The relevance of the study is determined by the need to define the temporal turn as the result of scientific understanding of modern cultural transformations affecting the ways of encoding and perceiving time and temporality. The purpose of the study is to determine the prerequisites, content, and essence of the temporal turn as one of the trends in modern cultural studies. The article considers the following tasks: (1) to analyse the prerequisites of the temporal turn in the transformations of modern culture; (2) to identify the signs of the temporal turn in cultural studies; (3) to clarify the essence of the temporal turn in the context of the formation of post-non-classical scientific rationality; (4) to define the temporal turn in its relationship with other turns in cultural studies. This study draws on the material of contemporary Russian and international scholarly texts that explore the characteristics, challenges, and reflections on the temporal turn. The research methodology is based on a synthesis of elements of a hermeneutic approach with categorical analysis, supplemented by historical-genetic and comparative methods for studying the manifestations of the temporal turn in scholarly literature and the changing role of time in the structure of scientific knowledge in the context of cultural transformations. The results of the study reveal characteristics that allow us to identify the temporal turn in its connection with reflections on contemporary cultural transformations, including manifestations of multiple and nonlinear temporality characteristic of modern cultures. It is concluded that the use of the concept of "temporal turn" in the scholarly literature and its definitions are highly inconsistent. This indicates its incompleteness, including its influence on methodology and research methods, as well as the identification of new subject areas. At the same time, the fundamental signs of the temporal turn are evident, although they are not always declared. These include such signs as: the transition from substantial and one-dimensional definitions of time to relational and multidimensional ones; the affirmation of the idea of the constructedness of time and its immanence in the concrete social world; a shift in emphasis from universality to the uniqueness of the experience of time; consideration of the actual experience of time as a complex multilayered intersection of various temporalities, which are described, mainly, not as sequences, but as flows; actualization of the problematic of the interaction of various temporalities within the framework of a single subject field of research. In social sciences and humanities research, the temporal turn is a trend closely linked to the emergence of post-classical rationality and the interdisciplinary role of other methodological turns.

This article examines the religious architecture of medieval Pskov as a material and symbolic expression of liturgical identity. The study focuses on the ecclesiastical complex situated within the Kremlin’s “church hill” and Dovmont’s Town (also known as Daumantas Town), an urban space distinguished by an unusually dense concentration of cathedral and parish churches. Combining imagological analysis with approaches derived from urban studies, the article investigates the logic underlying the placement of sacred buildings within this confined area and their role in shaping collective religious consciousness. Drawing on archaeological evidence relating to the construction and dedication of churches within the fortified centre of Pskov between the eleventh and early sixteenth centuries, the study seeks to elucidate the hierotopics of Dovmont’s Town (i.e. the logic of the exceptionally dense arrangement of konchan (end-quarter) cathedral-type and parish stone churches within the narrow space of the steep north-eastern slope of the Pskov “acropolis”). To achieve this aim, the study pursues two principal objectives: a) clarifying the archaeological data on the construction of parish churches within the fortress walls of Pskov during the pre-Ivan IV (Grozny) period (from the 11th to the early 16th centuries); b) constructing a model of a distinctive “iconostasis”, consisting not of icons but of the main altars and side chapels consecrated in honour of the Christian festivals, shrines and saints most revered by the Orthodox inhabitants of Pskov, the worship of whom formed the core of the city’s liturgical life (in accordance with the principle: “Where the House of the Holy Trinity is, there is Pskov”). As a result of the study, it was established that the Pskov churches, built according to a coherent urban design and tightly packed within the Kremlin, can be seen as a threedimensional “iconostasis” composed of altars. In this context, religious architecture functioned not merely as a setting for worship but also as a medium through which liturgical memory, civic identity, and communal religious experience found expression and acquired permanence. Conclusions: Our hypothesis, formulated in line with our developing theory of iconostasis urbanism, is that the temple complex of the Pskov “acropolis” and “agora” within the boundaries of Dovmont’s Town served not merely as yet another three-dimensional architectonic icon of the “heavenly Jerusalem”, but constituted an entire three-tiered “spatial iconostasis” with its own sacred logic (hierotopy) of altar placement, that is, the sought-after “temple-stance” (or “naostas”). The term “naostas” is introduced herein to unequivocally identify a rare phenomenon of a visually distinct ensemble of religious architecture, which explicitly represented the liturgical markers of religious identity reproduced in the paraliturgical act, enshrined in architectural form and toponymy.

