Aim. To conduct a historical and philosophical analysis of the Soviet anthropological paradigm, viewed as a large-scale project for constructing the “new human”, and to identify its philosophical origins in Marxism, Russian cosmism, and revolutionary utopianism.
Methodology. A periodization method was used to identify key stages in the development of the Soviet anthropological paradigm (the early Soviet period with its radical projecting, the Stalinist period with its emphasis on education, and the post-Stalinist turn to a scientific approach). A comparative analysis revealed the essence of the contradiction between utopian goals and actual practices.
Results. The article traces the evolution of the Soviet anthropological paradigm from the radical constructivist models of the 1920s through the dogmatization and “educational” pathos of Stalinism to the late Soviet scientific-materialist stage. Analyzing the internal tension between utopian design and scientific (biological, psychological, and pedagogical) studies of humankind, the authors conclude that Soviet anthropology represented a unique synthesis of the educational belief in the infinite plasticity of human nature and total social engineering, leaving behind a legacy of unresolved problems regarding the limits of human constructibility.
Research implications. The results of the study can be used to improve the historical and philosophical competencies of both teachers and students of philosophy.

Aim. To introduce an ethnocultural approach to the philosophical study of "mystika" (V. Solovyov's specific term for mysticism) as a sociocultural phenomenon.
Methodology. A systematic method was applied using historical and philosophical reconstruction and historical and religious comparative studies, as well as content analysis, modeling, abstraction, analysis and synthesis.
Results. "Mystika" was viewed as a fact of human contact with a fundamentally incomprehensible Mystery, which can never be fully comprehended, but is revealed under certain conditions (in mystical experience). The main stages of its research were established: in the earliest stages of human culture, "mystika" began to develop as a special sphere of spiritual life based on myths, and then it was assimilated within the myth-magical complex as the basis of sacred knowledge. As shown by the examples of relict tribes, "mystika" developed in parallel with magic, religion, and philosophy. In ancient Greek culture, the first “theoretical” concept of "mystika" was formed against the backdrop of mystery practice. The specific concept of mysticism was introduced into philosophical circulation only in the 19th century by V. Solovyov. In Russian philosophy of the early 20th century, "mystika" was mastered in the mainstream of “mystical philosophy” by Russian thinkers who had directly experienced mystical experiences.
Research implications lie in the actualisation of philosophical consideration of "mystika" and the introduction into scientific circulation of little-studied layers of philosophical and religious knowledge, revealing the unique features of Russian philosophical thought and spiritual culture.

Aim. To analyse conclusions made by the outstanding Russian logician, historian and methodologist of science, researcher of information culture Boris Biryukov, to identify milestones in his academic biography, to study his research into the history of logic, and to unveil the understudied aspects of his scientific activity.
Methodology. The author offers retrospective analysis of sources on the history of logic made using biographical and comparative-historical methods.
Results. The article traces the expansion of Boris Biryukov’s field of research at the final stage of his research biography, examines his search for the boundaries of logical formalisation, and reviews the results of his research in the history of logic. The author assumes that Biryukov’s conclusions about the logical and philosophical heritage of such thinkers as F. L. G. Frege, H. Grassmann, and R. Grassmann are innovative. The author also addresses Biryukov’s contribution to culture studies.
Research implications. The study has theoretical and practical value, as it sheds light on the development of Russian philosophical and logical thought in the late 20^th and early 21^st centuries.

Aim. To provide an ontological and historical-philosophical rethinking of the category of service as a form of individual participation in the political, cultural, and spiritual holistic existence of society. It focuses on how identity transformation, 21st century biopolitical processes, and the crisis of institutions require a new understanding of service that goes beyond normative duty and functional loyalty.
Methodology. The study is based on an interdisciplinary approach, including historical-philosophical analysis, conceptual reconstruction, and hermeneutic interpretation of texts by classical and contemporary thinkers, as well as a critique of service ideologemes developed in theories of biopolitics and political ontology. Comparative analysis, a deconstructive approach to power and subjectivity, and concepts of recognition and identity are utilized.
Results. It is demonstrated that the idea of service possesses a multi-layered structure and significant historical depth, dating back to ancient political virtue, Christian anthropology, and the modern concept of subject autonomy. The specificity of the Russian philosophical tradition is revealed, within which service is conceptualized through the categories of conciliarity, spiritual responsibility, and historical destiny. It is substantiated that in the biopolitical reality of the 21st century, service is losing its predominantly institutional character and acquiring the status of an existential choice, implying responsibility to a common future, collective memory, and the vulnerable structures of the social world.
Research implications. The theoretical significance lies in the development of an ontologically expanded concept of service as a form of individual existence within a cultural-historical whole. It is proposed to interpret service not as a mechanism of subordination or a function of the state, but as an existential and ethical form of human participation in the development of a common world. The work thus contributes to contemporary philosophy of identity, political ontology, and the ethics of responsibility, creating conceptual foundations for a new understanding of service in the context of global instability and the transformation of social institutions.

Aim. To analyze and compare the views of Chinese and Western philosophers on the nature of experience and metaphor in language.
Methodology. The comparative method was used, and the works of G. Lakoff, M. Johnson and ancient Chinese philosophers were studied.
Results. It is revealed that the ideas of experiential philosophy resonate with classical Chinese thought.
Research implications. The study highlights the relevance of integrating Western cognitive linguistics and Chinese philosophy for further research in language and cognition.

