The article analyses the phenomenon of post-truth as one of the mechanisms of cultural mobilization of the masses in the context of the Philosophy of Truth and the Basic Myth theory of George Sorel. The relevance of the study is determined by the possibility of establishing several previously unstudied reasons for the cultural turn that has led to the spread of the phenomenon of fakes. A result of which leads to emotional assessments, political bias and prejudices prevail over rational arguments, and the concept of truth is blurred. The purpose of the article is to provide a conceptual analysis of the trend that can be defined as the transition from the philosophy of Truth to the philosophy of post-Truth. In order to achieve this goal, it was necessary to complete the following tasks: 1) to explicate the conceptual apparatus of Russian philosophical culture, grouped around the philosophical themes of Truth and Verity; 2) to test it by analyzing the processes of reception and further development of Marxist philosophy in Russia; 3) to identify and describe the non-trivial features of these processes; 4) to compare the concept of post-Truth with G. Sorel’s theory of basic myth; 5) to apply the resulting theoretical hybrid to the analysis of fakes in the culture of the information society. The research materials are the works of Russian philosophers and prominent socio-political figures who reflected on the relationship between Truth and Verity in the 19th – 20th centuries. The research utilizes historical-genetic, hermeneutic and axiological approaches, which use various methods of description, comparative and conceptual analysis. G. Sorel's teaching on the basic myth was also used as a theoretical lens. As a result of the study, the cultural and philosophical specificity of the transition from the philosophy of Truth to the philosophy of post-Truth was reconstructed. The paper shows that the conceptualization of Truth and Verity in Russian culture and philosophy that took place in the 19th and early 20th centuries revealed the potential for mutual correspondence and inconsistency between these concepts. Applying the resulting conceptual apparatus to the development of Marxism in Russia in the first half of the 20th century that the concept of posttruth appeared as early as in the first third of the 20th century. The key features of the early model of post-Truth can be considered its manipulative nature, dependence on leaderism and connection with the media. Moreover, the consideration of this phenomenon as an element of Soviet ideology in the framework of the theory of the basic myth of G. Sorel showed its connection with the so-called culture of meaning, which moved from the search for Verity to the search for Truth and later to the state of post-Truth. In turn, philosophizing in the post-Truth mode has proven effective in mobilizing collective action, which served to further popularize and develop the practices of using the philosophy of post-Truth. This process manifests itself within the framework of the strategy of producing fakes, actively implemented by groups and individuals at the present time.

The process of modern world order construction is still ongoing. It is accompanied by various transformations, which, among other things, affect the normative and value orientations of the world political actors and push them to reflect both on their place in the new world order and, ultimately, on their identities. Studying these identities contributes to a deeper understanding of the logic of their behavior in domestic and foreign policy. At a time when, on the one hand, the European Union is striving for greater actorness and independence in its actions in the international arena and, on the other hand, crisis tendencies in European integration and the reduction of the EU’s normative force are quite palpable, the problem of the European Union's identity is becoming increasingly relevant. This article puts to test the hypothesis that the European Union uses the concept of strategic autonomy as a tool for (re)constructing its identity. The theoretical and philosophical foundations of this concept are examined through the constructivist paradigm using the materials of theoretical works, organizational documents and practices on the subject. The study proceeds from a broad understanding of strategic autonomy as the ability and possibility of the European Union to pursue an autonomous policy in strategically important areas and on a wide range of issues, from strengthening its defense capabilities to protecting values. The authors give a brief overview of the origins, evolution and crisis of the 'European idea' as the raison d'être of European integration and the basis of the European Union's identity. The article also examines the relationship between the categories of identity and strategic autonomy. The main method of the research is discourse analysis at the level of EU’s strategic and policy documents. The results of the study have shown that the concept of strategic autonomy offers, both a predictable strategy for behavior in relations with others, and a coherent narrative regarding the EU as a global player. Thus, the authors conclude that by implementing the concept of strategic autonomy the EU can find a way out of its identity crisis.

