The “Concept” Journal continues to publish the second part of the essays from the writer, TV presenter, Honored Cultural Worker of the Russian Federation, the head of the Department of World Literature and Culture of Moscow State Institute of International Relations Yuri SimonovVyazemsky. The first part is published in the first quarter 2018 issue of the Journal. Both parts are posted on the “Concept” Journal website. The monologue was recorded by D. Liubinsky, post-graduate student of the Department of World Literature and Culture of MGIMO.

To any extent, many hypotheses of anthropogenesis suppose hard environments as a trigger of anthropogenesis and culture genesis. This supposition is represented in some manuals of anthropology as well. But, was hard environments really a trigger of anthropogenesis? The analysis of recent critics of “East Side story” and “Savannah” hypotheses makes us to doubt if this idea is really true. Thus, nowadays we know that the East African rift in reality was not an impenetrable area for early hominids. Next, and more important, that in Miocene and for much of Pliocene early hominids inhabited well-wooded to forested environments, and not savannah. These, and some other facts do not allow, I think, to explain the beginning of anthropogenesis and culture genesis by the hypothesis of “hard environments”. The alternative explanation is required. This sought explanation would be based on the idea of interaction of two main factors as driving forces of anthropogenesis and culture genesis: the appetent activity (namely endogenous appetent activity, first of all) and, second, the priority of challenges of “internal environments” (i.e., the environments created by interactions inside of and between populations of hominids) over the challenges of “external” environments. Thus, I think that even at the start of anthropogenesis early hominids had not had any real contestants besides themselves. And this was the main reason that made them become a thinking being.

At the end of the twentieth century social sciences are terminologically shifted from “information society” to “knowledge society” (“capitalism of knowledge”, “cognitive capitalism”). Vari ous scientists pay a special attention to the analysis of contradictions and risks when discussing the prospects for the development of society with the “knowledge-based economy”. Much of the prospects for social development underscore the unprecedentedness of transformations affecting all social spheres.

If the system of social development, one way or another, concentrates around the production and translation of knowledge, the transformation of traditional methods of knowledge operating is inevitable. Therefore conceptualization of the contemporary society is associated with the transition to a new research paradigm. Main issues are called transformations of the institutes and phenomenon which are directly related to the production and translation of knowledge. This way, enlightenment activities can be considered as the most important institution for communication between science and society, which study allows us to identify changes in the ways of knowledge translation.

The traditional model of communication between science and society that has developed in the Modern Era presupposed an unequal access to knowledge, hierarchy of knowledge and the vertical model of interaction between popularizers and other people. The digital revolution has given humanity unprecedented opportunities of information openness. At the same time, the search for new strategies of enlightenment is a necessary condition for the development of contemporary society. Contemporary enlightenment means the awakening in a person of the desire to comprehend facts, phenomena, events, understanding of the integral picture of certain social, political, cultural realities. In this regard, the formation of critical competencies and training in research methodology are necessary elements of new enlightenment practices.

The article deals with the main research and organization peculiar features of the Institute of Psychology of the USSR Academy of Science at early stages of its formation. The base for the analysis is the record of the first meeting of the Institute Academic Council and the books published in the Institute in 1974. The choice of archive materials was due to the fact that it was the stage of the Institute’s formation when the main research directions were established reflecting scientific and organization principles contained within it. It is important to underline that the meetings of the Academic Council were not the formal procedure since it included great psychologies and other professionals. The choice of the books is based on three foundations. Firstly, the books contained the Institute research; secondly, they laid the main directions for the future research. At last, the choice of publications dated 1974 was driven by the fact that the Institute had already installed its work and the structure of departments. The analysis shows several peculiar features of the early stage of the Institute scientific life: a width of research fields (methodological and experimental research; individual and group, biological and social relations regarded as general methodological problems), claims of the Institute to leading positions in the development of several psychological areas, using advanced domestic and foreign science developments. The Institute was initially focused on world level research conducted under its aegis.

One of the most current trends in modern philosophical and theological science is the development of a logiko-dialectic way of reasonable thinking General as Divine. In view of the turn to religion which was outlined in a posthegelian thought, borders between philosophy and theology have undergone considerable changes towards mutual integration that is one of signs, moreover – a characteristic feature of so-called post-secular society. In this sense not only it is possible, but also it is necessary to speak about deep identity (when maintaining methodological distinction) of philosophy and theology.

