Videos by Eugen Tyugashev
Говоря о цивилизации, мы исходим из некоторой интуиции цивилизованности, выраженной в том, что пр... more Говоря о цивилизации, мы исходим из некоторой интуиции цивилизованности, выраженной в том, что принято называть «стандартом цивилизации». Поскольку локальные цивилизации возникали в различных областях ойкумены, то имеется множество таких стандартов, фиксирующих нормы, образцы цивилизованного поведения. В пределе каждый такой стандарт сводим к базовой норме или исходному, часто персонифицированному, образцу поведения, который путем подражания передается по социальной эстафете и конституирует магистральную цивилизационную традицию. 11 views
Выделены общие ценности, на основе которых может быть осуществлена интеграция христианской цивили... more Выделены общие ценности, на основе которых может быть осуществлена интеграция христианской цивилизации 13 views
Выступления Л.Б. Четыровой, Ю.В. Попкова, О.В. Зиневич, Ю.М. Плюснина, Е.А. Тюгашева, И.А. Вальдм... more Выступления Л.Б. Четыровой, Ю.В. Попкова, О.В. Зиневич, Ю.М. Плюснина, Е.А. Тюгашева, И.А. Вальдмана и др. с воспоминаниями о В.П. Фофанове. 2 views
Метафилософия by Eugen Tyugashev
Загадочность употребляемого П.А. Сорокиным термина «идеациональный» разрешается его лексической п... more Загадочность употребляемого П.А. Сорокиным термина «идеациональный» разрешается его лексической преемственностью по отношению к термину «идеация», использовавшегося ранним Э. Гуссерлем. Близость этих терминов позволяет обратить внимание на сходство философии истории Э. Гуссерля и П.А. Сорокина.
The mystery of the term "ideational" used by P.A. Sorokin is explained by its lexical continuity in relation to the term "ideation" used by the early E. Husserl. The proximity of these terms allows us to draw attention to the similarity of the philosophy of history of E. Husserl and P.A. Sorokin.
Сборник историко-философских статей Р.Р. Вахитова принадлежит, с одной стороны, к жанру интеллект... more Сборник историко-философских статей Р.Р. Вахитова принадлежит, с одной стороны, к жанру интеллектуальной истории философии, а с другой стороны – к жанру криптоистории. В центре внимания автора находится традиция «солнечного» марксизма, который противопоставляется «тем-ному» марксизму и криптопозитивизму. «Солнечный» марксизм понимается как одна из версий философии всеединства.
Наблюдения и идеи автора позволяют выделить феномен криптофило-софии и его различные эпифеномены. Последние можно рассматривать как проявления латентной философской коммуникации. Предпочтительной является не конфронтация в философском сообществе, а реализация страте-гии рефлексивной коммуникации.
The collection of historical and philosophical articles by R.R. Vakhitov belongs, on the one hand, to the genre of intellectual history of philosophy, and on the oth-er hand, to the genre of cryptohistory. The author focuses on the tradition of "sunny" Marxism, which is opposed to "dark" Marxism and cryptopositivism. "Sunny" Marxism is understood as one of the versions of the philosophy of unity.
The author's observations and ideas allow us to identify the phenomenon of cryptophilosophy and its various epiphenomena. The latter can be considered as manifestations of latent philosophical communication. The preferred approach is not confrontation in the philosophical community, but the implementation of the strategy of reflexive communication.
В статье проблематируется конструкт «космо-психо-логос», который Г.Д. Гачев называл главным понят... more В статье проблематируется конструкт «космо-психо-логос», который Г.Д. Гачев называл главным понятием своей экзистенциальной культурологии. В рамках исследовательской стратегии демифологизации и рационализации этого конструкта уточняется, что под терминоэлементом «космо-» понимается местная природа, ландшафт с примыкающим к нему небосводом. Модель космо-психо-логоса имплицитно представлена в эссе Ф. Энгельса «Ландшафты». Детальный анализ данного эссе показывает концептуальную близость интерпретаций различных тем Ф. Энгельсом и Г.Д. Гачевым. Обращение к «Философии истории» Г.В.Ф. Гегеля показало, что ландшафтные экскурсы в указанной произведении являются возможным общим источником для реализации Ф. Энгельсом и Г.Д. Гачевым восходяшей к античности идеи космо-психо-логоса. С учетом вариативности реализации модели космо-психо-логоса возможна ее дальнейшая концептуализация в предметно-дисциплинарном поле геокультурологии. Геокультурология исторически развивалась с различных философских позиций. Вариант развития культурологии, предложенный Г.Д. Гачевым, представляется концептуально более близким не к экзистенциализму, а к персонализму.
The article deals with the "cosmo-psycho-logos" construct, which Georgy Gachev called the main concept of his existential cultural studies. As part of the research strategy of demythologization and rationalization of this construct, it is clarified that the term-element
"cosmo-" refers to local nature, the landscape with the adjacent firmament. The cosmo-psycho-logos model is implicitly presented in essay “Landscapes” by Friedrich Engels. A detailed analysis of this essay shows the conceptual closeness of the interpretations of various topics by Friedrich Engels and Georgy Gachev. An appeal to the "Philosophy of History" by Georg Hegel showed that landscape excursions in this work are a possible common source for the realization of Friedrich Engels and Georgy Gachev go back to the antiquity of the idea of cosmo-psycho-logos. Taking into account the variability of the implementation of the cosmo-psycho-logos model, its further conceptualization in the subject-disciplinary field of geoculturology is possible. Geoculturology has historically developed from various philosophical positions. The variant of the development of cultural studies proposed by Georgy Gachev seems conceptually closer not to existentialism, but to personalism.
Актуализация темы одномерного мышления. Содержание концепции одномерного мышления. Проблематизаци... more Актуализация темы одномерного мышления. Содержание концепции одномерного мышления. Проблематизация концепции одномерного мышления. Скрытые возможности концепции одномерного мышления. Гносеологическая легитимация идеи уровней мышления.
