Aim. Within the framework of philosophical methodology, give a definition of general scientific (philosophical) categories, which, working to solve research problems, are transformed into methods of scientific knowledge.
Methodology. The work was carried out on the basis of a systematic approach using methods of classification and comparative analysis.
Results. It was revealed that philosophical categories are concepts of the ultimate degree of generality in the conditions of specific periods of historical development, since they reflect the universal signs of the elements that underlie the phenomena of nature, society, and human consciousness. Objects, subjects of study for science are only existing phenomena. If science loses its object and subject foundations, it acquires the features of a myth, fiction.
Research implications. The results of the study can be used to improve the methodological competencies of both teachers of philosophical disciplines and students.

Aim. To conduct a philosophical and anthropological analysis of the problem of a person’s sacred attitude to his own temporality as to the Other in the context of considering its ambivalent essence using the example of various concepts that affect this area of research and, accordingly, allow expanding dynamically developing ideas about a person.
Methodology. This study was carried out using the method of analytical anthropology, which is taken as a basis and made it possible to show the implicit influence of a person’s attitude to time as an Other on the economic area of his life. The use of the historical and philosophical approach made it possible to analyze the most significant elements of various conceptual systems of thought from the perspective of ideas about temporality as the Other and their relation to the economy. The use of the method of comparative analysis made it possible to compare different authors of both the continental and domestic philosophical traditions in their cross-relation to each other through a single problem of temporality as the Other. The use of the dialectical method made it possible to level the logic of the binary opposition and to consider in the complex dynamics of man and temporality as an inseparable economic area of the Other. The method of interpretation made it possible to reveal the relevance of various philosophical concepts in terms of reflecting the ongoing processes of modernity.
Results. The analysis showed that the ambivalence of a person’s experience of his own temporality has undergone significant changes and represents the archetypal nature of self-preservation, capable of both ensuring the integrity of the development of the human spirit and leading it to total self-destruction, thereby causing both a harmonious and disharmonious relationship with the animated the being of the world and with oneself.
Research implications. The rationale for this study lies in the development of a conceptual consideration within the framework of philosophical anthropology of the phenomenon of temporality as the Other, which, in turn, made it possible to identify new horizons and ways of understanding the relevant problem with the prospect of expanding the interdisciplinary diversity of areas of philosophical knowledge and appropriate tools for further analysis of this topic.

Aim. Based on the consideration of possible spiritual risks arising in the course of the theologian’s research activities, to analyze the reasons for the theologian-researcher’s excessive caution in drawing the boundaries of the necessary, sufficient and excessive.
Methodology. In order to find an answer to the question “What is the reason that the majority of Muslims, fearing to step over the border of what is permitted, do not permit themselves to approach the possible?” several hadiths are considered, which are key in the formation of a number of restraining attitudes. To reveal the meaning of the word “reserved”, found in one of the hadiths under consideration, an analysis of its meanings in the Arabic-Russian Dictionary to the Koran and Hadiths by V. Girgas, the Large Arabic-Russian Dictionary of Kh. Baranov was carried out; Complete Church Slavonic and Old Church Slavonic dictionaries. Besides, an analysis of modern scientific research concerning the understanding of the essence of the concepts of risk and uncertainty, anxiety and doubt, enigmatic intrigue, research excitement and spiritual adventurism was carried out.
Results. The paper analyzes the causes of inner experiences accompanying a theologian-researcher, caused by spiritual risks (the risk of spiritual knowledge; the risk of faith; the risk of searching for truth; the risk of distortion of religious dogmas) caused by both objective and subjective factors. In addition to the real danger of falling into heresy, a person brought up in a strict religious tradition may have psychological attitudes regarding: a ban on the study of theological issues that go beyond the basic ones; not encouraging independent reading and reflection on religious texts due to the inability to draw correct conclusions without the guidance of a mentor; possible condemnation by the Muslim Ummah, whose duty is to warn against the dubious and prevent the commission of the condemned. All this undoubtedly becomes the cause of excessive caution in the theologian’s determination of the boundaries between what is permitted, doubtful and forbidden, as well as between necessary, sufficient and excessive, which not only does not contribute to intellectual research, but also restrains them.
Research implications. The results of the work can serve as a basis for further research into the reasons for the limited field of theological research, as well as factors hindering the development of theological knowledge.

Aim. To reveal the problem identified in O. Spengler’s work “The Decline of Europe” and to substantiate in this regard the problem of the person in modern European culture.
Methodology. The text of O. Spengler’s work “The Decline of Europe” and the works of other thinkers related to the subject area of the study are analyzed. Both general scientific methods and a combination of methods of historical-philosophical and socio-philosophical research were used, primarily the comparative approach.
Results. Based on the results of the study, it was concluded that the features of the person of Western European culture, described by Spengler (reliance on violence, the desire for material values, the rational nature of knowledge, loneliness), lead this culture to spiritual impoverishment.
Research implications. The findings of the study can be used in teaching philosophy, political science, cultural studies and other university courses.

