The attitude to Hegel in Soviet philosophy was contradictory and depended to a considerable extent on ideological conjuncture. Waves of love and hate for Hegel alternated periodically. At different times emphasis was placed on the “revolutionary” method, dialectics, or on the “reactionary” system, the justification of the old world. On one page Lenin admired Hegel’s logical discoveries, on the next page he scolded him with harsh words for idealism, mysticism and “goddikin”. The article draws a parallel between the stylistics of Lenin’s philosophical works and the avant-garde artists and poets who gave a “slap in the face” to public taste. Philosophy becomes in Lenin’s hands the servant of politics; later on, the “principle of partisanship” became the credo of Marxist dogma and the criterion of the truth of philosophical doctrines. The Hegelian wing of Soviet Marxism was formed in the 1920s. The party leader of the “Dialecticians”, Abram Deborin, initiated the publication of Hegel’s Collected Works, which was published with a number of large and small interruptions over the course of  30 years (and the last, 15th volume never saw the light of day). After the defeat of the Deborinites in 1931, Hegel’s popularity gradually declined. However, some original studies coloured by love for Hegel appeared. Vygotsky used Hegelian concepts of “mediation” and “cunning of reason” to create a cultural-historical psychology; he believed that Hegel “walked lamely to the truth”. Mikhail Lifshits regarded Hegel as a “great conservative of mankind”, and Georg Lukács, who came to the Soviet Union, wrote his famous Young Hegel here and defended this book as his doctoral thesis (1942). Lifshits and Lukács concentrate on Hegel’s “historical dialectic” and on his comprehension of the revolutionary events of his epoch. By the end of the Great Patriotic War, Hegel’s philosophy had been declared an “aristocratic reaction to the French Revolution” (Stalin), and hatred of Hegel became reflexive. The party of persecutors of “Hegelianshchina” was led by Zinovy Beletsky, Professor at Moscow State University. It was only after Stalin’s death that serious research into Hegel’s philosophy could be resumed. E. V. Ilyenkov interpreted dialectics as “the method of ascent from the abstract to the concrete” and traced how this — materialistically reinterpreted — method works in Marx’s Das Kapital. It was Neo-Hegelians who brought to the fore the category of the concrete, understood as “diversity fused into unity” (Ivan Ilyin); in this respect, Lenin was in full solidarity with them. In parallel with European Marxists, Ilyenkov criticised the interpretation of dialectics as a universal picture of the world, a new metaphysics cultivated by “diamat” and “istmat”. He did not, however, share the anti-Hegelian sentiments of the schools of G. della Volpe and L. Althusser. For Ilyenkov, Hegel is the greatest revolutionary in logic since Aristotle. At the end of the article are the facts showing that interest in “Soviet Hegel” is still alive today.

The relevance of collective memory analysis comes from the increasing role of memorization in social processes, which are currently acquiring increasingly significant conflict potential. The author analyses visual material of the popular science fiction series The Orville, which represents a segment of American political culture, as one of the cultural mechanisms for the assimilation of ideology and politics in mass cultural discourse. It is presumed that The Orville parodies the classic epics Star Trek and Babylon 5 and thus is part of the processes of deconstructing the historical collective memory of modern American society. This study intends to establish how a formally parody series not only mocks and imitates, but also constructs its own versions of memorial culture. The article aims: 1) to describe the universal tactics of deconstruction as a form of revision of existing memorial cultures; 2) to clarify the possibilities and boundaries of describing memorial culture through the prism of visual mass culture, using the example of a science fiction series; 3) to analyze the modes of updating political and social contradictions in American society on the example of the TV series The Orville; 4) to consider the specificity of the transformation of mass consciousness by constructing a new version of identity in the light of a radical revision of the narratives of classic science fiction series; 5) to analyze the political and ideological dimensions of the memory wars presented in the clash of traditional and liberal values of the characters in the series. Methodology of the article bases on the principles of the memorial turn and the analysis of the politics of memory within the paradigm of cultural and intellectual history and includes the methods of discourse analysis and intent analysis. The novelty of the study lies in determining the directions and specificities of the assimilation of the political, limited by the problems of collective memory, cultural, religious and gender identity along with military and ideological confrontation in modern mass culture of historical memory within the visual space of the science fiction series The Orville. The series is analyzed as an attempt to deconstruct the cultural experience and legacy of Star Trek, which actualized science fiction series as one of the sources of cultural and social meanings for modern consumer society. The author also analyzes the contribution of the series to the development of the collective memory of US society; the transformation of the concepts of Self and Otherness through the prism of specifying cultural, religious and gender roles. Revision of the past in popular culture as an alternative space for the functioning of collective historical memory is investigated. As a result of the study, it is presumed that The Orville actualizes modern American laughter culture and inspires attempts to rethink collective memory, the collective historical experience of trauma and represents an attempt to abandon the strategies of historical amnesia and ignoring politically inconvenient experiences. 

