The archetypes of knights and nobility are alive and
exist nowadays. The question is how this influence is
carried out qualitatively and quantitatively as far as it
is obvious and what ways of its influence. We will
consider interaction of the medal organizations with
society and penetration of their archetypes in centuries
today. The fullest concept of the Award was developed
now by Maxim Kalashnikov (Kucherenko Vladimir
Aleksandrovich). And the purpose of it of "An award
of new sword-bearers" is revival of Russia, as
independent imperial state. It is possible to assume that
the word "Award" turns on some mechanisms hidden
in us leading to realization of its archetype, and then
and its development, so to speak "germination of
seeds" in centuries, and even the millennia. As the
material carrier of archetypes various structures can
act. For example, it can be the genetic level which is
shown in a complex, multicircuit and multilevel
structure of human mentality, so and a brain. It can be
also field structures which accumulate information and
in which a brain of the person only the send-receive
device and the antenna, proceeding from that, for
example, that the nature of planetary superreason is the
integrated association of physical fields what in due
time V.I. Vernadsky closely approached
The archetype question especially sharply rises in
connection with studying of elite communities. As the
base, or speaking informatics language, as the
archetype carrier, various structures having various
natures can act. One of such structures is the historical
consciousness which represents set of ideas, the views,
feelings, representations, moods reflecting perception
and an assessment of the past in all its variety inherent
and characteristic both for society in general and for
various demographic, social and professional and
ethnographic groups, and also certain people.
Historical memory, in fact, is expression of process of
the organization, preservation and reproduction of last
experience of the people, the country, state for its
possible use in activity of people and for return of its
influence to the sphere of public consciousness. Thus,
historical memory not only is staticized, but also
selective and personified. Therefore the knowledge of
possible ways of development is extremely important
at turns of eras as at entry into the critical period all
system is in unstable situation, and, therefore, micro
history, along with the archetypes occurring in
historical consciousness, historical and cultural
memory can play the solving both positive, and
negative roles
Hereby we substantiate the necessity of social
philosophical analysis of power phenomena as due to
power relations' change a human being and his values
also transform. A knowledge convertation into power
recourse has become a reason for authority
humanization and democracy thus leading to total
humans enslavement. People's intentions in aims
achievement, their effectiveness and high level of
organization let the authority not only manage them
but also produce «obedient bodies». The authority area
or in other words «focused» territory, or already
experienced human activities and existing terms grow
and widens. New social benefits and mobile shapes
disconnected with «place» and territory appear. Thus,
the «authority deterritorization» leads to the
responsibility refusal for any actions and effective
management consequences. New authority shapes start
being exhibited as total control abolishment, where a
person gains absolute choice of freedom solving his
vital problems but without being supplied with choice
bases. In today's world an authority, whose mission is
to protect humans from anarchy, chooses risk as a new
management paradigm. The mentioned reasons' entity
depersonalizes the power relations where not only
subordinates but also authorities become impersonal,
where «authority subjects disappear». The
contemporary authority research works by Alvin
Toffler, Michel Foucault, Sigmund Bauman, focusing
at power relations, determine the authority nature as an
indefinite, newly shape taking and remoted from its
final research definition
This article explores the critics of pedagogical
discourse within activity theory. This critical approach
is provided explicitly in contemporary Russian
philosophy by I.A. Karavaeva. Within activity theory,
the idea of objectivity serves as a main criterion of an
educational process, whereas a teacher and a student
are losing their subjectivity. While a teacher is
reproducing the learning material by means of the
method, both of which are determined not by himself,
a student should be reproducing the provided material
as close to the original as possible. The learning
process resembles the reflection in the mirror. The
article raises the question of how to return the
subjectivity back to pedagogical discourse. The article
states that we should take into account the classical
German philosophy by F.W.J. Shelling (concept of
“un-grounding” of knowledge) as well as the
contemporary continental philosophy by J. Deleuze
(identity of thinking and learning). These theories help
to understand how a teacher and a student can think
and learn together. The dialogue between a teacher and
a student produces a unique and contingent learning
situation, when thinking is provoked by the necessity
of interpreting signs and making them meaningful. In
terms of didactics, this results in abandoning the
illusion of primordial knowledge as well as in
transition towards the post-methodological approach in
education
The author deals with problems of substitution of
senses and notions in the science and in the social life.
Such processes result not only in distortion of the
scientific worldview but also in absolutely undesirable
social cataclysms. However, this scientific problem
has not been yet worked out to sufficient extent, which
hampers preventing the mentioned distortions of the
real worldview and brings to unwanted consequences
requiring correlation and corrections. The question of
senses and notions substitution is not new in the
science but it has not been yet sufficiently studied. We
know that strictness of thinking must be dearly paid
for in loss of flexibility in revaluation of senses, which
makes you easily slip into dogmatism. It should be
noted that this keeps taking place both in the science
itself and in the life of society any science is called to
serve. So the science can be hardly imagined without
schools of thought. They ensure preservation of certain
knowledge, vision, approach and, finally, of a certain
school – they are traditions and authority of the
science. However, having passed their golden age,
when the founder used to be followed after several
generations by dogmatists whose genius and talent
were far from being so great, a school begins to
degrade producing scholasticism by substitution and
emasculation of senses and notions and finally
destructs itself. The collectivization in the USSR in the
30ies of the 20th century and so-called “extremes”
associated with it being that very substitution of sense
platforms in its pure form constitutes a rather
illustrative example of social manipulation based on
the substitution of sense platforms. These activities
relating to detection of senses and notions substitution
will also be developed in the future. The truth will be
approached as before through cleaning the knowledge
of the myth, through searching for the original sense or
the archetype separated from lie and fabrication,
cleaned of scientific dishonesty and political order
In the recent past, class-consciousness was considered
one of the expression forms of social consciousness
and acted as its main form due to close interaction with
interests of people. The class-consciousness and the
consciousness of classes were two separate matters of
consideration. It was supposed that the essence of
class-consciousness and of the class-psychology
concomitant with it could only be comprehended in
consideration of structure of the social consciousness
as a whole. The correlation and interconnection of
social psychology and structural units of social
consciousness and ideology was a topical issue.
