The article was based on the conversation of the deputy editor-in-chief of Concept magazine, the head of the philosophy department of the Moscow State Institute of International Relations of the Ministry of Foreign Affairs of Russia, Professor M.V. Silantyev with the dean of the Faculty of Philosophy of Moscow State University. M.V. Lomonosov, Corresponding Member of the Russian Academy of Sciences, Doctor of Philosophy V.V. Mironov.

The problems that define the vector of innovations in the field of education today are connected not only with globalization and its many consequences, including unification, digitalization and a general decline in the prestige of education in popular culture, including attempts to discredit the Humboldt model of the university, which is the most innovative today. No less important for the Russian education are its "internal" problems. Among them - the destruction of students' motivation as one of the results of the Unified State Exam, a consistent reduction in the share of the humanitarian component in the classroom load, as well as an overloaded curriculum due to the absence of a system of individual educational tracks.

The search for ways and means to solve these problems requires, among other things, an analytical consideration of the place and role of philosophy in the modern system of Russian science and education. That, in turn, implies a clarification of the possibilities and limits of philosophical knowledge (and knowledge as such) in relation to the demands of modern society. In this regard, it is appropriate to refer to the idea of I. Kant on the division of philosophy into two main types: "scholarly philosophy" and philosophy in the broad sense of the word. The first involves the systematic introduction of a person to the theoretical culture at the level of pre-university training (as it's done in several European countries, for example in Germany and France), involves taking into account the "problems of translation" and the formation of ideas about the relationship between national and world science. The second "variety" of philosophy can be described as a timeless semantic space, the "realm of meaning." Its ontologization at the time provided a deep connection between philosophy and science, approving the thesis about the possible existence of a law that pervades nature and allows using revelation to reveal the unchanging in the changeable. Accordingly, for the study of the second type of philosophy, "schooling" is not suitable.

All this becomes especially important in the practice of teaching philosophy in the system of higher education. Here it is necessary to take into account that philosophy is a dual form of consciousness, which relies both on rational-theoretical components - a vector directed to science, and on value-emotional, associated with other ways of comprehending being, besides the scientific - art, religion, etc. In this sense, philosophy is the central discipline that influences the formation of a person's worldview. Therefore, it must be present in the higher education system, if we set this task, and no other discipline can fill its place.

In this paper my intention is to tackle a few issues concerning some interpretations of Plotinus' "philosophy of mind". Firstly, I will address the validity of the idea that Plotinus was "the first Cartesian", advocated by John Dillon and E.K. Emilsson. The idea has been mostly defended on the assumption that Plotinus had anticipated the substance dualism. However, the mind-body dualism evident in Plotinus' philosophy is in no way identical or similar to the Cartesian, since the basic premises of Plotinus' metaphysics do not make room for such notions. Another argument is the philosophical use of introspection by both Plotinus and Descartes. However, I would argue that it is exactly the way of employing the method of introspection what introduces a big difference between the two philosophers. Secondly, I will address the idea of Plotinus as a herald of post-Cartesian non-reductionist notions on the mind-body relationship. I argue that Plotinus and his theory of consciousness cannot be interpreted as a variation of the non-reductionst theories, since Plotinus' "philosophy of mind" in a way transcends the scope of the reductionists vs non-reductionists debates. In fact, non-reductionists share more similarities to Cartesian views, than Plotinus'. Hence comparing Plotinus' philosophy to post-Cartesian non-reductionism does not differ much from comparing it to Cartesian dualism. The conclusion of the paper is that philosophy of mind can find studying Plotinus' philosophy very rewarding. However, in paying attention to Plotinus and ancient philosophers in general, we should not miss to pay attention to the scientific and philosophical paradigms of our time that condition the way we approach a problem and anticipate a possible solution to it.

Culture and intercultural communication are deeply personal. The author seeks to approve this provision on examples of long-standing cooperation with distinguished philosophers, social and political thinkers of Latin America, such as V Urquidi, L.Zea, Colombian O. Fals Borda, Uruguayan R.Arismendi, Argentinien E.Agosti.

Among themes, developed by above theorists, the problem of characteristics of middle - ranking countries, importance of region to the modern world society, link of model of modernization with  ftional traditional culture, problem of national identity (especially some migration and cross-breeding problems), ratio of culture to politics, part of intellectuals in modern socio-political processes are very important. Very special are the problems of globalistics as science and ideology and the relationship of humanistic party with globalist utopia.

