SELF-EDUCATION AS CONDITION OF SOCIAL INDEPENDENCE AND INDEPENDENCE OF PERSONALITY

It is investigational as in a modern cultural situation a self-education gives an opportunity to social independence and independence of personality. It is marked that the modern system of education is oriented to activity of personality, on independence in the choice of subjects and time of mastering of information. It is shown as a democratic type of organization of self-education deprives personality of dependence and allows to go out her on the new level of spiritual freedom in realization of creative potential.

MEDICAL DISCOURSE IN THE NOVEL BY YU. O. DOMBROVSKY THE MONKEY COMES FOR ITS SKULL

The article explores the poetics of Yu. O. Dombrovsky's novel The Monkey Comes for its Skull (1943–1959) through the prism of medical discourse, which occupies a prominent place in the structure of the work. Every appeal of the novel’s characters to medical discourse indicates a situation of communicative shift, the breakdown of connections between words and things. Thus, “medicalization” becomes one of the symptoms of the new paradoxical reality of occupied and post-war Europe. Contrary to the Enlightenment paradigm, a medical view of the motives of human actions does not reveal the truth, but on the contrary, leads away from it. For Dombrovsky's work, ancient Stoic philosophy with its understanding of wisdom as therapy of the soul, the completeness of self-control and absolute spiritual freedom is also important. Sooner or later, each of the characters has to remain one-on-one with his own conscience and moral dilemmas, while auxiliary discursive practices cease to be an effective means of social camouflage. The ideological composition of the work corresponds to a specific narrative technique and motive structure, which is characterized by the use of genre techniques of detective and spy novels. In general, the novel The Monkey Comes for Its Skull offers the reader an alternative to “new prose,” with its demonstrative rejection of fictionality, its accent on documentary, factography. Dombrovsky prefers to overcome the “literariness” of literature from within the prevailing genre and aesthetic conventions, synthesizing and transforming various types of discourses, including medical ones.

Taboos on the teaching vocation

The work "Taboos on the teaching vocation" was read by the German social philosopher and representative of critical theory Theodor Adorno as a report on May 21, 1965 at the Berlin Institute for Educational Research (West Berlin). In this report, Adorno considered the socio-psychological and socio-cultural reasons that in the context of Western European culture have historically led to the social emergence of many psychological taboos on the pedagogical work of the school teacher. The philosopher theoretically deduced the dialectical connection between human hostility and disgust for the work of the teacher from the cultural tradition of German society, which historically developed as late bourgeois. A characteristic feature of the attitude of the overly materialistic socio-cultural system was aversion to the work of the teacher as a "hungry job", that is, to a poorly paid profession. Another factor of public disgust for the work of teachers, the philosopher called the socio-cultural tradition of society, which as a closed society willingly practiced physical violence as a means of social coercion. According to this tradition, through the use of violence, the teacher must subordinate students to his authority, subordinate to social and school ideology. The historical result of such dialectics was the socio-cultural (ideological) distortion of the image of the teacher, the castration of his image in social psychology, his self-alienation from the professional vocation and the ideological elimination of the power of his spirit. As an ideological alternative, Adorno suggested that society, if it consciously seeks democratic change, first of all take into account such young teachers who demonstrate the impulse of their individual spirit in the performance of their profession. According to the philosopher, only the spiritual freedom of such a young educator, a man who is capable of self-understanding, conscious of himself and his vocation, who reflects and is socially active, can democratize schools, devalue society and destroy dehumanized social traditions. First of all – in order to overcome the barbaric tradition of violence.

PRECEDENTIAL INTERTEXT IN THE POEM “THE GRAND INQUISITOR”

The poem "The Grand Inquisitor" is part of the novel "The Brothers Karamazov," written by Ivan Karamazov about Christian freedom of will and told by him to his brother Alyosha, who rightly perceived it as an Orthodox theodicy. The article presents an intertextual analysis of the precedent texts used by F. M. Dostoevsky in the poem "The Grand Inquisitor". In particular, the meanings of direct quotations from the New Testament, especially its last book, the Revelation of John the Theologian, and the translated apocrypha "The Walking of the Virgin in Torment" are interpreted; medieval Western European mysteries in the paraphrase of V. Hugo; poetic quotations from the works of A. S. Pushkin, V. A. Zhukovsky, F. I. Tyutchev, which linked together the axiological concepts of the narrative text. Appeals to the precedent texts of world literature contribute to the disclosure of the multifaceted symbolism of the poem, which glorifies the spiritual freedom of humanity as an act of faith, and help to generalize and deepen its axiological discourse. The author analyzes the speech and behavioral tactics of the Grand Inquisitor, based on the substitution of concepts characteristic of the techniques of "black rhetoric". In contrast to the Grand Inquisitor's distortion of cause-and-effect relations and the concepts of good and evil, and his denial of the idea of Christian freedom, direct and indirect quoting of texts that have become part of the heritage of world culture creates a text rich in axiological meanings, designed to influence the spiritual space of the reader, enriching it and orienting it to the correct understanding of eternal truths.

On the question of the relationship between the concepts of “intangible goods” and “personal non-property rights”

Intangible goods, acting as a kind of objects of personal non-property rights, are an independent legal entity that belongs to a citizen as a subject of legal relations. Unlike various property rights, the essence of intangible goods, first of all, lies in their special status, being inalienable and non-transferable, they are acquired by citizens from birth or by law, and not in the order of succession or legal capacity. This category of goods individualizes a person, creates all the necessary conditions for a prosperous life in society, inviolability of private life, and ensuring absolute physical and spiritual freedom. Intangible benefits are guarantees of decent and comprehensive development of citizens, satisfaction of their positive needs, as well as compliance with legitimate interests.

Freedom and Well-Being

John Stuart Mill is, on the one hand, a man of the Enlightenment, and on the other, the greatest liberal idealist of the nineteenth century. This chapter surveys his philosophy, interpreting it as a synthesis of epistemology, metaphysics, and ethics for the modern age comparable to that of Hegel. The two syntheses are opposed in fundamental respects, notably on the question of individualism and holism, yet in both of them freedom is the governing idea. The first two sections examine Mill’s intellectual development and his naturalism. In the third section his fundamental rethinking of utilitarianism is considered. The final section considers his philosophy of freedom, which takes a Schillerian inner or spiritual freedom to be the leading essential of well-being. The implications are traced through his social and political theory, notably in On Liberty and The Subjection of Women.

VAN PROKHANOV’S CRITICISM OF THE MOSCOW CAESAROPAPISM

The article examines the socio-political theology of Ivan Prokhanov as a prominent Russian religious and social figure of the early twentieth century, chairman of the All-Russian Union of Evangelical Christians. His critique of the сaesaropapism as structure in the Russian state-church relations of the imperial period is studied. It is proved that Ivan Prokhanov sharply denounced the negative manifestations of caesaropapism, and above all the resistance of the Russian Orthodox Church to constructive reform in accordance with Christian evangelical values. The positions on the church-religious life of the evangelical theologian Ivan Prokhanov and the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev, the leader of the reactionary resistance to any changes, the ideologue of the counter-reforms Alexander III, were compared. In his sharp critique of caesaropapism, he relied on the Christian doctrine of man and society, believing that the legal precondition for overcoming its negative consequences was the separation of church and state, and the need for evangelical awakening of the Russian Orthodox people to gain spiritual freedom.