The article deals with the philosophical and religious study of the Samaritan concept of al-tawḥīd — “the oneness of God” and is based on the “Book of Differences [between Jews and Samaritans]” (Kitāb al-H̱ ilāf), composed by Munaǧǧā ibn Ṣadaqah al-Sāmirrī, also known as “the Son of the Poet” (Ibn Šāʿir). The relevance of the study is due to the both the unexplored theological systems of the Samaritan writers’ legacy and their connection with the Muslim tradition. Munaǧǧā, as a Samaritan thinker of 12^th – 13^th centuries, followed Arab-Muslim discourse in his teachings; this was no exception in the field of theology, Muʻtazili’, Ashʻari’ and Maturidi’ versions of which became widespread in Samaritan circles as well as Peripatetic metaphysics. Munaǧǧā considers al-tawḥīd theory in its Muslim aspects — tawḥid al-ḏāt (“the oneness of Divine Substance”), tawḥid al-ṣifāt (“the oneness of Divine Attributes”) and tawḥid al-afʿāl (“the oneness of Divine Action”). “The oneness of Divine Substance” means an absolute numerical and qualitative uniqueness of God in His essence; Munaǧǧā proves it by Mutazilite arguments, directed against dualistic doctrines of East. Another impact of Mutazili’ thought is obvious in tawḥid al-ṣifāt concept, which requires, according to Munaǧǧā, the ontological equivalence of Divine Essence to His attributes; this kind of equivalence makes any multiplicity in God’s eternal and unchangeable Substance impossible. “The oneness of Divine Action” explains the connection between God and world’s variability. Since God is the Actor par excellence, all created actions belong to Him — as Munaǧǧā notes, universally and particularly; in this case, the Samaritan theologist adapts Maturidi’ concept of al-kasb, “appropriation”: human appropriates created, in accordance to his free will, action through created might (qudrah). The impact of Arab Peripatetic philosophy on Munaǧǧā’s theology is evident from his use of terms “necessary — possible” (wāǧib — mumkin); at the same time Munaǧǧā criticizes peripatetic theory of emanation and universal nature of Divine Knowledge and Might. In conclusion the author compare Munaǧǧā’s theological concepts with relevant teachings of ʾAbū al-Ḥasan al-Ṣūrī stated in “the Book of Slaughter” (Kitāb al-Ṭabbāẖ) — the first speculative work of Samaritans. Finding that while Ibn Šāʿir adopts a kalamic-peripatetic 

synthesis, merging terms used in both traditions, relying on Muʻtazili’ ʼ theology of attributes and Maturidiʼ anthropology, al-Ṣūrī follows the philosophy of kalam in its natural and theological themes, rejecting the concept of emanation and the division of intelligibilia into universal and particular. This article continues the work of its author on Kitāb al-H̱ ilāf, the first part of which was published in 2024.

