The "Concept" Journal continues to publish the essays of 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 Simonov-Vyazemsky on symbolism in culture. The talk was recorded by D. Liubinsky, post-graduate student of the Department of World Literature and Culture of MGIMO.

In the first part of the article, the relation of the ethics of Epicurus to Kant's practical philosophy is considered. Analyzing the principles on which the notion of the supreme good of the ancients was built, Kant paid special attention to the Epicureans. His choice was not accidental, since it was they who tried to combine virtue and happiness in their doctrine of the highest good, without considering them as two different elements. Developing his theory, Kant often compares his position with that of Epicureans and in some ways even relies on its achievements. However, despite the fact that his system has some similarities with Epicureanism, he disagrees on fundamental questions with it, and the conclusions of Kant and Epicurus are ultimately diametrically opposed. In the second part of the article, the presence of the "spirit of Epicurus" in critical philosophy as a question posed by P. Fenves and E. K. Adler is considered. On the one hand, from its inception, Kant's thought is engaged with the spirit of Epicurus (P. Fenves); on the other hand, Kant's thought "rediscovers" Epicureanism for us, because Kant transforms the question of the reception of Epicureanism in general (A.C. Adler). How is Kant's statement connected with this, that if the sensational principles of Epicurus were "his maxims of the speculative use of reason, he showed in this more of a true philosophical spirit than any other ancient sage"? For P. Fenves, the spirit manifested in this case by Epicurus can be called the "prolepsis of the critical mind" and, since it is just the Geist that directs our ability of judgment, it is a philosophical spirit in general. Speaking of Kant's debt to Epicureanism, A.C. Adler compares the general concept of cognitive anticipation by Kant, on the one hand, and the concept expressed by the term προλήψειςby Epicures, on the other hand, as the only philosophical doctrine of the ancients that is used in the "Transcendental Analytic" of "Critiques of the Pure Reason". Further, in view of the fact that apparently Kant’s understanding of prolepsis is the result of a misinterpretation based on Cicero, we consider the question of how Epicurus, which is an archetype of dogmatic empiricism, could anticipate - already with its own concept of anticipation - the principle of Kant's critical revolution?

The article discusses the opportunities of Neomodern philosophical conceptualization as a reflexive and cultural horizon of future. The methodological searching is grounding on ontological transcendental phenomenology conception. The problem of historicity and post-history correlation is used as a material and an object for that searching. In this connection the main question that must be answered in transcendental phenomenology consists, firstly, in philosophical content of Neomodern definition and, secondly, in comprehending opportunities of invariability or evolutionary of post-historic society. Besides that, there is a special place for morality phenomena in the process of transcendental thought renewal in finding a way out of the post-history to the person's history For these purposes the research is focused upon the border concept in Hegel's pure phenomenology and the border concept in ontological transcendental phenomenology. Thus, the post-historical actualization of Reason responsibility principle for the way the border with the other is established is essential. The comparison of two ways of interpretation of the border identifies the cause of the inner discord of Modernity project. It is the absence of such a definition of human subjectivity borders in which the otherness is the determination of freedom in the world of natural phenomena. That's why it is necessary to consider the opportunity of involving the sacral aspect of other into immanence of radically historical living of a human being. Investigation result is the understanding of the task to renew the Hegelian's negativity concept working in a Reason activity structure within its transcendental and existential aspects. In a sphere of a Life World the Reason self-relation and self-validity appears as individual historical self-temporalization. For the Reason the opportunity of its self-going for the future from the post-history appears as a kenotic engagement and the motion of sacred determinations.

The article analyzes the problem of threat proceeding from religion as a social phenomenon addressed by many thinkers and researchers of religion who recognized its universal character, but estimated its essence in different ways. The author proves that despite general recognition of religious worldview universality, there is a wide palette of opinions among religious researches concerning its possible danger for a certain believer as well as for large social groups. Using a comparative and phenomenological method, the author tries to show that the difference between external social manifestations of religion and its spiritual essence hidden from external observation was a source of perceiving religion as a threat. At the same time real social practice of interaction between the society, state and religions is based on the principle dividing religions into "friendly" and "alien" ones, that affects the way the problem of religious safety is comprehended in the history of philosophy and religious studies, where many a man relied upon the authors set of values, metaphysical by nature. That was the ground of a discourse between apologists and critics of religion, many of whom based themselves on engaged and fragmentary ideas of the essence and threat of religion. The analysis of the discourse content shows that most often it arises as a predictable reaction to those challenges which are thrown down by religions to societies with alternative values dominating. However this challenge and the following conflict, in which the terminology connected with the threat of religion is comprehended and conceptualized, can be judged as the conflict of confessional interests within a certain religious space, but not as the war against ruthless conspirators. It should be conducted against those who commit real social crimes under the religious slogans. It is important to note one more point that in most of modern countries there should be a discourse related to the discussion of the threat of a particular "friendly" or "alien", traditional or non-traditional religion. However, the factor of its development should be based on the public attention to the religious sphere; its active participants, being subjected to discussion and control, will have to transform and improve their social policy continuously thanks to public pressure.