The importance of regional development issues today, including in terms of interaction between schools and the Church, determines the relevance of turning to the history of the development of school education in the context of the culture of the Southern Urals. This study aims to trace the specificities of such interaction in the region's mining and metallurgical zone using the example of unique chronicle sources: two church parish chronicles from the second half of the 19th century, created at the Miass (Petropavlovsk-Miass) copper smelter and its environs. Thus, the research materials included the Miass smelter chronicle and the Kundravino Chronicle. The objectives of the study were as follows: (1) to describe the unique chronicle collections in terms of their specific features; (2) to establish on the basis of these sources the dynamics of the development of school education in the given territories; (3) to characterize the specific types of participation of the Church in addressing issues of education and enlightenment; (4) to identify the role of priests in the development of education, and to trace their personal contribution to the education of students in both parochial and secular schools; (5) to clarify the features of the interpretation of education-related vocabulary in the chronicles. The theoretical and methodological framework of the study is based on the principles of historicism and systematicity, and applies an integrated approach that combines religious studies and semiotics. The research uses discourse analysis, the biographical method, and the techniques of intellectual history (history of concepts). As a result of studying the chronicles, the main directions of priests' activities in the development of school and professional education are identified. Conclusions: 1. The chronicles are unique because the compilers had a direct relationship with church structures: statistical data are given in the texts on a systematic year-by-year basis, along with the chronicler's (appointed scribe's) assessments of the reasons for changes in certain indicators (growth or decrease in the number of schools, students, and teachers); 2. Positive dynamics in the development of school and vocational education during the studied period is established; 3. The Church actively participated in the work not only of parochial schools but also of other types of schools; 4. Priests managed educational institutions, held discussions with students and their parents, participated in the organization of libraries and other centers of cultural life; 5. The educational vocabulary present in the chronicles is more differentiated compared to modern vocabulary.

The relevance of addressing questions related to the cultural specificity of cultic practices stems from the significant role they play within faith communities and in commemorative practices that bind these communities through shared meanings and values. The aim of this study is to reconstruct the characteristics and cultural significance of the formation of the cult of relics in the Armenian milieu, focusing on the example of the veneration of the relics of Saint Stephen the Protomartyr (Πρωτομάρτυρας Στέφανος). To achieve this goal, the following objectives were set: 1) to identify the historical origins of this cult; 2) to trace its geographical distribution; 3) to describe its liturgical and pilgrimage forms; 4) to establish the nature of the interaction between its religious, social, and cultural functions; and 5) to demonstrate how the veneration of relics influenced the behavior of believers and the formation of communal identity. The research materials include written sources such as hagiographies, historical and polemical works, field materials, as well as oral traditions reflecting the veneration of St. Stephen's relics in the Armenian cultural and religious environment. The study employs an integrated methodological approach combining the biographical method, historical-documentary analysis, comparative-contextual research, and cultural-religious interpretation. As a result of the case study of St. Stephen's relics, the research identifies the fundamental features of the veneration of holy remains in the Armenian context, where the cult of relics emerged as a vital element of religious and cultural life and a factor in national consolidation. Conclusions: 1) The transfer of the cult of Saint Stephen to Armenia occurred in the 4th century, immediately following the Armenian conversion to Christianity, as evidenced by the existence of corresponding church structures. 2) The cult is widespread in both Eastern and Western Armenia. 3) The liturgical and pilgrimage forms of the veneration of Saint Stephen are linked to traditional prayer practices common to Christianity, as well as customs of folk piety (supplications for healing and fertility). 4) The religious, social, and cultural functions of the cult were closely intertwined. 5) The most active expansion of this cult occurred during the 16th–18th centuries, predominantly in "contact zones" with different cultural and religious neighbors; this supports the hypothesis regarding the protective role of monasteries dedicated to St. Stephen as centers for the consolidation of the Armenian population.

