卷 36, 编号 5 (2025)

The ability to provide svyaznost' (linkedness and coherence) is the key and core a priori ability of human consciousness. The cognitive vehicle used by consciousness in the exercise of this ability is the "that-and-such" positing. Not observable directly, it manifests itself in language, sensory perception, and thinking. The possibility of perception of a thing (rather than a scattered set of qualities), proposition (speech) and judgment (logical thinking) is based on positing the svyaznost' (linkedness) of the subject and predicate, "that" and "such". As I. Kant asserted, svyaznost' cannot be perceived in the object of knowledge and borrowed from it, it has to be posited by consciousness. Hence, it is this ability of consciousness which ensures both the svyaznost' of consciousness itself (i.e., the coherence of its various functions) and the svyaznost' of the world as a whole and each individual object of it. Since the big culture is a product of consciousness unfolding, this same ability stands for the svyaznost' of any big culture and the consistency of its segments, which explains the meaning of О. Spengler's "cultural morphology". The ability to provide svyaznost' is realized variably: the multitude of the input data ("such") is linked by consciousness into an object due to the positing of "that", which can be posited as substance, or can be posited as act. In the two cases, different intuitions are involved. An example of interpreting mathematical formula y = 2x (or, in general, y = Nx) shows how the variable ability to posit svyaznost' is realized. Examples from the field of Islamic and European art are discussed and the irreducible contrast of sense positing on the two sides is demonstrated, caused by the discrepancy between the ways of "that-and-such" positing. The significance of the cognitive experience of the Non-Western big cultures lies in the fact that it is the experience of unfolding variants of the "that-and-such" positing different from that which underlies the European big culture. A study of consciousness that does not take into account the completeness of human cognitive experience is doomed in advance to limited results.

The moral issues surrounding the development of genetics are considered. In the history of genetics DNA has held a special place as the “building block of life” since its structure was first published (1953). In addition to the fact that DNA makes a person human, it is widely believed that it also makes each person unique. When a new person is born, it is DNA that connects them to their ancestors. The ways in which synthetic DNA challenges understandings of genetic binding, identity, privacy, and control are discussed. In particular, the development of synthetic DNA offers the opportunity to re-evaluate the meaning that humans attach to genes. The potential for partial or complete engineering of the human genome opens up entirely new avenues of genetic reproduction. This technology marks the beginning of a new era in the development of genetics, disrupting traditional notions of passing on part of one’s own genome to one’s offspring. Revolutionary technologies such as CRISPR often force society to reconsider alternative visions of imaginary futures, prompting individuals to decide which ones are worth pursuing and which ones to abandon. Transluminated utopias fail to achieve these goals because the future they envision through gene editing technologies denies the reality of human vulnerability and affirms the destructive narrative that a better future depends on eliminating biodiversity and disability, ideally, utopian thinking should draw on the experiential knowledge gained by members of diverse social groups to imagine what conditions might constitute a better future for diverse members of society.

The urban environment is considered a symbolic field, an integral part of which is the personal meanings, feelings, and emotions of a person interacting with objects and artifacts of the surrounding space in the context of his life practices. The relevance of the study lies in the ability to identify the gender specifics of a person's connection with the living environment, to determine what factors shape the subjective well-being and psychological comfort of men and women in the urban environment. The purpose of the study is to identify gender characteristics of identity with the city and perception of the urban environment using the example of residents of the city of Krasnodar. The methodological basis of the study is the concept of gender mentality. The study involved 354 respondents permanently residing in Krasnodar (131 men, 223 women). Research methods: to study identity with the city, the Droseltis and Vignoles scale was used in the authors' adaptation; a methodology by B.V. Kaygorodov was used as a tool for studying the characteristics of men's and women's narratives of identity with the city in the author's modification; to study the visual image of the city, an associative experiment and the prototypical analysis by P. Vergès were used, which allows one to identify the structure of social representation. As the results of the study showed, men in Krasnodar have significantly higher scores on the "Self-realization in the urban environment" scale. It was revealed that the connection between a person and the urban environment is gender specific: men perceive this environment as a space of competition, and women as a space of development and improvement. For women, such factors of the urban environment as recreation areas, pedestrian zones, places for walking and playing sports, cleanliness and safety of city streets are of particular importance.