However, it should be noted that any consideration of
the social consciousness and psychology is just a
naked abstraction when it is made in any of their
interpretations with no account taken of the material
bearer, i.e. the human who is a living organism, and of
population, genetic and environmental circumstances.
Therefore, talking about the class-consciousness and
revolutionary nature of consciousness of the working
class, we meet the following expected question: how
can we talk about any progress if everything comes to
destruction and further formation of an allegedly
classless society with bloodshed and death of a
significant part of population? At the same time, we
can observe reemergence of the thesis of human
heterogeneity that the humankind is not a single
species but a biological genus. The species this genus
consists of have their own genus-consciousness, which
is also aggravated by race features and race
consciousness. That is why there is actually no sense
in talking about peculiarity of the class-consciousness
and social consciousness regardless of certain society
encased in some geographical shell. Research in this
field is worth being developed after moving to the
level of biosphere
During the times of the Soviet Union, it was believed
that the collective farm peasants were a class of the
soviet society that formatted its social basis together
with the working class and the people’s intellectuals.
There was also an opinion that the collective farm
peasants took an active part in construction of the
communism and in ever more intensive development
of productive forces in the agricultural sector.
Evolution of the peasants was interpreted as follows:
in course of preparation and actual realization of the
social revolution along with subsequent reforms, the
poorest peasants acting as ally of the proletariat
became stronger in their revolutionary mood and
gradually mastered certain elements of the proletarian
ideology. Revolutionary enthusiasm and mood of the
poorest peasants changed the consciousness of most
working peasants for the benefit of collectivization.
The latter created in its turn an objective basis of all
peasants’ transformation to a quite new social class
and formation of its socialist psychology. At the same
time, the peasants were always under suspicion, which
related to their petty-bourgeois nature. It should be
mentioned that there was not any voluntary move of
peasants from individualistic sentiments to
collectivism. The transition to industrial methods in
agriculture and to integration of peasants to collective
farms was not caused by some abstract class feeling of
the peasants but by the economic necessity and
expedience for the country. Therefore, we can observe
a substitution of sense platforms regarding this matter,
which is ascertained and reasoned in this publication
The conceptualization of the phenomenon of a man in Economics is one of the key problems of a modern science. Interdisciplinary investigations devoted to the models of «homo economicus», have found their acceptance in the second half of the twentieth century. So, Jean Baudrillard considered the «homo economicus» as part of the postmodern trends. Baudrillard’s man is a consumer living in a society of abundance. The author considers the main features of modern man, presented in the works of Baudrillard. The article analyzes the characteristics of the consumer society that emerged in the twentieth century after the revolution of well-being, defined are the criteria and procedures of selection of the human wealth, and also their further consumption. Special attention is paid to the nature of consumption as a process and an end in itself, the transformation of the credit system, the credit perception of the Human. Individual ceases to be a key agent of the economy. Demand is subjected to an action from the supply side, it is becoming a function of production, under the influence of which the structure of demand is being changed. The author has also addressed to the problem of rationality as the basis of economic modeling and detects the Baudrillard’s negation of rationality as the characteristics of a person consuming. In conclusion, the article has presented the basic concepts of Jean Baudrillard about human behavior in the modern economic environment
On the one hand, man is a physical object and a person.
Therefore, we interact with the reality, on one
hand, directly as a physical object, but on the other
hand as a person, i.e. indirectly through our psyche.
On the basis of information from the senses, the consciousness
of a person creates a subjective model of
reality. A man mistakes his subjective model of reality
for reality itself, i.e. unnecessarily assigns an ontological
status, by the hypostatizations. In fact, as
the reality a man perceives not reality itself, but only
its subjective model of that reality. As a result, as a
physical object, a person lives in the physical world,
and as a person he lives in his subjective model of
physical and social reality created on the basis of
information coming to his senses directly and from
the media. This work considers the process of formation
of subjective 3D models reality based of
large numbers of 2D images, a distinction is made in
the content of terms: "Seeing" and "Sensing"; it also
analyzes the transformation of objective facts into
subjective perceptions of consciousness and back.
As a result of hypostatizations of subjective models
of reality, we may observe the same effects as in
virtual reality (a reality effect; the effect of the presence;
the effect of depersonalization; the effect of
virtualization goals, values, and motivations). So,
there is every reason to consider different subjective
models of reality generated by different forms of
consciousness, the virtual models. We study various
consequences of these statements
Heterotopia, according to M. Foucault, is the space
beyond all others, the space in which there are no
familiar laws and regulations to the subject. It is
obvious that behavioral stereotypes in such
circumstances are undergoing all sorts of changes.
People entering the heterotopia (especially in frontier
heterotopia), is forced to adapt to new conditions and
somehow the so-called act of transgression, i.e. to
overstep the limits of the traditional behavior. It
raises epistemological significance of the study of
heterotopic transgression. The author, using
Foucauldian approach to heterotopia, analyzes
various forms of transgression, for the first time their
classification is given. However, special attention is
paid to religious transgressions, as heterotopic space
often give ground for the emergence of new religious
movements, branches, and sometimes even new
religious systems. The author concludes that acts of
transgression are a form of reaction to a meeting with
an Alien in new for the subject of transgression
conditions, which gives him the opportunity to adapt
successfully to changing environmental conditions.
All this corresponds to basic instincts of survival of
the individual