The problem of human thinking of God, the Absolute is of special interest, that is called Knowledge of God in divinity (Bogopoznany or Bogoobshcheny) that, actually makes an essence, and forms a divinity form, makes and shows his opportunity, and there is a divinity mainly. God is a prototype of the person, people arethe God’s image. The person is “logian”; he is the created image of Logos. Through the person (and within the person) all the existence finds itself as logocentric that is the purpose of all things.

In patristic divinity the general dialectics of rescue as the process and the result of Bogoobshcheniya’s is developed; the increase of human spirit in Christ Jesus, that is overcoming antinomies in spirit. Thus, the concrete identity – unity of thinking and life in Christ is established that is possible only while overcoming thinking in the form of representation, at the ascension of thinking of God and in God in the form of a concept, and further – it is infinite as the ideas of Christianity in its own concreteness, that is in Christ, in the Holy Spirit, in the Blessed Trinity.

The research is devoted to ideas of believers’ appearance as one of the ways of religious consciousness formation. The concept of appearance includes clothes and attributes connected with the change of personal shape. The statement about a lack of exact initial ideas concerning the features of believer’s appearance acts as a starting point for the process of individual rule-making in religious community. The set of standards of appearance for the orthodox layman is defined by the rational discourse and logic of a mythogenesis. The specific content of ideas of a believer’s image is also defined by regional traditions, age and educational qualification, features of the person lifestyle. The orthodox community of Prikamye is chosen as a case for determining the tendencies to design an ideal believer image. The believers indicating their own religiosity participating in collective religious activities have been chosen as respondents. Raised issues concerned the requirements to the parishioner appearance, using of decorative means without indicating the spheres of public life the dress-code should be realized. The research has shown three groups of believers depending on their relation to questions of appearance. Conservative parishioners insist on observance of a set of norms founded on their own life experience, tradition or popular mythological ideas and patterns. Liberal group is inclined to divide religious and secular spheres, rationally proving the norms accepted by them and displacing requirements to appearance only in the situations connected with collective religious activity. Supporters of full freedom of choice in the question of appearance don’t connect the religiosity with clothes and cosmetics, linking it just to spiritual improvement. For all groups the appearance becomes not only a behavioral norm, but also a marker of participation in community, the indicator of allocation of brothers in faith, reminiscence of tradition and religious language for those who don’t know the language of canons and dogmas.

The continuous process of globalization of society throughout the world inevitably affected both the law and religion. At the same time, modern science pays insufficient attention to the principle of independence of these important social spheres, therefore this problem remains insufficiently investigated. In addition, the relevance of the topic is determined by many disagreements arising throughout relations between the state and religious associations in the framework of implementation of such an important constitutional principle as a secular state. The article discusses the main features and interoperability problems of law and religion from the time of Martin Luther to the present day; various approaches to the concept of “secular state” are outlined, key philosophical thoughts about its characteristics are analyzed, problems of the development of the presented ideas are indicated, as well as the possibility of this principle implementation is demonstrated.

Exploring the signs of a secular state, the author focuses on the principles enshrined in the Constitution of the Russian Federation. First of all, it is referred to the Article 14 of the Constitution stating that no religion can be established as a state one. This is a dominant feature key to all characteristic features of a secular state, since it limits the influence of the state on religious associations as well as their influence on the state. Through this sign, the freedom of religion is guaranteed, which is an individual matter of each person. This secular sign also determines the separation of religious associations from the state (part 2, Article 14 of the Constitution of the Russian Federation); in this regard they do not perform functions of public authorities, do not participate in elections and cannot nominate candidates for elected office.

Nevertheless it doesn’t mean that the state does not interact with religious organizations. It assists in charity, cultural and educational activities of churches, implements legal regulation and provides tax and other benefits to religious organizations. Such support exceeds the limits of religious boundaries, representing social value.

