The article considers, in a critical way, the idea of subjectivity of our conscious experience, which is very important for the problem of the relation between consciousness and reality. The extreme form of this idea is the thesis of the complete subjectivity of our experience. According to it, our experience is nothing else but consciousness, treated as a separate independent area. The article is targeted to show the way for disproving the thesis of the complete subjectivity of our experience. The author demonstrates that this thesis is not evident and that it could hardly be proved, because the subjectivity of the whole experience, not a part of it, must be reasoned in this case. If further investigation proves that our experience contains non-subjective components, we will receive a good reason to accept the realistic conception of human experience instead of the criticized thesis.

Аbstract. The article considers the nature of corruption through the comparative and descriptive analysis of the philosophical works of ancient Greek thinkers Plato and Aristotle. The study particularly focusses on corruption circumstances and factors influencing corruption. Corruption is understood as a phenomenon violating the norms of justice. The study allowed to build a model of the process of emergence and implementation of corruption risks and to identify a set of factors initiating corruption.

The purpose of the article is to study the possibilities of the narrative philosophy and history of Jorn Rusen. The author analyzed the corpus of texts relating to modern clip thinking and program documents of the President of the Republic of Kazakhstan Nursultan Nazarbayev «Mangilik Yel», «Looking into the Future: Modernization of Public Consciousness», «Seven Facets of the Great Steppe». The main content of the study is the analysis of four narratives applied to current historical events and problematic phenomena of the pedagogical process. The analysis showed that narratives make it possible to view history from different perspectives, in different aspects, which makes it possible to see historical events in many-sidedness and diversity and to overcome the problems of modern pedagogy through the formation of historical consciousness. Historical consciousness will help correct the deformation of the consciousness of modern youth. In the conclusion of the article, proposals are formulated on the need to form historical consciousness and indicate methods for expanding historical horizons. The article is addressed to politicians, ideologists, philosophers of history, these are the people who are directly responsible for the formation of the historical consciousness of modern youth.

The aim of the article is to examine the ideological, theoretical and practical components of religious extremism. It justifies the idea that the ideological and theoretical component of religious extremism is fundamentalism, and the practical one is radicalism. The author shows that the basis of the ideology of religious extremism is a directive that dictates the need to return to the basics of dogma (fundamentalism) and the elimination of all subsequent ideological layers. Besides, religious extremism contains an obligatory activity component which consists in the implementation of extremist ideology (radicalism).

The aim of the article is socio-philosophical analysis of the main characteristics of the subject necessary for the establishment and study of independence. The concepts of Plato and Aristotle are considered, according to which it is the reason that is common in relation to the independence of the subject. The role of society and the state in relation to the independence of the subject is revealed. Plato gave preference to the best society whereas Aristotle - to power that, in his opinion, should be a combination of different types of power. Based on the analysis, it was concluded that an independent subject can be considered both in the absolute and in the relative mode of existence. The theoretical and practical significance of the study lies in the understanding of the further history of the relevant idea of subject’s independence, which leads, among other things, to the ideas of I. Kant and G. V. F. Hegel who reflected on the autonomy (self-legislation) of the subject.

The article deals with the relationship between such phenomena as personality formation, education and culture determined by modern tendencies in the world development, with special attention being paid to such tendencies as globalization and “atomization” which have spread over the whole world community. Based on the systemic approach, the authors reveal the interdependence of these processes and explore the meaning of contemporary social practice and practice-oriented education that manifests itself at different stages of a socially mature and reliable personality’s development. The theoretical and practical value of the study lies in justification of the ways and means of attaching social determination to these processes and identification of the role of the state in individual’s civil development.

The article is devoted to the analysis of the reasons for the coexistence of ethnic (popular) and national cultures. The subject of the research is social mechanisms under workings of which these varieties of culture arise. The article showed that the presence of these types of cultures is due to the coexistence of the ethnos and the nation which are different in the mechanisms of development and typical interactions between individuals and groups. Ethnic culture emerges as a result of traditionalization of interactions that arise in the process of everyday life and cultural patterns. In a nation, typical interactions arise as a result of the activities of typical organizations that appear to implement the institutionalized needs of society. National culture appears in the process of regulation of these interactions by the state through the creation of cultural patterns allowing to coordinate the actions of organizations and individuals with the interests of the whole society.

The article analyzes the phenomenon of digital axiology. With this aim in view a number of its key concepts and problems are found out and considered. They reflect in their totality the process of formation of modern digital society, the specifics of the worldview and the existence of the human forming in its area. Equality and humanism are interpreted as priority axiological attitudes of the digital era. The value status of religious and artistic knowledge is determined in accordance with the realities of digitalization. The role of knowledge in the life of modern human and society is discussed. Resources of natural and artificial intelligence are considered and compared from the axiological point of view. The conclusion about the necessity of the digital society humanization is made, which has a great significance for contemporary Russia that has set on the path of digitalization and digital economy construction.

The article identifies positive resources and negative risks and consequences of using artificial intelligence for human technological transformation. Rooted in the hermeneutics of man, his nature and the modalities of existence, the very theme of the imperfection of human nature is problematized. On the basis of the corpus of the latest texts of philosophical and interdisciplinary nature, social conflicts of the use of products of modern technologies are revealed. The theoretical analysis showed that outside its humanitarian essence a person loses the prospects for survival and improvement. The author concludes that the artificial world itself is not the key to the human future.