The people I talked about were different in character. Agosti is an idealist, Urkidi is a realistic, calm, supporter of the fact that it is necessary to work, raising the cultural level, level of education, health care, sense of justice step by step. The Anglo-Saxon moment was present in it, Latin Americans are more impetuous people. Cea was impetuous, Orlando was the most passionate: the whole office in the photo of Torres. Arimendi and Agosti are "captains"' as Agosti called his friend Rodney, people who were ready for calms and storms. But they are all people, of course, honest, with dignity, generosity; this is why it is nice and helpful to remember them.

The article studies mechanisms of preserving cultural and religious identity by the Russian residents in contemporary Egypt. Since the beginning of the XX century, three waves of Russian immigration to Egypt took place, each bearing its characteristic and unique features. Formation of the first sizeable Russian community in Egypt dates back to the beginning of the XX century when a number of the "White" emigrants from the Russian Empire, escaping from the October Socialist Revolution of 1917, arrived in Alexandria. The second wave of Russians, or Soviets to be precise, appears in Egypt starting from the beginning of 1960-es: after getting their higher education or academic degrees in the USSR young Egyptian men return to Egypt with their Russian wives. The third wave of Russian nationals emerge in Egypt from middle 1990-es due to a tremendously intensified tourist flow from Russia to Egypt: Russian females start travelling to the Red Sea resorts, particularly to Hurghada and Sharm-El-Sheikh, get acquainted with the Egyptian men working, as a rule, in tourism industry, get married and relocate to Egypt.

The present day Russian community in Egypt is comprised predominantly from the so-called "Soviet" and "Russian" wives of the Egyptians, whose adaptation in a foreign cultural environment is analyzed according to the model suggested by Professor John Berry. He suggests that acculturation is being realized in four strategies: assimilation, separation, integration and marginalization. The study of acculturation strategies used by the Russian residents in contemporary Egypt reveals difference between the generation of "Soviets" and "Russians": the first category used mainly separation and rarely integration, while the second category on the contrary is characterized by a high degree of integration into the local social environment, while separation strategy could be rarely observed.

The article touches upon different approaches to religion's conceptualization. The author makes an attempt to check the accuracy of the proposition according to which many ways of conceptualization of religion are reduced to two main approaches. One of them is the normative approach; which is associated with essentialism. Another approach is dimensionalism; which originates in constructivism. The author comes to the conclusion that this thesis is not correct. The article identifies other coordinates in the light of which it is possible to correctly typologize a wide range of existing approaches to religion's conceptualization. The author considers dimensionalist's models of religion to oppose to those ways of religion's conceptualization which involve explicit genetic definitions. The latter group of approaches can be divided into normative and non-normative.

The author proves the thesis that essentialism is not a necessary part of approaches which based on generic definitions of religion. One of the arguments in favor of this statement is the existence of such religion's conceptualization strategies; which derived from the constructivist paradigm. Moreover; the essen tialistic traits have been found in dimensionalist's models of religion. This fact testifies to the incorrectness of reduction of dimensionalism to the sum of constructivist approaches to the definition of religion.

The author comes to the conclusion that many approaches to the definition of religion can be considered in two independent dimensions: on the one hand; there is a pronounced controversy between supporters of using of an explicit generic definition of religion and supporters of dimensionalist's models of religion; on the other hand; there is a confrontation between essentialist and constructivist paradigms; which are implemented in a plenty of contemporary attempts to define a religion.

The article compares the Laestadianism and Russian Lutheran Brethren as two parts of the Pietistic tradition. A brief history and the main provisions of the Pietism are outlined, as well as a brief description of the history of Laestadianism in the Sweden and the activities of Lars Levi Laestadius. Also the article describes the history of the Laestadianism in the Russian Empire. Laestadianism was spread in Finland, as well as through Finn immigrants who came to St. Petersburg. The story of the community "Uskovayset", or Hihhulites is set out. The features of the beliefs and practices of the Laestadians are set out: mandatory confession before "brothers", strict family morality (prohibition of contraception, divorce and remarriage), a categorical ban on alcohol, and the rejection of "worldly" entertainment. The article also describes the history of the Russian Lutheran Brethren. During World War II, many Germans were deported, and the Lutheran church was actually crushed. Post-Soviet Russian Lutheran Brethren are faced with the fact that pastors of the official church are too liberal and either refuse to contact with official Lutherans or demand to recognize their right to keep their traditions. Based on the study, the author comes to the conclusion that Laestadianism and Russian Lutheran Brethren have similar features in their religious and social attitudes: the idea of «born again», opposition to official church, strict separation of themselves from the world, strict morality, neutral or distant attitude to a state — it makes them the considered parts of the united Pietistic tradition.

