卷 35, 编号 2 (2024)

The concept of personal identity is now the focus of a wide variety of studies. In modern philosophy, the analysis of personal identity is addressed in connection with the consideration of problems in philosophy of consciousness, as well as ontological, epistemological, aesthetic, ethical, etc. problems. When applied to ethics, the concept of personal identity is usually explored in connection with the analysis of moral responsibility, as well as bioethical problems. Contemporary approaches to the concept of identity in the field of morality differ in that they are limited to transferring concepts of identity developed within the framework of various “metaphysical” approaches to the notions of morality (intuitive and non-conceptualized). The difficulties of this approach, which some authors recognize as failures, are due to the lack of ethical contextualization of the concept of personal identity. In order to understand how a personal identity is related to certain moral concerns and problems, it is necessary to fit the Self (like all these concerns and problems) into the concept of morality and discuss rather the very concept of moral identity as a concept set by ethics, than the various concepts of personal identity developed in an nonethical context, in their relation to ethics. Analysis of ethical and philosophical approaches to understanding the issues relevant to the concept of moral identity in moral philosophy showed that this problem should be considered on the basis of moral philosophy, in the language of moral philosophy and taking into account the real diverse moral experience.

The article presents an interdisciplinary review of research on the phenomenon of human interpersonal trust. Trust is a multifaceted manifestation of human psychology and behavior, and its understanding is difficult to fit into any single scientific paradigm. The paper highlights various aspects of human trust, as well as different approaches to the investigation of this phenomenon. The author considers the socio-cultural, psychological, ethological and biological factors that influence predispositions to trust others. A special place in the article is given to trust toward strangers and the mechanisms responsible for its functioning. The article also presents trust from an evolutionary perspective as a fundamental component of human cooperative behavior.

The article presents possible grounds for intercultural dialogue. Due to the polarization of international relations and political tensions, the issue of the fundamental possibility of grounds for intercultural dialogue in modern times is being considered. The concept of intercultural dialogue is understood in the article as an integrative process based on the acceptance of cultural differences. The author argues that the use of modern sociological approaches is not always applicable as a basis for building dialogical relations, since such approaches do not reflect the cultural characteristics of individual communities. Sociological researches are often politicized, and the methods of classifying different cultural communities used in them need to be rethought. Also, sociological approaches to the interaction of different cultural communities are focused on long-term ideological work, but the existing problems show that quick and constructive solutions are needed. According to the author, other grounds for interaction between cultures and communities are required, more general and applicable at the current stage on a global transnational scale. The author identifies two main starting points for intercultural dialogue: scientific and environmental cooperation and economic cooperation. Each of these paths has ample opportunities in the modern world for implementation in the field of the global economy or in the field of scientific cooperation and environmental protection. On the basis of transnational economic cooperation, it is possible to find an economic consensus between states which often represents different cultural systems. International scientific and environmental elaborations also serve as a basis for constructive interaction in front of common environmental problems or by qualitatively new scientific developments. The two paths presented are points for formal interaction, which can further be an entry point of an integrative cultural dialogue.

The article examines one of the concepts of a consistent theory of morality — moral luck. It occurs when a person’s moral standing is determined by factors beyond his control, or, in other words, by luck. However, all actions and their consequences are, to one degree or another, determined by such factors. In this aspect, moral luck is opposed to moral responsibility and disrupts the natural practice of human interrelationships. The problem arises: how can one be praised or blamed for certain actions or their consequences if they are partially or completely independent of his individual choice? This article is devoted to consideration of this problem. On the one hand, it argues against resultant moral luck — the kind that is associated with the results of actions. To complete this, the “control principle” and the nature of human action are analyzed. On the other hand, arguments are defended in favor of the significant importance of considering the factor of moral luck for the actualization of people’s moral behavior.

The failure of the project of socialism in the twentieth century led to what can be designated as a loss of horizon of expectations. People are increasingly focused on the present, and the future, if considered, is more as a source of fears and uncertainty, and not as an opportunity to implement human aspirations and projects. Various methods of “privatization” of their living space lead to escapism from more global social projects. Even the very idea of utopia becomes privatized as part of the current state of affairs. Thus, there is a crisis of ideas about the future, which calls into question how humanity will develop in the future. In this situation, the discourse about the future among modern leftists acquires important values for possible social changes that can be available to society. In addition, how these concepts affect the ideas about a person and his place in a socio-political system also play an important role. This article tries to reconstruct the current state of utopia in the left social and philosophical discourse. For this, an analysis of such socio-political concepts as “left melancholy”, “utopia as education of desires” and “real utopia” is carried out. The conclusion is made of varying degrees of relevance and importance of these concepts for society as a whole and a person in particular.

The modern reality includes the social media: possibility of commenting, social networks, dating sites and reviews, thematic forums, wikipedia units. The number of users of such media is continuously increasing, especially the “explosive” growth has been observed in the last two years. Indeed, online communication is multifaceted, flexible, dynamic and satisfies many human needs. At the same time, the risk of personal devaluation increases many times, which becomes one of the key problems of modern society, its ethics and morality. As a result, against the background of global media processes (mediatization, digitalization, informatization), a number of professions are being desacralized, and at the individual level — the devaluation of the individual. These trends contradict the ideas of the modern media environment as a developed humanitarian space. The article contains possible ways to solve the identified problems: among them, creation the media skills, “eco-friendly” media products, improvement of technologies, specializations, norms and recommendations.