_ Purpose. _ The article highlights, on the one hand, the impact of the potential of a developed reflective identity on the processes of civilizational transformations, and on the other hand, the role of the transformational processes of a civilizational scale in the formation of a new type of reflective identity. Acute crisis processes in social development, which humanity has faced so far, in particular after 24.02.2022, indicate the beginning of a radical civilizational transformation. Therefore, in (...) the article, it is necessary to find out with the help of which mental, organizational and personal resources humanity can move to a more developed level of civilization without much loss. It is also necessary to show the importance of the philosophical understanding of reality in the formation of reflective identity because reflection has been the basic method of philosophy since its appearance. _Theoretical basis._ There is an understanding of the inextricable connection between the level of development of civilization and the level of reflective development of the individual fixed in a certain type of identity: a more historically developed stage of civilization corresponds to a more complex type of identity with multi-level reflection. At the same time, achieving a higher level of civilizational development is possible only under the condition of constructing a more complex and multi-level reflexive identity. _Originality._ It consists in establishing that the mental-cognitive mechanisms of reflection during the development of civilization passed through the stages of 1) reflexive forms of "the Axial Age", fixed in the corresponding forms of moral, logical, theological, political, etc. culture since the era of Ancient society; 2) reflexive forms of the Modern era with an emphasis on the inner world of man, the emergence of the reflective division into subject and object of knowledge as an essential feature of epistemology, as well as the formation of a modern type of identity; 3) the dual reflection of the post-industrial society and the Second Modern era, the mechanisms of which contribute to the formation of an active and self-sufficient network society and network crowdfunding economy. In this regard, at various stages of the development of civilization, in accordance with certain reflexive mechanisms, the corresponding types of identity are formed: 1) the basic identity of a person determined by his primary socialization; 2) reflective identity which is associated with the acquired cultural potential of a person and the opportunity to consciously choose special features of one’s own identity, and 3) identity which is associated with the existence in a given social culture of a mechanism of double reflection, which allows not only to make a valuable choice of the trajectory of development own identity but also to construct it. _Conclusions._ The aggravation of the identity problem in the modern world is the result of a civilizational crisis associated with the transformation of modern civilization, the technological basis of which is the introduction of renewable energy and artificial intelligence, as well as the development of network relationships in society. The hierarchical structure of modern identity is conditioned by the gradual historical and civilizational layering of the process of evolution of the reflexive component of identity. In each specific modern society, progressive civilizational transformations take place when an innovative type of identity coexisting with basic and modern types is activated and takes a leadership position. The growing role of network relations in society overcomes the identity crisis due to the reduction of social opposition and the harmonization of different aspects of the identity itself. Perceptible climatic changes and the destruction of the established security system in the world after 24.02.2022 made it obvious to the global thinking public that the world community is at the bifurcation point of a radical civilizational transformation. (shrink)

The article deals with attempts to explain the collapse of the Soviet version of modernity –and the disintegration of the USSR—in (post)-Sovietology and historical sociology. It is argued that (post)-Sovietological studies were often characterized by a certain degree of ideological bias. In these studies, the example of “Soviet collapse” was generally used for a confirmation of earlier approaches to Soviet history. At the same time, they mostly focused on the immediate preconditions of that event rather than on long-term historical processes. (...) The shortcomings of this approach can be overcome if we draw on historical sociology. The article considers the prediction of disintegration of the USSR offered by Randall Collins and Johann Arnason’s analysis of the Soviet version of modernity. Both sociologists characterized the Soviet collapse in the context of long-term historical dynamics. While Collins’s approach demonstrates a peculiar geopolitical determinism, Arnason singles out various factors of the dynamics of the alternative version of modernity. In the first half of the 1990s, Arnason applied his model of imperial modernization to the Soviet system, but later emphasized the civilizational aspects of communist modernity. This can also be seen in his evaluation of the Soviet collapse. In the literature on Soviet collapse, a contrast between the USSR and China is often highlighted, with structural and particularly economic factors being commonly highlighted. In contrast, the article argues that—for a comprehensive understanding of transformation processes in China—we need to consider the cultural sphere by drawing on sociological civilizational analysis. (shrink)

This article argues that a civilizational perspective is central to Castoriadis’s interpretation of ancient Greece, even if he does not use the language of civilizational analysis. More specifically, his line of argument has clear affinities with Eisenstadt’s definition of the ‘civilizational dimension’ in terms of connections between cultural interpretations of the world and institutional forms of social life. Castoriadis has less to say about geocultural and geopolitical structures of the Greek world, which would also be important topics (...) for a balanced civilizational approach. His distinctive variation on the civilizational theme rests on the idea of social imaginary significations; in the ancient Greek case, this starting point leads to the reconstruction of a ‘primary grasp of the world’, an imaginary core that conditions further developments and innovations. This core component of Greek culture centres on the human condition as the existence of mortals in a world characterized by imperfect order and underlying chaos. The Homeric poems are Castoriadis’s main source for the contents and directions of this original Greek imaginary. He understands the Homeric world as a framework within which the transformation of the polis towards autonomy could be initiated. Thus, the result is a strong emphasis on the archaic period as a formative phase of the whole Greek civilizational trajectory. (shrink)

The paper argues that the concept of a civilizationally transformed state envisions a new governance paradigm that emphasizes moral values, collective responsibility, and compassion over traditional ideas of sovereignty and legality. This model emerges from the failure of conventional states to address global crises like climate change, economic instability, and democratic erosion. It proposes a state that prioritizes human dignity, justice, and the common good. Drawing from philosophical traditions such as Ubuntu, it seeks to foster mutual accountability and elevate compassion (...) as a guiding principle of governance to ensure care for the vulnerable. The 2024 Bangladeshi student-public uprising reflects this vision by rejecting repressive governance and demanding moral accountability. Realizing this transformation requires a cultural and ethical shift where the state serves as a moral authority inspiring pluralism, collective growth, and humanity's highest aspirations. (shrink)

This book explores the contours of a transformational sociology which seeks to reconsider the horizons of sociological imagination. It questions accepted modernist assumptions such as the equation of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Arguing that contemporary sociology suffers from what Ulrich Beck calls the Nato-like fire power of western sociology, it argues that sociology has to open itself to transcivilizational dialogues and planetary conversations about self, culture and society. The book (...) also challenges scholars to go beyond a privileging of the post-traditional telos of modernist sociology and puts forward a foundational interrogation of modernist sociology. It underscores the limitations of established conventions of sociology and considering an alternative sociology based upon Confucian vision and practice of self-transformation. This collection offers a way to go beyond dominant structures of modern sociology and contemporary dominant ways of thinking about and doing sociology helping us cultivate a transdisciplinary sociology. (shrink)

The enlargement of the European Union to include eventually Turkey and the former communist countries is a major challenge for our understanding of the meaning of Europe as a geopolitical, social and cultural space. It is also a question of the identity of Europe as one shaped by social or systemic integration. With the diminishing significance of national borders within the EU, the outer territorial frontier is also losing its significance and Europe will become more and more postwestern. It thus (...) appears that the eastern frontier is more flexible than was previously thought. The EU is now at the decisive point of moving beyond postnationality to a transnational encounter with multiple civilizational forms. Enlargement is not just about getting bigger but is crucially a matter of cultural transformation and therefore it differs from all previous dynamics of Europeanization. Rather than tell the story of Europeanization exclusively as one of national histories and of closure, a civilizational analytic offers the possibility of multiple modernities and thus of a more appropriate theorization of the current situation. (shrink)

The purpose of this study is a philosophical analysis of the phenomenon of social responsibility and the peculiarities of the process of its transformation, which took place in the context of globalization. The objective of the study is to determine the nature of the impact of the globalization process on the transformation of the institution of responsibility. In the course of the research, systematic, formal-logical and historical methods of scientific cognition were used. A civilizational approach was also (...) applied, in which the analysis of the object and subject of research was carried out taking into account civilizational features. As a result of the research, we came to the conclusion that globalization in its modern form is a process of modernization within the whole of humanity. Currently, in the vast majority of the most economically and technologically developed countries of the planet, there is such a negative phenomenon as negative demographic dynamics. In turn, this phenomenon is accompanied by a deep crisis of the institution of the family, and with it a massive departure from traditional norms and values. In such conditions, such an important institution and instrument regulating public relations as the institute of social responsibility inevitably undergoes a serious transformation. In the course of this process, there is a transition to the so-called modern society, the fundamental difference of which from the traditional one is that it is focused on the innovative component of culture, which in fact means the ever-increasing predominance of innovative elements over traditional ones, the secular nature of public life, development, which has a progressive, and not cyclical, the formation of democratic institutions, the mass nature of education, the dominance of the universal over the local, etc. All these innovative elements of culture, taken both separately and in combination, have a decisive influence on the entire Worldview of people, including their perception of justice and responsibility. (shrink)

Considering the different traditions of cosmopolitan thinking and experimentation, this cutting edge volume examines the contemporary revival of cosmopolitanism as a response to the challenges of living in an interdependent world. Through a unique multidisciplinary approach, it takes the debate beyond the one-sided universalism of the Euro-American world and explores the multiverse of transformations which confront cosmopolitanism. The collection highlights central questions of cosmopolitan responsibility, global citizenship and justice as well as the importance of dialogue among civilizations, cultures, religions and (...) traditions. Exploring the ethical and political dimensions of globalization, it outlines the pathways of going beyond cosmopolitanism by striving for a post-colonial cosmopolis characterized by global justice, trans-civilizational dialogues and dignity for all. (shrink)