The theory of secularization has long been at the forefront of the philosophical discourse of the 20th century. The secular perception of social processes could not help but influence their dynamics, the decisions made by people at different levels of social life. What is allowed for a person in the world where religions no longer form the basis of social behavior and the centuries-old foundations of social life are considered canceled? The author seeks to analyze previous attempts to comprehend the problem of violence in modern culture through philosophical theories, which regard radical secularization as one of the key characteristics of modernity. At the same time, the author refers, among other things, to the study of various approaches to the problem of moral relativism, including the perspectives of theistic and atheistic philosophy: on the one hand, represented by Radical Orthodoxy of John Milbank and Alasdair McIntyre; on the other hand, postmodernism (Gilles Deleuze and Jean Baudrillard), post-structuralism (Judith Butler), and Freudo-Marxism (Slavoj Zizek). All the above-mentioned philosophers associate radical secularism with the escalation of violence in society. The study identifies the meeting point of perspectives on the problem of violence in secular society: the absence of collectively shared values rooted in the discursive tradition inevitably generates and maintains moral relativism, the prevalence of which is generally proportional to the growth in the level of violence, including latent violence. The article suggests ways to mitigate the risks of secularization and moral relativism and puts forwards an argument for the importance of tradition and community in shaping moral values. The author also emphasizes the importance of considering the role of religion, particularly Christianity, in addressing this issue.

The purpose of the article is to establish the specificities of the formation of ideas about a person within the framework of the activities of the new urban religious communities of the Kama region, namely the Intercession Monastery and the Family of God. These communities combine features of folk religiosity, new religious movements, and the so-called historical sects. Such eclecticism makes it impossible to apply to the communities the established research apparatus for new religious movements (NRMs), formed by Western (B. Wilson, D. Stone, A. Barker) and Russian (L. N. Mitrokhin, E. A. Balagushkin, I. Kanterov and others) researchers and substantiates the need for this study conducted from both a different perspective and involving new research methodology. Both communities act as a closed community, which is expressed in the territorial and communication isolation of the residents of the communal estate, the practice of internal labor duties, and the idea of the group as a family. The study is based on interviews and correspondence with former members of both communities, analysis of materials from a closed group on a social network, and recordings of classes conducted by one of the group leaders. The theoretical basis of the work was K. Dobellard’s concept of the so-called patchwork religiosity, characteristic of an individual’s attitude towards religion in modern culture. The image of a person in both communities is constructed at two levels: through making changes to the traditional Christian idea of a person and at the level of religious and near-religious activities. It has been shown that innovations related to faith include the idea of a special status of community members compared to other people, as well as provisions about their special role in the struggle to save the world. The religious activities of the groups involve conducting adjusted Christian rituals (baptism, wedding), elements of mystical experience (mental struggle with evil and enemies in the Intercession Monastery), training seminars and sermons justifying the special role of followers of the teaching in society. Social interaction within communities is built on a strict selection of monks, leader control over the behavior of group members, a system of specific penalties, including ignoring offenders, public repentance, burial alive and expulsion from the brotherhood. The study concludes that the so-called new religious movements are in reality examples of traditional religious sects observed in Russia over the centuries. Their values, behavior, and the image of the person are archaic, however they also include additional external elements of secular culture.