Aim. To show that the reception of Leonardo’s creativity and personality in Russia of the 19–21 centuries is, to a large extent, the projection of actual problems of Russian national culture onto his image and an attempt to identify socio-cultural perspectives of spiritual achievements of the “silver age” era.
Procedure and methods. The study is based on a comparative approach. Methods of observation, generalization, interpretation and discursive analysis are also used.
Results. In the course of the work, it is proved that if in Western Europe late Romanticism and symbolism formed a special myth about Leonardo, which remained primarily a literary and artistic phenomenon, then Russian symbolism quickly merged with philosophical and religious-mystical searches and created a number of myths about the Italian genius, closely related to the most pressing problems of the radical transformation of Russian spirituality. The most important myth about Leonardo influencing Western culture, was the literary myth formed by D.S. Merezhkovsky, one of the initiators of the “Russian spiritual Renaissance” and Russian symbolism. In the unique and peculiar work of each Russian symbolist of the early twentieth century, his own unique myth about Leonardo was formed, which included an essential mystical component.
Research implications. It is shown that in Russian symbolism, the Italian genius was considered to be not only a universal master and an outstanding scientist, but a complex, restless personality endowed with a deep and contradictory soul, reflected in his masterpieces of enduring value. Among the symbolists, there was no unity of views on the personality and creativity of Leonardo: between the elder and “younger” symbolists, they differed radically; accordingly, the myths about Leonardo were different. They were united by a common reading of Leonardo’s creative spirit, which had a frankly mystical character.

Aim. To consider and compare the attitude of L. Shestov and M. Foucault to the “well-known truths of the mind.”
Methodology. The study was conducted using the method of comparative analysis. The philosophical works of L. Shestov and M. Foucault were studied. Through an appeal to the interpretation of F. Nietzsche’s philosophy by both thinkers, the features of M. Foucault and L. Shestov’s views on the “eternal truths of reason” are analyzed. The basis for such an appeal is the significant influence of F. Nietzsche’s thoughts on both philosophers.
Results. The analysis showed that despite the fact that both thinkers sought to free themselves from the dominance of “well-known truths of reason”, they chose different paths. M. Foucault paid great attention to the very method of historical research, which departed from the traditional historical approach and focused on identifying gaps in history and the random logic of the historical process. L. Shestov, on the other hand, concentrated on faith in an almighty God, and in this he saw a way out from under the yoke of the “general truths of reason.”
Research implications. The significance of this study for philosophical knowledge lies in the novelty of the compared personalities. The positions of M. Foucault and L. Shestov have not been compared before, the reason for this, undoubtedly, is that these philosophers belong to different philosophical schools: French continental philosophy and Russian religious philosophy are rarely objects for convergence and comparison in the historical philosophical research. This article showed that despite the general dissimilarity of the philosophical positions of M. Foucault and L. Shestov, one can find a fairly large field for comparing the ideas of these thinkers.

Aim. The article examines the development of the philosophical views of Gustav Teichmüller, the German philosopher of the second half of the 19th century, professor at the University of Dorpat, in his work “Towards the Platonic Question” (1876).
Methodology. The influence of his views on Russian philosophy is determined, the reception of Teichmüller’s views from his Russian students and his translators, V. S. Shilkarsky, V. Lutoslavsky, A. A. Kozlov, E. A. Bobrov, A. N. Gilyarov, is considered. The philosophy of Teichmüller and the concept of V. S. Solovyov “Philosophical Principles of Whole Knowledge” (1877) are compared. Teichmüller’s attitude to Plato’s teachings is being clarified. The question of the Teichmüller-Zeller controversy is being studied.
Results. The article considers Teichmüller’s concept in the essay “On the Platonic Question” (1876). Here we raised the question of the influence of the ideas of Gustav Teichmüller’s philosophy (1832- 1888) on Russian philosophy and therefore compared his 1876 work “On the Platonic Question” with the writings of a number of Russian thinkers. The question of Teichmüller’s anticipation of some ideas of neo-Kantianism was raised and studied.
Research implications. For the first time, historical and philosophical comprehensive work was carried out to study not only certain aspects of the philosophical heritage of the German-Russian thinker Gustav Teichmüller (1832–1888), but also the perspective his works have influencing the formation of the Moscow Philosophical and Mathematical School. The question of the intersection of Teichmüller’s ideas, in particular, the idea of immanence, with Kant, Trendelenburg, Fries and some other scientists, the “immanent idea” introduced by Plato and related to Aristotle as related to movement and energy, was studied. According to Teichmüller, Aristotle built this concept of Plato initially on the concept of entelechy (truth). Here Teichmüller emphasized the commonality of opinions of Plato and Aristotle.