The aggravation of the global environmental and military-political crisis has become evidence that the postmodern era has ended and the time has come for post-postmodern and profound civilizational transformation, the technological base of which is renewable energy and artificial intelligence; the main social environment is distributed capitalism (J. Rifkin) and social networks; and the main driving forces and mechanisms of social self-organization are humanity, competitiveness and double reflection (E. Giddens). Since humanity has not yet fully actualized the basic (...) values of survival and development and has not paid enough attention to the problem of climate catastrophe, more drastic measures to mitigate it will be implemented in the process of its deployment (A. Honnacker) and in the difficult conditions of military-political opposition to democracy and authoritarianism. One of the main rational worldview and practical guidelines of post-postmodernism is classical Pragmatism, which is based on human experience, an important element of which should be scientific knowledge, which is confirmed experimentally. Societies that are dominated by pragmatic and democratic egalitarian relations that promote human self-realization and creative freedom can channel natural aggressiveness into competition to improve the well-being of all its members. The ruling elite in totalitarian societies, in which man is humiliated and exploited, and in which aggressiveness accumulates due to polarization into upper and lower classes of the population, may start wars in order to prevent self-destruction from within, directing aggression outwards against other countries. Therefore, the global community in today's conditions needs to expand the worldview and orientation horizon of every citizen of the world from the everyday concerns of life support to the understanding and actualization of the absolute values of survival and development of humanity. Pragmatism, from a purely methodological point of view, is aimed at ensuring that a person is guided by life experience in his activity and cognition, putting forward certain hypotheses regarding his own activity and cognition, simultaneously and/or later experimentally testing these hypotheses on the basis of practical results. Thanks to the pragmatist approach, a person increasingly experiments with the choice of innovative behavior models and avoids predetermined outdated life guidelines and ideological grand narratives. Based on her own experience and online social communication with other people, he or she is convinced of the effectiveness of certain value models of behavior that have not only a socio-economic, but also a moral dimension. A pragmatist approach focused on global human values of survival and development is an important tool that should ensure urgent civilizational transformation and the avoidance of destructive environmental and military-political disasters. In the conditions of modern civilizational transformation, survival is possible only with a radical intensification of the development of human-centered social self-organization. (shrink)

Modern trends in social development are defined not only as an information society, but increasingly as a knowledge society. To understand its content and strategy of implementation, an important aspect is to understand the contradictions that are increasingly manifested and are of a general socioanthropological nature. In particular, this is the problem of the correlation between a knowledge society and objective scientific knowledge; this is the question of the correlation between the available knowledge and experience reflected in the cultural tradition (...) and the rapidly changing information flow; this is the question of the social role of education and the social status of an educated person, as well as the problem of human self-determination in the context of situational relations and a configurative society, etc.The widespread mythologeme of a knowledge society as a society of intellectuals supports a rather one-sided view of it. Therefore, understanding the paradoxical combination of elements of a knowledge society system, their contradictions, and complementarities, makes it possible to understand the risks and develop tools to avoid them. The research methodology. The study is based on an interdisciplinary and comprehensive analysis of contemporary socio-cultural processes in the context of the formation of a knowledge society and information pedagogy. Research results: The interpretation of modern society as a knowledge society raises a number of theoretical questions and discussions concerning the definition of knowledge (scientific/non-scientific, useful/unsuitable, etc.), and the definition of its social and anthropological characteristics and human status (educated person, informed person, professional person, successful person). The challenges of the processes of informatization of society lead to the formation of «e-didactics» and «information pedagogy» of a new educational paradigm, the effectiveness of which should resolve a number of contradictions. These include, in particular, the discrepancy between learning tools (openness and mobility) and reproductive learning models; between distance asynchronous learning and the classical stability of the structure and forms of organization of the educational process, etc. Discussions. The analysis of knowledge as the fundamental basis of the new social reality and changes in its historical status allows us to identify problematic issues of the worldview picture of the world that is formed in the conditions of intensive production of information and a certain devaluation of knowledge, actualization of innovations, and devaluation of cultural tradition. The knowledge society is often characterized as an education society. Although such a generalization is debatable, educational technologies of knowledge production and transmission are an important component of the development of a knowledge society and include the destruction of stereotypes and attitudes of the industrial society’s education paradigm. This explains why interdisciplinary discussions about the content and forms of organization of modern education are becoming increasingly acute. The problem of rethinking the established models of teacherstudent relations and the requirements for the subjects of the educational process is important among the many aspects of changes. A student is transformed from an object of pedagogical influence into a subject of the educational process, where a teacher plays the role of a mentor, a tutor, since knowledge must be «extracted» by a student because of his or her own intellectual efforts and cognitive search.The change in social role also includes a change in worldview, way of thinking, and value priorities. Conclusion. The analysis of the socio-cultural mechanisms and practices of the knowledge society reveals its ambivalence and risks, which are its inherent characteristics. Knowledge as the fundamental basis of the new social reality is defined not only as a tool for understanding the world but also as a factor of civilizational development that produces new forms of activity and relationships, new worldview orientations, and value priorities. The transformation of the phenomenon of knowledge and the rapidity of the information flow raises the question of the relevance of existing knowledge and experience to the needs of a given situation, thus actualizing the demand not for the depth of knowledge and understanding, but for the ability to combine and choose a practical (useful) option, to put together puzzles and mosaics, forming a clip thinking. Challenges of the processes of society informatization lead to the formation of “e-didactics”, information pedagogy as a tool for adaptation and a new educational paradigm, the effectiveness of which should resolve the identified contradictions.However, the transformation of modern educational practices involves not only rethinking their content, technologies, and teaching methods, changing the status relations of the subjects of the educational process, but also a general change in models of thinking and personal behavior, and a change in the human world. The correlation of the modes of human definition: educated, intellectual, erudite, and specialist becomes an important issue of the anthropological dimension of the knowledge society, where the problem of human self-determination is becoming more acute. (shrink)

There was a time when Africa was thought to have no history, no philosophy, no civilizational culture and no artistic creativity or aesthetic sensibilities. This new book, African Art Reframed: Reflections and Dialogues on Museum Cultures by Bennetta Jules-Rosette and J.R. Osborn, re-evaluates this perception and argues that African art has come a long way in the last few decades, taking the reader through the transformational process that African art has undergone in that period, including the role of the (...) museums and the collaborative work of agents across different sectors in the reframing of African art. (shrink)

_Purpose._ The basis of the presented research is a philosophical and methodological analysis of the human-centrism concept as a new intellectual strategy of comprehending and understanding the prospects of human existence in a situation of information-digital reality, which provides for the consistent solution of the following problems: 1) to make an explication of the conceptual content and semantic loading of human-centrism in the discourses of social philosophy and philosophical anthropology; 2) to analyse the theoretical significance and methodological role of human-centrism (...) in the information-digital reality; 3) to characterize the main parameters of the problematic field of human-centrism in overcoming the crisis of identity and preserving the system of universal human values. _Theoretical basis__._ The objective logic of unfolding of the modern information-digital world transforms philosophical anthropology into a new level of comprehending the human existence. Human-centrism interacts with philosophical anthropology and evaluates it from the point of its metaphilosophical, axiological-existential and methodological content. The assertion of human-centrism is caused by the identity crisis in the context of civilizational transformations, which as a result of the cumulative effect of information technology have a powerful influence on all aspects of human life and thinking. The philosophy of human-centrism as a life-affirming factor determines the development and adaptation of human self-consciousness to the modern socio-cultural environment, determined by information and technological processes. _Originality__._ It is substantiated that human-centrism as a new strategy of modern philosophical and anthropological discourses opens new cognition perspectives of the essence of human in the information-digital reality and contributes to the construction and implementation of new dimensions of identity in interaction with a qualitatively different level of world attitude. _Conclusions__._ The assertion of information-digital reality gives rise to a new type of philosophical and anthropological paradigm, a qualitative manifestation of which is the theory and methodology of human-centrism. It is characterized by a modern level of philosophical reflection, which allows preserving and at the same time renewing the system of universal human values. On this basis, human-centrism is a way of complementarity of all aspects of human life, who reconstructs themselves in a situation of new anthropological dimensions. (shrink)

_Purpose__._ The basis of the presented study is a methodological and human-centred analysis of the philosophy of education of the outstanding Ukrainian educator Vasyl Sukhomlynskyi as a relevant anthropological-intellectual strategy for understanding and comprehending the educational process in the context of civilisation challenges. This implies a sequential solution to the following tasks: 1) to review the conceptual content and human-centred load of Vasyl Sukhomlynskyi’s pedagogical position in the discourses of philosophical anthropology and social philosophy; 2) to analyse the theoretical knowledge (...) of the anthropo-existential concept of the outstanding teacher in the context of the transformation of Ukrainian education; 3) to determine the main parameters of the cognitive field of Sukhomlynskyi’s philosophy of education in the development of values of patriotic education of young people. _Theoretical__ basis__._ The dynamic process of Ukraine’s unfolding struggle for the preservation of its nation and territorial integrity brings Sukhomlynskyi’s philosophy of education to a new level of understanding of human life and society. The human-centred dimension in interaction with the philosophy of education allows us to define Sukhomlynskyi’s pedagogical concept in the fullness of its metaphilosophical, existential and axiological content. The relevance of the problem under study is due to the crisis of values in the situation of civilizational transformations, which, as a result of information and digital technologies, have a cumulative impact on all spheres of people’s life and their attitude to the world. In the process of implementing the educational ideas of the Ukrainian teacher, the development and transformation of the individual’s self-awareness takes place in accordance with the intellectual challenges of the modern socio-cultural environment. _Originality._ It is substantiated that the philosophy of education of Vasyl Sukhomlynskyi largely determines the strategy for the transformation of Ukrainian education both in the context of digitalisation of the educational space and in the situation of a full-scale war against Russian aggression, which opens up new prospects for the implementation of identity dimensions in interaction with a qualitatively different level of national subjectivity. _Conclusions__._ The approval of the conceptual provisions of Sukhomlynskyi’s philosophy of education gives rise to a new type and method of paradigm of thinking and cognition in the implementation of strategies for the transformation of modern education, which determine the qualitative theory of the educational process in the context of human-centrism. It is characterized by the level of modern philosophical reflections, which allows preserving and at the same time changing the system of education and upbringing of the young generation in the context of universal values. On this basis, the philosophy of education of the prominent Ukrainian educator appears as a way of renewing all aspects of human life, which deconstructs itself in the situation of a human-centric dimension. (shrink)

The present text addresses the following questions: Why is the history of ideas in pioneering contemporary Chinese art essentially a history of culture? Why and how is art a kind of historical cultural phenomenon? What kind of challenges will artistic production encounter in the course of China’s civilizational transformation, and which artworks testify to these? These queries constitute the central focus of the history of ideas in pioneering art understood as a history of culture.