The article is devoted to the analysis of the process of the mediatization of Orthodoxy. The mediatization of Orthodoxy is a new and relevant process that requires a revision of methodology and research tools in the humanities, namely in religious studies. Despite the ongoing revision of methodology and change of research focus, the mediatization of Orthodoxy remains a little-studied phenomenon with new trends emerging and the volume of research material is constantly increasing. Whilst more works on the topic are being published, as yet, they have not been systematized and clustered. This study is devoted to filling that gap. The aim of the article is to systematize Russian and foreign studies of the niche of mediatized Orthodoxy, which has formed over the past three decades. The study solves several problems: 1) to identify relevant works and define the current academic thought on theoretical conceptualization of the mediatization of religion; 2) to propose the author’s classification of thematic areas of research on the mediatization of Russian Orthodoxy, substantiate the potential and limitations of such classification; 3) to identify main directions of the interpretation of the process of the mediatization based on the description of the dynamics of the process; 4) specify commonalities and differences in the description of the stages and substantial components of the mediatization of Orthodoxy from the perspective of the existing approaches; 5) to investigate the research field of the mediatization of Orthodoxy using examples of mediatized Orthodox practices. The material used for the study was theoretical and empirical research, by both domestic and foreign authors, devoted to the mediatization of Orthodoxy and were created over the past fifteen years, starting with the appearance of the first work on the topic of digital Orthodoxy in 2009. The research methods included secondary analysis which resulted in the author’s classification of approaches to the interpretation of the mediatization of Orthodoxy; thematic and conceptual analysis, which enabled an attempt to give original theoretical and conceptual understanding of the process of mediatization of Orthodoxy, and to substantiate the identified stages of this process and its components. The author concludes that an independent Orthodox media niche formed fifteen years ago which now sees a quantitative and qualitative increase in the number of publications devoted to the mediatization of Orthodoxy. Research of the phenomenon comprises macro and micro levels: theoretical conceptualization of the process and local mediatization of communicative practices of dioceses, catechists and preachers, respectively. Including research into the study of mediatization of Orthodoxy and the new media, and the study of the mediatization of Orthodox conservatism. The dramatic development of the theory of mediatization of religion demonstrates the inconsistency of the dominant concept of secularization and requires further research.

The article considers the experience economy (the economy of impressions) in the prism of its dependence and interdependence on the cultural and value paradigms of modern society. The relevance of the research is determined by the novelty of the analysis of the concept in relation to modern social axiology. The purpose of the article is to analyze the structure-forming elements of the experience economy in its correlation with cultural and value paradigms. The scope of the research includes the formulation of the principles of the experience economy as an important element of the service sector based on a customized approach to the client, consideration of its conceptual characteristics, as well as the analysis of the value-ethical component of this objective socioeconomic phenomenon inherent to post-industrial society. The scientific novelty of the research lies in the author's interpretation of this relatively modern marketing approach. The essence of the experience economy, its functions and basic principles are analyzed. The reasons for its increasing importance as a socio-humanitarian component contributing to sustainable development are discussed since that is especially relevant in the current conditions when the ontological, axiological and ethical aspects of the society are being reinterpreted. The importance of considering the values of different customer generations to form impressions and experiences is emphasized. The working principles of the experience economy are considered. In the course of the research, general scientific methods were used: in particular, integrative and systemic approaches, to allow the identification of the essential content of the marketing element; structural and functional approach, allowing for the exploration of the structure and functions of the experience economy; socio-cultural approach, in order to examine the characteristics of the phenomenon and its impact on the system of interaction between the brand and the consumer; as well as axiological approach, which allow for the identification of value orientations and attitudes in their correlations with social axiology. The prospects of the experience economy as a factor contributing to sustainable development from the point of view of its impact on the consumer behavior and society are analyzed. The research indicates the emergence of a new paradigm of sociocultural experience based on co-creation and acquisition of a unique collective experience. The increasing importance of growing social capital by doing work for public causes is emphasized. Specificities of the economy of impressions are described and its core concepts systematized. The author concludes that the economy of impressions is a response to the value orientations of millennials to modern challenges which determines their consumer behavior.