ВЕСТНИК РОССИЙСКОГО ФИЛОСОФСКОГО ОБЩЕСТВА, 2024
В метафилософских размышлениях нередко встречаются географические интуиции и категоризации явлени... more В метафилософских размышлениях нередко встречаются географические интуиции и категоризации явлений философской жизни. Данная практика соотносима с эмпирическими исследованиями в области географии искусства, географии религии, географии науки и др. Естественно выделять географию философии как дисциплинарную область, отличную от геофилософии и геософии. География философии описывает взаимосвязи между философией и географической средой. Основные темы географии философии - страноведение и регионоведение философской жизни, ландшафтная детерминация философской мысли, тематизация философии отдельных регионов и городов.
Geographical intuitions and categorizations of the phenomena of philosophical life are often found in metaphilosophical reflections. This practice is correlated with empirical research in the field of geography of art, geography of religion, geography of science, etc. It is natural to single out the geography of philosophy as a disciplinary area, different from geophilosophy and geosophy. The geography of philosophy describes the relationship between philosophy and the geographical environment. The main topics of the geography of philosophy are the country and regional studies of philosophical life, landscape determination of philosophical thoughts, thematization of the philosophy of regions and cities.
Вестник РФО, 2023
The article discusses the main provisions formulated by Y.M. Reznik regarding the prospects for t... more The article discusses the main provisions formulated by Y.M. Reznik regarding the prospects for the consolidation of the philosophical elite in Russia and V.N. Shevchenko regarding the philosophy required for Russia. It is shown that the formulated provisions are fixed incompletely and in too general a form that does not take into account the specifics of Russian society. Accord-ingly, the expectation of integrative consolidation of the philosophical elite and the hope for public philosophy as a genre expressing the principles and values of Russian civilization are insufficiently justified. It is proposed to focus on the philosophical needs of the Russian population and the mass philosoph-ical consciousness. Due to Russia's involvement in the world community, the objective priority of Russian philosophy is the explication of the concept of sustainable development, its concretization in relation to the specifics of local civilizations and national states. Marxism, which developed dialectics as a doctrine of development, has the greatest methodological potential in solving this problem.
Вестник Самарского Государственного Технического Университета. Серия «Философия». , 2023
G.W.F. Hegel’s philosophy of history has a pronounced geographical profile. The hegelian geograp... more G.W.F. Hegel’s philosophy of history has a pronounced geographical profile. The hegelian geographical determinism develops the spontaneous materialism of J.G. Herder’s philosophy of history and emphasizes the role of the element of the sea as a factor of the universality of history. In accordance with the three main geographical moments of world history — plateaus, river plains and sea coasts — G.W.F. Hegel identifies and characterizes three types of social life based on cattle breeding, agriculture (with industry), merchant shipping. The methodological strategy of geographical determinism is relevant for sociocultural studies of anthroposociogenesis and the logic of national cultures.
Introduction SECTION I. DIALECTICAL-MATERIALISTIC UNDERSTANDING OF SOCIETY Chapter 1. SOCIETY 1.1... more Introduction SECTION I. DIALECTICAL-MATERIALISTIC UNDERSTANDING OF SOCIETY Chapter 1. SOCIETY 1.1. Social form of movement of matter 1.2. Production of material life of people 1.3. Social life 1.4. Social (social) organism Chapter 2. SOCIAL RELATIONS 2.1. Social relation – "cell" of the social organism 2.2. Structure of social relation 2.3. Parallelogram of forces 2.4. Genesis of the system of social relations Chapter 3. REPRODUCTION of SOCIAL LIFE 3.1. Social practice 3.2. Production, consumption, distribution, exchange 3.3. Labor process 3.4. Division of Labor Chapter 4. SOCIAL CLASSES 4.1. The concept of social class 4.2. Types of social classes 4.3. Class struggle 4.4. Class compromises and alliances Chapter 5. SOCIAL FORMATIONS 5.1. Formational approach 5.2. Types of social formations 5.3. Basic-superstructure structure of social formation 5.4. Social structure Chapter 6. SOCIAL PROGRESS 6.1. The Law of Conformity 6.2. Historical negation 6.3. Historical continuity 6.4. Uneven development of spheres of public life Chapter 7. SOCIAL CONSCIOUSNESS 7.1. Social Consciousness as a reflection of Social Being 7.2. Objective Thought forms 7.3. Ideology 7.4. Comparison of Feudal and Bourgeois Worldviews Chapter 8. ALIENATION 8.1. Natural alienation 8.3. Omnipotent control 8.4. Removal of self-alienation SECTION II. THE WORLD-HISTORICAL PROCESS Chapter 9. THE NATURAL-HISTORICAL PROCESS 9.1. Naturally occurring and historically created social forms 9.2. The natural basis of the historical process 9.3. Essential differences between man and animal 9.4. Natural states in the prehistory of mankind Chapter 10. GEOGRAPHICAL BASIS OF WORLD HISTORY 10.1. Continental-oceanic dichotomy 10.2. Great Continents: a special way 10.3. East – West, North – South 10.4. Geographical homologies in History Chapter 11. INTERNATIONAL 11.1. National question 11.2. National character 11.3. National images of the world 11.4. National relations Chapter 12. THE NATURE of HISTORICAL MOVEMENT 12.1. Unconscious logic of national history 12.2. Conscious following patterns 12.3. Ascending and descending development 12.4. Ebbs and Flows in Historical movements Chapter 13. THE IRONY OF HISTORY 13.1. The irony of history as a mechanism of historical development 13.2. The mismatch of goals and results of activity 13.3. The "Executors" of the revolution 13.4. The comedy and tragedy of the irony of history Chapter 14. ANTICIPATING the "SOCIETY OF THE SPECTACLE" 14.1. The mystery of social forms 14.2. Carnivalization in history 14.3. Tragedy and comedy in history 14.4. History as a multi-act drama Chapter 15. THE WORLD IS A SYSTEMIC VIEW 15.1. Interdependence 15.2. Joint action 15.3. The concept of hegemony 15.4. The center and the periphery Chapter 16. THE TRANSFER of HISTORICAL MOVEMENT 16.1. The unevenness of historical development 237 16.2. The external basis of the development of the social organism 16.3. Domino effect 16.4. Historical development: methodical and accelerated Conclusion APPENDIX Appendix 1. Marx K. Reflections of a young man when choosing a profession Appendix 2. Lukach D. Changing the functions of historical materialism. Report made at the opening of the Research Institute of Historical Materialism in Budapest Appendix 3. Stalin I.V. On dialectical and historical materialism
в методической разработке предлагаются рекомендации по организации и проведению социолог... more в методической разработке предлагаются рекомендации по организации и проведению социологических этюдов как формы развития учебно-исследовательской деятельности студентов, изучающих курсы "Общая социология", "Социология политики" и
другие социологические дисциплины.