У добу радикальної цивілізаційної трансформації суспільства та досягнення ним нового рівня складності, загострюється проблема віднаходження ресурсів свободи та свободи вибору людини. Обмеженість природних ресурсів спонукає людину віднаходити внутрішні, рефлексивні, інтелектуально-духовні ресурси виживання та свободи самореалізації, що дає можливість у перспективі перейти, крім іншого, до екологічної рівноваги між природою та суспільством та запобігти кліматичному колапсу людства. Цивілізаційний розвиток розширює горизонт свободи людини і, водночас, ставить її перед проблемою ресурсного забезпечення для реалізації нових можливостей свободи, одним із важливих ресурсів якої є рефлексія. (...) Здатність людини до рефлексії не є чимось, що притаманно виключно ефемерній суб’єктивності, а виявляється продовженням певних глибинних закономірностей буття, що виражаються, зокрема, у рекурсивній функції, а також у самореференції природних і соціальних процесів. Відрефлексовування людиною власного стану в аспекті свободи або несвободи є важливим чинником, що спонукає її як до самовдосконалення, так і до втілення якісно нових суспільних відносин, за яких її власна вільна самореалізація є і умовою і наслідком вільної самореалізації осіб, з якими вона взаємодіє. Напрацювання такого соціального капіталу та формування відповідних соціальних відносин є соціальною й організаційною передумовою прориву до інноваційних технологій та відновлювальної енергетики. Досягнути такого рівня вільного цивілізованого стану суспільство може лише пройшовши через «вузький коридор» (Д. Аджемоглу та Дж. Робінсон) цілеспрямованого створення відповідних соціальних інститутів і формування легітимної держави та відповідального громадянського суспільства, що відкриває можливість свободи самореалізації людини. У результаті триваючої наразі цивілізаційної трансформації має виникнути суспільство з високою синергією (А. Маслоу), важливим ресурсом якого повинно стати рефлексія другого порядку, цілеспрямоване самоуправління рефлексивними процесами, що забезпечують соціальну самоорганізацію на основі загальнолюдських цінностей. (shrink)

In the article the socio-political and socio-economic processes of the modern post-industrial society and the possible prospects of its future are analyzed. Existing at this moment concepts of the historical process, in particular, formational, civilizational, theories of modernization, do not provide an adequate analysis of the processes taking place in society. Thus, according to the theory of local civilizations, the basis of civilization are unique cultures that are resistant and incapable of self-transformation. However, the modern world is an (...) expansion of multiculturalism. After the collapse of the socialist system the formational theory is discredited in public opinion. However, some of the provisions of this theory remain relevant. The theory of modernization is not universal and it is used in some cases of social researches. At the same time, the author does not share the point of view expressed by Samuel Huntington about the nature of the conflicts taking place in the world as a clash of civilizations. The article suggests that the essential processes taking place at the end of the 20th - the beginning of the 21st century in the world, linked to two factors. The first factor is change in the political map of the world, redrawing of borders, change in the political balance of power. The second factor is more significant. It is the aging of formational changes which nature remains open. But their focus will be directly determined by common culture, state of public consciousness and spiritual development of society. (shrink)

Важливою характеристикою самоорганізаційної еволюції складних систем, починаючи від неорганічних, продовжуючи до органічних і завершуючи соціальними, є зростання потенціалу свободи. Ця динаміка розвитку, що набирає прискорення, продовжується в еволюції соціальних систем. Найбільш помітною названа динаміка стає у біфуркаційних періодах соціальних трансформацій. Два таких трансформаційних переходів суспільства відбулися у доцивілізаційний час. Це Когнітивна революція та Неолітична (аграрна) революція (Ю. Н. Харарі). Два інші радикальні трансформації соціуму відбулися вже після виникнення цивілізацій, які можна назвати цивілізаційними трансформаціями. Це «осьовий час» та Індустріальна революція. Аграрна (...) революція та Індустріальна революція створили матеріально-технологічні умови суттєвого нарощування свободи людини у зовнішніх її проявах. Аграрна революція сприяла виробленню достатньої кількості харчу для зростаючого населення та створенню цивілізованих форм життя. Індустріальна революція створила матеріальні засоби для достатнього життєзабезпечення та розвитку людини, збільшення ресурсу вільного часу й створення умов для свободи творчості. Індустріальна революція стала можливою у передових країнах світу, які спромоглися забезпечити низку соціально-організаційних інновацій. Н. Фергюсон такими інноваціями вважає конкуренцію, науку, власність, медицину, споживання, працю. Решта світу швидше засвоює технологічні результати та переваги більш прогресивного способу життя, однак дещо повільніше оволодіває людськими якостями та відповідними інноваційними суспільними відносинами, необхідними для створення зазначених людиновимірних досягнень цивілізації. С. Пінкер засвідчує, що решта світу у найважливіших соціальних і економічних показниках наздоганяє високоцивілізовані країни у темпах значно вищих, ніж останні розвивалися у період від початку Індустріальної революції, створюючи умови для подальшої вільної самореалізації людини. Когнітивна революція та, особливо, «осьовий час» створили рефлексивний духовно-культурний інструментарій для розширення горизонтів свободи людини на внутрішньому її плані – у сфері свідомості. Наразі у світі на глобальному рівні відбувається цивілізаційна трансформація, що співвимірна із зазначеними вище. Ця трансформація відбувається як на зовнішньому плані – у сфері технологій, так і у внутрішньому – у сфері свідомості. Останнє полягає у формуванні інституціоналізованої рефлексії другого порядку – цілеспрямованим управлінням рефлексивними процесами, нарощуванням їх ієрархічної складності та підвищенням їх ефективності. (shrink)

I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect‑mystical asceticism. This approach draws on traditional sources that are re‑examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi‑civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer toa few others, such as Attar of Nishapur, in passing. I (...) begin by developing a basic concept of intellect‑mystical asceticism. It is distinguished from mystification, science, scientism, and modes of everyday communication and cognition. Then, I make the case for an updated, transcultural approach to intellect‑mysticism that can foster the internal (social) and external (environmental) reintegration of the human noosphere and technosphere in future planetary development. In this context, a modern intellect‑mystical philosophical notion of “knowing non‑knowing” (wissendes Nichtwissen, docta ignorantia) is developed. It is inspired by Nicolaus de Cusa and contextualized from a systematic transcultural angle at the same time. Finally, I discuss the problem of the practical, or rather ascetic, realization of the related possibilities of intellect‑mystical self‑enfolding. Here, the preceding steps of the reflection are mapped onto an outline regarding distinct developmental stages of such a transformative intellect‑mystical practice in Ibn Sīnā’s Remarks and Admonitions (al‑Ishārāt wat‑Tanbīhāt). (shrink)

ANNOTATION Sardak S.E. Global Regulatory System of Human Resources Development. – Manuscript. Thesis for the Doctor of Economic Science academic degree with major in 08.00.02 – World Economy and international economic relations. – SHEE «Kyiv National Economic University named after Vadym Hetman», Kyiv, 2014. The preconditions and factors of the global economic system with the identified relevant subjects areas and mechanisms of regulation instruments have been investigated. The crucial role of humans in the global economic system as a key factor (...) of production, the main resource, the producer and the consumer of economic and social benefits that are exposed to global threats, problems, challenges, trends and subjects has been confirmed. There have been revealed the causes and consequences of the public institutions transformation under the influence of globalization, which formed a qualitatively new conditions for social and economic development that determine the need for further changes in the areas of conceptual guideline for the management of human resources development, optimization of tasks, state and international institutions activity forms, integration of efforts as for monitoring, planning and forecasting. The modern major instruments and spheres of international cooperation to ensure human development have been determined. The integrated characteristic of human resources and their role in social development both from the standpoint of their use in labour processes and as a medium of civilization and social utility with the help of the categorical classification system organizing and expanding which enables to design and apply the appropriate approaches at all managerial levels have been defined. The necessity and the concept of human resources development in the context of the content of managerial influence identifying (self-development, self-management and external control of development) at different administrative levels that ensures the growth of human capital to the limits of its potential have been analysed. The survey of human activity system aspects in the global world, taking into account the parametrization of the global environment, its structure, management and development have been realized. The formed methodology principles of managerial influence on the development of human resources with scientific schools, hardness degrees, available models, research and providing theoretical and practical implementation peculiarities for groups of countries and territories of the world taken into consideration have been examined. There have been noted civilization and national differences in the forms of managerial influence on the development of human resources, which lead to the formation of human resources development national control systems conditioned by different value public strategic guidelines, especially in relation to social security, education, national management and state migration policy. The current and future requirements for global human resources development which are proposed to be achieved by the development and formalization of global civilizational paradigm of social development due to social coordination interaction have been given. The influence of the institute of state on the human resources development has been evaluated and it has been proved that in the beginning of the XXI century in the global environment the institute of state is the ultimate guarantor of its citizens’ labour ability and vital activity renewal, that makes it the main instrument of managerial influence on human development. The methodology of countries and territories matrix positioning by human development qualitative criteria and population size quantitative parameters which allows to design unified managerial measures as for human resources for similar national economies in the context of global regulatory trends has been proposed. The strategic trends of improvement of human resources development in the national economy, taking into account the differences in the development of human resources in different countries and areas which vary and differ in their focus, content and ways of implementation for such groups. The varying criteria for evaluating the effectiveness of the global impact on human resources development, taking into account the natural, biological, technological, economic, social and management dimensions and the results of human resources development management in social and economic systems at various levels have been revealed. The periodization and the forecast of the global dynamics of human resources development by analyzing and modeling the values of the absolute and relative terms correlation character have been carried out, which enables to make their retrospective and prospective comparison and to find chronological boundaries of qualitatively different periods. The configuration of the human resource development global coordinate system as a set of interrelated principles, components, fields, tools, frameworks, management levels and forms of managerial influence that allows with the help of institutional means to adapt the state of human resources development to a globally varying environment. (shrink)

