method is M. Kagan’s conception describing the place of culture in the system of human existence. Some of Kagan’s ideas can be developed and completed which would allow to make changes in the process of formation of objective knowledge in culture. This is the goad of the research of the structure of ontological system that includes existence of objectivized and individual ideal approaches (elements not mentioned by Kagan). The author of the article shows that this is the part of existence (human being) where meaning, ideals and life goals of human and society are being produced. The research also shows a dialectic connection between structure of existence (which levels and forms are conditioned by the formation of culture) and the role of culture causing the variety of these elements and creating a representation of such existence elements as the human, social and ideal.

DOI: 10.7256/2306-0174.2013.11.9329

Abstract: What is naive philosophizing of childhood and what is its particularity? Synthesizing concepts “naivety” and “philosophizing” the authors of the article come to the concept of “naive philosophizing”. This philosophizing is not the kind overstepping the bounds of ordinary-practical knowledge and, moreover, rooting in mythical consciousness, but the one comprising reflective, existential and critical components. As a matter of fact it is a self-reflection of a myth done by all possible intellectual means, where the myth remains a symbol of unity, pleasure, knowledge and belief. Beginning with such conceptual affects as surprise, doubt, experience of existential conditions, naive philosophizing finds direct continuation in the intellectual game as the form of communication. We consider communication as a necessary condition of realization of naive philosophizing; therefore the best way of its realization is the live conversation in the form of a dialogue or a polylogue provoked by spontaneous asking. Naive philosophizing acts as an attempt of rational comprehension of a myth; however the myth remains the principal means of perception of the world and world-view.

DOI: 10.7256/2306-0174.2014.1.10624

Abstract: The article includes analysis and critical evaluation of the worldview situation, which is cultivated in Russia by its government structures. The disheartening worldview phenomenae include lessening of the role of philosophy as responsible free thinking in favor of dogmatism of religion, declarative objectivism of science and utilitarian commercial thinking, introduction of the elements of prophane eschatology into the collective conscience, the government favoring the principle of efficiency in the issues of organization of public life.  In comparison with the authentic philosophical world view, which was established by the Heraclitus of Efes, the author formulates and substantiates a number of specific ñchallenges towards religious and clerical Christian views and practices, and the alliance between the church and secular government.  The text has a number of references for the potential readers towards the ideas of Niccolo Machiavelli and Albert Camus with their non-subservient realistic interpretation of human fate.  The author substantiates the need and necessity of metaphysically correct discussion between philosophers and theologians.  It is stated that the vulgar pragmatic approach towards science and education is inacceptable and harmful, and the norms of efficiency are not adequate when characterizing the contents of social and cultural processes and statuses. In order to have correct evaluation of human activities, one has to use principle of independency as guidance.

Abstract: The article contains a brief review of opinions on the subject of philosophy of culture and the role of philosophy in culture in general. Such a review makes it necessary to define the term 'idea of culture' that is performed when human creates the 'appearance and 'visibility'. The later is not illusion but the world created by human ability to see. The author also makes a hypothesis about creation of a new image of culture, modern philosophy of culture being its harbinger. 

DOI: 10.7256/2306-0174.2013.2.272

Abstract: The article is devoted to the problem of importance of the ad homine argument as distinction between scientific and extra scientific forms of discussions under multicultural conditions. This is a topical issue because the status of the subject of knowledge is changing and its cultural and social presuppositions can't be ignored when analyzing research results. The conclusions drawn in the article are based on the analysis of the concepts deconstructing the idea of universal scientific knowledge. 

DOI: 10.7256/2306-0174.2013.10.825

Abstract: The present article is devoted to a wide range of questions related to the functions of culture and relation between them. The author shows that a famous opinion of cultural researchers that all functions of culture are social is not quite correct. All functions of the culture are divided into the two following groups: ordinary (everyday) functions including social ones and fundamental functions essential for human survival. Fundamental functions of culture show themselves through ethnical proceses (because ethnos is the bearer of culture). Their diversity depend on ethnical processes, too, depending on the hierarchy of ethics. The author also views the essence of life and essence of human as well as primary results (self-goals). Social functions of culture reflect secondary results. However, if we develop the secondary functions and forget about the fundamental functions of culture, we become like drug addictors. The author of the article also describes the increasing role of culture, elements of the communication process and the defining role of the information component of the triune systems. It is shown that informatization of the society is a cultural issue. The author also touches upon the fundamental principle of any science and distortion of informaton on its way from the source of information to the information user. 

DOI: 10.7256/2306-0174.2013.5.443

Abstract: This article provides an insight into to the theory of interculture developed by the author. Based on the author's definition, interculture means a special socio-cultural construct which is traditionally called a New European (Modern) culture. In the article the author shares with us the main concepts and principles of the theory of interculture, its heuristic potentials in analyzing different elements and dimensions of the New European socio-cultural world. The author also describes the difference between axiological structure of interculture and the strucure of traditional socio-cultural cultures. The author also reveals the strategic limitations of the microsystem of cultures and describes the life challenge that occures in response to these limitations and give birth to interculture. The article describes the strategic lines of developing the intercultural world as well as its strategic borders. Insight into the theory of interculture is accompanied with anaysing Kant's strategy of constructing the 'enternal world'. The author shows that Kant's works certainly had some features of the theory of interculture. The article will be of interest to all who are into philosophical anthropology. 

DOI: 10.7256/2306-0174.2013.7.557

Abstract: This article is another step towards introduction the theory of interculturalism developed by the author. In this part of introduction the author touches upon the definition of the term 'cultural remission'. In terms of interculturalism, cultural remissions are the expressions of the value geometry of the 'culture' type. Another goal set by the author is to demonstrate how the modern ideology of liberalism operating the terms 'globalizaton', 'reverse globalization', 'liberal equality' and 'tendency towards cultural isolation' tries to create the theory like interculturalism. The author proves that both the primary and modern ideologists have used similar principles and terms, faced the same challenges and tried to find the same strategic solutions, in other words, developed the theoretical grounds of interculturalism. At the same time, the author shows that such individual theories have their limits and need to be synthesized into one theory which the author offers to call 'the theory of interculturalism'. As an example, the author analyzes the book 'The Claims of Culture' written by Seyla Benhabib. The author shows that the critical analysis of the book can actually lead us to the terms 'interculturalism' and 'cultural remissions'.  The article will be of interest to everyone who is interested in philosophical anthropology.