Методическая разработка адресована преподавателям гуманитарных наук.
Человек. Труд. Занятость, 1992
В работе изложен ряд теоретических и методологических аспектов экологизации современного произво... more В работе изложен ряд теоретических и методологических аспектов экологизации современного производства на основе совершенствования отношений собственности на природные ресурсы и улучшения 'их использования, повышения степени экологизации современного производства посредством создания природосберегающей техники и технологии, предложены рекомендации. Работа предназначена для научных работников и специалистов в области экономики.
Парфенова Л.Б. Экологизация общественного производства: проблемы и некоторые пути их решения; Тюгашев Е.А. Противоречия отношений собственности в сфере природопользования; Голубина В.В. Ведущий фактор сопряженного решения экологических и экономических проблем; Пермяков Г.В. Об общей методологии подхода к решению ресурсно-экологических проблем; Черкасов И.В.Формирование и использование основных фондов экологического назначения; Ратнер М.М. Экологические аспекты развития минерально-сырьевой базы региона; Мороков В.В. О классификации причин загрязнения окружающей природной среды
The object of the research is civil philosophy that is usually understood as the philosophy of po... more The object of the research is civil philosophy that is usually understood as the philosophy of politics (or state). At the same time, today civil philosophy is often related to civil society and development of civic position. Moreover, civil philosophy is viewed not only as a branch of applied (i.e. practical) philosophy but also as a wide scope of studies of ontological, axiological, anthropological and social philosophical issues. The contradiction in interpretation of the epistemological status of civil philosophy is solved by pointing out the civic nature of sayings of ancient sages, discussing the mission and role of philosophical schools in civic education, the Renaissance civic humanism, the theme of civic world as the starting point in civil philosophy of Bacon, Hobbes and Locke as well as civic context of the Englightenment principle of common sense and reason. Based on the results of the analysis, the researcher concludes that philosophy is qualified as civil philosophy not only according to the main themes (patriotism, the human rights, etc.) but mostly according to the appropriate and accepted interpretation of the main anthologiums and topical issues. In his research of the phenomenon of civil philosophy Tyugashev has used the socio-cultural approach viewing the existence of philosophy in the society taking into account all the variety of its socio-cultural forms. Civil philosophy is included in the scope of spiritual and practical forms of philosophy which also involves public philosophy, popular philosophy, school (academic) philosophy, 'home' philosophy, etc. The scientific novelty of the research is caused by the fact that the researcher has described civil philosophy as an element of civil society. He suggests that we should view civil philosophy as the constitutive element of civic awareness and civi spiritual culture co-existing with civic mythology and civil religion, civic art and civic science. According to the author, civil philosophy is the worldview reflection of civil society that is implicitly established in the Constituion.
Philosophy of Abai is considered in the article as ethno-philosophy. The main item in this con... more Philosophy of Abai is considered in the article as ethno-philosophy. The main item in this context is Kazakh question - the question about the Kazakhs in the world history. The authors, thinking of Ionic philosophy, where the question of ap/rj {principle) has also ethno-philosophic nature, stress that ethno-philosophy of Abai differs from antique Greece philosophy by its anthropocentric character and by decision of the problem of correlation between spirit and matter in genesis of person.
В сб.: Общество знания: философия, управление, образование: Сб. статей III Сибирского филосо... more В сб.: Общество знания: философия, управление, образование: Сб. статей III Сибирского философского семинара (Всероссийской научной конференции с международным участием) / отв. ред. В.А. Суровцев, С.И. Ануфриев – Томск: Изд-во Том. ун-та, 2013. – 376 с.
В сб.: Рефлексивные процессы и управление. Сборник материалов IX
Международного симпозиума 17-... more В сб.: Рефлексивные процессы и управление. Сборник материалов IX
Международного симпозиума 17-18 октября 2013 г., Москва / Отв. ред.
В.Е.Лепский – М.: «Когито-Центр», 2013. – 330 с.
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Videos by Eugen Tyugashev
Метафилософия by Eugen Tyugashev
The mystery of the term "ideational" used by P.A. Sorokin is explained by its lexical continuity in relation to the term "ideation" used by the early E. Husserl. The proximity of these terms allows us to draw attention to the similarity of the philosophy of history of E. Husserl and P.A. Sorokin.
Наблюдения и идеи автора позволяют выделить феномен криптофило-софии и его различные эпифеномены. Последние можно рассматривать как проявления латентной философской коммуникации. Предпочтительной является не конфронтация в философском сообществе, а реализация страте-гии рефлексивной коммуникации.
The collection of historical and philosophical articles by R.R. Vakhitov belongs, on the one hand, to the genre of intellectual history of philosophy, and on the oth-er hand, to the genre of cryptohistory. The author focuses on the tradition of "sunny" Marxism, which is opposed to "dark" Marxism and cryptopositivism. "Sunny" Marxism is understood as one of the versions of the philosophy of unity.
The author's observations and ideas allow us to identify the phenomenon of cryptophilosophy and its various epiphenomena. The latter can be considered as manifestations of latent philosophical communication. The preferred approach is not confrontation in the philosophical community, but the implementation of the strategy of reflexive communication.
The article deals with the "cosmo-psycho-logos" construct, which Georgy Gachev called the main concept of his existential cultural studies. As part of the research strategy of demythologization and rationalization of this construct, it is clarified that the term-element
"cosmo-" refers to local nature, the landscape with the adjacent firmament. The cosmo-psycho-logos model is implicitly presented in essay “Landscapes” by Friedrich Engels. A detailed analysis of this essay shows the conceptual closeness of the interpretations of various topics by Friedrich Engels and Georgy Gachev. An appeal to the "Philosophy of History" by Georg Hegel showed that landscape excursions in this work are a possible common source for the realization of Friedrich Engels and Georgy Gachev go back to the antiquity of the idea of cosmo-psycho-logos. Taking into account the variability of the implementation of the cosmo-psycho-logos model, its further conceptualization in the subject-disciplinary field of geoculturology is possible. Geoculturology has historically developed from various philosophical positions. The variant of the development of cultural studies proposed by Georgy Gachev seems conceptually closer not to existentialism, but to personalism.