The article researches the historical transformation of the dichotomy of civilization and barbarism, which originally in ancient Greece did not have a pejorative connotation. This dichotomy has become relevant today to justify the classification of states according to their degree of acceptance of “civilization standards,” which are understood as the standards of the European model of development. The main features of the stereotype of the divide between civilization and barbarism, which took shape in the Roman era, have survived to (...) the present. The premise of “civilizational superiority” of European culture is accompanied by a moral depreciation of other civilizations, turning a barbarian into an enemy of civilization with an explicit racist connotation. Civilization itself is seen as a “vaccination” in the process of missionary work. There emerges the concept of “Eastern barbarism,” coupled with the concepts of terra nullis and the innate irrational behavior of the population of these countries, which justify the seizing of territories for a “more rational” resource management. This activity is historically accompanied by colonization and, in the modern world, by forceful forms of “promoting democracy.” According to the logic of the divide between civilization and barbarism, non-Western countries are doomed to imitate and perpetually fall behind, which causes the disunity of society and internal hostility of “second-rate Europeanized” nations. The Western mentoring has transformed from protectorate to the creation of governance structures that are headed by Western-educated local elites and are designed to change the cultural patterns of society. There was a conception that the world is divided into spheres, in the first circle of which there is a progressive civilized European world, followed by a number of countries similar in structure and values to the European model, and then there is a sphere of barbarism and backwardness. In the contemporary version, this theory presumes the division of states into “pre-modern,” modern, and post-modern states. It the conclusion, it is noted that this divide contradicts to the humane essence of culture and civilization process. (shrink)

Convulsed by a civilizational crisis, the great thinkers of the Renaissance set out to reconceive the nature of society. Everywhere they saw problems. Corrupt and reckless tyrants sowing discord and ruling through fear; elites who prized wealth and status over the common good; military leaders waging endless wars. Their solution was at once simple and radical. "Men, not walls, make a city," as Thucydides so memorably said. They would rebuild their city, and their civilization, by transforming the moral character (...) of its citizens. Soulcraft, they believed, was a precondition of successful statecraft. A dazzlingly ambitious reappraisal of Renaissance political thought by one of our generation's foremost intellectual historians, Virtue Politics challenges the traditional narrative that looks to the Renaissance as the seedbed of modern republicanism and sees Machiavelli as its exemplary thinker. James Hankins reveals that what most concerned the humanists was not reforming laws or institutions so much as shaping citizens. If character mattered more than constitutions, it would have to be nurtured through a new program of education they called the studia humanitatis: the humanities. We owe liberal arts education and much else besides to the bold experiment of these passionate and principled thinkers. The questions they asked-Should a good man serve a corrupt regime? What virtues are necessary in a leader? What is the source of political legitimacy? Is wealth concentration detrimental to social cohesion? Should citizens be expected to fight for their country?-would have a profound impact on later debates about good government and seem as vital today as they did then. (shrink)

The main idea of the article is to define the role of imagination, violence and institutions in the formation of the modern state as well as to show that the important dimension of the state building is the image of the self, creative capacity of the individual to symbolic self-made activity and self-made reproduction. The symbolic world of the imaginary state is the product of the communities united symbolically, contingency and simultaneously the part of the social orders. The Nort conception (...) of the social orders as the structures that limit and control the violence takes the privilege place in the article. The first model of the social organization is defined as the “order of limited access”, and the second one as the “order of free access”. Thus the different state establishments are formed: “the natural state” that is formed in the natural way according to the violence restrain logic by means of limited access, and “the artificial state” by means of free access to the political and economic resources. In particular the impossibility of the automatic transition from the self-sufficient type of the natural state to the modern democratic state is emphasized. Nort conception is extrapolated on the experience of the Ukrainian independent state state-building after the abortive coup d’etat in 1991. The authors develop the tenet about the conservation of the institutional matrix of the soviet empire in the post-communist Ukraine. It deals with the institutional features: such as the authoritarian management, the secondary role of the law regulations, the supervisory instance uncontrolled by society. The transformation crises, accordingly to the authors approach, determined the conditions and the price of transitional countries entering not only the civilizational space of the contemporary Europe but also the system of global economic, political and social interrelations. This crises conditioned also the changes in the network of the international institutions. It determined the distinctive features of the national identity formation, legitimation strategies in the contemporary Nation-State, and primarily in the newest Ukrainian state-building. (shrink)

Socio-cultural and political transformations that are taking place in the modern world under the influence of globalization, predetermine the growth of scientific interest in the history and the theory of shaping the group unity.The coverage of various aspects of this problem is found in the works of foreign philosophers (M. Gibernau, S. Huntington, E. Hiddens, B. Yak, et al.), which focus their primary attention on studying the factors, contributing to the emergence of communities in the modern world, while distancing from (...) the development of universal explanatory schemes for the process of forming the collective unity at various stages of the historical development of society.Some Ukrainian researchers (Y. Hrytsak, V. Kravchenko, H. Kasyanov, et al.), who, in contrast to foreign scholars, pay more attention to studying the various aspects of Ukrainian nation-building, are approaching the above problems from a bit different angle of view to solve them. Undoubtedly, the work of these researchers thoroughly and fully covers the history of the formation of the Ukrainian nation, explains the reasons or factors that contributed to its appearance. Meanwhile, they do not have sufficient potential to explain the causes of the cultural fragmentation of modern Ukrainian society, which, in our opinion, has become a logical consequence of the undivided domination in the Ukrainian intellectual discourse of the paradigm of perennialism, within which the cultural identity of the community appears to be a kind of “entity or reality.” Proponents of this position believe that the cultural diversity of nations emerged in the early stages of social development. Within this outlook, Ukrainians, as a mentally and culturally distinct community, have always existed. Of course, their culture has been developing and enriching in the process of historical development and intercultural communication, while its original spiritual and symbolic core remaining unchanged.Despite the fact, that renaissance has a rational grain and can become themethodological basis for very effective national consolidation strategies, one should not ignore its failure to explain the causes of the cultural and civilizational fragmentation of modern Ukrainian society. In our opinion, the solution of this issue requires a comprehensive understanding of the origins, mechanisms and factors, and the formation of a culturally homogeneous Ukrainian cultural space. In view of this, the purpose of our work is to uncover the theoretical preconditions and mechanisms for shaping the cultural identity of Ukrainians in the XIX and early XX centuries. Instead, the task of the work is to highlight the ideological foundations of the growth of scientific interest in folk culture in foreign and Ukrainian intellectual discourse and to reveal their significance in the process of thematizing the modern Ukrainian identity.Methods.The interdisciplinary approach and the principle of unity of the historical and logical have become a methodological basis of scientific research. Methods of historical and philosophical reconstruction, cultural analysis, and extrapolation have been also widely used in the process of research, as well as the fundamental principles of hermeneutics, which have been taken into account.Results. The dominance of the educational enlightenment-cognitive paradigm has contributed to the growth of scientific interest in the cultural identity of peoples, which, according to the prevailing beliefs, has been most clearly preserved in folk poetry and ancient literature. The study of the latter has resulted in the outbreak of ethnographic and linguistic exploration, which facilitated the gradual introduction of the Ukrainian language to literary use, thereby contributing to the thematization of modern Ukrainian identity. (shrink)