The article focuses on the creation of the image of the Muslim community of inner Russia in the historical writings of the pre-revolutionary Tatar-Bashkir elite. The relevance of the study stems from the need to clarify the origin of their present-day national and religious identity. The study materials include established biographical collections, focusing primarily on the biographies of imams and the history of mosques. The authors of the discussed printed works (Sh. Marjani, R. Fahretdin and Muhammad Murad-Ramzi) represent a modernizing society of the middle of the 19th – early 20th centuries, when the framework of the community was made of official institutions. The aim of the research is to trace key ideas representing the worldview as reflected in the studied collections. To this end, the study addresses the following objectives:1) to trace the process of forming the internal image of Russian Muslims; 2) to analyze the interpretation of the conception of ideal spaces through the prism of social constructivism and religious anthropology; 3) to identify specific characteristics of self-representation, writing style and cultural background of the collections. Apart from the historic-genetic, axiological and hermeneutic methods, an anthropological approach to social constructivism theories and ideas of imaginary communities were applied. As a result, it was shown that the collection tends to be centered around the personality of the compiler and his religious and ideological perspective. It is noted that religious ideas and social practices of the community strongly correlate with the development of the unique identity of the Tatar-Muslim community. An incomplete listing of the collection only favors the compilers’ inclination to express their personal likes and dislikes. Unlike modern encyclopedias, the studied collections are somewhat sketchy and do not represent a comprehensive worldview. However, they serve the universal idea of the search for unity by intellectuals and religious leaders of the time. The research fills an important gap in the transformation of the Muslim diaspora in Russia into a secular nation. As a result, the basic principles of the feeling of the collective in the pre-national period were identified. The author concludes that 1) the internal image of Tatar Muslims in Russia was formed both historically and under the influence of Tatar Muslim intellectual elites; 2) social constructivism methodology made it possible to trace the shift from Bulgar as a sacred center to authoritative genealogies of imams which complete the self-representation image of the community; 3) by the beginning of the 20th century, the community center moved from Kazan to the border of Tatars and Bashkirs tribes, the Muftiate in Ufa became a platform for the consolidation of the Turkic-Muslim nationalities of Russia and representation of their religious authority and formal status.

The current agenda of cultural confrontation behind the clash of civilizations brings about the need for understanding and rethinking the religious experiences of the West. This study aims to specify the role of sci-fi series in Western mass culture. The following tasks need to be addressed: 1) to clarify the key trends in the enactment of religious patterns by political theology of mass culture; 2) to analyze major problems of actualization and visualization of religious issues both in political and sci-fi discourses; 3) to identify potential trajectories of the development of religious images instrumentalized in the vein of politics and ideology. The research material is derived from sci-fi series with similar thematic universes, ranging from the classic Star Trek and Babylon 5, to the recently released The Orville. It is shown that the series have played a significant role in the modern history of consumer society. They present the development of political culture and historical memory as well as visualized political theology. In order to conduct the study the theoretical approaches of intellectual history, history of ideas, interdisciplinary historiography and sociology of religion and secularization were applied. Discourse analysis and the biography method were used to showcase the assimilation of religious aspects in mass culture. As the result the hypothesis that visualization of religious experiences epitomizes the conflict around secularization was proved. The author comes to three major conclusions. First, religious images in the studied sci-fi series respond to the need of American society to reflect on the threats of traditionalism and fanatism in the hypothetic universe. Second, the series stress the problems of constructing and deconstructing the religious, for example of the relation between science and faith. Third, religious images were assimilated by mass culture through sci-fi series, where religion also plays a role in characters’ identification. Thus, the series are more than entertainment, they serve as social and cultural vehicles of ambivalent secularization process by visualizing collective traumas and disputes about the role of religion.

The relevance of addressing the cultural diplomacy of the United Arab Emirates (the UAE, Emirates) is determined by the fact that nowadays the UAE is one of the world’s leading powers in the sphere of implementing soft power policies. Over a short period of time the UAE has emerged as a cultural hub of both region and world. The purpose of this study is to examine the regional directions of cultural diplomacy of the UAE through the prism of interpreting the very concepts of culture and cultural diplomacy. To achieve this, the study addressed the following tasks: first, to analyze how cultural diplomacy is conceptualized in the UAE; second, to consider the steps taken by the UAE in the sphere of cultural diplomacy in Western countries; third, to analyze the measures taken by the leadership of this Arab country to strengthen humanitarian ties with the countries of the East; fourth, to study the actions of the Emirates in the sphere of establishing cultural interaction with Russia. Taking into account the fact that this topic is poorly studied and the phenomenon of cultural diplomacy of the UAE is dynamically developing, the research materials vary in nature and include an extensive source base, ranging from memoirs of state leaders who laid the foundations for the conceptual vision of modern cultural diplomacy of this country, as well as strategies, in addition to legal documents and media materials. The research methodology included both  conceptual and comparative analysis methods (comparison of the methods of cultural influence of the UAE on societies in different countries), case studies (specific examples of the implementation of the soft power policies) and content analysis of materials. As a result of the study, the hypothesis that the UAE diversifies its cultural diplomacy on the basis of mutually beneficial cooperation, specifically in the economic sphere was substantiated. The study concludes that 1) conceptualization of cultural diplomacy in the UAE barely distinguishes between cultural diplomacy, public diplomacy, soft power and humanitarian cooperation, and the terms are widely used interchangeably with a stress on their positive impact in building partner relations; 2) culture is also poorly differentiated and comprises a vast pool of practices from sports and tourism to educational exchange programs and festivals; 3) the UAE is strengthening its image on the world stage by adapting its cultural diplomacy in different countries and regions depending on the mentality and its perception by the society of these countries, which allows achieving efficiency in the implementation of this course; 4) the UAE  is actively developing its relations with Russia, yet their future remains to be seen.