Geographical intuitions and categorizations of the phenomena of philosophical life are often found in metaphilosophical reflections. This practice is correlated with empirical research in the field of geography of art, geography of religion, geography of science, etc. It is natural to single out the geography of philosophy as a disciplinary area, different from geophilosophy and geosophy. The geography of philosophy describes the relationship between philosophy and the geographical environment. The main topics of the geography of philosophy are the country and regional studies of philosophical life, landscape determination of philosophical thoughts, thematization of the philosophy of regions and cities.
другие социологические дисциплины.
Методическая разработка адресована преподавателям гуманитарных наук.
Парфенова Л.Б. Экологизация общественного производства: проблемы и некоторые пути их решения; Тюгашев Е.А. Противоречия отношений собственности в сфере природопользования; Голубина В.В. Ведущий фактор сопряженного решения экологических и экономических проблем; Пермяков Г.В. Об общей методологии подхода к решению ресурсно-экологических проблем; Черкасов И.В.Формирование и использование основных фондов экологического назначения; Ратнер М.М. Экологические аспекты развития минерально-сырьевой базы региона; Мороков В.В. О классификации причин загрязнения окружающей природной среды
Международного симпозиума 17-18 октября 2013 г., Москва / Отв. ред.
В.Е.Лепский – М.: «Когито-Центр», 2013. – 330 с.
The mystery of the term "ideational" used by P.A. Sorokin is explained by its lexical continuity in relation to the term "ideation" used by the early E. Husserl. The proximity of these terms allows us to draw attention to the similarity of the philosophy of history of E. Husserl and P.A. Sorokin.
Наблюдения и идеи автора позволяют выделить феномен криптофило-софии и его различные эпифеномены. Последние можно рассматривать как проявления латентной философской коммуникации. Предпочтительной является не конфронтация в философском сообществе, а реализация страте-гии рефлексивной коммуникации.
The collection of historical and philosophical articles by R.R. Vakhitov belongs, on the one hand, to the genre of intellectual history of philosophy, and on the oth-er hand, to the genre of cryptohistory. The author focuses on the tradition of "sunny" Marxism, which is opposed to "dark" Marxism and cryptopositivism. "Sunny" Marxism is understood as one of the versions of the philosophy of unity.
The author's observations and ideas allow us to identify the phenomenon of cryptophilosophy and its various epiphenomena. The latter can be considered as manifestations of latent philosophical communication. The preferred approach is not confrontation in the philosophical community, but the implementation of the strategy of reflexive communication.
The article deals with the "cosmo-psycho-logos" construct, which Georgy Gachev called the main concept of his existential cultural studies. As part of the research strategy of demythologization and rationalization of this construct, it is clarified that the term-element
"cosmo-" refers to local nature, the landscape with the adjacent firmament. The cosmo-psycho-logos model is implicitly presented in essay “Landscapes” by Friedrich Engels. A detailed analysis of this essay shows the conceptual closeness of the interpretations of various topics by Friedrich Engels and Georgy Gachev. An appeal to the "Philosophy of History" by Georg Hegel showed that landscape excursions in this work are a possible common source for the realization of Friedrich Engels and Georgy Gachev go back to the antiquity of the idea of cosmo-psycho-logos. Taking into account the variability of the implementation of the cosmo-psycho-logos model, its further conceptualization in the subject-disciplinary field of geoculturology is possible. Geoculturology has historically developed from various philosophical positions. The variant of the development of cultural studies proposed by Georgy Gachev seems conceptually closer not to existentialism, but to personalism.
Geographical intuitions and categorizations of the phenomena of philosophical life are often found in metaphilosophical reflections. This practice is correlated with empirical research in the field of geography of art, geography of religion, geography of science, etc. It is natural to single out the geography of philosophy as a disciplinary area, different from geophilosophy and geosophy. The geography of philosophy describes the relationship between philosophy and the geographical environment. The main topics of the geography of philosophy are the country and regional studies of philosophical life, landscape determination of philosophical thoughts, thematization of the philosophy of regions and cities.
другие социологические дисциплины.
Методическая разработка адресована преподавателям гуманитарных наук.
Парфенова Л.Б. Экологизация общественного производства: проблемы и некоторые пути их решения; Тюгашев Е.А. Противоречия отношений собственности в сфере природопользования; Голубина В.В. Ведущий фактор сопряженного решения экологических и экономических проблем; Пермяков Г.В. Об общей методологии подхода к решению ресурсно-экологических проблем; Черкасов И.В.Формирование и использование основных фондов экологического назначения; Ратнер М.М. Экологические аспекты развития минерально-сырьевой базы региона; Мороков В.В. О классификации причин загрязнения окружающей природной среды
Международного симпозиума 17-18 октября 2013 г., Москва / Отв. ред.
В.Е.Лепский – М.: «Когито-Центр», 2013. – 330 с.
The article discusses the conception of local civilizations developed by the French philosopher J.A. de Gobineau. In Russian civilizationistics his ideas are presented inaccurately and simplistically. Attention is drawn to the idea of the inequality of civilizations and their typology, the use of the center-peripheral model, the problem of internal barbarism, the understanding of the cyclism of local civilizations.
Global South) to use it as a methodological tool to analyze an identity of the Russian civilization. Being sure that Russian identity may not be regarded as the Global North and Global West, the authors prove the Northern identity of Russia. To admit this fact is important for identifying the future development trends of the Russian domestic and foreign policies.
The extreme conditions of the region have taught people to steer a middle course and take careful, balanced decisions. On these grounds, Nikolaev suggests considering the circumpolar civilization as a civilization of reason. Describing the philosophical thought of the Sakha people, he first of all draws our attention to the fact that one of the spiritual foundations of circumpolar civilization is folk wisdom.
