Философия

In the center of the analysis is the phenomenon of problematicity in the process of evolution of rational structures of cognition, acting as a universal demand that characterizes the cognitive process; the relationship between rational and irrational levels of mastering the world in the form of eidetic cognition. The principle of problematicity is considered in the context of solving problems of scientific activity.

The article discusses modern problems of inheritance and perception of the past from the standpoint of the categorical apparatus of social philosophy. The conceptual bases of the analysis are connected with the comprehension of the heuristic possibilities of the concepts “social space”, “living space”. When analyzing the ontology of social space, three types of spatial relationships should be considered: institutional, spatial-stratification and civilizational.

The purpose of this article is to analyze various approaches to studying the problems of media space in modern society, as well as the definition of clear common characteristics attributed to media space in various theories of media in social philosophy.

The article considers the dialectical correlation between patriotism, morality and spirituality. Spirituality is interpreted as the main condition and basis of all moral qualities and abilities of the human being, including patriotism. In comparison with patriotism as a spiritual quality of the person, spirituality looks like a transcendental condition of personal existence, which allows us to interpret it more fundamental and, therefore, primary phenomenon.

The article is devoted to the conceptualization of the phenomena of culture and civilization, as well as the role of religion in the modern world. The task includes, firstly, the analysis of these phenomena in the framework of the socio-philosophical dimension and secondly, understanding of religion as the center of civilizational ideology, which is expressed in the Judeo-Christian values in the West and the ethics of Islam in the East.

The article is devoted to the analysis of the postmodern philosophical reflection of the problem of posthumanity, in the aspect of analyzing the interrelation between the development of robotics and the increase in tendencies to asexuality. The philosophy of postmodernism, the world view of transhumanism and the philosophical views of cyberfeminism contributed to the formation and development of a new posthumanistic value system, replacing man with some kind of asexual monster, combining a mixture of man, animal and machine.

Philosophy of Rene Guenon, despite not being known to general public and remaining understudied by academic community, is one of the most interesting intellectual events of 20th century. The attempt to classify and define the philosophy of Rene Guenon is presented in the article. In author’s point of view, it is important for scientific study of Guenon’s philosophy.

The article is devoted to the role of scientific communities in the formation of new paradigms, as well as changes in the norms of the ethos of science, introduced by R. Merton, change in the conditions of the formation of the knowledge society. Thus, the knowledge society is able to change the idealistic norms of R. Merton and create their own on the basis of those already available with such adjustments that are capable of “supporting life” artificially in the moral and ethical aspect of the issue in the course of scientific cognition.

The article presents the characteristic of the military service as a system based on social phenomenology, which divides life-world into several levels, several “life-worlds”. The core of the life-world is the corporeal world, psychophysiological individual content. The main carriers of the military service culture are officers. In the conditions of military service spiritual values, traditions, convictions, symbols are essential because they play a decisive role in shaping the individuality of a military man.

Authors of this article state that any post-industrial society is divided into an elite and a mass (S. Bauman, P. Virilio). The elite is exterritorial and mobile, masses, on the contrary, are limited territorially and their movements are either tourism, or the labor migration. Culturally elites tend to interact among themselves more often than they do it with their nations. As for masses, they use, on the one hand, different objects of “other” cultures, but, on the other hand, they oppose each other at the level of mythologies.