_Purpose._ This article seeks to analyze the transformation of culture and social relations in cities amidst the digital transformations of space and everyday practices. _Theoretical basis._ The research is anchored in the theoretical foundations provided by Manuel Castells and Marshall McLuhan, both of whom delve deeply into the intricacies of the information society and the interactions between humans and technologies. Our analysis also relies on contributions from urbanists and experts in the "Smart Cities" domain, augmenting our study with practical facets (...) of how digital innovations influence the urban milieu. We endeavor to understand how the interplay between humans and technologies within urban environments reconfigures one’s self-perception, their place in the world, and their interactions with their surroundings. _Originality._ The study evaluates the impact of digital transformations on urban settings, drawing from the theoretical notions of Manuel Castells and Marshall McLuhan, modern urbanistic principles, and empirical analysis of the urban environment. We emphasize that digitalization reconfigures concepts of time, space, and interpersonal interactions in cities, culminating in the emergence of a distinct social identity that manifests within a globalized and digitized urban existence. We illustrate the effects of digital innovations on social and cultural practices, and underscore the significance of striking a balance between individual freedom and technological control in urban landscapes. _Conclusions._ Our findings indicate that digital transformation, which bridges the tangible and the virtual, reshapes the identities and daily experiences of urban inhabitants. They engage in an existential struggle to preserve their sociocultural essence. In a networked society where the local and global intermingle, novel social practices arise that obscure boundaries between the individual and collective, and between the tangible and virtual. The urban milieu becomes a crucible for experiments in the social, economic, and cultural realms, with technologies introducing both conveniences and challenges. Digital transformation modifies societal interactions and has profound implications for the sociocultural fabric. (shrink)

The purpose of the article is the analysis of the causes of the systemic crisis that hit modern civilization through the description of its main structures, identifying the relationship between its elements, assessments of their heuristic potential. This will open up opportunities for finding ways to resolve this crisis, new directions of civilizational development. Theoretical basis of the research are the systems analysis, socio-philosophical and philosophical-anthropological approaches as well as the analysis of scientific developments in the field of global studies. (...) Originality lies in the fact that this article is the first to show the connection between the main structural elements of human civilization as a system. Change in one of the parameters leads to a change in all the others, together with a change in civilization as a whole. Conclusions. The reason for the deep crisis that hit modern civilization is its imbalance as a system. The most important elements of this system are population size, resources and technology, and the core is consciousness in its individual and collective forms. The perception, processing, and use of information, which is a defining civilizational resource, as well as the stability of the entire system depend on the state of consciousness. Consciousness, based on old, obsolete principles and stereotypes, is unable to cope with the most acute challenges of time. New consciousness, since it is formed, will mark the transition to a new theoretical picture of the world and a model of human behavior, in which people will act, driven by proven knowledge, and not willfulness and prejudice. The idea of forming a productive information environment where the ideas of constructiveness and creative work will dominate rather than consumerism and destruction, as is the case at present, must become the categorical imperative of the new consciousness. (shrink)

Purpose. The article is devoted to the analysis of corporality as an attribute of plastic art in the Ancient art, the Middle Ages, the Renaissance, the modernism and the postmodernism. Theoretical basis. The authors consider historical development of the art as a change of paradigms. Within each paradigm a special understanding of art is created, which is characterized both by the act of creativity itself and by the evaluation of its results. Particularly urgent is the task to identify the origins (...) of these changes, to indicate their stages, the direction of the evolution of artistic creativity. In this context, corporality as a paradigm of European plastic art is considered in the article in the concrete historical dimension from the classics to the postmodernism. Originality. Postmodern experiments stimulate blurring the borders between the traditional forms and genres of art. Review of canonical ideas about the creation and destruction, order and chaos in art illustrates conscious reorientation from the classical understanding of artistic creativity to the construction of artifacts-simulacra, which is a characteristic feature in the oeuvre of contemporary artists, ranging from the pop art to the present day. Conclusions. The ideas of postmodern philosophers found their visual embodiment in modern artistic practices. Reconstruction of the body, re-switching of its elements according to the principle of chaotic collage, the interpretation of the human body as a separate substance isolated from the individual him/herself, which is presented as a phenomenon of mass culture, became the basis of the creative method of contemporary plastic art. The ideas of postmodern philosophers have found their visual embodiment in the contemporary artistic practices. (shrink)

Ch. 1. Ėtnologii͡a puteshestviĭ -- ch. 2. Mifologii͡a puteshestviĭ -- ch. 3. Filosofii͡a puteshestviĭ -- ch. 4 Apostolʹstvo puteshestviĭ -- ch. 5. Velike geograficheskie otkrytii͡a -- ch. 6 Uslugi dli͡a puteshestvennikov -- ch. 7 Industrii͡a turizma -- ch. 8 Rekreat͡sii͡a.

Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of (...) philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix. (shrink)

Abstract.In recent issues of Zygon, numerous reflections have been published commenting on where the field of science‐and‐religion has been, where it presently stands, and where it should move in the future. These reflections touch on the importance of the dialogue and raise questions as to what audience the dialogue addresses and whom it should address. Some scholars see the dialogue as prospering, while others point out that much work needs to be done to make the dialogue more accessible to a (...) larger audience and more successful at tackling the provocative questions before us. Other academics view the questions themselves as needing further consideration and focus before answers to them can even be explored. In this article I provide a general overview of these essays by outlining some general categories of thought that seem to emerge from the contributors. I then present some of my own opinions concerning the future of the science‐religion field and emphasize that the dialogue, in addition to its traditional roles, must further the philosophical framework that can aid humanity in resolving the most pressing global concerns of our time. (shrink)

This article focuses on Max Weber’s understanding of “ethos” in “The Protestant Ethic and the Spirit of Capitalism” and the benefits afforded by this concept. The reference is not accidental as it is in this work that Weber could consistently explicate his ethical argument. The idea of ethos becomes clearer in comparison with the concept of habitus, which is actively used today in social science. It is shown that the distinction between ethos and habitus may be more productive than the (...) conflation common in modern research. The category “ethos” is compared with the value-rational action from the later typology of action in Weber’s “Economy and Society”, while habitus is associated with traditional action from the same typology. The concept of ethos is further clarified by the example of Weber’s opposition of traditionalism and ethical modern Western capitalism. By focusing on ethical issues and using character as a theoretical tool, Weber not only puts forward a convincing interpretation but lays the foundations for a specific line of analysis in social and economic science. The category of ethos in conjunction with the value-rational type of action acquires special significance due to the potential for novelty and change that is embedded in it. (shrink)

In the end of the 60s Roland Barth, Julia Kristeva, and Michel Foucault provoked a rising tide of interest in the problem of literary authorship that almost was forgotten by western literary criticism at the time. The French scientists said a little new in essence comparing with the school of ‘new criticism‘, in which at least since the 20s of the last century the concept of author was driven to periphery of literary work. Roland Barth simply announces that author is (...) dead. The most important issue being elicited from the articles written by Roland Barth and Michel Foucault on the theory of authorship can be sound like this: the category of author is not an eternal but historically coming entity and its genesis started not earlier than in early Modern age. The examples regarded by Michel Foucault unambiguously lead to the phenomenon of William Shakespeare. Michel Foucault had underlined that a ‘function of author‘ is the constitutive part of any literary work. However, this category does not exist a priori; it needs a complicate procedure, which differs for different literary works and ages. This procedure is not the mere index to the concrete human being. The reason is not in the fact that these beings can be counted more than one or the name on the title does not belong to any of human beings. The matter is the author ought to be connected with the literary work in a special way. (shrink)

Издание адресовано специалистам в сфере философии и эстетики.

History, as a science, has been developing in the context of a concrete epoch of scientific paradigms and types of scientific rationality. The period of constitutionalization of social and humanitarian knowledge and history refers to the middle of the 20th century, to the epoch of a triumphal approach of positivism. The formation of a ‘classical‘ historical science was connected with the fact, that history was not considered to be an art any more. It was proclaimed, that history should be based (...) on natural sciences, dealing with real facts. The review of a ‘classical‘ scientific paradigm of history was stated in the 19th-20th centuries and it was connected with the confirmation of a principal difference between social, humanitarian and scientific knowledge. The discussion of the method and the language of science took the central place. Nonclassical paradigm of social and humanitarian science began to form. At this period, it develops the concept of ‘humanitarian story‘. At the end of the 20th century, the historical science entered postclassical period. This circumstance was accompanied by new methodological approaches with the basis on social and philosophical discourse. Integrative paradigm in history, which is based on the principle of additionality, has been forming. Within this paradigm, history becomes stereoscopic acquiring the character of ‘social and humanitarian‘ history. (shrink)

In a previous issue of Zygon (Carvalho 2007), I explored the role of scientists—especially those engaging the science-religion dialogue—within the arena of global equity health, world poverty, and human rights. I contended that experimental biologists, who might have reduced agency because of their professional workload or lack of individual resources, can still unite into collective forces with other scientists as well as human rights organizations, medical doctors, and political and civic leaders to foster progressive change in our world. In this (...) article, I present some recent findings from research on three emerging viruses—HIV, dengue, and rotavirus—to explore the factors that lead to the geographical expansion of these viruses and the increase in frequency of the infectious diseases they cause. I show how these viruses are generating problems for geopolitical stability, human rights, and equity health care for developing nations that are already experiencing a growing poverty crisis. I suggest some avenues of future research for the scientific community for the movement toward resolution of these problems and indicate where the science-religion field can be of additional aid. (shrink)