The article analyzes the cultural and civilizational consequences of a long experience of Ukrainians' perception of the biblical picture of the world and the corresponding principles of its development. The author's reasoning is based on the thesis that the very acquisition of the Bible as a sacred text created the space of a common language - the language of values and the language of symbols. The present "European world", even as a globalized phenomenon, has historically emerged as the embodiment (...) of an ideal, symbolic "biblical world". In turn, the over-millennial affiliation of Christianized Ukraine to the "biblical world" has become an extremely important symbolic marker and cultural and ideological factor of civilization. Adopting the principle of biblical historicism coupled with the idea of biblical history as a universal, universal Holy History of Salvation, our ancestors, along with other Christianized peoples, were given the chance to see themselves as full participants in world historical drama. The same universal principle led to the formation of a new model of interpersonal communication - communication, which united families and tribes in nations, and nations into international unity. We still know this unity as Europe - either staying in it or seeking to rebuild and strengthen its ties with it. And, despite the fact that this unity always seemed to be a political, cultural, civilizational unity, it was basically a spiritual and mental unity. The “biblical world”, as a center of norms and symbols, was embodied in the various social and cultural forms of the great Europe. The author outlines a panorama of common cultural ideas and values that have been learned by our ancestors over a thousand years ago, the source of which is the biblical worldview. In particular, the idea of indisputable and unceasing progress is analyzed — as the idea of historical progress in the development of each individual, each local society, as well as humanity as a whole. It is shown that the possibility of such progress is justified by the affirmation of the value of personal creative effort in the transformation of the world — an effort that involves creativity and initiative. The basis for the creative world transformation for the human development is the value of rational knowledge of the world. However, it has been shown that the ideas of progressism, personal creative activism, rationalism and pragmatism in the European mentality are substantially counterbalanced by several important values, which are also of biblical origin. In this context, the idea of personal and collective responsibility for what humans is being done in the world is emphasized. This value — as the maxim of socially significant behavior — in our culture is a powerful safeguard for personal or group selfishness and particularism.These values can be realized in a system of constantly updating communities. Community, communication is the basis of a a fulfilling personal and collective life, both religious and secular. On the concrete examples of the analysis of the reception of the European biblical experience by the figures of the Kiev theological tradition of the late XIX - early XX centuries, the author demonstrates the perception by the Kiev authors of this period of polyphonic unity of the European world, the normative and symbolic core of which was the Bible. The author reasonably argues that by comparing the foreign experience of mastering and applying the Bible with the domestic, "home" situation, Kiev theologian researchers objectively strengthened the idea of a universal "biblical world". The "biblical world" - as the unity of the spiritual-symbolic and ethno-geographical principles, is, to put it now, the "geopolitical phenomenon" - has been globalized and modernized. As a result, there were also challenges to Ukrainian culture and society. These challenges remain relevant every time we attempt modern Ukrainian state and national-cultural construction. The author's current conclusion is that even now our self-awareness as Europeans, as full members of the global community of nations, requires us to read the Bible as a source of meaning shared with the rest of the world, with the experience of other nations. (shrink)

Critically evaluating and synthesizing all the previous research on the phenomenology of Czech philosopher Jan Patočka, the book brings a new voice into contemporary philosophical discussions. It elucidates the development of Patočka’s phenomenology and offers a critical appropriation of his work by connecting it with non-phenomenological approaches. The first half of the book offers a succinct, and systematizing, overview of Patočka’s phenomenology throughout its development to help readers appreciate the motives behind and grounds for its transformations. The second half systematically (...) explicates, critically examines and creatively develops Patočka’s concept of the movement of existence as the most promising part of his asubjective phenomenology. The book appeals to new readers of Patočka as well as his scholars, and to students and researchers of contemporary philosophy concerned with topics such as embodiment, personal identity, intersubjectivity, sociality, or historicity. By re-assessing Patočka’s philosophy of history and his civilizational analysis, it also helps to better articulate the question of the place of Europe in the post-European world. (shrink)

Religion and the Philosophy of Life considers how religion as the source of civilization transforms the fundamental bio-sociology of humans through language and the somatic exploration of religious ritual and prayer. Gavin Flood offers an integrative account of the nature of the human, based on what contemporary scientists tell us, especially evolutionary science and social neuroscience, as well as through the history of civilizations. Part one contemplates fundamental questions and assumptions: what the current state of knowledge is concerning life itself; (...) what the philosophical issues are in that understanding; and how we can explain religion as the driving force of civilizations in the context of human development within an evolutionary perspective. It also addresses the question of the emergence of religion and presents a related study of sacrifice as fundamental to religions' views about life and its transformation. Part two offers a reading of religions in three civilizational blocks-India, China, and Europe/the Middle East-particularly as they came to formation in the medieval period. It traces the history of how these civilizations have thematised the idea of life itself. Part three then takes up the idea of a life force in part three and traces the theme of the philosophy of life through to modern times. On the one hand, the book presents a narrative account of life itself through the history of civilizations, and on the other presents an explanation of that narrative in terms of life.". (shrink)

The article presents the main conceptual and organizational foundations of the Institute of Higher Education of the National Academy of Educational Sciences of Ukraine. The main circumstances and concrete efforts to implement the plan for the creation and development of this Institute have been witnessed from the first person. The creation of the Institute of Higher Education was supposed to contribute to the fulfillment of such basic tasks of higher education. First, the development of higher education stimulated the formation of (...) a young Ukrainian state, ensured the establishment of norms and values characteristic of a democratic state, and the development of the best qualities of human capital in Ukraine. Secondly, it was necessary to carry out radical changes in the entire system of higher education of Ukraine, to create a coherent national and modern system of higher education, which involved not only the implementation of changes at the national level, but also a significant restructuring of the universities themselves. Thirdly, the reform of higher education should have taken into account modern civilizational changes that necessitated transformational processes in the global university environment, such as the development of student-centeredness, the widespread introduction of new digital learning technologies, deeper integration into globalization processes, etc. Fourthly, despite the heated debate in political circles in the first years of Ukraine’s independence regarding the geopolitical orientations of the country’s development, more and more citizens became supporters of European integration, which was a natural, but difficult to implement, result of Ukraine’s accession to the Bologna process. The main achievements of the Institute of Higher Education in the conceptualization and instrumentalization of these and other tasks are described. Renewed on this basis, the higher education of Ukraine should become a driving force of society, capable of providing an innovative breakthrough in the scientific-technological, industrial-economic, social-humanitarian spheres. (shrink)

According to Marxist philosophy, everything in the world is universally connected and in perpetual motion. Chinese society has gone through a long history of civilizational development. Since the modern era (1840-1919), great changes have taken place in the civilizational development of China. The transformation of social forms depends on the transformation of culture, and the approximation of culture to modernity is a prerequisite for the modernization of society. Thus, the development of society inevitably causes changes in (...) art and culture; and vice versa, the progress of art and culture, in turn, contributes to the progress of society. A clear and complex line has been traced in the development of Chinese painting over the centuries: from a high degree of integration to gradual differentiation leading to conflict, and then to integration. The development of Chinese painting as a whole shows a transformational trend from tradition to modernity, developing in a tortuous way. In this paper, a combination of research methods is used for research, mainly documentary research, descriptive research, comparative research and case study. Considering the features and trends of Chinese painting at different stages of development, we can more accurately judge the direction of development of modern Chinese painting and find ways to integrate tradition and modernity. (shrink)

I distinguish between religions of divinity and civilizational religions within the diversity of what I call ‘mythic discourse’ and explain the difference between agentive and enabling norms applied to the life of persons treated along broadly Darwinian lines as artifactual transforms of the human primate. I consider how to view ‘truth’ in naturalistic and religious contexts relative to the distinctions mentioned.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Climate Justice: Ethics, Energy, and Public PolicyWillis JenkinsClimate Justice: Ethics, Energy, and Public Policy James Martin-Schramm Minneapolis: Fortress Press, 2010. 232 pp. $20.00Religious ethicists are sometimes tempted to interpret climate change as symptomatic of a civilizational corruption so deep that practical responsibility seems nearly impossible. In its considered treatment of energy options and policy responses, [End Page 198] Climate Justice works to make applied Christian ethics competent (...) to address climate change. By interpreting political possibilities with Christian commitments to justice, the book makes a distinctively practical contribution to the literature on Christianity and climate; it lifts an important theological voice in the growing subfield of climate ethics.The book begins by elaborating the general notion of ecological justice into workable criteria. Martin-Schramm describes four basic norms of ecojustice (sustainability, sufficiency, participation, and solidarity), from which he develops twelve energy policy guidelines (e.g., equity, adequacy). He then specifies those guidelines into fourteen criteria by which to assess the justice of climate action (e.g., historical responsibility, emissions verifiability).Subsequent chapters use those criteria to evaluate policy options. A chief difficulty in applying them lies in the tension between intergenerational and intragenerational claims. Global climate negotiations founder on disagreements about these undeveloped, plural dimensions of justice. Martin-Schramm therefore deploys criteria with a balancing objective: to develop obligations to the future while recognizing claims of the present poor and vulnerable, and while keeping the result within the bounds of North American political viability.For example, Martin-Schramm recognizes that the criterion of historical responsibility indicates that the United States should bear about one-third of the costs of climate transition. But he finds that the resulting figure ($331 billion) so outstrips realistic acceptance that he rejects financial transfer in favor of a “national obligation wedge” in which the nation compensates by pledging to reduce future emissions. Since those emission reductions are unlikely apart from a price on carbon, Martin-Schramm argues that justice mandates a fossil fuel tax. With an eye to political viability, he proposes beginning with a modest $5/ton (for comparison, the Stern Report estimates the social costs of carbon at $85/ton).Controversy in the details matters to the whole project because the point of Martin-Schramm’s approach is that a meaningful climate ethic should guide contextual action. Yet other accounts of climate justice will find a scandal of modesty on those contextual points. Martin-Schramm’s climate justice entails less economic transformation than the “Northern structural adjustment” demanded by the Latin American Council of Churches. It is also less ecocentric than accounts from indigenous theologians arguing that justice warrants rights for species at risk of extinction, and perhaps for Earth itself.While Climate Justice is a self-consciously North American account, the criteria it develops would be different and work more critically were the underlying account of justice dialogically constructed across economic, political, and theological borders. Were it pragmatic, in the sense of arising from projects from across those borders, rather than applied deductively, a Christian climate ethic would likely produce an account of justice with more critical demands on industrial infrastructure and on ecological consciousness. [End Page 199]In its self-limitation, however, lies the book’s practical promise. Martin-Schramm wants justice to illuminate effective ways toward real responsibility. His criteria for justice imply that advocating for impossible goals, or for objectives that would imperil other conditions of social justice, would amount to injustice. Making ethics matter for climate change, he shows, requires understanding what justice can do in context.The open question for this book’s project is how a self-limited ethic of applied justice relates to the deeper processes of social transformation obviously needed for adequate response. Martin-Schramm closes with an account of his work reforming the energy economy of Luther College, which should inspire every reader with a sense of what persistent, informed, and contextual action can accomplish.Willis JenkinsYale Divinity SchoolCopyright © 2012 The Society of Christian Ethics... (shrink)