Videogif is an example of a media image, a manifestation of the audience's creativity, created by available means and grabbed the essence of the current event. The media image is an image, broadcast through the media, which forms an individual and public consciousness. These are low-quality images: homemade video clips, subjects, filmed on a mobile phone, gif-animation, used in social networks to express emotions, memes, humorous collages. Theoretical comprehension of the phenomenon of the videogif is possible on the basis of studies on the "poor image" of Hito Steyerl. Videogif breaks the classical hierarchy of the top/bottom, normalized/unregulated, permitted/forbid-den, leading us to the carnival area. As a relatively new control regime of all connections is formed, it is reminiscent of the monadic system of Leibniz's functioning. Each of the users can communicate with each other exclusively through the "supreme monad". Videogif is a two-faced socio-cultural phenomenon: on the one hand, it creates illusions of personal freedom, on the other hand, it is an agent of globalization. In today's world there is a surge in the creative initiative of the audience: reader, viewer, and writer. In the videogif we need to see the growing social and political power. This is a new way of expressing collective ideals, including the ideals of marginal and other cultural groups.

The article analyzes the current state of virtual communication social space as a specific field of construction and representation of identification strategies. The peculiarity of this process is not only inherent in all virtual communications interactivity, anonymity, globality and constant involvement, but also in the emergence of new areas of so-called professional Amateur, stimulating the development of additional skills in various fields. These changes are the basis for transformation identification of policies and practices in the environment of virtual communication, presenting new requirements for 4K competencies of the modern person and creating conditions for the development of avtoproekt identities with virtual publicity capital in the space of the global network, subsequently exerting enormous influence on the actual everyday practices of identification and representation in connection with a smaller separate online and offline space.

Contemporary global socio-cultural virtual space "is formed from collapsing blocks of text culture, konstruirujas on the principle of montage or collage. However, the cognitive subject aims to recreate the integrity culture, give her some, let loose and loose, but the form "[Sayapin, 2012:109]. This form gives a new reason for identification strategies, manifested in creative designing interactive content on the basis of a real personal experience. Virtual practice amateurishness, therefore, have a significant impact not only on identification processes, but also in the field of culture in General, while on par with professional in the field of a single media space, getting feedback, recognition and the possibility of personal realization and identification in new spheres.

A literary text is the reflection of dominant values existing in the society. Within the semantic space of the text, readers are trying to find their self-determination. Translation is considered as a bilingual text communication. The translating process is guided by the set of interpreters' value orientations and their vision of the text with reference to the current (actual) and / or modern communicative situation. The translated text as a target secondary text is to replace the original source text in the host language and culture system. There are special relationships between the translation and the original as they are (quasi-)identical. Their adequacy or equivalence depends on the amount and quality of the information transmitted in the secondary text in comparison with the source text. In addition to purely linguistic barriers (different language systems and rules), the author, the translator and the secondary reader are divided by textual gaps (lacunae) caused by text peculiarities. Text peculiarities are influenced by its content, form, poetics and techniques, genre and readers for which the text is intended. Temporal parameters of the author's code can make the text for the next generation of readers either a closed text in the form of a-text-not-for-all, or a semi-closed text that requires proper comments. The article deals with complexities of bilingual cross-cultural text communication arising because of discrepancies in behavioural norms, non-verbal means of communication, artistic perception of the world and national characters. Such discrepancies turn out a source of cultural lacunae not only for interpreters who act as primary readers, but also for secondary readers from the host language and culture system. The article is based on six English translations of M.A. Bulgakov's novel "The Master and Margarita".