The article refers to the phenomenon of sacred violence, which is one of the fundamental principles of traditional religious consciousness. There is a special relevance of the topic in the current conditions of a certain reassessment of religious moral and ethical norms and traditions. The author conducts a brief historical digression, showing that the sacred violence, not being inherently an immanent part of the Abrahamic religions, is very quickly incorporated into religious moral and ethical systems. Illustrating this provision with examples from the history of Judaism and Islam, the author dwells more on the phenomenon of sacred violence in Christian civilization. Particular attention is paid to the situation in which the concept of sacred violence appeared in the era of active secularization of European moral and ethical values. Various attempts of secular value-semantic systems and ideologies to assign themselves the right to sacralize violence are considered. The reasons why such attempts historically failed are emphasized. It is stressed that the transfer of the sacral concept from the sphere of the religious to the sphere of secular ideology is almost always fraught with a crisis of value meanings. Based on the studies of some researchers of modern Western secular culture, the author analyzes the approaches of modern religious movements to the topic of sacred violence. There are two types of them: liberal-radical and conservative-archaic, which attitudes to sacred violence differ in the choice of values that this violence should justify. The extreme importance of the problem of sacred violence in the context of the complex interaction of secular and traditional cultures is noted, and the difference in attitude towards sacred violence within these cultures is analyzed. In conclusion, some generalizing recommendations are given for a more detailed study of the problem under study.

Christianity as a world religion is one of the important aspects of world historical and cultural development. The topic of violence, considered in its context, is of an interdisciplinary nature, affecting the spheres of culture, history, ethics, religion, sociology and political science. Chronologically, the era of St. Ambrose of Milan (IV century) is far from us. Despite this, his judgments have not lost relevance due to their dogmatic fidelity and canonicity of church principles, as well as the role of wars and violence in the history and modernity of mankind. The name of St. Ambrose of Milan is often mentioned in medieval studies in connection with the emergence of the concept of "just war" (bellum justum). However, his judgments about the problem of wars and violence in Christian society, despite their brevity (the Bishop does not have works devoted directly to the war), are more profound. The author shows the priority importance of the relationship of violence with the semantic motivation of its application in the views of the Bishop. Unfortunately, this aspect if often neglected by the researchers focusing only on the transition from the ideas of Christian pacifism to the legalization of the war. The characteristics of complex civilizational processes, the radical transformation of the status of the Church at the state level, as well as the peculiarities of the anti-militarist tradition of early Christianity allow us to imagine more deeply the complexity and importance of the problem of violence that arose before the Church at that time. St. Ambrose of Milan first showed the way to solve it, which became the basis of theological ideas in the Catholic and Orthodox traditions up to the present time. Therefore, the topic we are considering has a timeless character, linking the historical and cultural tradition of the past and contemporary realities.

The investigation of the Russian religious thought of XIX-XX centuries for common points of view on the sources of the spread of the religion of "the man who is God", as well as ways of spiritual struggle with this "disease" are presented in the article. It is emphasized that "the man who is God" is not a religion in the literal sense of the word, but rather one of the stages of the formation of atheistic worldview. Based on the study of the works of F.M. Dostoevsky, V.S. Soloviev, S.N. Bulgakov, S.L. Frank, N.. Berdyaev and B.P. Vysheslavtsev, the author highlighted three possible source of ideas "the man who is God": Western Christianity, the philosophical teachings of the past and the belief of the Russian intelligentsia in their own limitless possibilities. It is argued that the problem of the emergence of the mindset of man-God grows in Russian philosophers in the problem of the emergence of a special type of spirituality: S.N. Bulgakov comes to the conclusion that a person's feeling of being the Lord of being is the result of pride, and S.L. Frank believes that it is the result of an incorrect interpretation of the truths of Scripture. The difference in research approaches in relation to man's deification between N. Berdyaev and by B.P. Vysheslavtseva is described. It is emphasized that if N.A. Berdyaev is more interested in the consequences of this mindset and B.P. Vysheslavtsev showed scientific interest in the study of the process of implementation of the ideas of human skin, which received its manifestation in the "principle of Autonomous confrontation". The author reveals significant differences in solving the problem of the spread "the man who is God" between S.N. Bulgakov and S.L. Frank on one hand and N. Ah. Berdyaev and B.P. Vysheslavtsev on the other. It is noted that S.N. Bulgakov and S.L. Frank tend to more radical measures in relation to the religion of "the man who is God", rather than N. A. Berdyaev and B.P. Vysheslavtsev hold a more moderate position.