The relevance of studying the processes of religious consciousness comes from the importance to ensure more coordinated interaction of scientific communities in intercultural communication. The PRC remains one of the key partners of the Russian Federation and partnership requires deeper understanding of the counterpart. This paper analyses social phenomena classified as miracles in Russian and Chinese cultures from the perspective of intercultural communication. To achieve this goal, the authors 1) highlight key theoretical approaches to the study of the semantics of miracle; 2) systematize the available data on key concepts and denotations of the semantics of miracle in Russian culture and supplement existing approaches; 3) establish the key features of the semantics of miracle in Chinese culture; 4) outline approaches to creating a sketch of a universal semantic model of a miracle as an invariant of two cultures; 5) identify the capabilities and boundaries of this model. The research materials included corpuses of national folklore traditions, legal documents, literary and theological works, and scientific (mainly religious) studies. The methodological framework was formed by the approach of N. Luhmann, who defined religion as a variety of forms of the universal anthropological phenomenon of observing of the unknown. Distinguishing descriptions of the first (naive), second (expert) and third (philosophical-synthetic) order, represented by the corresponding languages L1, L2 and L3, allowed to identify the terms traditionally related to the sphere of religion (L1) and to trace their descriptions (L2) and reflection in L1 and L2 within the framework of philosophical and theological writings (L3). As a result, several historically specific interpretations of the concept and the denotations behind it have been identified. They include both universal similarity and local features determined by the historical development of Russian and Chinese societies. For Russia, these features are inextricably linked with the influence of Christianity, where a distinction is made between elitist theological forms and mass believes, often referred to as superstitions. The main lexemes marking the miraculous in Chinese are 奇迹 (qíjì), reflecting the phenomenon of the amazing, surprising; 神迹 (shénjì), applied to the miraculous, God-like, spiritual, but not witches or sorcerers; 妙 (miào) as an aesthetic perception of a miracle, including an incomprehensible mystery; 灵 (líng) marks the supernatural, emanating from the earthly principle yin, therefore associated with folk witchcraft and sorcery. It has been established that in both Russian and Chinese culture, miracle is always combined with a certain worldview (L1), with a complex of ontological statements (L2). Experts (L3) typically turn to the prism of religious disciplines and/or teachings that analyze the correspondence of worldview, ontological constructs and lived religious experience. The sketch of the universal semantic field that makes up the intersecting concepts of Russian and Chinese cultures, obtained as a result of the research, needs further clarification by turning to the sociology of religion and the psychology of religion.

The given paper views the impact of the process of platforming and digital translation platforms (DTP) on the rendering of cultural meaning in the dialogue of cultures at the expert translation and interpreting level. The main topic is the problem of finding mechanisms for preventing loss and distortion of the meaning of key cultural concepts in the digital age. The authors aim at analyzing methods of adequate translation and interpreting of the interlinguistic meaning of culturonyms (key cultural concepts) as influenced by platforming processes and DTP use, and their unambiguous understanding by representatives of foreign-language culture, including these interpretations in the dictionary-manual elaborated by the authors. The issue in question is the inclusion into the dictionary-manual the adequate translation determining interlanguage correlation, new culturonyms,unknown cultural meanings, and revealing and describing hidden meanings of English and Russian culture-specific elements and idioms. The authors applied a culturally oriented approach to translation and interpreting that has showed the diversity and cultural value of culturerelated codes. The cultural analysis has indicated most significant culturonyms. The authors have systematized examples of the use of cultural concepts and their translation into Russian in the word entries within the dictionary-manual, which now comprises 151 word entries. A contrastive analysis of nonequivalent lexis has revealed lacunae and non-included meanings in both printed and electronic dictionaries. The heuristic method has been used to create open-type heuristic translation tasks. The authors have received practical approval of the results. The empirical research method was used to analyze digitalization processes and assess the suitable DTP for the research purposes. The dictionary proposed herein is of theoretical and practical significance in new understanding of culturonyms, training foreign affairs specialists, and may be used in teaching translation and interpreting in higher school linguistic and cultural studies, creative education, as well as in business consulting for international companies.