Virtual reconstruction of lost monuments of the past is an interdisciplinary field of research that combines history and architecture with computer modeling and information technology. Its relevance is due not only to the needs of academic science in the study of cultural heritage, but also to the practical tasks of developing the field of education and tourism. Sigiriya, a 5th-century palace complex that has become an important tourist attraction, has survived to our time, albeit with significant losses. Despite Sigiriya's long-term research, many issues related to the goals of creating the complex and the functioning of its individual elements remain unclear and cause controversy in scientific circles. Such voluminous and multifaceted research objects as Sigiriya require a broad and 

flexible interdisciplinary approach to their study, combining various research approaches. One of these approaches is the method of scenario modeling, which allows researchers to fill in the gaps in previous studies, based on this, creating a full-fledged, detailed description of the object. This method was applied in fields such as forecasting and sociology of economics, and then also began to be used in the field of design and construction. This method was borrowed from the architect's work and is based on a deep analysis of the client's personal social requirements, goals and expectations — drawing up his mental portrait. Combined with the methods of iconographic analysis, the study of written sources and archaeological data, the scenario modeling method can be applied to the virtual reconstruction of monuments of the past. In the study of Sigiriya, the method of scenario analysis allows us to establish that the large-scale palace and park ensemble served as a cultural center, the purpose of which was to develop international relations and attract merchants to the country. The method of scenario consideration, unified with modern digital technologies, makes it possible to conduct virtual experiments with monuments without the need for a physical trial.

The relevance of renewing national identity images and integrating them within the patchwork of globalization is closely related with the heightened interest in intercultural communication in times of so-called social turbulence. This study aims to describe a model of representation of Chinese cultural identity using the example of the park named Site Emperor Qing Begging Immortality in Qinhuangdao. To achieve this several tasks were undertaken: firstly, to analyze the main tendencies of the construction of the ideology of state development of the PRC in the context of globalization; secondly, to 

describe the objective and cultural-semiotic structure of the Park in light of the Sinicization trend, i.e. the focus on the awareness and manifestation of Chinese specificity; thirdly, to establish the semantic components that link the objects of the park into a coherent whole and to restore the narrative that links modern ideology with historical and memorial reconstructions. The material for the study are both the very objects within the park on the one hand and literature on the formation of modern Chinese identity on the other. Using a communicative approach, memorial studies, and understanding architecture as a text and images as a semantic medium, the authors analyze the main interpretations of the Sinicization trend and the park as an example of modern landscape architecture. This includes its key components, such as the layout, sculptures, reliefs referring to the historical evidence and cultural phenomena, as well as determine their role in today’s Chinese society. As a result, it is substantiated that Chinese cultural identity appeals to historical memory in conjunction with spatial structures and images. The park is thematically dedicated to the Era of the Warring States (Zhanguo), the creation of the first Chinese Empire, as well as the search for immortality. It reproduces significant components of cultural identity such as the value of a strong unified state, including being a maritime power, the importance of education, traditional teachings (Confucianism, Taoism, Yin-yang), language, poetry, technology of administrative management, military art and medicine, and a striving for longevity. The formation of these values in the designated historical period is emphasized. The transformation of the idea of physical immortality into a modern symbol of determination, perseverance and exploration of the unknown is noteworthy.