Visual images in the world today have acquired a special significance in the process of social experience translation. The most popular visual network Instagram has already become not just a medium, but a sociocultural phenomenon. Cultural Analytics refers to the use of mathematical, computational, data visualization methods for the study of contemporary culture. Most of the digital platforms provides metadata using the API (application programming interfaces, application development). However, the use of metadata may violate the privacy of users and conflict with personal data protection laws. But research in the field of cultural analytics is not limited to computer analysis, but is based on paradigms and theories developed over the past two centuries. The modern interpretation of the image of Hercules is presented on the material of the Andalusian network segment. For centuries, the image of Hercules was present in a series of symbols of Andalusia: having gone from the patron saint of Phoenician Ghadir to the symbol of Andalusian identity. A century ago, the flag and coat of arms of Andalusia, proposed by Andalusian nationalism ideologist BlaceInfante, became official symbols of the autonomous community from December 30, 1981, at the Assembly Hall in Ronda. The image of Hercules as a symbol of Andalusia has practically gone to the region of historical memory, now cultural institutions are turning to it, but "simple" Instagram users associate Hercules with canonical feats and cartoon.

Analysis and forecast for development of possible means of power politics in the transition period until 2024 is of immense importance not only for the military development plans and the future of defense procurement (and therefore the country's military expenditures), but to any conscious changes in the military art. First of all we are talking about the strategy of the states that directly depend on the means of reference as armed and unarmed political power struggle. This is a fundamental position of political and military science well-known for a long time [Shaposhnikov, 2016].

It is also clear that not only currently there are radical changes in the priorities of the use of certain power tools, you have to select the most preferable (least risky, more effective and less costly) force politicians from all existing and constantly updated huge set of tools. But this specificity has been observed before, for example, with the advent of nuclear weapons and their means of delivery, when it became possible to achieve strategic objectives directly without the consistent achievement of tactical results.

Moreover, the choice of the most effective military tools in the era of nuclear weapons was raised repeatedly and it was natural in the USSR and in the West during the last century. And, I would emphasize, not only - and maybe not so much - of the means of armed struggle (AMSE), as of force political leverage in general - economic, informational, political, diplomatic, etc.

But in the modern transition period (2014-2025), these processes have become not only very dynamic, but frankly destabilizing, ignoring previous agreements on compliance with international security and strategic stability, and simple traditional international law and political communication.

The article considers issues connected with interrelation between the process of teaching foreign students and the process of moral training and tutors' activities aimed at shaping a qualified specialist (diplomat, lawyer, economist, politologist, etc). The author stresses the importance of teaching students' empathy and points out that people's alienation, loss of former ideals, inability to communicate outside virtual environment, students' indifference to each other and problems of the outside world at the time of overall digitalization, computerization and robotization affect the process of teaching. Treating students with empathy, fostering the same feeling in them, a teacher of a foreign language (as well as Russian) adds to the inner stability of an individual, it helps not only to master the skills of the language being taught, but also to understand and use in their own speech the background knowledge that is used in the communication process by members of society.

The article sites practical examples of methodical techniques used in the tasks implemented by teachers of the MGIMO department for teaching Russian to foreign students with the aim of developing empathic abilities. These tasks contribute to broadening students' cognitive sphere, analysis and implementation of emotional and perceptual experience of an individual. Teaching discussion skills, organizing business games enable teachers to simulate events students will face in their future professional activities, and let them get new experience of expressing their attitude to people around them. Taking part in theatrical performances also stimulates students' creative potential, helps them take into account the emotional component, adds confidence to their speech behavior. Developing the sense of empathy on the example of classical Russian literature, creation of exercises developing the ability to understand and interpret feelings and emotions of other people contribute to improvement of interpersonal relations, develop the character of students, and turn them into creative individuals.

The article raises the issue of cultural globalization within the framework of global information society. Now it is evident that the process of global society creation is justified and imminent so every nation is involved in the process to some extent. The fast-changing market terms have naturally affected the pace of political-economic and social development of various communities. Though at first the focus was on economic and political globalization now the issue of cultural globalization is gaining importance. Comparing different forecasts of possible aftermath of single global culture formation, the author stresses that the impact of means of communication on accelerating the pace of cultural interaction has been underestimated.