This article attends to the transformation of national identity that occurs in the context of ‘the multicultural debate’ in the Netherlands, and unfolds on the terrain of Dutch (secular and sexual) exceptionalism. First, it explores the connections between two topics that are prominent in the ‘multicultural debates’ all over Europe and undergird the civilizational discourse of a post-Cold War geopolitical era: discussions about secularism on the one hand, and gender and sexual politics on the other. Through a mode (...) of ‘secular nostalgia’, which mobilizes the understanding of the Netherlands as a place par excellence of emancipation for both women and sexual minorities, the Dutch secular arrangement is restructured in new exclusionary ways. Second, it explores how dominant discourses on the symbolic and material borders of the nation interpellate young Muslim women who often figure as the central ‘subjects of debate’. I rely on the notion of interpellation (Althusser) to explore the question of subject formation, with a particular attention to the epistemological conditions of ‘talking back’ as a subject whose constituency and agency is always already informed by the terms in which she is addressed. (shrink)

Purpose. Institutionalism is gaining strength as a dominant point of view on the world. Its philosophical basis is the postulate of the uncertainty of the development, which comes to replace the neoclassical certainty characteristic of industrial society. The postulate of uncertainty is closely connected with the idea of subjectivization and individualization of post-industrial society. All these were very important components of the new paradigm, although they do not exhaust the problem. In the heart of postmodernism is a mass identity as (...) a spiritual substance, while the more recently mass of people to realize themselves as natural and social beings. Person has absolute freedom in the acceptance and rejection of culture and civilization; it is pluralistic in their actions and in their consciousness. It is the subject of history and it should be creative, fluent mastering all the achievements of culture. Methodology. The dialogue system of the Postmodern, which is the basis of human communication with another person, human with society is a model of convergent formation of the world community and world economy. The same model of rationalism and adequate industrial society is a monologue, which is easily builds a bridge to violence, even if it is carried out in the name of the man behind him and the pathos of the exaltation of man as the bearer of unlimited creation possibilities. However, it is very important not just to modify rationalism, and to understand the origins of civilization. Scientific novelty. The postmodern era begins is not easy. Modern defending, using all their reserves: public thirst for justice, the priority of rationality, monologist public agencies and politicians in contrast to the dialogic postmodern imperative modality in the spiritual existence of man instead the freedom. Finally, the world of the story is set a trap – the anthropological paradigm of the globalization ideology formation. In this paradigm, people see materialistic rational measure of space and society building, i.e. the natural and social being, not a spiritual person. All this was evident in the course of transformation in Ukraine. Its main weakness is obvious. This narrows the field of mass participation in the market or by the adopted symbolism, the field of subjectivity. The population is invited to wait and endure, i.e. plays the role of the object of political and economic manipulation. Even more unacceptable monopolization of subjectivity government, for which everything is regarded as a subject of state regulation. Conclusions. For civilization of cardinal feature is the treatment of the person as the subject of history. The need for the development of civilization to increase the degree of subjectivity in an economy where people can express themselves freely and responsibly through a system of private property relations: economic entity is the subject of property. Policy enhancing the role of human rights and the development of the principle of subjectivity means deepening the democratic foundations of the state structure. In the social sphere the subjectivity is expressed in the individualization of the social existence of man and the personification of public relations and it is implemented through the mechanisms of liberal institutions. It seems that the civilizational unity of the economy, democratic state and liberal society has the value of a scientific paradigm. Whatever the great cultural peaks of the postmodern, the main processes of a new society formed at its foot: in the area of formation of public consciousness and public preferences with the mass participation of the individual in the economy, in the field of state-building and the formation of social institutions on the principles of Amateur participation. (shrink)

Problem Statement. In modern conditions the reconstruction of self-developing socio-technological-ecological systems, which include man as its element, is actualized. The result of such a construction will be the management of the value of technogenic risk in its biological, social and civilizational forms. And the obvious consequence will be the transition of the development of biopolitical problems to a new, no longer international, but global-evolutionary level. The theory and practice of such a reconstruction can be designated by the category of (...) “Transbiolitics,” which implies the political institutionalization of “ecological reflection. The article is a logical continuation of our previous publication devoted to the analysis of the transformation of the political process into the main factor of global evolution and the biopolitical transformation of the geopolitical landscape. The purpose of this paper is to create a general sketch of the configuration of the main trends of the coevolutionary interaction of biological, sociocultural and techno-rationalist modules of the stable evolutionary strategy of the technogenic civilization in the space of bio- and geopolitical connotations of international relations. Based on a combination of methods of conceptual, discursive and political-anthropological analysis (in the context of transbiolitical paradigm) the content of the category “Transbiolitical Chronotope” is revealed: a geopolitically differentiated set of socio-cultural vectors of modern civilization evolution. In other words, the trans-biopolitical chronotope determines the direction of inclusive technological transformation of both cultural and ecological niche and the biosocial nature of man. The general conclusion/prognosis can be reduced to two theses. Firstly, transbiolitics, formed in a differentiated cultural-civilizational context, is currently being integrated into the general political process, partially replacing and partially intertwining with geopolitical doctrines in the sphere of international relations. Secondly, the growing conflict of technological civilization with the cultural and ecological niche constructed by it through the turbulence of the geopolitical sphere of social life can bring the level of technological and civilizational risk to the existential boundary. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religion, the Globalization of War, and Restorative JusticeNathan TierneyAs the pace of globalization increases, the world's religions find themselves in a perilous dilemma that they have yet to resolve in either practical or conceptual terms. On the one hand, the globalization of markets exerts a powerful pressure toward consumerist and materialist values, which undermine and undercut religious perspectives and sensibilities. On the other hand, the globalization of war heightens (...) the intensity of these religious perspectives and sensibilities, and distorts them in the direction of violence and religious extremism. This dilemma plays itself out in different ways in the developed and developing world, but, as the term "globalization" indicates, it is a problem for all of us. Governments, in developing countries especially, often find themselves forced to choose between one horn of the dilemma or the other, with often disastrous results as they take one or the other side in a "West versus the rest" scenario. In the long run, the only viable solution is one that addresses both horns of the dilemma at the same time, and this is possible only if, in turn, religions themselves become truly global. This will require a large-scale and focused cooperative effort in which the religions of the world actively and jointly engage with both problems, working with governments, NGOs, religious communities, and interfaith groups to harmonize religious life with economics and to promote a culture of peace and justice.Because "globalization" is a familiar term in relation to markets, I'll begin by clarifying what I mean by the globalization of war. There are two main aspects to this phenomenon. First, the term refers to a specific transformation in the nature, purposes, and conditions of warfare brought about by the forces of globalization. By globalization I mean the growing trend of the world's cultural, economic, and political forces to bypass national borders and operate on a world scale. This process creates new possibilities for both integration and conflict. When that conflict passes beyond the possibility of diplomatic negotiation, we have the conditions for globalized war. Globalized war is not necessarily world war. It can be relatively local in its sphere of combat; for example, the U.S. invasion of Afghanistan was a collective response to a worldwide threat of terrorism. What makes it a globalized war, as distinct from international war, is the global nature of the forces that produced it and [End Page 79] are affected by it. Globalized war in this sense has come only lately onto the scene, but its scale and impact is likely to grow in the coming century.The second aspect of the globalization of war is the tendency of conflict to mutate beyond the interests and concerns of nation-states and be taken up by broader civilizational units, even if they were not originally a response to global pressures. The most likely trajectory for this mutation has been well described by Samuel P. Huntington in his influential article "The Clash of Civilizations" (1993) and his book-length treatment of the same subject (1997). Huntington argues that the fault lines of conflict will not be primarily ideological or economic but cultural, where "cultural" is to be understood at its broadest level—the level of civilizations. He divides the world into seven or eight competing civilizations: Western, Sinic, Japanese, Hindu, Islamic, Orthodox, Latin American, and possibly African. Societies sharing cultural affinities will cooperate with one another, and the attempt by the West to universalize its dominant version of consumer capitalism and liberal democracy will be resisted in an increasingly determined way—eventually to the point of outright war: "the next world war, if there is one, will be a war between civilizations."1In Huntington's analysis, then, the globalization of war refers to a coming clash of civilizations. He believes that religion will play a central role in this clash as the focal point of civilizations: "Civilizations are differentiated from each other by history, language, culture tradition and, most important, religion."2 While Western civilization has experienced several decades of decline and decay, in both its cultural unity and its sense of identity, other civilizations have grown both in economic terms and... (shrink)

