The article analyzes the impact of the principles of post non-classical science and epistemology and their inherent forms of rationality on the problem of wholeness. The authors substantiate the idea that by expanding the framework of systematic approach post non-classical epistemology and science bring to life the problem of wholeness, which predetermines the convergence of philosophical and scientific approaches to the concept of "wholeness”. The ontological and epistemological aspects of studying the holistic objects within the framework of post non-classical science achievements have been analyzed. The idea that post non-classical rationality also contributed to the widening of the set of concepts needed to describe the holistic objects is proved. The most significant influence of post non-classical period manifests itself in the problems of the existence of the holistic objects, their structure and transformation, substantiation of contingency and its role in the development of the holistic objects, the dialectics of the part and the whole.

The article attempts at substantiating the necessity of extrapolation of philosophical methodology on history and possibility to realize this logical and methodological procedure. Such a perspective can be possible due to transformation of philosophical knowledge into methodological means. The author's main focus is on philosophical techniques which are formed on the basis of the content of philosophical categories and their methodological role in historical cognition.

Anthropological research of ancient authors and theorists of early Christianity served as a theoretical source of the principle of soul-body unity that was typical of Russian religious philosophy. This principle became the base for Christian anthropology revealing itself as in ontological and epistemological doctrines as in the teachings of freedom and Christian philosophy idea of synergy. New attitude to the corporal perceived as overcoming Ancient Greek dual anthropology and propagated by early Christians promoted new understanding of the aims of human existence as not only spiritual, but also corporal transfiguration.

The article is devoted to the social and philosophical aspects of the theory and practice of the spiritual movement «The Fourth Way» created by G.I. Gurdjieff and his disciple, philosopher, psychologist and scientist P.D.. Ouspensky. The problem of understanding conscience as a necessary addition to human mind and its revival on the basis of certain spiritual practices is considered in a social and philosophical key. We study the concept of «buffers» inhibiting the emergence of conscience with common man based on the materials used in practice of «The Fourth Way» schools.

The article considers the concept of "ideopractice” as an individual way of social activity based on the minimum complex of individually significant ideas. Some other concepts of ideopractice and its functioning in the era of pluralism are analyzed. The differences between ideopractice and Weber's "social act” and the trends of their correlation are examined. The individual as a creative person and a part of society is considered.

The article deals with the analysis of the conception of Arjun Appadurai, modern American author, who basically considers globalization as cultural phenomenon. The thinker tries to demonstrate that process of cultural globalization cannot be explained by simplistic schema of obtrusion of homogeneous cultural model (Western, American) to non-Western civilizations. Everywhere - especially in Western societies - we can observe «diasporic diversity» and increasing cultural fragmentation. Appadurai argues that transnational migrations and electronic media play the crucial role in this process.

The article describes the trends in the formation of urbanization at the global level of social development. It was established that urbanization transfers to a qualitatively new phase - «urban civilization» which combines the cities of the world in a specific system, the functions of the latter being identified. Their identification is based on a number of assumptions. They reflect the relationship firstly in the "man-city” - "city-man” subsystems, secondly, in the «society - the city» subsystem. Hence the functions of urban civilization are divided into anthropological and sociological. Further classification of functions involves identification of their specific manifestations. Thus the functions of urban civilization are the following: cultural-educational, humanistic, communicative, cultural-historical, role-playing, informative, value-forming, managing and integrative-synthesizing.

The article analyzes the ontological features of Martin Heidegger's philosophy and Dasein. Heidegger's reference to the idea of Dasein became logical continuation of his spiritual and philosophical searches. Heidegger's humanistic character is revealed in recognition of the ontological values standing above selfish interests of the individual and a group. The article describes the nature of Dasein and Heidegger's philosophy. The article analyses the genesis of the principle of Dasein as methodological basis of Heidegger's philosophy, as the main principle possessing not only ontological aspect. The article also indicates the necessity of radical rethinking of accepted values of modern civilization.

The article considers the current issues of subjective-objective historical ways of East and West interaction connected with the conceptual aspects of a new scientific (the sixth) paradigm whose development is accompanied by methodological crisis in science and politics. The new paradigm evokes in human memory associations with the past: eugenics. Thus it becomes logical for scientists to turn to world religions for revealing general axiological and ontological systems.

The article deals with the sources and development of the anthropological tradition in the Russian medieval culture and art. The author considers the development of the views of Russian medieval (10th -17th centuries) aesthetic thinkers and traces the dynamics of the interrelation of Russian cultural constants: adherence to traditions, openness and spirituality. The anthropological essence of art and its cultivating potential are revealed.

The article considers some issues about legal philosophy presenting the history of its foundation and features of its subject-matter at different stages of its development as an independent discipline. The divergence of views on the subject-matter of Legal Philosophy in modern Russian philosophy is revealed. The author attempts at generalizing the interpretations of the subject of legal philosophy existing in up-to-date philosophical literature and suggests his own approach to the problem under study.