Published in 2023, the collection Russian Music Archives Abroad is dedicated mainly to the documentary heritage of musical culture. Twenty articles based on a scientific conference held for over 25 years by the Moscow Conservatory are arranged according to the chronology of the events under consideration. The novelty of the articles is ensured by turning to materials that have not yet attracted the attention of researchers. The authors touched upon a number of important topics, such as the Russian destinies of operas by Western European composers of the 18th century; the foreign trace in the musical history of St. Petersburg and Moscow in the 19th century; foreign pages of the legacy of composers S. V. Rachmaninoff and S. S. Prokofiev; Soviet contacts of Russian emigrants; communication of Soviet performers with foreign correspondents; reviews of archive repositories, etc. Most articles represent scientific research, often with abundant citations of the material under consideration. For example, the article by S. A. Petukhova provides previously unpublished letters from the famous singer M. N. Klimentyeva-Muromtseva to S. I. Taneyev from Paris (1901–1903), which consistently trace not only the preparation for the Parisian performance of the only opera by S. I. Taneyev, but also the events of the musical life of this city in the first years of the 20th century. The publication of the correspondence between G. Puccini and the Russian opera director V. S. Alekseyev can be considered a major event for Russian historiography. The book presents many research findings reflecting the peculiarities of the development of the musical genre in Russia and abroad. It is important to note the researcher’s remark that operas by foreign composers lost their typical genre features when adapted to the Russian stage (vocalized recitatives were replaced by spoken dialogues), which in turn constituted the phenomenon of the original development of secular music in Russia. Considerable additional information is provided, making the narrative both engaging and comprehensive, which is further enhanced by the sequence of articles in the collection. For example, S. A. Petukhova’s article based on letters about the preparation of the opera is followed by V. B. Valkovoe’s article, which reconstructs the conditions and circumstances of S. V. Rachmaninoff’s tour in the spring of 1899 as a pianist and conductor. This is a beautifully published collection, containing a wealth of new valuable information about important figures and processes in the musical culture of several centuries. It will not only serve as a significant aid to modern researchers in their work, but will also attract the attention of an enlightened audience of all those interested in musical art.

The relevance of the study is due to the necessity to analyze mutual determination of the development of language and culture so as to expand the problematic field of humanities.  Thus, the article is focused on Alexei Losev’s book Philosophy of Name (1927) characterized with a kind of polyphony that calls for bridging the author’s position with a variety of philosophical trends dealing with the ontological problems of language and culture. The article’s authors set the goal of examining the specifics of studies on ontological characteristics of language through the prism of its cultural representation, analysing Losev’s conceptual framework. In this regard the authors set the following tasks: firstly, to determine the pre-object structure of the name as a mythologeme, by highlighting the primary status of the advancement from the internal sense, related to the existential foundations of life, to its external representations; secondly, to analyze the reverse motion from essence to its appearances as realized in the word expressing the fullness of individual and cultural meanings. In accordance with the set tasks, the results of the study follow the general logic of Losev’s conceptualizations. The dialectic of Losev’s reasoning combines the appraisal of the ascent to the Absolute in understanding the name, on the one hand, with the significance of the descent to the word with its agile lively content, on the other. Losev integrates these two trends in language development through myth, which he sees as a living reality—an actual manifestation of essence fixed in a name. The conclusions are indicated by appealing to the ontological Pan-Unity allowing Losev to integrate the ideas of man and the world, to connect reality to thought in the context of universal relations the wholeness of which becomes real in the living space of culture.