The article deals with the theory of the evil in life and creativity of M. Voloshin. His position is analyzed in connection with Tolstoy’s nonresistance to the evil as the result of its reconsideration and in connection with criticism of nonresistance by V. Solovyov. It is shown that Voloshin’s position is defined by its creative development of R. Steiner’s concept of world history. His personality had the defining influence on development of Voloshin’s position in the years of revolution - as protection of the person against the crowd, whether it is red or white. Voloshin’s approach to the person inspired by the evil for the sake of saving of lives is investigated – as it is reflected in his verses, articles and letters. Actions of the poet were based on his taking the evil in world history as real, operating in the world force. According to Steiner, the spirits of the evil were initially spirits of obstacles for the sake of human development, but during history as a result of karmic regularities became the real evil, and rescue of the evil lies in the field of responsibility of the Man. From here the main Voloshin’s idea – which is taken out in the title of the article – is about acceptance of the evil into the soul and of its transformation into the good. Possibility of this transformation is defined by a lack of ontologic division between the evil and the good. Creativity of the person thereby appears in the field of realization of forms. This Voloshin’s position became a basis of his vital activity during the period of revolution and terror – in saving of human lives.

The paper presents the analysis of French media in the first quarter of the 20th century, affecting the presence of Russian culture in the French society and the impact of theRussians on French culture. The author examines the influence of literature, music, art and theatre on the cultural space of France. Particular attention is paid to the chosen period of time – 1900-1925 as the most fruitful in the history of French-Russian relations – but of course, for the completeness of the study, the historical background of the cultural dialogue between two countries is revealed. The aim of the research is to show opportunities of culture as the soft power on real historical cases and to give an example for future studies in this field in order to improve the brand of Russia abroad. The French media, including the metropolitan and regional press, is in the center of the analysis and special emphasis is put on the differentiation between the periods before and after 1917 as the remarkable date in theRussian history. The undiminished influence of theRussians on French cultural life is shown on the basis of the analysis, in spite of the difficulties in political and international spheres, as well as a lack of politicization in the French media in the articles dedicated to cultural events. The study is characterized by interdisciplinary approach with the application of the theories of Culturology, Sociology and History. The paper is intended fora wide range of specialists and practitioners interested in territorial branding, culturology and media in general.

The aim of the article is to identify and describe ethno cultural features of the semantic of the dog (the eleventh zodiac animal) in Japanese lingvoculture. The relevance of the study is determined by the increasing scientific interest to the symbolic language and by the role of the zodiac in everyday life of the Japanese, including political discourse. The author points out that zodiac calendar serves as one of the means to express different ideas about the world and methodizes various information: temporal, spatial, astronomical. Therefore, every zodiac animal, including the dog, becomes a symbol, a dominant element of Japanese values and culture.

The research methodology is based on the typological approach, which allows to determine characteristic features of the culture, methods of cognitive interpretation and historical and cultural description. The dog symbolism is considered in the diachronic aspect by examining of cultural artifacts such as mythical lion-like guardian figures komainu – Korean dogs, stone pillars and Buddhist statuary dedicated to animals, including dogs.

Special attention is paid to the role of the fifth shogun, Tokugawa Tsunayoshi (1646–1709), who issued a series of Edicts on Compassion for Living Things which protected dogs from abuse. The study reveals semantic component of the dog’s concept in folklore, mythology and everyday life of the Japanese.

The results of the research show that the images of zodiac animals correlate with the zoological code of culture language and have their own cultural and national specifics. In the world view of the Japanese, the symbolism of the dog has not only a mythological, but also an everyday component. The ambivalence of the analyzed sign of the zodiac in mythology is related to the images of the «god dog» inugami and the «escorting dog» okuriinu. In everyday life a dog is regarded as a symbol of extreme loyalty, protection and unconditional love.

The article reveals the relevance of ethnic identity. This problem has become urgent since the beginning of the XIX century as the result of industrial revolution of the XVIII-XIX centuries, which led to the process of globalization. This process enhances the interdependence of social actors. The complexity of the problem is associated with the need to awaken the Slavic spirit, which is young in comparison with the Western European peoples. Historical youth has exacerbated in the context of Slavic culture the reflection of the worldview transformation, consisting in the need to overcome the mechanical paradigm through the development of the organic worldview.