The relevance of studying contemporary Russian Buddhism is determined by its position among traditional religious denominations in Russia. The goal is to identify the specificities of coexistence of various forms of Russian Buddhism from the perspective of the balance between tradition and modernization. To achieve this goal the following objectives were set: (1) to establish the main directions for activating the social component of the activities of Buddhist organizations; (2) to systematize information on the influence of digital technologies on Russian Buddhism; (3) to clarify the differences between the concepts of secular Buddhism and Buddhist modernism; (4) to determine the development features of secular Buddhism and Buddhist modernism using Russian materials; (5) to highlight the specific features of the development of urban Buddhism. Research materials included the websites of Buddhist organizations and centers in Russia, personal experience in the development of Buddhist education, and research by Russian and foreign specialists on issues of Buddhist development. The research methodology is based on the phenomenological approach and employs categorical analysis, participant observation, descriptive methods, and random sampling. The study provided data on how Buddhism in Russia acquired a complex and multilayered character, combining tradition and modernization. Conclusions: 1. The dynamics of the development of Buddhism in Russia combines the traditional vector of ethnic consolidation with the solution of national and state problems. 2. Various forms of Buddhism are actively present in the virtual world, there is a process of integration of information technologies into religious practices and an expanding influence of Buddhist values on society. 3. The concepts of secular Buddhism and Buddhist modernism can be considered as intersecting phenomena, which combine the adaptation and rationalization of traditional Buddhism with a de facto rejection of Buddhist religious metaphysics. 4. These phenomena are reflected in Russian culture (primarily in the creation of health organizations and in the establishment of close ties with science and education). 5. Buddhist organizations traditional for Russia and organizations institutionally linked to foreign Buddhist centers coexist in the urban socio-cultural space characterized by the processes of modernization and secularization. Thus, the modernization of Buddhism in Russia can be viewed on the one hand, as a shift in the role and functions of traditional Buddhist organizations within contemporary sociocultural processes. On the other hand, this modernization also actualizes the non-denominational adaptation of the Buddhist heritage to the contemporary needs of individuals and society. The study raises questions about the boundaries of the phenomenon (e.g. the line between a modern perception of Buddhism and the "Buddhist brand") and a wider question of how to distinguish between forms of modern adaptation to new realities and an evolution of Buddhism as a world religion in the post-secular era.

Against the backdrop of increasing crises of mutual stigmatization and distancing of political forces, cultures, and generations, the analysis of their multi-layered reflection in the writings of cultural figures acquires additional relevance. This study aims to analyze the specificities of key controversies in the dispute between Thomas and Heinrich Mann during World War I, considering the historical and cultural context as well as their family history. To achieve this goal, the following objectives were set: 1) to identify the continuity of the ideological basis of the dispute in relation to earlier versions of literary and philosophical concepts concerning the polarization of European cultures and the special role of Germany; 2) to clarify the terminology and compositional principles of their dispute, to identify similarities and differences in the Manns’ interpretation of the stigmas of hate speech; 3) to determine the place of the brothers’ polemic within both German and the wider European public discourse using the example of the international journalistic reaction to the siege of the Belgian city of Leuven. The research materials include articles by Thomas and Heinrich Mann, letters, and journalistic sources. The methodology of the research is based on the imagological approach, which allows for the identification of the images of Self and Other in the clash of different cultures. The key methods employed are structural analysis, intertextual analysis and thesaurus analysis. As a result, it has been established that the ideological confrontation of the brothers, which occurred at the intersection of the personal and the public, represents a miniature of European public discourse filled with images and concepts common both to major literary journals and to propaganda posters. Conclusions: 1) The polemic was based on Dostoevsky’s political theory, adapted by Thomas Mann thoroughly, yet partially and in a provocative manner. 2) The verification of transformations in the studied concepts showed their integration into the hate speech of 1914–1918. The structure of the Mann brothers’ public-private polemic is built on mutual reflexive argumentation, where theses and concepts are systematically inverted and reconfigured to serve ideological justification. 3) The brothers’ reactions to the siege of Leuven showed significant similarities in the choice and combination of images and stigmas. This allows us to identify common patterns in the poetics of Heinrich Mann, the “German Westerner,” and Thomas Mann, the “apolitical” writer, as well as the pacifist Rolland and the militarist Hauptmann. Defining its boundaries and systemic failures, as well as tracing its dynamics and constants, remains a task for further research.