Modernization has come up to take place of "democratic reforms of 1990" and turned into political brand for the next two decades. Social development naturally leads to changes in the forms of political governance. These changes reflect new objective reality conditions of political development. The society starts to put questions about the forms of political governance when these forms either do not satisfy the activity circumstances or attach the vector that cannot facilitate the realization of development as in case of education reforms that began at the end of the 20-th century. In spite of the fact that domestic education was well modelled even according to foreign yardstick, however, it could not stand aside these changes aimed at the base of social architecture. Russian education system required reconstruction for new aims and goals. Russian society, and in the first place, teaching staff community realized the exigency of education improvement, curriculum development, and upgraded educational technologies. The society was ready to essential turnabout. At the same time, the overwhelming citizen majority in the Russian Federation had great expectation for changes within national traditions, which, as they supposed fairly, agreed with universal democratic and humanistic framework. World development integration is a clear and progressive phenomenon that differs from globalization, which is promoted by political profiteers in their own interests. Unfortunately, with selfevident truth, the Modernization Programme of domestic educational system has not lived up to the Russian's expectations. Quite the contrary, it turned to be another one bureaucratic failure alienated from reality. This bureaucratic fabrication preferred globalization interests to national ones. The authors give systematical analysis to this contradiction trying to offer the alternative variants under democratic development and in international context.

The diplomat's situation is contradictory: a diplomat is an office employee and must obey the heads; at the same time Russian diplomat is a plenipotentiary of Russia in some other country. A diplomat must be ready to discharge its duties sensibly and responsibly. This duality makes a diplomat to be broad-minded capable to defend interests of Russia on the international arena. As a rule university entrants don't understand these difficulties. They enter MGIMO being guided by pragmatic considerations according to the ideals of consumerism which are imposed on the youth via mass media. The teaching staff must bring up students to respect substantial thinking and to think in concepts. The world-outlook grounding must be in the core of the diplomat's education. But the higher education reform does not solve this problem. The Bologna system undermines the very basis of the higher education as a qualitatively new level of specialists training. The teaching staff is put in a conflict position: as MGIMO employees they must fulfill the requirements of the Ministry of Education although they provide the further formalization of studies; but knowledge of students prompts to lecturers how baneful such practice is. Cardinal changes of the education policy are required. The studies including individual and group working with students must be in the center of all university working. Such working takes much more time and strength. So it must be highly paid for regardless of the formal showings. Working-out of the quantitative and qualitative indexes must be mainly the matter of association of scholars and lecturers instead of functionaries. For the present our state represents the interests rather of the officials than of the ordinary citizens.

This article is a philosophical reflection on the problem of transculturality, which in recent years has been raised in scientific publications in connection with the understanding of the role of culture, the dialogue of cultures in the emerging globalization space.Thinking about there, the authors note that the comprehension of globalization processes increasingly raises the problem of transculturality, which they consider as a consequence of the development of the system "intercultural interaction - the dialogue of cultures - a political dialogue". Dialogue contributed to the fact that transculturality, towering above state borders, forms its new space. But what is this space? The article analyzes the phenomenon of transcultural space, which, according to the authors, is formed in the context of globalization. The phenomenon of transculturality, differing from intercultural interaction and dialogue of cultures, in the context of cultural globalization is realized through such universals as: transcultural, transculturation, transcultural process, transcultural interaction, transcultural space. If transcultural is a phenomenon of globalization, transculturation promotes cultural identification, the transcultural process assures the perception of value regulators of global culture, then transcultural space is an ambivalent formation in which the dialogue of cultures develops into a political dialogue and an ambivalent phenomenon that indicates the intersection of intro - and extra - culture, because culture already acts as a transcultural.The realization of transcultural in the context of transcultural space is represented as the sphere of existence of three types of cultures: intra-culture, extra-culture and bilingual culture. If intra-culture and extra-culture reveal themselves in the context of cultural dialogue, then, as the authors suggest, bilingual culture is a reflection of political, economic, cultural, social processes and phenomena. Thus, the transcultural space, emerging from the present, forms new realities for reflection in the future.