Aim. To study information warfare as a factor of objective reality.
Methodology. The existing system of spheres of public life has been reviewed. The study used a systematic approach, socio-philosophical analysis, content analysis, synthesis, comparison, generalization, and design.
Results. The study concluded that the information sphere of modern society has been institutionalized. It is shown that information warfare is a form of competition between social actors using information resources, tools, and technologies to achieve their goals. The article presents the directions of information warfare in all areas of Russian society.
Research implications. The structure of modern society has been clarified. The authors’ interpretation of the concepts “information sphere” and “information warfare” has been introduced. The practical significance lies in the ability to better understand social processes and phenomena influenced by information technology.

Aim. To conduct socio-philosophical and analytical analysis, identifying the logocentric specifics of Russia’s historical (historical-philosophical) path. The analysis of Logos reveals the essential accents of Russia’s destiny as a civilization of humanity’s salvation, as a symphony of the priesthood and the kingdom, and as a civilization of the Russian spirit and “Russianness.”
Methodology. The study employs the method of hermeneutics, the historical-logical method, and the method of philosophical analytics. To achieve the goal, several works written by A. S. Panarin, I. A. Ilyin, Z. Brzezinski, D. M. Volodikhin, and other authors have been analyzed in accordance with the stated problem.
Results. The novelty of the research has been achieved, defined by a new vision, through the approach to the Logos of Russia, of the most important specifics of the path of the Russian (Russian Federation) civilization. This is a civilization of the salvation of humanity, not conceding its Christian metaphysical preference, and overcoming the regular “Manichean” passions in its history, characterized by carrying out only a soft colonization of new territories, inspired by the harmonization on human principles of interethnic, interconfessional, interstate and inter-civilizational relations around the world. It also states that Russia has experienced six catastrophes in its history and has maintained its identity through its people, faith, messianism, and chosenness.
Research implications. The study continues the Orthodox and national-patriotic tradition of understanding Russian civilization and the Russian people. In the current context of confrontation with nationalist Ukraine and Western countries, this work contributes to the understanding of the national-historical Logos, the essence of the people and civilization, and the strengthening of national values.

Aim. To explore the phenomenon of ecosystem leadership as a response to the civilizational challenges of the 21st century, and to substantiate the thesis that the transformation of management practices requires not simply a change in instrumentation, but a profound philosophical reflection on the foundations of power, subjectivity, and social interaction.
Methodology. The work was carried out based on a systematic approach using methods of classification and comparative analysis.
Results. The paper analyses the crisis of the classical leadership paradigm based on the principles of hierarchy, linearity, and anthropocentrism. Through the lens of social philosophy, complexity theory, and post-non-classical rationality, the content of the ecosystem approach is revealed, where leadership is understood as an immanent property of a self-organizing social environment. Special attention is paid to the ontology of network interaction, distributed subjectivity, and the ethics of care. It is concluded that ecosystem leadership marks a transition from the paradigm of “power over someone” to the paradigm of “power for someone”, from management as control to management as facilitating the vital potential of complex social organisms.
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 understand the relationship between human subjectivity and the technically mediated “I” in the context of fundamental transformations of the socio-cultural meanings of digital society.
Methodology. The research is based on the methodology of social philosophy, including critical analysis, systems and socio-cultural approaches. The key core is the method of dual oppositions (“individual- collective”, “rationality-emotionality”, “traditionalism-innovation”), which, in combination with the dialectical logic of ascent from the abstract to the concrete (in the Hegelian tradition), helps to identify the dynamics of the transformation of socio-cultural codes.
Results. It has been substantiated that subjectivity is inseparable from the technical “I,” which acts as an active mediator of social action. It has been established that dual oppositions function in a reduced form, leading to the simplification and instability of sociocultural codes.
Research implications. The results of the study clarify the socio-philosophical understanding of the transformation of subjectivity and socio-cultural codes and helps to understand the problem of the reproduction of cultural values in modern reality.

Aim. To formulate a new ontological concept of authenticity that overcomes the proliferation of interpretations within existential philosophy by introducing an unambiguous demarcation criterion and a dynamic process model.
Methodology. The research mainly consists of critical analysis of classical approaches to the problem of authenticity and a subsequent philosophical reduction. The methodology involves deconstructing the “loopholes” for self-deception in existing theories, developing a rigid ontological criterion (the inalienable / alienable), and constructing a dynamic model of cyclic becoming (the cycle of immanent becoming).
Results. A fundamental distinction between the inalienable (body, mind, will) and the alienable (external world, social roles) is introduced and substantiated, with the body serving as the ontological boundary and primary testing ground for authentic being. It is established that authenticity manifests itself exclusively in the process of developing the inalienable (inward growth), which requires direct and painful effort. A dynamic model of the cycle of immanent becoming (ingressio → ascensio → potentia → declinatio irreversibilis) is proposed, along with the operational gesture of Transitus Statim to overcome existential stagnation and transition to a new development cycle through triple temporal recoding. An unambiguous criterion and a processual trajectory for demarcating and realizing authentic being are formulated.
Research implications. The theoretical significance lies in the radical simplification of the discourse of authenticity, overcoming the static nature of classical approaches, and creating a universal ontologicalprocessual model for existential analysis. The practical value consists in developing a toolkit for deconstructing simulacra, diagnosing existential crises, and building a life strategy focused on integral ascent through consistent acts of self-development and temporal recoding.

Aim. To analyze the essence of culture that is an integral and crucial part of human existence for people of all races, nationalities, faiths, and places of permanent residence.
Methodology. The primary methods are systemic and dialectical, which made it possible to examine culture as a holistic sociohistorical organism consisting of many elements existing in a contradictory unity.
Results. Culture is a universal phenomenon of global society, developing in any human community. However, culture also always has its own specific characteristics, determined by the mental characteristics of the people who create it.
Research implications lie in revealing the cultures of different societies within a societal system, which can also be considered a unique spiritual phenomenon of human civilization.