The relevance of the study is determined by the fact that in the context of the formation of a new paradigm of Russian‑Chinese educational cooperation, based on civilizational dialogue, a paradoxical situation is observed: with the expansion of interstate cooperation in the educational sphere and a systematic increase in the number of Russian students in Chinese universities, the problems of their resocialization, caused by the disharmony of the dual identity of this special group of international migrants, are becoming more acute. The goal of this study is to trace the characteristics of the personal transformation of Russian students in the foreign cultural field of the Chinese academy. In this regard, the following tasks were set: 1) to suggest an original concept of resocialization in the framework of theories of intercultural communication; 2) to clarify the possibilities and limits of the practice of resocialization of Russian students in China; 3) to identify the heuristic potential of the philosophy of culture in the analysis of resocialization, emphasizing the contribution of Chinese researchers to the development of this optics; 4) to trace the structure of resocialization of Russian students in China; 5) to describe its mental and physical components. The materials included fieldwork conducted at Tianjin Normal University over three years from 2016, as well as extensive research literature on the issues of resocialization and intercultural communication. This study utilizes a comprehensive methodological approach, combining a meta‑analysis of multilingual academic sources and interdisciplinary literature to construct a multidimensional analytical model of Russian student resocialization in the Chinese sociocultural and academic environment. This approach also leverages the author's empirical research, which combines personal experience of resocialization in China with academic observations and develops a participatory research paradigm. This approach enabled the creation of a mechanism for two‑way theoretical and empirical validation. As a result, a model of resocialization (defined as a multi‑level transformation of personality) of Russian students in China was developed. Conclusions: 1) in the context of intercultural dialogue, resocialization is a complex process of bicultural identity formation through dialogical consciousness development; 2) the basic components of the resocialization of Russian students in Chinese universities (language, educational standards, access to resources) are complemented by Confucian moral values  (respect for elders, collectivism); 3) the basis of such resocialization is the principle of cultural relativism and mutual recognition of cultural differences; 4) resocialization combines three dimensions: individual cognitive reconstruction, reconstruction of the network of social relations, and physical representation of cultural practices; 5) structurally, it consists of mental and physical practices reflecting personal trajectories involving the choice between positive and negative scenarios of resocialization. Further research can enrich the understanding of the philosophical foundations of students’ anthropological transformation and the metamorphosis of their cultural identity in the context of dialogical existence in a multicultural environment.