The article is concerned with the problem of communicative knowledge the analysis of which acquires unprecedented significance due to the changes in the communicative space of modernity. Many researchers tackle this problem within the frameworks of recent philosophies. The object of this study is the interpretation of communication in Russian philosophical thought of the first half of the 20th century, notably in the philosophical views of S.L. Frank and A. A. Meyer. The theoretical and practical value of the study lies in a comparative approach and the relevance of the problem. The findings of the study can assist to explain certain social and ethical phenomena of the past, and to identify the essential tendencies of their development at present.

The article has a two-focussed aim: to consider the interest of the representatives of Russian theological and academic theism in the heritage of the second wave of German speculative idealism in the person of Hermann Ulrici and to identify Ulrici’s position concerning the rationale for the unity of the psychological and physiological in humans. The methodology of the study includes historico-philosophical reconstruction and hermeneutic analysis. The study reveals that Russian scholars showed a steady interest in Ulrici’s works on theological, anthropological and natural science problems. The theoretical value of the article lies in the identification of Ulrici’s views on the possibility of philosophical and scientific grounding of humans’ elementary psychic activity. According to Ulrici, perception is neither transformation nor the product of assimilation of the perceived objects but rather innate reaction of the soul to the outer influence. It is concluded that the Russian psychologists-metaphysics took into consideration the achievements of philosophical and scientific thought of the West, which influenced the formation of psychology as an independent branch of scientific knowledge.

Vladimir F. Odoevsky (1804-1869) is a famous Russian writer, often ranked among the writers of the «second row» of Pushkin’s time and the Golden age of Russian literature. But in retrospect, considering his original work, he appears to be an original thinker with a peculiar combination of philosophical, artistic, scientific and religious-mystical views. Mystical interests of V. F. Odoevsky which all researchers of this extraordinary Russian thinker write about stand out against the background of the widespread Russian fascination with the «mysterious» in the early 19th century. From the modern point of view, the essence of the views of the Russian thinker is extremely in tune with the current trends of combining philosophical, psychological and artistic research. Revealing the meaning of Odoevsky’s archaic terminology and the main themes of his reflections, one can easily discover the Russian thinker’s visionary ideas about the complex interactions of rational thinking and the unconscious, about the importance of intuition in scientific and artistic creativity, about the insoluble contradictions between rational and emotional intelligence (in modern terms), about the paramount importance of moral attitudes in all kinds of human creativity.

The article summarizes the international research status of the Russian thinker and philosopher N. A. Berdyaev through the analysis of the characteristics of the Chinese and European studies. The article explains the uniqueness and importance of N. A. Berdyaev’s aesthetics in international research, analyzes the contradiction and duality of his aesthetics in his works and life. The author of the article poses a lot of questions about N. A. Berdyaev’s duality: whether he preserved his Russian character while living abroad, whether he was rational or emotional, optimistic or pessimistic, classicist or romantic. It is concluded that N. A. Berdyaev’s aesthetics has a great value for international researchers in better understanding of the Russian culture and literature.

The purpose of the article is to analyze the views of the representatives of the European thought, from the antiquity to the present on the problems of creativity in order to identify the main trends in revealing the essence of this phenomenon in different historical periods on the grounds of socio-cultural changes. The research methodology includes axiological and comparative approaches to the analysis of the phenomenon of creativity and the features of creative process. The analysis shows that initially (from the mythological period to the Renaissance) in the process of identifying the essence of creativity in European philosophy there was a tendency to a sacralized understanding of creativity through a dialogue of the sacred with the scientific in approaching its essence. The practical and theoretical significance of the article lies in the conclusion that during the sacralization period attention was paid only to the spiritual component of creativity which, starting from the Renaissance, was substituted by rationalist and scientific-materialistic views focussing on the search for objective foundations of the creative process itself or its irrational components.

The purpose of the article is to consider the meanings of the «one» in Aristotle’s philosophy in connection with its influence on scholastic metaphysics and in the context of contemporary research in philosophical literature. The methodological task is to analyze the texts of Aristotle and to interpret the obtained results in the light of the concepts of authoritative scientists in the history of philosophy. Two main meanings of the «one» in Aristotle’s philosophy are revealed as a result of the inquiry - the ontological one and the cosmological one. It is argued that ontological «one», as unity in essence, is the main sense of the «one» because the thing is one and has existence due to its essence; whereas cosmological «one» is a causal unity. The theoretical significance of the inquiry is that the analysis of the meanings of «one» in Aristotle’s philosophy offers new possibilities for understanding the continuity of ideas and concepts of philosophy from ancient metaphysics to medieval and subsequent forms of philosophical thought.

The article aims to ground the thesis that it is history that attaches sense to the progressive development of freedom in its movement from natural to cultural, from organic to humanitarian. It is concluded that the competitive advantage of human super organic comparable with pre-human organic matter is building the immaterial heritage through innovative self-determination and creativity. Self-determination through freedom entails a motivational awareness and denies a one-beam, providential view of a human being as an object of fate. Fate is the totality of human predestination, but freedom is our own choice. Based on systemic approach the authors revealed the essence of human freedom which consists in a creative choice, as the freedom of choice and determinism (fate) are mutually exclusive. Thus, the ancestral history should be interpreted as a deviation from the natural state.