The study aims to provide a philosophical and cultural analysis of the problem of the ambivalence of female images in Eugene Vodolazkin's works by means of the concept of time-spiral as developed by the writer (this concept has been proposed and substantiated in his programme novel Laurus). The relevance of referring to this topic comes from the opportunities that such an examination provides for understanding the dynamics of the value bases of contemporary Russian culture. The research materials include E. G. Vodolazkin's fiction prose (novels) and his interviews (in particular, the interview with the writer conducted by one of the authors of the article — O. S. Korkina). The study uses a comprehensive culturological approach combining phenomenological, hermeneutic, and biographical methods. It is concluded and proved that the ambivalence of female images manifests itself at different levels of Vodolazkin's works. This ambivalence is observed by an open opposition of several female types through the prism of their evaluation by the narrator. Women in Vodolazkin’s prose bring the protagonist closer to Eternity, some of them stand by him, tempt him, or leave him. There are those who can give life and those who cannot. The axiological vector of Vodolazkin's prose consists of the opposition between traditional and modern values, embodying active and passive female characters. Meanwhile, the actual reading of the medieval passive type contrasts with the antagonistic image — a contemporary, psychologically and narratively active woman, whose personality has been influenced by feministic ideas and whose character, in a complex way, resonates with the traditional reading of femininity, as if building on it. Thus, the female images exemplify the paradoxical unity of a multifaceted human nature and show how its cultural existence unfolds cyclically in time through the acceptance and repulsion of Vodolazkin's basic values.

The genre of travel notes or a traveler's diary is definitely of interest to a wide audience and to field researchers due to the close interweaving of the cognitive and emotional levels of perception of the events observed by the author. The classic works of cultural anthropology are precisely the field notes from which future generations learn. The book under review Appropriation of Space from the series Letters of a Russian Traveler does not pretend to be scientific, but this is its advantage. The author, prose-writer Ilya Kochergin, based the text on his autobiographical experience of travelling in Siberia in the 1990s. He plunges into his memories to bring to life visions of the past. The first part of the book, Sensitivity to Geography, tells the story of his return to Altai, where he once was a forester in the Barguzinsky Nature Reserve. Despite all the measures taken, human intervention is visible in the Reserve. The author questions the very possibility for a city-dweller to experience virgin nature. In the second part, My House, the author takes the reader from the mystical space of the Altai mountains to the construction of a house in a village in the Ryazan region. The collective image here is associated with the interpretation of historical heritage. While the first chapter runs about man and nature, the second is devoted to the city versus the countryside. The third part brings the readers to the natural landscape of the middle zone, to fields, swamps, rivers, and forests. We cannot get back to nature, the cultivated lands are void of life, people, animals… The author observes the world shrink over the past decades: Russian cultural code rife with concepts of grandeur and vastness of the environment has been passed down from generation to generation, yet now it might not be adequate. In modern Russian society, the urban population predominates; in large agglomerations it is difficult to feel the true space and breadth. In the fourth part, Walks in the Water Meadows, I. Kochergin shares a tourist’s view of outdoor recreation on the left bank of the Oka river between Old Ryazan and Kasimov. The image of almost untouched nature relatively close to Moscow causes him boredom, anxiety or even fear. In the wild, different species of animals coexist in the same territory; it belongs to them, and humans are strangers here. In the final part, Inheritance, the author sets off with his teenage son along the route to the Barguzinsky Nature Reserve. A lot has changed in 30 years: transport accessibility, everyday life, and perhaps people. This part poses the key question of the book: “How can you inherit a space that doesn’t seem to belong to you? At times it is completely yours, appropriated and mastered, and at times it is completely alien.” Thus, balancing between involvement and alienation, Ilya Kochergin shares his field experience, shedding light on what is outside the urban civilization.

