卷 6, 编号 4 (2024)

The author analyzes the relationship between identity and difference in modern socio-cultural processes within the framework of social contradiction. Identity is considered as the opposite of difference. In the diversity of identities there are also differences that develop into contradictions. This situation has its own reasons, which are revealed in the article.

The article considers the reflection of the practice of religious transcendence in the theories of religious experience. The essentialist and constructivist approaches to the study of religious experience are highlighted, and the advantages of the essentialist approach to the study of the phenomenon of transcendence are substantiated. The topic of transcendence in the context of theories of religious experience is investigated in works of Russian religious philosophers of the first half of the twentieth century (P.A. Florensky, S.N. Bulgakov, S.L. Frank, I.A. Ilyin). Alongside these theories, the religious experience theory of the American sociologist P. Berger (the 2nd part of 20th century) is comparatively presented in the article to demonstrate the relevance of Russian religious philosophy in understanding religious experience. It is concluded that the studied concepts of religious experience allow us to consider it as an experience of transcendence.

The article analyzes identification processes in the situation of leveling out previous methods of legitimation and the disappearance of models for identification under the influence of identity politics. It is noted that the personal characteristics of the individual are brought to the fore as the basis for self-determination and the transformation of personal searches for oneself into a political project.

The article is devoted to the study of ergonomics and ergodesign in the context of the formation of ergotechnogenic life environments. The concept of an "ergonomic environment" is analyzed and its evolution is considered through the prism of approaches by different authors. The main attention is paid to the question: whether modern technogenic environments can be considered ergotechnogenic (ergomediums). The article presents the opinions of domestic and foreign scientists investigating the influence of ergonomics and ergodesign on the design of comfortable and safe living conditions for humans. In particular, the features of the relationship between ergonomics and environmental friendliness and entropy of systems are considered, as well as the importance of taking into account the time factor in the design process. The main conclusions of the article are that modern technogenic environments cannot yet be fully recognized as ergotechnogenic, however, there is a desire for their formation, which requires the formation of ergo-thinking, ergo-consciousness and ergoculture in society.

The article attempts to analyze the functionality of artificial intelligence (AI) from the point of view of the operating features of the algorithms that underlie it. The conception of algorithmocentrism is discussed, and it is shown that such boundaries, according to this conception, unconditionally exist, and they must be taken into account in order to more realistically comprehend the capabilities of AI. We claim that such limits exist, and they to be assessed in order to have more realistic picture representing AI capabilities. The latter compared with natural intelligence as well. The opinion is expressed that AI can and will be an effective tool, supplementing the natural one, but it is unlikely to replace it in any conceivable case of preserving the architecture of discrete device.

The article is devoted to the study of the path of Russian philosophy in light of the problem of Russia’s civilizational identity. The thesis is substantiated that for Russian philosophy the problem of civilizational identity is the source, while in European philosophy the appeal to this problem is associated with the crisis of European metaphysics and the decline of Western civilization.

The article attempts to identify Aristotle’s original ideas regarding language and signs. Analysis shows that Aristotle does not classify words as signs. We can say that Aristotle by “word” means the title of stories about a thing. It turns out that the word not only unites a multitude of stories under a common name, but also presupposes syllogisms from itself, from the “logos”. A word within which there are no other words (stories) is not a word. In relation to the sign, Aristotle’s position is also original: he excludes from the number of signs everything that can be excluded: images, words, signals, pointers, ciphers, signs. The concept of sign is defined by Aristotle either in relation to memory or in relation to inference. The connection between a word and a sign is that the word is marked with a “sign for memory” (name) and can be a “sign for inference” (as a term of syllogism). Aristotle takes the word beyond oral and written speech, but brings it closer to pictoriality and visuality.

The article considers the possibilities of using historical, philosophical, cultural narratives as educational material when disclosing the key provisions of the course “Fundamentals of Russian Statehood”. The author included the concepts of “statehood” and “sociality” in the basic provisions of the course, describing the possibilities of their filling during lectures and practical classes during the study of the discipline. The lines of integration of historical-philosophical and cultural knowledge on the model of the discipline “Fundamentals of Russian statehood” were identified.