Speaking about its practical value in everyday life, Nikolaev stresses that in order to survive in the North one has to stay composed and moderate. In the end, Arctic philosophy is identified as a northern variant of the philosophy of life, its defining values being national pragmatism and measure, the future, reason and collective will to life, optimism and humanism. Of particular importance is M.E. Nikolaev’s idea of
morality as the foundation of circumpolar culture. This idea allows us to suggest a socio-philosophical principle of moral determinism, i.e. the leading and decisive role of moral relations in ensuring viability
of Arctic communities.
ческих исследований дан комплексный анализ современного состояния и перспектив развития традиционной культуры самодийского и финно-угорского населения Ямало-Ненецкого автономного округа.
Книга адресована этносоциологам, культурологам, этнологам, исследователям положения коренных малочисленных народов Севера, специалистам органов государственной власти и управления, представителям национально-культурных организаций
The civilizations of the North', the Russian, the European and the American, can be considered young civilizations that have come to supersede the old civilizations o f the South. “The northern barbarians”, who often attacked the South in Antiquity and in the Middle Ages, turned out to be agents of civilizational development, and not annihilators, as was believed for a long time.
The global North gradually began to show its leading role not so much
thanks to its expansion on the part of the civilizations o f the South, but because of the social self-organisation of the peoples who traditionally have been considered northern barbarians. Precisely these peoples demonstrated their potential fo r forming universally human standards of civilization and on this basis unite the global community. C.A. Helvetius in his time turned his attention to the positive role of the peoples o f the North, referring to the fact that almost every European people traces its origin back to “northern
peoples”. He also maintained that the conquests carried through by the Northerners, must be explained by causes that are o f spiritual character, not by peculiarities o f the northern climate.
According to the authors, in connection with the reorientation of the geopolitics of the North and the Arctic in the beginning o f the 21st century, The contradictions between the states o f the global South and the global North have been sharpened. On this background the global opposition between the East and the West is fading as the leading international contradiction in the modem epoch. The unavoidable domination o f the North can be considered an anticipation of a future geopolitical project, but also as a disclosure of the contribution o f the northern peoples to the global civilisational process.
The mystery of the term "ideational" used by P. A. Sorokin is resolved by its lexical continuity in relation to the term "ideation" used by E. Husserl.
connection between ethnocultural diversity and the social mechanisms
of economic life. It identifies ideas from the classics of political economy
on this particular topic with special emphasis on the nation-centric,
which documents the decisive impact of climate conditions, type of
economy, cultural specifics, and unique features of the national char-
acter on the economic specialization of nations. It considers ethnocul-
tural diversity as an additional economic resource. It identifies
ecological–economic ideas about the stability and productivity of eco-
logical communities, which it uses to interpret the role of ethnocultural
diversity in the socioeconomic development of interethnic communities
and in ensuring their social stability and economic productivity. By
analyzing a geographically localized economy as an interethnic com-
munity, it draws conclusions about the beneficial effects of ethnocultural
diversity on economic development and interethnic relations, provided
that foreign ethnocultural groups are successfully integrated into the
host community.
The approach is based on classifying a number of phenomena depending on their types and categories. Not only do phenomenological theories help provide indlvldualized characieristlcs of a nation's mindset, but also empirical diagnostics. In terms of fundamental theory, our approach rests upon the works of prominent Russian-American sociologist P.A. Sorokin who developed a phenomenological doctrine of cultural mindsets. It is this theory that forms the background of our analysis of Tuvan mindset.
The article shows that in the context of Sorokin’s theory, the sociocultural evolution of Tuvans’ mindset consists of cyclic shifts between the pseudoideative and idealistic mindsets, and the latter is seen as a norm for traditional culture.
Для социологов, философов, политологов, этнографов, историков,
правоведов, работников сферы управления, а также студентов и аспирантов соответствующих специальностей.
ethno-confessional situation within Chanti-Mansiiskii autonomous region in the context of globalization and internationalization. Experience of
governmental regulations of ethno-confessional processes is summarized and the main methodological approaches employed for coping and resolving actual problems of the region are characterized.
The book is addressed to sociologists, ethnologists, specialists in political sciences, religious and ethnic studies as well as to regional administrations, governments, policy-makers and representatives of national-cultural associations.
characterize the culture of Mongolian world and its demographic, socio-economic, political and legal problems. It summarizes materials of mass and expert surveys carried out over several years in Mongolia and in Buryatia and Kalmykia, the other two regions of the Mongolian world. A comparative analysis of general and specific value orientations of related Mongolic peoples is also presented in the book.
The publication is intended for philosophers, sociologists, ethnologists, historians, culture experts, political analysts and anyone interested in the state of the Mongolian world
procurement in Yamal.
of the state national policy. The book is intended for researchers in the fields of social philosophy, philosophy of culture and cultural studies, ethno-sociology and ethnic political studies, ethnology and ethnography, management, as well as for undergraduate and graduate students in these fields.
логической. П.А. Сорокин манифестирует когерентизм, но его типология
может быть интерпретирована как фундаменталистская. Иерархия куль-
турных ментальностей представлена как формирующаяся в результате
генезиса. Конструкция иерархии ментальностей восходит к архаической
триаде социальных функций Ж. Дюмезиля и вписывается в традицию эпи-
стемологического фундаментализма и признания когнитивного разнообразия
и когнитивного неравенства.
The typology of P.A. Sorokin’s cultural mentalities is epistemological. P.A. Sorokin
manifests coherence, but his typology can be interpreted as fundamentalist. The
hierarchy of cultural mentalities is presented as being formed as a result of genesis.
The construction of the hierarchy of mentalities goes back to the archaic triad of social
functions of G. Dumezil. It fits into the tradition of epistemological fundamentalism
and the recognition of cognitive diversity and cognitive inequality.
В книге отражены важнейшие результаты по Программе фундаментальных исследований Президиума РАН «Традиции и инновации в истории и культуре» (2012-2014). В реализации программы приняли участие исследователи крупнейших научных центров Российской академии наук и ее региональных отделений. Работа велась по следующим основным направлениям: преемственность и трансформации в древних и средневековых обществах по археологическим и антропологическим данным; модернизация и ее влияние на российское общество; традиция, обычай, ритуал в истории и культуре; тексты традиционной культуры в перспективе культурной эволюции; механизмы преемственности в развитии литературы; институциональные изменения в отечественной и мировой науках и в научной политике. В итоговых статьях представлен комплексный анализ традиции, позволяющий раскрыть этот феномен в целостности и многообразии связей, определить место традиции в истории и современной жизни различных социумов, а также в системе методологического инструментария наук об обществе и культуре.