The article focuses on the specific characteristics of contemporary globalization and hegemonies which constitutes a very new development in human history. Among the most important such specific characteristics are the changes in the structure of international relations and of hegemonies; the continuous impingements of the different peripheries on multiple hegemonic centers and entailing the growing power of small numbers, as well as the transformation of some basic characteristics of nation and revolutionary states and the close relations of these processes (...) to new civilizational perspectives and inter-civilizational relations. (shrink)

Since the early nineties, the term ‘civilization’ has undergone remarkable transformations and has assumed political and ideological functions it has not been fit for as a linchpin of the more than two-centuries-old academic discourse on ‘civilizations’. These transformations materialized in the political-ideological formations known as the ‘clash of civilizations’ and the ‘dialogue among civilizations’ which comprise a ‘civilizational discourse’ in many respects alternative to the academic one. This essay intends, firstly, to uncover the structural and thematic differences between the (...) academic ‘civilizational discourse’ and its trendy alternative. Secondly, the essay aspires to demonstrate how complementary, at their methodological and ideological bases, the ‘clash of civilizations’ and the ‘dialogue among civilizations’ are, despite their highly-publicized antagonism. Thirdly, the article aims to highlight the actual political processes underway in our world which manifest themselves through and make use of the alternative ‘civilizational discourse’ as part of their modus operandi. The essay ties these processes with the global triumph of capitalism at the closure of the 20th century, and with the rise of the projects of authoritarian hegemony. (shrink)

Nietzsche employs the Child as a futural ????igure of af????irmation be-yond the human, which overcomes the “spirit of revenge” and the weight of the past. As Nietzsche dreams of the Child, colonial-ism/coloniality speci????ically targets children to sever communities and impose a civilizational-colonial future. In this article, I read Nietzsche’s question of the human/Overman through Wynter’s so-ciogenic terms of Man/the human. Then, I turn to Fanon’s soci-ogeny of childhood and its transformation during the Algerian Rev-olution. Recasting Nietzsche’s questions in (...) light of violence against children, Fanon provides a different response: overcoming the spirit of revenge and the creation of new values occur through the shared commitment and praxis of decolonization. Children participate in and are witnesses to this transformation beyond the ????igures of Man and Child. Nietzsche utilise l’Enfant comme une ????igure future de l’af????irmation au-delà de l’humain, qui surmonte l’« esprit de vengeance » et le poids du passé. Alors que Nietzsche rêve de l’Enfant, le colonia-lisme/la colonialité cible spéci????iquement les enfants pour rompre les communautés et imposer un avenir civilisationnel-colonial. Dans cet article, je lis la question de Nietzsche sur l’humain/ Surhomme à travers les termes sociogéniques de Wynter sur l’Homme/l’humain. Ensuite, je me tourne vers la sociogénie de l’enfance de Fanon et sa transformation pendant la Révolution al-gérienne. En recontextualisant les questions de Nietzsche à la lu-mière de la violence contre les enfants sous le colonialisme/la colo-nialité, Fanon offre une réponse différente: surmonter l’esprit de vengeance et créer de nouvelles valeurs se réalisent à travers l’engagement partagé et la praxis de la décolonisation. Les enfants participent à et sont témoins de cette transformation au-delà des ????igures de l’Homme et de l’Enfant. (shrink)

This article analyzes the conflictive role of religion in post-1989 Europe. Three major reasons for this are addressed: first, the restoration of structural and cultural pluralism of European civilization since the breakdown of communism entails the reconstitution of the full diversity of European religion. Second, international migration as a crucial part of globalization has intensified, contributing to the transformation of Europe into a complex of multi-cultural and pluri-religious societies. Third, the wave of contemporary globalization has been accompanied by an (...) intensification of inter-civilizational and inter-religious encounters and conflicts — particularly between Christianity and Islam. As a result, European integration and enlargement as a secular and humanist mode of cultural integration and religious governance are basically challenged by this three-fold revitalization of religion. The growing tendency is to respond to this challenge by enhancing the Christian foundations of Europe rather than, as this article argues, to follow a more cosmopolitan, secularist and religious pluralist mode of European cultural integration. (shrink)

Problem Statement. In modern conditions the reconstruction of self-developing socio-technological- ecological systems, which include man as its element, is actualized. The result of such a construction will be the management of the value of technogenic risk in its biological, social and civilizational forms. And the obvious consequence will be the transition of the development of biopolitical problems to a new, no longer international, but global-evolutionary level. The theory and practice of such a reconstruction can be designated by the category (...) of “Transbiolitics,” which implies the political institutionalization of “ecological re整ection. The article is a logical continuation of our previous publication devoted to the analysis of the transformation of the political process into the main factor of global evolution and the biopolitical transformation of the geopolitical landscape. The purpose of this paper is to create a general sketch of the con散guration of the main trends of the coevolutionary interaction of biological, sociocultural and techno-rationalist modules of the stable evolutionary strategy of the technogenic civilization in the space of bio- and geopolitical connotations of international relations. Based on a combination of methods of conceptual, discursive and political-anthropological analysis (in the context of transbiolitical paradigm) the content of the category “Transbiolitical Chronotope” is revealed: a geopolitically di䍕erentiated set of socio-cultural vectors of modern civilization evolution. In other words, the trans-biopolitical chronotope determines the direction of inclusive technological transformation of both cultural and ecological niche and the biosocial nature of man. The general conclusion/prognosis can be reduced to two theses. Firstly, transbiolitics, formed in a di䍕erentiated cultural-civilizational context, is currently being integrated into the general political process, partially replacing and partially intertwining with geopolitical doctrines in the sphere of international relations. Secondly, the growing con整ict of technological civilization with the cultural and ecological niche constructed by it through the turbulence of the geopolitical sphere of social life can bring the level of technological and civilizational risk to the existential boundary. (shrink)

Topicality of the research topic. As a result of the COVID-19 pandemic, there is an increase in the instability of the structure of ecosocial systems. Technological innovations have led to a sharp deterioration in natural social ecodynamics. The aim of the research is the conceptual modeling of the proliferation of biopolitics from the social sphere to the field of international relations with the subsequent transformation into a systemic factor of the global evolutionary process. Research methods and results. The model (...) is based on our previously proposed concept of a three-module stable evolutionary strategy of technogenic civilization. In relation to the triple spiral of anthropo-socio-technogenesis, i.e., the historical development of the cultural-ecological niche of Homo sapiens, constructed by him, this means the following. Periods of stable progressive growth of evolutionary and civilizational success are replaced by periods of various scales crisis, up to civilizational or even biological-evolutionary singularity. During the crisis, the importance of the political factor increases sharply, and over the past 50 years, this primarily relates to the field of biopolitics. The regional differentiation of the biopolitical sphere reconstruction during the fight against the pandemic will inevitably complicate international relations not only between regions that belong to different cultural and civilizational types. Probably less so, the same problems will affect the reconciliation of differences caused by geopolitical, interethnic, religious and even economic (competition) reasons. The first phase of the adaptive civilizational response is to reduce the degree of connection between the individual socio-cultural elements of modern civilization, i.e., slowing down the globalization process and intensifying interregional conflicts of various contents. In particular, such contradictions will be most acute in the post-Soviet geopolitical space, where the conditions of the civilizational rift are imposed on the conflicts of the transition period. Due to the specifics of modern high technologies, the process will enter the phase of global socio-techno-ecological self-developing systems reconstruction, which includes man as its element. And the obvious conclusion will be the transition of the development of biopolitical issues to a new, no longer international, but global-evolutionary level. In our understanding, transbiopolitics is a political issue related to the rationalization of the global evolutionary process. The latter will become a bearing element of the global process of evolution of the noosphere with the subsequent complication and increase of cohesion between separate sociocultural types which are a part of system of the modern globalizing civilization. (shrink)

The purpose of this investigation is to define the central issues of the current and future relations between the Western and Chinese civilizations through the evaluation of the myths and realities of these relations. The methodology is based on an interdisciplinary big-picture view of the world scene, driven by the global economy and civilization with an attempt to compare both civilizations according to key criteria. Among the findings are: Today China has become a “robot” of the West. Due to its (...) old culture and ability to invent important civilizational tools, China is becoming an independent developer of its own economic power, and it is very probable that it will surpass its master sooner or later. Due to its transformation to a global civilization, Western civilization has lost its Christian values and adopted new ones based on business. It is probable that the economic success of China will lead to a clash between civilizations, both grasping for access to the strategic resources. Practical implication: Society should elaborate the path to the development of wise civilization driven by a new political system, ecoism.Social implication: It is probable that if the “1%” won’t self-correct its misbehavior, a social revolution by the “99%” cannot be excluded from the current calendar ofWestern civilization. Originality: This investigation, by providing the interdisciplinary and civilizational approach, expands the scope of the traditional relevant approach. (shrink)

In this review essay, I set explore Heikki Patomäki's seventh sole-authored book in English, World Statehood. I set out the thematic structure and chapter order and then address whether the concept of ‘self-transformative capacity of contexts’ implies a central conflation and what is assumed if one argues that there is a tendential form of civilizational progress. I conclude with discussion of a causal process theory of time.