The concept of karma in the Buddhist Mahāyana school of Madhyamaka is treated as having meaning only at the level of relative truth, but at the level of absolute truth it is empty, for it depends on the concept of an acting subject (kart), and that, in its turn, depends on the concept of karma. It is this logical circle in the definitions that makes all concepts empty. I.e. having no referent in reality. The true reality (bīnfa-tathaia) is indescribable, and only one who has attained enlightenment (boahu) can see it. In fact, the essence of enlightenment is the knowledge of true reality. However, the concept of karma is not entirely meaningless in the Madhyamaka. It makes sense at the first stage of the path to enlightenment — on the path of sizakas and pardyskuddhēs (that is, the thingyana path), since it is the idea of karma, i.e. the consequences of one's actions in this life and attaining their fruits in the future that prompts a person that suffers in samsāra to strive for liberation from it. Only at the second stage — on the bodhisattvas' path (that is, on the path of the Mahāyana, which is impossible to step out without fully passing the first stage and without gaining the fruit of an Arhat), a person comprehends the emptiness of the concept of karma, as well as any other concepts. The concept of karma, in accordance with the Madhyamaka teaching, should be regarded as purely instrumental: its goal is not to designate some kind of reality, but to change the consciousness of a person so that the desire arises in him to enter the path to enlightenment and sufficient perseverance in following it. But the law of karma still governs the person even at the beginning of the bodhisattvas' path, and only at its higher stages does a person gradually free himself from the action of this law and gain nīvāpa without abode — a state that goes beyond the difference between nīvāpa and samsāra.

The article explores the possibility of applying the concept of dreams to the study of modern popular culture and the internet. It references the work "Trying to Wake Up" by contemporary Russian artist P. Pepperstein, created in collaboration with the ruGPT-3 neural network, as well as the study "Critical Theory of the Internet" by media theorist G. Lovink, founder of the Amsterdam Institute of Network Cultures. The Internet is often described through metaphors of a totalizing presence, such as a dream, a mirage, or a fog. Today. It is becoming a constitutive element of human existence. Consequently, the observed transformations of human identity appear logical: each of us, immersed in the world of technology, exists within it as if in a strange duplicate of the world, a kind of dream. The author places particular emphasis on the views of G. Lovink, who in his aforementioned work presents the virtual world as a space of total slumber from which it is impossible to emerge. Dream and reality merge strangely within it, forming a single fabric. The article demonstrates the transformation of human identity during the period of extensive development of media and Internet technologies. This transformation is linked to the fact that technology as such is becoming a kind of meta-anthropology, reprogramming the very essence of humans to such an extent that they become unimaginable without immersion in virtual space. The subject of this research is the dream as a potential metaphor for understanding internet culture. The research methodology is based on analyzing the applicability of dream concepts for studying virtual space. The primary aim of the study is to describe internet culture as a place of a totalizing, pervasive mirage from which humans find themselves unable to break free, and to describe the corresponding transformations of human identity.

The speed at which the world around a person and their own perception of it are changing is currently increasing more and more. This statement fully applies to the processes affecting the phenomenon of science. Methods change, materials change, and the scientist themselves changes. These changes in science entail the necessity of rethinking research approaches to the epistolary narrative as one of the most important sources of our knowledge about the problems of contemporary science. Research on epistolary narrative in a scientific-philosophical context is one of the most significant cultural and historical foundations for understanding the personal identification and self-identification of scientists and philosophers throughout history. Scientific-philosophical epistolary acquire particular significance in reflecting on contemporary interdisciplinary problems, where natural sciences, social and humanistic sciences, and spiritual experience intersect. Studies of this kind require correlating highly specialized scientific issues with general humanistic reflection on modernity. In this article, we focus on the cognitive experience of P.A. Florensky. Turning to his epistolary narrative allows us to take a fresh look at relevant thematic layers of eco-philosophical problems, to understand contemporary cognitive strategies of eco-philosophy through the prism of historical experience of selfidentification – that is, to trace the changes occurring in the self-consciousness of the narrative’s author, in his attitude toward Nature, and in his ways of comprehending the world on both professional and existential levels.