In the article the author considers the collision of two programs for the development of sociology, "academic" program, which provides for an autonomous position of the sociological community predominantly based in higher education institutions, as well as for a poliparadigmatical content of sociology; and "practical" program, aimed at the integration of sociology into state policy apparatus, reliance on state institutions and development of a unitary sociological theory. An attempt is made to examine the development of Russian sociology from late 1980s till 2000s as a development of a science culture. The main subject of analysis is the theoretical discourse of sociology, which is considered as a complex of verbal practices aimed at building a self-presentation of the discipline. The history of sociology in Russia shows that its typical trait was a constant difficulty in attaining autonomous position. In the 1990s Russian sociology recovered from ideological restrictions. However, the model of the American academic sociology comes in dissonance with the institutional structure of science inherited from the Soviet period as well as with the structure of Russian economy Countering this approach, an influential group of sociologists advocates ideas of implementing sociology in government policies and its participation in forming of a new state ideology. An intense discussion between adherents of these two models is one of the key processes in Russian sociology of 1990-2000s.

The paper discusses one of the topical problems of present-day Western massmedia studies, namely, the "Rashomon Effect" in Communication. A detailed analysis of this professional difficulty by the Canadian colleagues (in "Canadian Journal of Communication", 2016/No 2) gave us the idea of our own research with the Russian media texts (October 2016 - October 2017). We explain the origins of the term "Rashomon Effect" (named after Kurosawa's film, 1950) and offer brief characteristics of this phenomenon (premeditated / unpremeditated "Rashomon Effect"). Our paper presents the "Rashomon Effect" as a communicative disorientation, one of the "specific difficulties" for journalists and as the complex epistemological problem. The "Rashomon Effect" mechanisms are numerous; however, the starting point of the "Rashomon Effect" is situated on the basis of inadequate information. The research is developed on the base of some debating publications in the Russian media (for example, Ivan the Terrible Monument in Orel, 2016; A. Uchitel's film "Matilda", 2016-2017). Among other things, the keynote "Russian" factor is to look for historical "veritable truth" through the "Rashomon Effect". Finally, the appearance of the film's name for cognitive and cultural phenomenon known in foreign communication, psychology, anthropology, sociology, epistemology, demonstrates that "The Rashomon Effect" has the global character, but it should be noted that Russian media researchers rarely utilize this term. We can conclude that the "Rashomon Effect" is not only about differences of perspectives; it is the result of the journalist unscrupulousness (premeditated "Rashomon Effect") or of the journalist error (unpremeditated "Rashomon Effect"). In our opinion, the question of the "Rashomon Effect" in Russian media needs to be under discussion for the neutralization of this professional problem.

Based on the modern researches and opinion polls the article examines specific features of the tolerance phenomenon in the Swedish society social practice at the present stage. The relevance of this research is related to the gradual transformation of the concept and attention to this problem, determined by conditions of globalization and modernization processes. The significance and relevance of this concept for the Swedes national consciousness is underlined, which is confirmed by statistical data. The meaning of the tolerance concept in different linguistic consciousnesses is given, which provides an idea of the distinctive features and perception nuances of this concept in Sweden. Life in a multinational and multicultural society implies daily contact with another mentality, culture, values, which lead in some cases to aggression. Certainly, one of the limits of managing social life is legislation, but many controversial unregulated issues remain. The article shows the cases of the clash between various cultural and religious customs through the prism of the problem of changing the ethnic composition of European countries as a whole and reducing the level of tolerance as a reaction to the growth in number of migrants, in particular, representatives of the Islamic religion. A close connection thereto has the issue of social trust, the level of which demonstrates a downward trend among the local young population, the reason for which is just another religion. The Sweden's public figures points of view are cited, pointing to the characteristics of the Swedish mentality that impede the development of cultural diversity in the state and society. In this context attention is paid to what phenomena are recognized at the state level as manifestations of intolerance and do not meet the requirements of the tolerant thinking, as well as measures to struggle them are described.

Analyzing different segments of modern Korean cinema it may be affirmed that its relevant topics are the following: religious ideologies, ideological choice, value orientations of individual life and biography. Within the frame of the Korean history, it becomes obvious that an authentic cultural and religious self-reflection is a major ideological trend of modern South Korean society. This is also true for the films created by South Korean film directors popular in the West. Among them is Kim Ki Duk, whose works focus on the reflections about South Korean Modernity. This article deals with his film "Spring, Summer, Autumn, Winter... and Spring" (2003), devoted to the comprehension of the role of traditional ideology in constructing the life project of a modern man. The author of the article proposes the detailed discourse analysis, revealing the key discourse, key ideologemes and the director's central message. According to the author's conclusion, the nodal discourse is devoted to the consideration of Buddhism as a traditional religious culture and world outlook framework for Korean culture. According to Kim Ki Duke's central message, the modern Korean society ought to search for Weltanschauung in its historical religious tradition, which is presented by Buddhism. One can always return to it, and its resource is able to provide support in a situation of desperation and choice.

Beauvoir S. America day by day Transl. by C. Cosman. Berkeley - Los Angeles - London: University of California Press, 1999. 355 p.