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
This article represents experience of a reflection over
theoretical prerequisites of phenomenological and
system approaches to a problem of forecasting of
social reality. An object of research are the principle of
multidimensionality of social reality in aspect of a
determinism and indeterminism of social processes,
and also the principle of causal asymmetry of time
acting as the ontologic basis of multidimensionality of
reality. It is claimed, that at the heart of statement of
the major philosophical problems there is an
experience of a touch to a phenomenon of
multidimensionality of reality. Multidimensionality of
reality is shown as a dependence of fundamental
characteristics on the level of theoretical generalization
and an intentionality of the consciousness registering
reality in its existence. The hypothesis of
multidimensionality of social reality assumes that
social processes can be described and as strictly
determined, predicted and as depending on a free will
of the person depending on the level of theoretical
generalization at which they are considered. The
principle of causal asymmetry of time is a form of
multidimensionality of time and a condition of
multidimensionality of process, including social. At
the heart of causal asymmetry of time, there is a
systemacity of time, not reducibility of time neither to
consciousness, nor to life. It is shown that is
impossible differently as through the synthesizing
activity of consciousness, to connect together two
senses, equally directly related at the right time:
duration keeping time in some equal unity of the
moments and the variability, change of times
expressing ontologic exclusiveness of the present
moment. Multidimensionality and asymmetry of time
can be considered as theoretical prerequisites of
phenomenological and system approach to a problem of social forecasting
Contemporary philosophical thought is able to find
modern trends of development. The traditional
materialistic and idealistic model turns out archaic and
platitudinous. It is necessary to work out appropriate
forms of reflection. In addition, a need exists for
including the interpretation of being actual
fundamental research. The history of Russian thought
reveals that in the end of XIX century, when
intellectual crisis was occurred, it was formed such
philosophical trend as realism. The grounds of realism
were the achievements of natural science on the one
hand and on the other were the revolutionarydemocratic
ideas of «the Sixties». Realism being
aimed at the reinterpretation and transformation of
practical life on the real foundations set itself the task
to study the actual reality. Therefore, philosophical
realism has received an active development in a
domestic science. Natural scientists argued correlative
unity of material and ideal in nature. Idealism was
regarded as speculative (insignificant) philosophy and
materialism was as a limitation of the cognitive space
of being and nature. The advantages of philosophical
realism are rationalism, syncretism, and criticism.
Realism is a trend of thought which has not yet
evolved and can be productive in resolving modern
problems
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
There was always a duality: the power – elite. In the
Russian Empire it was the nobility. The service was
not simply and not so much the policy tool, it
reorganized also sluzhily estate that in turn made
impact on the state institutes. The ruling class was
consolidated that allowed to reach compromises with
the government which realized many requirements of
the nobility connected with service and rewarding for
it managed to reconstruct significantly service not to
the detriment of its intensity. On the other hand the
power not always looked for compromise options. And
the elite answered it with the same. Further these
relations were transformed and developed already on
other social substratum, and other economic
component. Considering history of development and
functioning in historical space of elite of the Russian
Empire, and then and the USSR, it should be noted the
similar regularities arising at their movement in time.
First of all it is the instability of elite generating their
split, and then and split of society that leads to
different revolutionary shocks. Economic regulation of
activity of elite at the time of the Empire not only
didn't yield long-term positive results, but, on the
contrary, were a step to devaluation of elite of that
time, and further – to destructive revolutions. Thus, the
conducted research allows to present more accurately
need in all ways to try to avoid repetition of similar
situations in the future