Summary. The prerequisites of this study have three interwoven sources, the natural sciences and philosophical and socio-political ones. They are trends in the way of being of a modern, technogenic civilization. The COVID-19 pandemic caused significant damage to the image of the omnipotent techno-science that has developed in the mentality of this sociocultural type.Our goal was to study the co-evolutionary nature of this phenomenon as a natural consequence of the nature of the evolutionary strategy of our biological species. Technological civilization (...) as a cultural-civilizational type is one of the evolutionary options of Homo sapiens, the ontological basis of which is a stable evolutionary strategy (SESH). The latter is capable to spontaneous development and is consisting from biological, sociocultural, and techno-rationalistic modules. Evolutionary risks inextricably linked with it. At present, humankind has entered an era when its existence should be ensured by the meta-system engineering of its own cultural and ecological niche. By such artificially created elements, it implies the design and implementation of ecological systems of various levels of complexity, from the design of elements of such systems (which are biological individuals, populations and species) to the design of a global ecological system (biosphere). At the same time, there is a sharp jump in the value of anthropogenic and technological risk due to a sharp increase in the instability of the structure of ecological systems. We are witnessing a third wave of breaking and reconstruction of the existing relations between the elements of such systems after the Neolithic revolution and great geographical discoveries. Technological innovations led to sharp violations of normal social ecodynamics, leading to outbreaks of new infections, in particular. Theuncontested development of all sectors of controlled evolution technology is the way out of the last such crisis and the prevention of similar ones in the future. There are global nature of the organization of modern technological civilization and the transformation of the biosphere not so much into the noosphere (according to Vernadsky) but into the technosphere that determines the effect of a cascade reaction: any local co-adaptive conflict between elements of a cultural, socio-ecological niche tends to turnglobal and systemic problems. Humanity is constantly forced to make a choice between the stability and adaptability of the technosphere. (shrink)

The contemporary historical situation suggests fascinating parallels with that period of the 13th/7th century when the massive destruction of the Mongol invasions opened the way for popular new forms of Islamic life and practice that eventually spread Islam throughout Asia. Today, as in earlier periods of dramatic upheaval, we can witness those processes of inspiration and awakening that give rise to the spiritual pathways of future centuries, through each soul’s gradual discovery of its unique challenges and demands of ihsan. One (...) way of describing this transformation, to use the Qur’anic language adapted by Ibn ‘Arabi, is in the terms of the process of spiritual realization by which people discover their guiding inner relationship to those divine qualities or “Names” that eventually come to define the meaning and purpose of their lives. Through our life long movement of service to the “Lord” constituted by each divine Name, the transformation of the soul follows a familiar, naturally ascending trajectory. It begins with a curiosity drawing us toward some particular dimension of the Real ; then a compelling striving leading to heightened discipline and awareness; and ultimately to the creative manifestation of that devotion through the appropriate means of teaching, communication, and new communities of fellow- seekers—the Qur’anic “servants of the All-Merciful”—that slowly emerge from this shared spiritual work of devotion, discovery and creative response. Here we point to some ways this process of civilizational renewal is unfolding around the world, focusing on three of the most far-reaching of those divine Names: the “servants of the All-Wise”, in their exploring and deciphering the infinite Signs of God’s Wisdom “on the horizons”, in all of the sciences of nature and society; to those muhsinūn and “servants of the Beautiful” whose creative acts of beauty help awaken that love and awe which mark the beginnings of each spiritual journey; or to those “servants of the Subtly-Gracious” whose lives are dedicated to deepening our understanding of the presence and meaning of each of the divine Signs “in our souls,” in the emerging science of spirituality. These “servants of the all- Merciful” and their communities are themselves the first seeds of an emerging global civilization. (shrink)

The article deals with certain aspects, risks, and ethical problems of technological improvement of human, namely the use of technologies for transformation his / her genome. At the present stage of civilizational progress of humanity, the scientific potential of society and the possibility of producing high technologies initiate technological transformation in the evolution of civilization. There have not yet been analogues of this transformation in the history of mankind. One aspect of this transformation is the (...) transformation of the biological nature of human. Human improves the art of his own qualitative transformation. Human is trying to spread his control over his own evolution. The main objects of technological influence on humans are the brain and the genome. Ethical aspects of human enhancement need philosophical understanding. J. Harris made a significant contribution to the development of this issue. The article presents his teachings of “enhancing evolution”, according to which human improvement is a reasonable way of development. The awareness of the ethical issues associated with the imperfections of these technologies and the problems associated with the perspective of their application to human embryos has contributed to the holding of International Summits on Human Gene Editing. The analysis of the results of their work gives us the opportunity to assert that there is a consensus among scientists to prevent the practical application of inherited editing of the human genome today. The article emphasizes that now, in the conditions of existential threats, risks that have an integrated manner, it is extremely necessary to focus on axiological, ethical and humanistic values in the system of scientific knowledge. Scientists should focus on the socio-cultural dimension of human improvement. In this context, bioethics, which has become the answer to many ethical questions and problems, becomes extremely important. Bioethics can become the basis for creating science-based balance between the practical application of technologies for human improvement and human rights, the principles of humanism and progress. (shrink)

This book makes the powerful argument that Latin America needs to be a more central part of the discourse on emerging globalities and in the pursuit of an inter-civilizational focus to avoid West-centric perspectives. It deploys a cultural political economy approach that sees the global political economy as inescapably cultural and allows us to avoid the hyper-rational analysis of economics. It explores various aspects of contemporary Latin America from the revival of dependency theory, the ‘pink tide’ governments since 2000 (...) and, in particular, the potential of the Andean Buen Vivir political philosophy, to offer a distinctive paradigm for sustainable global development. The book provides a de-colonial frame and shows how many recent and new social science perspectives emerging globally are connected with Latin American scholars and Latin American social experiments: namely, dependency, decolonial and post-colonial epistemologies, post-neoliberalism, and the notion ofPluriverse. The book focuses on the cultural, the ethical, the economic and the political, and environmental dimensions of this transformation, which represents a reaction and alternative to the Western cultural, including ethical, economic, political, environmental crises. The readership for this book includes all who are fascinated by the globalization lens on the one hand, and the experience and lessons of Latin America on the other hand. (shrink)

In the volatile conflicts that inaugurated the twenty-first century, secularism, democracy, and freedom were identified by Western nation-states as symbolizing their civilizational values, in contrast to the fanaticism, misogyny, and homophobia they attributed to “Islam.” The figure of the Muslim was thus transformed into an existential threat. This paper analyzes an exchange among scholars—Is Critique Secular? Blasphemy, Injury, and Free Speech—that engages these highly contested issues. As such, the text provides a rare opportunity to study how particular significations of (...) the West, its epistemological tradition, and its relation with Islam are contested and negotiated in a critically engaged site during a moment of global crisis. My reading of the text leads me to argue that the stabilization of the epistemic power of the West is presently reliant on a new iteration of its foundational philosophical concepts to suppress counter-hegemonic narratives that foreground its forms of violence. Further, the terrain for this reshaping of the dominance of this tradition is gender/sexuality, such that queer politics are located at the forefront of the Western politico-philosophical project. As such, the advancement of this tradition is co-constitutive with that of the gendered-sexual subject as emblematic of its highest civilizational values. (shrink)

Abstract:In the following essay I attempt a Schellingian response to the question of what it means to do philosophy in anticipation of civilizational collapse and the end of nature as we know it. As early as 1804 Schelling foresees how the spirit of modernity would lead to what he called “the annihilation of Nature,” but he also advanced a host of ideas that speak directly to our current dilemma. Most importantly for our purposes he held that every significant idea (...) is always as ethical as it is metaphysical: “the highest speculative concepts” must always be “simultaneously the most profound ethical concepts” (II, 3, 67). Ontology, epistemology, logic, aesthetics must all be understood ethically, a point which is seen most clearly in the demand for thoroughgoing systematic unity: the highest speculative concept of unity that must be informed by the most profound ethical experience of the unity of nature which alone can sanctify the positive meaning philosophy must engender if it is to transform human consciousness by increasing awareness of our nature as nature. Such a transformed awareness founds his call for a new way of thinking and doing philosophy that would be as different from the modern as the modern was from the ancient; as ancient referred to the past and, etymologically ‘modern’ denotes the present, he argues for a new way of thinking directed by the ethical tense of the future, in which the absolute becomes the future understood as that which should be (das Seinsollende). To anticipate, I posit the normativity of nature which, as the sustainer of the relational web of the living world, supplies the absolute value to orient humanity’s future. This requires an ecstatic ontology as well as an ethics and epistemology which unite in an erotics of the earth that, by integrating the immediate and sensuous reality of living nature, opens us to a more dynamic way of doing philosophy; one whose primary mode is more haptic than ocular, working by feeling and touch more than abstraction and sight, as it returns love to wisdom and elevates the future to determine the present. (shrink)

The summary reveals various areas of Belarusian-Russian collaboration in philosophy: problems of the methodology of scientific knowledge, transdisciplinary synthesis of philosophy and science, philosophical foundations of physics, scientific realism, theory of harmony and self-organization of complex systems, modern epistemological theories, the sociocultural foundations, risks, and prospects of the digital society, human problems in the context of convergent technologies, anthropological foundations of intercultural communication, the world heritage of philosophical thought, the reception of Russian philosophy in the Belarusian intellectual tradition. Special attential (...) is paid to the content, possibilities, and prospects of the agreement on cooperation in the field of scientific and educational activity between the Institute of Philosophy of the National Academy of Sciences of Belarus and the Institute of Philosophy of the Russian Academy of Sciences. The areas of mutual interest are scientific research activity, academic work, publishing, humanitarian expertise, training of scientific personnel, interaction of young scientists, career guidance work with schoolchildren, popularization of philosophical knowledge. Under current conditions, the Belarusian and Russian philosophers consider important the studies of civilizational dynamics in the light of the formation of a multipolar world, the philosophical and ethical aspects of the transformation of social practices in the post-COVID era, the philosophical problems of developing artificial intelligence, and the praxeological dimension of philosophical knowledge. Emphasis is placed on the importance of scientific and humanitarian partnership in the development of research and educational potential in the post-Soviet space. (shrink)