In the article, post-capitalism is viewed not as a prospect of a progressive movement towards a brighter future, but as archaization – the establishment of social relations reminiscent of pre-capitalist ones. Concepts are considered, the authors of which point to the corresponding tendencies: parcelling of sovereignty, merging of economic and political power, blocking the paths of upward mobility, class and caste character of social stratification, and much more. The article substantiates that the reasons for these trends should be sought not (...) only in neoliberalism. The author puts forward the thesis that some of the phenomena associated with modernist progress were a historical exception because, thanks to the industrial revolution, the broad masses of workers acquired a significant “negotiation” advantage in the form of a well-sold labour force involved in material production. This advantage disappears as production becomes more automated and the creative economy grows. Creative “labour” is much more difficult to sell due to the unpredictability of the creative process itself. Economic elites, in turn, rarely invest directly in “human capital”, preferring to look for talents and “appropriate” them, rather than develop them on a massive scale. This leads to the corresponding transformations of the social structure. Nevertheless, the article argues that the terms referring to the past are unlikely to be suitable for a correct assessment of the current situation. We are in a different situation when the omnipotence of the “neo-feudal” can quite be countered by a perspective in which the universal and purposeful acceleration of scientific and technological progress is accompanied by a growing demand for maximizing the realization of everyone's talents. (shrink)

The article proves that according to Girard envy is the most important property of a person, determining the order of violence and victims. It is shown that, in the light of the anthropological significance of envy, Girard reads Dante’s Divine Comedy. It is revealed that, according to Dante, the harmful effects of envy can be overcome by grace. It is mercy that breaks the logic that requires constant sacrifices in order to maintain the sacred order. Understanding charity as a way (...) to overcome envy requires a theological and religious-philosophical understanding of accepting the gift of salvation without violence towards the Other. “Divine Comedy” can be called a theater of mercy, and not only because the first word of its hero is Miserere, have mercy, and it ends with the anthem of the merciful Virgin, but because of its pragmatics of hope, which offers not contemplation, but a transformative action capable of leading each of his readers “to the state of happiness” and include it in the drama of God’s mercy beyond the literary text. Dante not only records the dynamics of envy, but helps to understand how to overcome the crisis of violence, by including the story of purification from envy in a broader perspective of the general path of purification. (shrink)

The discrete–structural structure of the world is described. In comparison with the idea of Heraclitus about an indissoluble world, preference is given to the discrete world of Democritus. It is noted that if the discrete atoms of Democritus were simple and indivisible, the atoms of the modern world indicated in the article would possess, rather, a structural structure. The article proves the problem of how the mutual connection of mathematics and philosophy influences cognition, which creates a discrete–structural worldview. The author (...) notes that the appearance of writing, symbolic language and the depiction of the picture of the world through mathematics, led us into the sphere of discrete mathematical mathematics. (shrink)

M. Rosengren developed doxology as an 'other' take on epistemology, as teaching about how we actually do create the knowledge that we need. He has chosen to call his epistemic stance doxological in order to emphasise that all knowledge is doxic knowledge, thus turning the seminal Platonic distinction between doxa (beliefs, opinions) and episteme (objective, eternal knowledge) upside down.

Mechanisms to ensure the integrity of the system stable evolutionary strategy Homo sapiens – genetic and cultural coevolution techno-cultural balance – are analyzed. оe main content of the study can be summarized in the following the- ses: stable adaptive strategy of Homo sapiens includes superposition of three basic types (biological, cultural and technological) of adaptations, the integrity of the system provides by two coevolutionary ligament its elements – the genetic-cultural coevolution and techno-cultural balance, the system takes as result of by (...) develop- ment of genetic and information technologies by advent of genetic and informa- tion technologies extremely unstable conūguration; a harbinger of a radical change in the mechanisms of global evolution religion is a consequence of structural and functional organization of the human psyche; it played (along with science and technology) the role of socio-cultural adaptation of the human mind are present a number of ideas or concepts (the idea of God, including) the genesis of that ideas is associated with the interaction of two information systems, that appear to each other as information substrates – emotional, and verbal-logical (discursive) forms; evolution of the mentality has two nodes, that corresponding to the dominance of rationalism or religion in spiritual culture; the problem of rational justiūcation of religion in modern science is presented by two alternative methodologies – evo- lutionary epistemological and metaphysical-ontological ones; both methodologies are incompatible in a logical perspective; in the evolutionary epistemological im- pact concept of religion and science are equal and alternative building blocks of a stable evolutionary strategy of Homo sapiens, and their balance sheet pro. (shrink)

The article reveals the nature identifying of social stigmatization in the process of social transformations. It is determined that at the stage of denial and destruction of existing social norms and rules in the public mind the image of victim is stigmatized, directing of collective aggression against which is factor of transition to a new stage - approval and unquestioning perception of new rules. It's shown the role of stigmatiztion in the transformation of social myths in these processes. The mechanism (...) of social stigmatization of victims is researched through the production of label "subject that carries out violence", the basic marke of which is "guilty." Also it is analyzed how the presence of social groups and communities of victim's attributes acts selection criterion of victims in social stigmatization. (shrink)

Дана стаття присвячена питанням екологічної освіти. Розглядається причина та сутність екологічної кризи в сучасній системі освіти. Обґрунтована сутність поняття екологічної освіти. З'ясовано зміст та завдання екологічної освіти. Визначені періоди розвитку екологічної освіти. Розглянуто синергетичний підхід до екологічної освіти.