Empirical evidence of this reflection came through the holding of Slavic congresses in the XIX – early XX centuries. The special irritation in the western press was caused by the Slavic Congress of 1867 in Moscow scientifically-based on the All-Russia Ethnographic Exhibition. It reflected a transition to non-classical type of rationality related to the development of anthropology. The globalization of human activity has revealed the need to change the mechanical paradigm to the organic one, leading to the transition from the contemplative to the activity type of worldview. This is an axiological aspect of paradigm transition. These processes are reflected adequately in the Russian organicism, which is the conceptual basis of historical need for development of national consciousness through the spiritual unity of the Slavs in the context of organic worldview. Cultural events of the XIX century show that the problem of mutual misunderstanding between Russia and Western European countries has a long history. In this regard, the spiritual and intellectual experience of Russian organicism is relevant. It justifies the significance of the individuality of any social subject for preserving life on Earth. This individuality is rooted in his spirit. In this regard, the task of preserving the young Slavic culture and individuality of the Slavic peoples is significant for overcoming the outdated mechanical paradigm.

Due to the process of globalization the emerging terms of modern globalistics, such as “new humanism”, “world community”, “one world globe”, “real unity of people”, etc., reveal the impact of aesthetosphere on the increasing rhythm of Harmony of a man´s social cosmos. This points to the unchanging and changing in the existence of ancient philosophy ideas, for which the meaning of a man’s social cosmos consisted in the trinity of metaphysical essences “beauty-kindness-truth”. The article refers to the aesthetic aspect of the social cosmos of a man, singling out Harmony as a fundamental category, together with the desire of the human community to harmonize relations in the living space.

The article considers the changes in social religious foundations proposed by utopian projects of Russian philosophy, focusing on the tenet of the Trinity interpretation. For analysis, two utopias were selected («Third Kingdom» of Dm. Merezhkovsky and D.A. Andreev’s «Rose of Peace»), with special attention paid to changing the religious foundations of the future society.

The project of Dm. Merezhkovsky was created within the framework of the «new religious consciousness» concept that took shape in the philosophy of the Silver Century. The union of religion and culture through the spiritual rebirth of a man in a new society is important for the philosopher. The main goal of the project is the Kingdom of God, where the evolution of Christianity took place, a single world church was created, the secret of sex was revealed and the harmony of nature and society was established. His religion of the «Third Testament» should resolve all existing contradictions. Appeal to the symbolism gives him the opportunity to reveal the significance of the religious tenet about the Trinity. In this utopia, feminine plays a leading role, which makes it possible to trace the connection with feminist projects of the XXth century.

D. Andreev’s utopia “Rose of the World”, as well as the project of Dm. Merezhkovsky, is built on new religious teachings of the philosopher, called interreligious by him. The ultimate goal is the World Brotherhood, reminiscent of the ideal of the Kingdom of God. It is also based on the retreatment of the tenet of the Trinity - the introduction of the Female Deity. In the Divine, thus, the polarity of two principles - male and female - manifests itself. The philosopher examines the role of the feminine and the masculine and concludes about the need of their relative balance in the world.

We see two projects offering their vision of religious ideas in the future society, built on Yin-Yang Balance in the world. Philosophers show the importance of the feminine principle, its role in the harmonization of society through the interpretation of the Trinity.

The study purpose is to analyze the way of existence of the folk character Ivan the Fool. The author proceeds from a presumption of openness of Ivan to the world. Methodologically the situation of openness is modelled through elements of existential analytics of M. Heidegger − the existential of “favour”, “understanding” and “speech” designed to set type of openness (Da-) Dasein. According to this methodological imperative in respect of the development of the existential of “speech”, the folklore portrait of the Fool and peculiar features of his discursive communication are reconstructed in the paper on the basis of fairy tales, proverbs and sayings.

The appearance of the fantastic hero bears symbolical reference to the animality; his verbal manifestations are communicative. From the point of view of “favor” and “understanding”, the Fool embodies himself a specific ability to be, consisting in special (pre-cultural) modes of corporality including a mismatch of the processes of hearing and speaking, static character, as well as an absolutely special motivational and valuable sphere dispersing from the dominating cultural codes. As a result, the fantastic Fool shows indirectly some kind of a “median” way of existence alternative to both domination, and animal, biological life. It is the life out of habitual oppositions due and real, desire and the law, personal and public, etc., out of the desire to shake bases, out of any ambition and heroism. And this life is still creative, extremely intensive, aimed to test the margin of its capacity, in ecstasy - to test the limits of the simplicity.

Михаил Полищук. Взывая из бездны. De profundis clamat. Изд-во «Прогресс-традиция». М.: 2018. 392 с.

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