The article also highlights a range of factors accounting for westernization of global culture at the turn of the millennium. However, over time it becomes obvious that globalization contributes to regionalization development, which being implemented in political and economic spheres, makes great implications on social and cultural institutions. Regionalization prevents further western culture dominance and westernization stops being the only possible variant of cultural globalization development. Education as a social institute is one of the key factors greatly influencing society development and it is also influenced by globalization processes. Reforms in the sphere of national educational systems are aimed at unification , standardization and finally integration. Although internationalization of education means maintaining and developing national system of education, in fact it is just the first stage of education globalization, which implies elimination of national systems of education for the sake of creating single global educational system. Thus, education globalization triggers stand-off between political-economic and social-cultural aspects of education.

The concept of holiday is deeply rooted in European cultures. The importance of a holiday for ordinary people consisted in breaking up the monotonous row of workdays filled with toil and care and having a good reason for change, rest and fun. All peoples traditionally kept count of the time by using local holidays as milestones. The most ancient of them were closely connected with nature and agriculture. Peasants always celebrated coming of spring, haymaking, harvesting as main events in their rural life. Later, due to growing influence of church on everyday life there appeared more austere and emotionally charged religious holidays. Quite often they were accompanied by exaltation of the crowd expecting miracles or some sacral events. Celebration in peoples' mentality was associated with some action, performance or heartwarming spectacle. Various types of performance, starting from folk theatrical and circus events in medieval market places to present day mass high tech attractions are the inherent elements of festive atmosphere. They carry out the primary function of consolidating all viewers and participants in a single emotional impulse. The great significance of this social phenomenon has always been recognized by the rulersand skillfully used for strengthening their power.

The meta-tradition of Western culture, revealing itself in the phenomenon of world literature, can be described through the communicative interaction of prominent personalities - creators, whose spiritual efforts create literary works that have left their mark on national and world culture. Titans are those who could be called titans of a similar creative process, the creators of individual schools and trends that have had a large-scale impact on people around the world. There is usually a school of his followers around the tyrant, where even those who are not fully aware of the fact that they stand on their shoulders can be attributed.

At the same time, the titans are not just singles, whose efforts give birth to a culture. A careful analysis of historical data convincingly shows that titanium does not appear in a bare place. Before it arises as if from nothing, there is not always noticeable, but very important and painstaking work within the culture. It is carried out by geniuses - people whose creative talent creates a nourishing ground for the birth of a new, not previously experienced. The Titans, absorbing the juices of the cultivated soil, are able on this basis to create a fundamentally new, previously not present in the culture, arche-image, to embody in it a new archeparadox. In ancient Greece, such three-faced titans were Aeschylus, Sophocles, and Euripides, as well as Plato. In Europe, the New Age in the broad sense of the word - Dante, Cervantes and Goethe. In Russia - Tolstoy and Dostoevsky. The deepening of the discussion on the role and place of these personalities in the history of world literature shows their special role in Western cultural metatradition and the deepest influence on the development of world culture.

In the world literature created by the titans, there is always a great paradox, great questions, great mystery of a man. There is this quivering trembling creature between good and evil, which is unclear what.

The article is devoted to the analysis of the process and factors in the formation of the identity of the Russian writer Vasily Eroshenko as a classic writer in Chinese culture in the 1920s in China. The analysis of the authors demonstrated that the ideological content of the work itself, the special cultural context of the May 4th Movement period, the translation of Lu Xin's works, as well as the recommendations of a number of famous public figures, new youth publications and the products of many publishers became important factors in shaping the story of classic writer Vasily Eroshenko.

During the "May 4th" movement, deep and important progressive changes took place in China. There were many translator associations in the country that performed a large number of translations of foreign literary works and various other publications. And this was not only an effective way of spreading new literary ideas, not only facilitating the penetration of the modern progressive forms of people's cultural life into the broad masses, but also served as an effective criticism of outdated feudal approaches to all aspects of social life. At the same time, the reading Chinese public had the opportunity to more widely acquaint themselves with the literature of Russia, Japan and other neighboring and more distant peoples, to know the expectations of foreign intellectuals from the future, to participate in the propaganda of Marxist thoughts and history of the Russian socialist revolution, to direct the eye to the development of the spirit of the time, to reflect spiritual values of that period and thus influenced the life and behavior of the masses. An example of the influence of this kind of cultural and social movements on the work of the classic writer Eroshenko during the May 4th movement.