Для археологов, историков, антропологов, социологов, лингвистов и широкого круга читателей.
Сорокиным. Данная типология учитывает психологические типы, описанные
Карлом Юнгом. В статье показана методологическая оригинальность типо-
логического подхода П. Сорокина в выделении дифференцирующих признаков
и в дифференциации типов личности.
The article discusses the typology of personality proposed by Pitirim Sorokin. This typology takes into account the psychological types described by Carl Jung. The article shows the methodological originality of Pitirim Sorokin's typological approach in identifying differentiating features and in differentiating personality types.
Данный конфликт был осознан еще романтиками, которые оппонировали либерализму и ассоциировались с консерватизмом и традиционализмом. Противоборство либерализма и консерватизма является социально-практической предпосылкой концептуализации дуальной оппозиции общества и культуры. Либерально-консервативный консенсус обусловливает синтез социального и культурного в концепте «социокультурный»
(«социально-культурный»). Наряду с дуалистическим представлением взаимосвязи общества и культуры в социогуманитаристике присутствует в качестве альтернативного представление общества и культуры в тотальной конкретности: общества – как ансамбля культур, а социокультурного – социального в культурном разнообразии. Социально-практической предпосылкой интегративного представления общества и культуры является этносоциальный консенсус.
It is shown that although the problem of the relationship between society and culture is now disscussed in the framework of socioocultural discourse in various disciplines, the main platform for its discussion in the twentieth century was sociology. But it was only a successor to the solutions proposed in the XIX century in the works on the philosophy of history. The dual opposition of society and culture (social and cultural) has its roots in the intellectual tradition of Narodnichestvo. Cultural Narodniks prioritised slow, evolutionary increase in the cultural level of the people, creating conditions for nonnviolent, gradual social progress. Political Narodnics focused on radical social transformations creating
prerequisites for effective cultural and educational work. This conflict was already acknowledged by the Romantics, who opposed liberalism and were associated with conservatism and traditionalism. the
confrontation between liberalism and conservatism is a socioopractical prerequisite for the conceptuallization of the dual opposition of society and culture. The liberallconservative consensus determines the
synthesis of social and cultural in the concept of “socioocultural”.
Alongside with the dualistic representation of the relationship between society and culture in socioohumanitarianism, there is an alternative representation of society and culture in the total concreteness: society as an ensemble of cultures, and socioocultural as social in cultural diversity. The socioopractical prerequisite for an integrative representation of society and culture is the ethnosocial consensus.
description of sociocultural transformations models as the basis for effective models regulating the corresponding processes. In the paradigmatic fi eld of sociocultural research, there is a whole range of interpretations of the sociocultural approach put forward in connection with the analysis of the socio-cultural dynamics and sociocultural transformations of various world regions. On the basis of highlighting various interpretations of the sociocultural approach, the authors
explicate different models of sociocultural transformations. The importance of the methodological heritage of P.A Sorokin for the analysis of this process is emphasized. The authors offer their vision of this prominent Russian-American sociologist’s research on the description of sociocultural transformations, and an assessment of its possible use in relation to contemporary Russia. According to the authors, in the terminology of P.A. Sorokin pre-revolutionary Russian and Soviet cultures should be identifi ed as ideational cultures that
developed in the paradigm of Orthodoxy and its reformation. The history of Russia can be viewed as a series of successive and growing tides of ideational culture that were occasionally held back by the temporary rise of sensual culture. The post-Soviet period is viewed as a controversial process of planting sensual culture. In the future, another tide of ideational culture is possible. It is concluded that in the diagnosis of the sociocultural dynamics of modern Russia, it is possible to use various interpretations that provide an empirically-specifi c description of the course of sociocultural transformations. The use of competing methodological interpretations and model typologies can
provide a diverse and panoramic analysis of sociocultural dynamics, which is an important theoretical prerequisite for determining the optimal models for its regulation at different levels of social organization in the perspective of sociocultural integration of Russia. Taking into account its wide regional and ethnocultural diversity, it is possible to implement various phase models of sociocultural transformations depending on the type of region, characteristics of the ethnocultural and ethno-confessional landscape.
tion, and by forms of logically integrated cultures. P. A. Sorokin described practical regulatory models in reference to longgterm sociocultural transformations of logically integrated cultures.
Utilising the results of his research into the dynamics of sensual culture (based on the material of the modern age European societies) the following practical regulatory models of the associated sociocultural transformations can de defined: deterrence model, agreementtforced model, and the model of creative and universal leadership. Considering that contemporary Russian society is also undergoing the transition from the ideational to the sensual culture form, P. A. Sorokin’s ideological legacy may prove useful for the conceptual characteristic of practical regulatory models of urgent sociocultural transformations.
Analyzing Tuva from the point o f view o f its spatial status allows us to define it as an integral unit with its own internal structure and
identity. It can be defined as a sociocultural subject, i.e. an individuated unity o f the territory, population and its sociocultural character.