The relevance of analyzing the specificity of artistic thinking of contemporary China is underscored by practical considerations within Russia’s strategic course for the development of the Far East and the further advancement of constructive dialogue with China. Accordingly, the aim of this study is to explicate the defining ideas and key motifs of socially oriented painting in China, i.e. painting that reveals the deep experiences of social memory through artistic means. To achieve this aim, the following tasks were addressed: to identify the characteristics of social painting in China and trace its genesis; to establish the connection between social painting and the phenomenon of “New Regionalism”; to highlight and describe the most important aspects that attract representatives of this school; to clarify the terminological features of naming this school “the Art of Northern China”; to briefly characterize the works of the most prominent painters representing this movement. The materials of the study included paintings by “New Regionalism” Chinese artists, as well as works by Russian and Chinese authors devoted to the topic of identity construction through artistic means. The methodological basis of the study was a historical and cultural approach to comparing the specifics of the evolution of social art from servility to the problematization of the goals of constructivist artistic practices. The study employed the biographical method to consider the socio-cultural background of “New Regionalism” and to identify conceptual narratives embedded in the depictions of contemporary socio-cultural reality. In addition, thematic analysis was applied to identify the priority themes of “New Regionalism” as represented in the works of Chinese scholars. As a result, it was established that the artistic expressions of “New Regionalism” can be viewed as a continuation of early social art of the 1950s — an innovative reinterpretation of the relationship between the unique and the universal, the social and the individual, and the regional, national and global. In conclusion, a key feature of Chinese social painting is its connection to the paradigm of social constructivism revealing the problematic nature of contemporary social relations. At the same time, the paintings show a genetic connection with the tradition of analyzing sociality as the unity of the individual and society, which allows for a more precise periodization within the historical periods of the PRC in the 20th–21st centuries. An important conclusion of this study is the clarification of the term “Art of Northern China”: Chinese authors use this concept metaphorically, exceeding the scope of a specific region. Further research on “New Regionalism” could trace the peculiarities of the reception of this movement in the West, as well as in Russia, both within the professional critic community and among the general public.

The article presents a summary review of K. M. Antonov's monograph Religion et Ratio: Religious Life and Ways of Its Reflexive Comprehension (St. Petersburg State University, 2025), which offers the author’s personal “view on the relationship and mutual mediation of religion and the main forms of reflexive practices aimed at it, such as theology, philosophy of religion and religious studies”. The monograph is a significant work for the modern reader, large-scale study of over 500 pages that is encyclopedic in scope, covering a wide range of issues related to the fundamental problems of understanding the nature of such global and cross-historical universal human phenomena as Religio and Ratio (religiosity and rationality). The work is written in a clear and accessible style and suggests rethinking the norms of “objectivity” of religious studies and other related disciplines from the perspective of a representative of an influential modern Russian religious denomination. This study provides ample opportunities to compare the basic concepts of church and secular relations towards understanding the world and a person's place in it, offering important and promising approaches to its description both in terms of content and methodology. The text discusses many topics, including “ethos of faith, religion and experience”, “forms and values of rationality”, “mysticism”, “system of reflexive structures of religious tradition”, “philosophy of religion”, its “objectivity”, “history”, the relationship with “theology”, “religious studies” and “other philosophical disciplines”, especially the “philosophy of religion in Russia”. The purpose of the publication, according to the author, is “to find the language in which the Church can speak to modern people, especially to the young generation; the language which will give the Church an opportunity to feel their pain and find the convincing answer to their questions”.

On May 20, 2026, the Institute of World History of the Russian Academy of Sciences hosted the International Scientific Conference "USA, Russia, and the World: 250 Years of Interaction." The conference was organized jointly with the Institute of Advanced Historical Research, an association for the promotion of academic science and education, and with the support of Transneft. The editors of the journal "Concept: Philosophy, Religion, Culture" offer readers an interview with the conference organizer, Doctor of Historical Sciences Aleksandr Yu. Petrov. Aleksandr sheds light on the formation of his scientific interest in Russian-American relations and Russian America from his school years to his professional work at the Institute of World History of the Russian Academy of Sciences. Key topics discussed include the role of the Russian-American Company in the development of trade and diplomacy (including with China and Japan), its geopolitical influence, its contribution to round-theworld expeditions and the exploration of the Pacific Ocean. The discussion also addresses the unique nature of its relations with Indigenous peoples, compared to other colonial powers, as well as the preservation of Orthodox traditions and Russian customs among the Indigenous peoples of Alaska. The interview further explores the relevance of Russian America and the importance of studying it for understanding Russia's place in world history, as well as the region's role in early globalization and contemporary processes in the Asia-Pacific region. It demonstrates how personal academic decisions can lead to profound scholarly discoveries and emphasizes the importance of an interdisciplinary approach, international cooperation, and work with foreign archives for a comprehensive study of Russian-American relations and the history of Russian America.