Many of the numerous works devoted to Nikolay Alexandrovich Dobrolyubov, a prominent Russian literary critic and journalist, regard him from a perspective similar to the one expressed in N. A. Nekrasov’s poem in the memory of N. A. Dobrolyubov. They view the critic as intellectual, ascetic, and dispassionate – an exemplar of a public figure. This poetic image has become strongly associated with Dobrolyubov’s personality, yet Dobrolyubov was much more than that: a witty satirizer, talented translator, author, and poet. M. G. Talalay’s book on Dobrolyubov’s Italian period depicts the distinguished critic not only as a versatile author, but also as a cultural phenomenon. The book gives an unusual perspective: Dobrolyubov is not only a bright thinker, but also an ardent lover, a frivolous young man, inspired by the nature of Italy, its rich cultural heritage, and his beloved girl. The trip to Italy was strongly recommended to Nikolai Alexandrovich by his colleagues at the Sovremennik magazine. He went to Italy to improve his failing health and spent the last year of his life in picturesque Florence, Rome, Milan, and Naples. The works included in the collection are very diverse in genre among them are journalism, reportage, political analysis, lyric poetry, satire, parody, and pamphlet. The reviewed book provides annotation to Dobrolyubov’s works written in Italy. Here for the first time are collected together all the prose and poetic works Nikolay Alexandrovich wrote in Italy. Lyric poetry of the period is marked by his love to an Italian girl: he was torn by the desire to start a family life abroad and to continue his work in the magazine. His Motherland needed him, and Dobrolyubov chose to return to Saint Petersburg. Six months later, his untimely death put an end to his desire to serve the common cause. Dobrolyubov’s stay in Italy is an important page in the history of Russian-Italian cultural relations, but, unfortunately, little studied. Of course, it is far from being exhausted by this publication, but the monograph is a significant milestone in its study. The collection of M. G. Talalay Dobrolyubov N. A. Children of Vesuvius: Journalism and Poetry of the Italian Period is a very informative and useful book intended both for researchers of Russian literature and journalism, and for students and teachers of humanities faculties. Its publication is highly welcomed.

This September saw hundreds of delegates come to Saint Petersburg to participate in the Congress on Russian Language and Literature in the Changing World organized by the International Association of Teachers of Russian Language and Literature (IATRLL). The Congress gathered participants from 63 countries, from Armenia, Serbia, and Hungary to Kenya, China, Mexico, and Peru. This vast geography is no wonder: the Congress has been held for decades, with experts in the fields of linguistics and literature, interpreters, translators, and teachers gathering every five years to discuss Russian literature studies and key issues of the Russian language functioning and teaching. The first Congress was held in Moscow and over the years it was hosted by Warsaw, Bratislava, Shanghai, Astana, etc. On September 13, 2023 (declared the Year of the Russian language as the language of Interethnic communication by the Council of the CIS Heads of State), its 15th jubilee conference opening took place in the Hermitage. V. V. Putin, A. D. Beglov, S. V. Lavrov, V. A. Sadovnichiy, Ye. A. Primakov, V. A. Nikonov, and other officials greeted the participants. Russian cosmonauts send their greetings from the International Space Station, in their video they acknowledged the Russian language to be the language of friendship and cooperation of international space programs. In his speech, IATRILL President V. I. Tolstoy stressed the importance or promoting the Russian language. The plenary session included reports by N. M. Kropachev (The Russian Language as the Official Language of Russia), T. V. Chernigovskaya (Language and Brain in the 21st Century), Ye. G. Vodolazkin (Petersburg. Reality of the Myth). The next day there were thirteen thematic sessions and panel discussions held. N. D. Afanasyeva, M. V. Belyakov, and N. Yu. Yarygina from MGIMO University presented their reports on teaching the Russian language to foreigners. Participants of the Congress enjoyed an immersive social program that included visits to the best Russian museums. They also had a unique opportunity to see an exhibition dedicated to the distinguished Russian linguist V. G. Kostomarov with his unique pictures, documents, and personal items brought from Moscow museums. The President of the Indian Association of Teachers of the Russian Language and Literature Charanjit Singh and the Head of the Russian Language Department of the Dakar University in Senegal Manetu Ndiaye addressed the Congress at the closing Ceremony in the Tauride Palace. The next Congress is to take place in 2027 in China.