According to the criterion o f contact/non-contact spatial culture, Tuva can be seen as a ‘non-contact' culture. Its shift towards greater
contactness is due to a number of reasons, including demographic growth, transport and industry-related land development, transition
to a sedentary lifestyle, urbanization, and the expansion of interregional and international relations. According to the criterion of local/ mainstream culture, Tuva is a local culture. It has been maintaining its cultural authenticity and focusing on cooperation with all neighboring cultures (such as Russian, Mongolian and Chinese). The interaction with these cultures did not lead to the spread of the Tuvans over vast territories. This is the sign that Tuvan culture is of a median type, which is focused on itself. The border position of Tuva between Russia and China gives reason to define it as a kind of frontier territory, or a limitrophe.
studies in the form of various implementations of the sociocultural approach. The authors summarize the existing descriptions of the
content of the sociocultural approach and identify two basic interpretations of a sociocultural paradigm. The founder of the first in-
terpretation is P.A. Sorokin. The approach focuses on the description of various factors (economic, social, political, spiritual) that
determine the sociocultural dynamics of separate, individual objects, which is why it is perceived as a non-novelty variation of exter-
nalism. The most authoritative representatives of this interpretation of the sociocultural paradigm in post-Soviet social studies are
A.S. Akhiezer and N.I. Lapin. This interpretation of the sociocultural approach draws on the axiological (information-semiotic) con-
cept of culture. The authors see the origins of the second basic interpretation of the sociocultural paradigm in the intellectual heritage
of C. Levi-Strauss. He solves the problem of correlation between society and culture, the social and the cultural in a different way. In
his opinion, human society is a set of separate local cultures interacting with each other. In this case, culture is understood as a specif-
ic variant of social development. Interaction of cultures necessarily leads to cultural exchange and interpenetration, reflection of cul-
tures. Therefore, each individual culture (or social organism) is an ensemble of cultures. In this ensemble, one of the cultures is the
leading one, sublates the counterculture as an internal moment and determines the cultural specificity of an individual social organ-
ism. Thus, the development of society, from this point of view, is a product of interaction, reflection of cultures. Levi-Strauss formu-
lates, in particular, the following law: any cultural progress is a function of the coalition of cultures. Thanks to this coalition, the
chances that occur in each culture in its historical development become a common heritage. The more diverse cultures make up the
coalition, the more fertile it is. Consideration of the existence and development of individual societies and the whole of humanity in
the process of reflection of cultures gives the authors the basis to designate this interpretation of the sociocultural approach as reflec-
tive. In this interpretation, society is represented as an ensemble of cultures, and the sociocultural as the social in its cultural diversi-
ty. This image of society is paradigmatic and corresponds to the nonlinear models of social development widely represented in the
philosophy of history.
Abstract. The article systematizes main ideas and theses of fundamental philosophy of Eurasianism, comparing the philosophy of Eurasianists with key ontologemes of the Western philosophy. The ontology of the Eura-sianism is defined as natural materialism, synthesizing the doctrine of evolution and the doctrine of personality.
открытым текстом констатирует факт азийского происхождения европейской культуры. Социокультурное противопоставление Азии и Европы противоречит этому бесспорному мифологическому факту. Необходимо вернуть из забвения восточные истоки западной культуры и показать континентальный формат евразийской культуры.
др.), исследуются возможности его применения для решения современных проблем экономической теории, политологии, социологии и культурологии. Особое внимание авторы уделяют Алтайскому региону – геополитическому и культурному сердцу Ев-
разии, призванному стать одним из важнейших центров сотрудничества евразийских народов. В монографии приведены данные социологического исследования ценностных приоритетов студенческой молодежи г. Барнаула и Западной Монголии, под-
тверждающие жизненность евразийских ценностей в сознании российских и монгольских студентов.
Kazakhstan, Mongolia, Kalmykia, Eurasian communities abroad). The book also contains a dictionary of concepts of the classical Eurasianism.
The book is intended for philosophers, culture studies scholars, ethnologists, political scientists and all those interested in the ideas of Eurasianism and the future of the Eurasian World.
organization in the form of a world power; Eurasian internationalism oriented towards the integration of complementary ethno-cultures and harmonization of inter-ethnic relations.
suggested.
Соавтор: Железнова (Андрусова) Марина Александровна
The work is devoted to the systematization of G.W.F. Hegel's ideas about the military state. The military state was understood as one of the basic forms of state life. G.W.F. Hegel considered Sparta and Ancient Rome as examples of military states, as well as the republics of South America. The phenomenon of the military state was considered in connection with the concepts of military power and military revolutions.
This article analyses rate of natural numbers in criminal code penalties of different states. Model numerical paradigms of penalization have been inferred.
The crisis of law is a global phenomenon. It manifests itself in the hypertrophy of legal statism and in a decrease in its effectiveness, which leads to a negative assessment of the law itself and to a perception of law and order disappearing. At the same time, there is an ongoing revival of common and archaic law and an expansion of religious and shadow law. Since law existed before the state and can exist independently of it, so law has its own genesis and laws of functioning. Thus studies of the specifics of legal cultures, primitive law and the legal life of animals are promising.
The article provides an overview of journal publications under the heading "Professional cre-do". Based on the materials of the publications, such problem-thematic blocks as interviewing methods, types of interlocutor reactions, communicative difficulties and mental distancing, intel-lectual loneliness of humanitarians and their consolidation in the organizational form of circles are highlighted.
The phenomenon of stardom in the humanitarian community is thematized. The law of pushing a "star" out of a professional corporation has been formulated. The cognitive ad-vantages of professional mobility are noted
Thе article provides an overview o f journal publications under the heading “Professional credo”. Based on the materials of publications, such problem-
thematic blocks as attitude to the profession and assessment of its role in life, professional consciousness and self-awareness, social mechanism of professionalization, professional credo are highlighted.
The attitude to the profession as a fie ld and social mission turned out to be
important. The significance of the sense of truth and inner truth is noted. Early
professional self-education plays an important role in the social mechanism of
professionalization. Professional success is assessed as recognition of the public
usefulness of professional activity and its social environmental friendliness.
Fofanov V.P., Shorokhov I.M. Revolutionary practice and the formation of a new person; Rybalkin M.K. The formation of the communist amateur activity of the people; Kolevatov V.A. A reversible model of information interaction between generations; Ozhogin V.I. The role of traditions in the formation of norms of socialist culture; Krasilnikov G.T. On the mechanisms of reproduction of traditions of drunkenness and alcoholism
Kosimovsky P.E. On the mechanism of social determination of the formation of new generations; Cherepanova S.A. Methodology of the study of the concept of "need"; Mokronosov G.V., Chashchin V.P. Communist education and the development of personal abilities.
Golovachev G.S. Problems of formation of spiritual needs of students in the educational process; Anisimova L.E., Makarova G.P., Agaltsev A.M. Philosophical worldview and development of human subjectivity
Migirenko G.S. Formation of dialectical-materialistic worldview in the process of teaching fundamental sciences; Barbashina E.R., Mazurova M.R., Taratuta V.P. Formation of a conscious attitude to nature and ecological continuity; Golosov G.V. Economic interests, economic consciousness and economic education of workers under socialism; Tyugashev E.A. Formation of economic culture of youth in conditions of acceleration of socio-economic development.