Aim. To formulate the problem of demarcation of scientific knowledge as an axiological problem of the philosophy of science and show its evolution.
Methodology. Reconstruction of the evolution the problem of demarcation of scientific knowledge in the course of the historical development of science.
Results. The position is substantiated that epistemological ideas about the necessary properties of scientific knowledge have changed in the course of the development of science and philosophy. Three main ideals of scientific rationality are identified and described: classical, non-classical and post-nonclassical.
Research implications. The historical character of scientific rationality is shown. This is important for a proper understanding of the history of science, an assessment of its current state and its possible future while preserving the methodological core: qualitative differences from all other types of human knowledge.

Aim. To consider the mutual influence of modern infocommunication technologies and a person in the segments of the information society, such as the design and use of computer technology, shared tourism, distance education.
Methodology. The main content of the study is the projection of significant areas of complex anthropological knowledge (physical, sociocultural, philosophical anthropology) onto research in the field of informatics. It is shown in what way ethnicity can contribute to the improvement of friendly graphical interfaces of software and hardware devices through the internalized physical patterns, in particular writing. It is also shown that the technological possibilities of joint consumption in tourism form an out-of-place sociocultural identity of a contemporary. It is depicted which types of distance education are anthropomeric and which dehumanize the educational process.
Results. It was revealed that in the context of the information society there are risks of digitalization for anthropic identity, but at the same time, protective tendencies have also formed, during which people compensate for the vulnerability of their own physicality by anthropomeric use of technology.
Research implications. On the basis of an interdisciplinary approach, the authors updated the problematics of the area under study at the intersection of computer science and the socio-humanitarian sciences. The work is addressed to specialists in the field of philosophy of science and technology, teachers of philosophical sciences, researchers of socio-humanitarian issues, graduate students of all areas.

Aim. To identify the direct connection between the socially responsible positioning of modern mass media and the positive socialization of the individual in the mass information society.
Methodology. The methodological basis for the research is the socio-philosophical analysis of the urgent problems of modern social consciousness, the institutional ties of society and ensuring the sustainability of social life.
Results. The increasing importance of the socially responsible model of mass media in modern society is established in connection with the need to implement a positive type of socialization of new generations. The article presents contradictions between certain interests of the media community and public interests in general, as well as between the interests of the socialized individual. The increasing influence of parameters of mass-communication development process of socialization is revealed. In connection with this process there is awareness of the need to improve such tools of self-regulation of activity of mass media journalistic code of ethics, the professional community and its other supplements including legal methods of regulation. Attention is focused on a new type of social fragmentation: the emergence of communities associated with the blogosphere and social network activities. In some cases, the influence of these communities can play a determining role in the course of an individual’s socialization. The necessity of timely detection and achieving the required level of social responsibility of the mass media is substantiated. This will provide constructive socialization, as well as the related efforts of society to maintain the desired balance between efficiency and responsibility in the field of mass communication.
Research implications. Solving the problem of matching the society’s need for positive socialization of the individual and the activities of mass communication media will ensure the sustainable development of society and the individual in it, which is possible only if a socially responsible model of the mass communication environment is chosen.

Aim. To reveal the conceptual forms of cognition, determined by the content of typological reflection, the relationship of which contributes to an increase in the thought-creativity of the individual.
Methodology. The genesis is clarified and the methodological foundations of typological reflection are considered. The conceptual forms of cognition are substantiated in the context of the cognitive dominance of typological acts of reflection in the thinking of the individual. The dialectical method, the principles of ascent from the abstract to the concrete, comparisons, identities, descriptions are used.
Results. The objectivity of reflection as a system-forming factor of a subjective-semantic nature is proved. In the format of epistemological synthesis, the pattern of intellectual discovery of conceptual forms of cognition is revealed.
Research implications. The epistemological construct of the typological reflection of the personality in the conceptual structure of the activity goal – means – result is concretized. Directions for using the findings of the study in the epistemological paradigm of reflexive self-realization of the properties of the subject of sociality are determined.

Aim. Philosophical interpretation of the social as defining modernity, represented in the prevailing economic paradigm.
Methodology. The article provides an analysis of the description of the “domination of the social” caused by the change in the position and methods of production of the individual of his own world, thematized by X. Arendt and B. Latour. The choice is due to the task of identifying characteristic examples of the representation of the social in the current paradigm of reality.
Results. The analysis showed that the production of social as a result of labor activity, the content of which, according to Arendt, is a continuous process of reproduction of living conditions and their «without a trace» consumption, leads to the dissolution of the main types of human activities for the arrangement of the world (political and productive) in the labor process and the exclusion of the possibility of political from modernity. In turn, B. Latour established that it is precisely the production of the political, becoming a model for the construction of the social that prevents, firstly, its actual explanation and, secondly, imposes on the social a form that distorts it. The liberation of the social from the political is a condition for the establishment of the social in its own form.
Research implications. The article fixes the difference between the assessments of H. Arendt and B. Latour on the absorption of the political by the social and the formation of the world as a social. It is concluded that sociality is one of the necessary effects of presenting reality in the economic paradigm.