Between November 1st to 2nd, 2023 the Faculty of Philology of Moscow State University held a scientific and methodological seminar Linguodidactic description of the Russian language in the “mirror” of foreign language systems, dedicated to the 95th anniversary of the birth of Professor M. V. Vsevolodova and her scientific heritage. An outstanding scientist, Doctor of Philology, Honored Professor of Moscow State University, Honorary Professor of the Shanghai University of Foreign Languages, Maya Vladimirovna Vsevolodova was at the origins of the creation of one of the most important applied areas in Russian studies — Russian as a foreign language (RFL). She was one of the founders of the linguodidactic scientific school in the field of RFL, as well as in the field of functional communicative grammar. The seminar was attended by famous scientists (E. L. Barkhudarova, L. P. Klobukova, A. V. Velichko, V. V. Krasnykh) and young teachers from different universities of Russia (Kazan Federal University, Vladivostok State University, etc.). Over two days of work, seminar participants listened to 35 reports. Most of the reports were devoted to the personality of Maya Vladimirovna along with her scientific and teaching activities. In his opening address Professor A. A. Lipgart called the seminar an important scientific event and wished the participants interesting creative reports. On the first day of the seminar O. V. Chagina and L. P. Klobukova spoke of the unique personality, intellect, and work of Maya Vladimirovna. E. L. Barkhudarova devoted her report to Vsevolodova’s textbook of Russian phonetics for Polish speakers, a model of a nationally oriented pronunciation course. On the second day of the seminar there were two sections — Grammar and Cultural Studies. The work of both was opened by reports from teachers of the Russian Language Department of the MGIMO University. N. D. Afanasyeva, in her report, emphasized the importance of considering the characteristics of the national mentality of students, the need not only to give students knowledge about the Russian language as a system, but also to include them in Russianlanguage communication. The presentation contained many striking examples, which aroused great interest among the audience. T. L. Borisenko shared her experience of teaching verb types in the RFL practical grammar course. As on the first day of the seminar, on November 2nd, some of the reports were of a memorial nature and were dedicated directly to the personality of Maya Vladimirovna. The cultural significance of the work of Maya Vladimirovna Vsevolodova, the creator of a scientific school, a wonderful scientist and wise mentor who raised more than one generation of Russian scholars, goes beyond her time: her students continue her work today in different parts of the world.

On October 20–21, 2023, the International Conference Middle Eastern Studies in Eurasia was held in Moscow, organized by the Primakov Center and the Institute of Oriental Studies of the Russian Academy of Sciences. The event was attended by representatives of research institutes and teachers from universities in Azerbaijan, Armenia, Belarus, Georgia, Kazakhstan, Kyrgyzstan, Tajikistan, Uzbekistan, as well as various regions of Russia, which have historically established and are developing their own oriental centers and schools. The conference participants had a unique opportunity to exchange teaching experience, talk about achievements and problems in Oriental studies education, and share skills in studying the problems of one of the most conflict-ridden regions in the world. The conference was structured around a discussion of issues affecting both the current state and prospects for the development of Oriental studies, trends in the development of existing schools of teaching Middle Eastern languages, and scientific schools of classical academic research. The issue of the possibility of creating a common educational space for Middle Eastern studies in Eurasia was discussed. In her welcoming speech, the executive director of the Center for Foreign Policy Cooperation V. G. Karslieva emphasized that common historical roots and methodological traditions determine not only the past, but also the present of oriental studies in the countries of the post-Soviet space. In many countries of Central Asia, academic oriental studies have changed significantly and have become much more applied in nature. During the plenary discussions, the scientific director of the Institute of Oriental Studies of the Russian Academy of Sciences, Academician of the Russian Academy of Sciences V. V. Naumkin stated that academic oriental studies are necessary for solving not only political, but also scientific, humanitarian, and educational problems. Four plenary sessions of the conference were devoted to the topics of: the current state of Middle Eastern studies, schools of teaching Middle Eastern languages, scientific schools of the classical cycle of Middle Eastern studies and the issue of studying the modern Middle East in Eurasian countries. MGIMO was represented at the event by Vice-Rector for Personnel Policy, Associate Professor of the Department of Diplomacy V. M. Morozov and professor of the Department of Oriental Studies M. A. Sapronova. In conclusion, the conference organizers proposed to develop regular interaction, and also initiated an expansion of the event format: the Russian language and common culture not only remain a factor in bringing together experts from Eurasian countries, but also form a common research and educational field.