In the modern socio-philosophical literature, numerous studies are devoted to the analysis of labor activity. Economic activity, on the contrary, is either denied the right to exist at all, or labor activity is understood by it without any reservations.
современного общества - инновационное предпринимательство. Анализируются культурно-антропологические и социокультурные основания современных форм предпринимательства. Рассматриваются проблемы развития малых высокотехнологичных фирм на примере и данных социологического мониторинга новосибирского Академгородка.
Монография будет полезна для специалистов в области науковеде
ния, социологии науки и образования, организаторов науки, менеджеров малых инновационных фирм.
деятельности; 3) субстанциональный характер деятельности; 4) статус категории деятельности как исходной категории социально-философской теории; 5) принцип единства деятельности и обществ. отношений; 6) представление о включенности сознания в деятельность; 7) дифференциация практической и духовной деятельности. Рассматриваемые интерпретации расходятся в понимании структуры общества. К.Х. Момджян выделяет материальную, социальную, организационную и духовную сферы общества. В.П. Фофанов придерживается базисно-надстроечной модели, с учётом выделения способа производства человека.
The activity paradigm in fundamental social philosophy is represented by two main concepts – K.Kh. Momdzhyan’s substantive-activity approach and V.P. Fofanov’s system-dialectical understanding of activity. These concepts coincide in the following points: 1) building a model of society as a system of activity; 2) interpretating activity as the union of living and materialized activities; 3) the substantial nature of activity; 4) status of activity as primary category of social philosophical theory; 5) the principle of unity of activity and social relationships; 6) the idea of inclusion of consciousness in activity; 7) differentiation of practical and spiritual activity.
2. Фундаментальные ценности кирилло-мефодиевской цивилизации
3. Ценности киево-печерской культурной традиции
4. Ценности софийской культурной традиции как вектора цивилизационного развития России
5. Ценности святогорской культурной традиции
6. Ценности домостроевской культурной традиции
7. Ценности миростроевской культурной традиции
8. Конфуцианская и кирило-мефодиевская традиции: сравнительный аксиологический анализ
The review examines monographs on Russian civilization published in 2022-2024. The authors understand that in the modern world, the concept of Russian civilization has become iconic. Special attention is paid to philosophical and theoretical concepts that interpret the empyria of Russia's civilizational development from a new angle. When characterizing the specifics of Russian civilization, attention is paid more to the geographical factor than to the ethnic substrate. The article emphasizes the civilizational value of Orthodoxy in the struggle for the identity of Russia and the future of mankind. The authors expand the usual horizons of understanding the phenomenon of civilization by means of a biosphere interpretation of its praphenomenon, differentiation of the infernal and sacred in the civilization development. The interpretation of Crimea as a cultural paradigm of Russian civilization is original.
The problems of Russian civilizationistics are the insufficient empirical groundlessness of judgments, the abstract conceptualization of empiriya, the incompleteness of a comparative analysis of Russia with other civilizations, the lack of reflection of cumulativeness and continuity in personal scientific creativity.
The article gives an axiological characteristic of the world-building (westernized) cultural tradition as one of the main traditions that determine the civilizational development of Russia. The main values of this tra-dition are autocracy, mutual veneration, liveliness, renovation, cunning.
The article presents a toxicological characteristic of the Domostroevsky cultural
tradition as one of the main traditions that determine the civilizational development of Russia. The main values of this tradition are livability, good partnership, prudence, domesticity, a clear conscience.
V. V. Milkov's idea of parallel trends and traditions in the spiritual culture of the Ancient Russia is reviewed in consideration with the dispute on traditional values. The experi-ence of V.V. Milkov on the comparative characteristics of the Cyril-Methodius and Kiev-Pechersk traditions is presented. The possibility of further finer delineation of spiritual traditions with their inherent value complexes is shown.
Socioculturally significant values are transmitted through the main traditions. For Russian culture, along with the Cyril-Methodius and Kiev-Pechersk traditions, the Sofia tradition is important. One of her basic values is chastity.
results o f researchof the Centre for the Study o f Social and Cultural Changes o f The Institute of Philosophy of The Russian Academy of Sciences from the Centre establishment (1988) up to the present time. The book is interesting for its paradigmatic hybridity, as well as the possibility o f comparing the results o f the post-Soviet transit with the socio-cultural forecasts of the future o f Russia put forward in the early 1990s. The main result o f the Center’s research is the conclusion that by 2020 Russia has completed the transition to «wild capitalism» in the economy, stabilized it and began its spontaneous moderate modernization. In politics, there has been a transition from totalitarianism to authoritarianism. The conclusion about the formation of a «wild capitalism» civilization in Russia as a result o f the post-Soviet transit can become a source of scientific discussion among social scientists.
The article gives an axiological characteristic of the Sofia cultural tradition as one of the main traditions that determine the civilizational development of Russia. The main values of the Sofia tradition are humanity, chastity, obedi-ence without reasoning, prudent cunning, conciliar salvation.
Выводы: 1) ландшафт современной глобалистики мультипарадигмален; 2) каждая из парадигм ориентирована на конкретную научную дисциплину; 3) заметен эффект двойной звезды - интерпарадиг мальной рефлексии, связывающей на основе базового концепта (например, "ноосферы”) разные парадигмы; 4) содержание базового концепта, по-видимому, задано конкретным философским учением (например, марксизмом); 5) дивергенция базового концепта определяется социально-практическим опытом локального субъекта
мирового сообщества; 6) коммуникативная определенность дискурсов достигается использованием языка системного подхода; 7) диапазон рефлексивной коммуникации в современной глобалистике ограничен христианским миром; 8) включение в коммуникацию конкурирующих цивилизаций открывает возможности конституирования жизнеспособных парадигм, обобщающих локальный опыт.
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любви, семьи и брака. Систематизирован разнообразный научный материал, позволяющий представить различные аспекты семейной жизни.
Пособие предназначено для студентов и специалистов в
области домоведения, социальной работы, педагогики.