LEGAL CULTURE AS A FACTOR OF LEGITIMACY OF THE SOCIAL AND LEGAL ORDER

In sociology, the interest in order is determined, among other things, by the identification of various factors that labilize and determine it. The factor under consideration, as a subject, is objectively difficult for social analysis and practical application of its results. Among the trigger reasons are legal culture and legitimacy, which are studied in this theoretical work from heuristic and analytical perspectives. It is assumed that legal culture, as a set of values aggregated by society and the state, can itself act as a factor of legitimacy for such an order. The disclosure of heuristic interest is carried out through legal consciousness of a person, a conscious choice of the model of rational (for oneself or the state) behavior, and the work of socio-legal institutions. Identifying the immanent signs of legal culture, we come to a conclusion that the critical mass of socially accumulated and legal knowledge provokes a qualitative leap in the development of both social and legal orders. This development determines the formation of an architecture of not only social but also nomological values, which creates the necessary conditions for the stability of social relations according to the objective rules provided by the legislator. The author emphasizes the impossibility of predetermining the primacy of the values under consideration since social and normative actions ensure the necessary balance of interests that are corresponding in nature, where unsatisfied frustrating expectations are considered as the main problems. Such expectations are associated with the violation of this balance, expressed in the permanent conflict between law and law enforcement, as the quintessence of the penetrating clash of social and legal orders, where society insists on defeating part of the monopoly on violence in the case of citizens’ deviant behavior and demilitarization of the work of legal institutions that is related to the condemnation of non-conformity, and where the state protects the objectivity of the rules of conduct and the extension of their sphere of influence by giving them legitimacy. The considered social order is seen as the basis for such an organization of life in society where the state acts as a moderator, introducing norms as irreducible standards of responsibility of each individual, correcting his behavior model towards rationality through legal culture that ensures legal awareness, conformity and legitimacy of socio-legal institutions. Legal culture laid down by society and supported by the state makes it possible to adopt a rational model of behavior in society and to make it resistant to destructive social phenomena.

THE PROBLEM OF ANDROGYNOUS IDEAL OF A HUMAN BEING IN V.V. ROZANOV’S PHILOSOPHY OF SEX

The purpose of this article is a philosophical and anthropological analysis of the ideal of androgyne in V.V. Rozanov’s metaphysics of sex. The main focus is on the comparison of the destructive and constructive forms of the androgyne in his philosophy. According to the philosopher, destructive forms include people of «moonlight» or «third sex», who are considered the founders of New Testament Christianity, denying the life of the flesh. Constructive forms are the natural androgyny of a child and the androgyny of a married couple, which reveals itself in love, dynamics, mutual complementarity of a man and a woman. The paper draws parallels between N.A. Berdyaev’s and V.V. Rozanov’s concepts of androgyne, which are antipodal in terms of direction of thought but have common meanings. It is concluded that thesimilarity between the concepts lies in the understanding of gender as a dynamic and metaphysical principle that penetrates through not only the bodily but also the spiritual life of a person, and therefore cannot be rejected. The concepts are also similar in that they draw a boundary between the androgyne and the hermaphrodite, of which the former is the ideal of the human wholeness, while the latter is an unsuccessful attempt to achieve it. The differences between these philosophers consist in the priority of spiritual love in Berdyaev’s system and worldly, bodily love in Rozanov’s, as well as in a different understanding of the process of an androgyne being generated in a person, which, in Berdyaev’s conception, is individual and arises in each of the persons who are in love with each other, while, according to Rozanov, it is exclusively achievable in couples. The paper also pays attention to Rozanov’s own theology, which renews the Old Testament family ideals, offering the concept of God as a «sexual» being and proposing to consider the act of love within marriage as a sacred mystery that unites a person with God in co-creation. The study allows us to rethink the modern problems of gender self-determination of a person, returning to the metaphysical foundations of the Russian philosophy of gender, the main task of which was the synthesis of the spiritual and bodily principles in a person.

COMPUTER PROOFS PRACTICE AND HUMAN UNDERSTANDING: EPISTEMOLOGICAL ISSUES

In recent decades, some epistemological issues have become especially acute in mathematics. These issues are associated with long proofs of various important mathematical results, as well as with a large and constantly increasing number of publications in mathematics. It is assumed that (at least partially) these difficulties can be resolved by referring to computer proofs. However, computer proofs also turn out to be problematic from an epistemological point of view. With regard to both proofs in ordinary (informal) mathematics and computer proofs, the problem of their surveyability appears to be fundamental. Based on the traditional concept of proof, it must be surveyable, otherwise it will not achieve its main goal — the formation of conviction in the correctness of the mathematical result being proved. About 15 years ago, a new approach to the foundations of mathematics began to develop, combining constructivist, structuralist features and a number of advantages of the classical approach to mathematics. This approach is built on the basis of homotopy type theory and is called the univalent foundations of mathematics. Due to itspowerful notion of equality, this approach can significantly reduce the length of formalized proofs, which outlines a way to resolve the epistemological difficulties that have arisen

PERSONAL TRAITS OF YOUNG MEN WITH SELF-INJURIOUS BEHAVIOR AND WITH SUBCLINICAL DEPRESSION

The article presents the results of empirical research studying the personal characteristics of young men with self-injurious behavior and subclinical depression. Relevance of this topic is conditioned by the frequency of self-injurious behavior. A general hypothesis of the study was the statement that there are significant differences in the intensity of personality traits in young men with subclinical depression who have a history of self-injurious behavior as opposed to young men with subclinical depression but without self-injurious behavior, and also opposed to the test audience without the symptoms of depression and self-harm. The survey sample consisted of 169 young men aged from 18 to 22 years (average age — 19.2). We applied the methods of testing, polling, subjective scaling, statistical analysis. In the group with subclinical depression and self-harm were noted low self-esteem, high levels of situational anxiety, personal anxiety, proneness to conflict, neuroticism, spontaneous aggressiveness, irritability, and emotional lability. Young men from this group demonstrated lower rates of inherent worth, self-acceptance, self-attachment, mirror self, and sociability than those with subclinical depression but without self-harm. A positive correlation was revealed between the severity of self-harm and situational aggressiveness, proneness to conflict, self-accusation, neuroticism, spontaneous aggressiveness, depression, low self-esteem; a negative correlation was found between the severity of self-harm and inherent worth, self-acceptance, self-attachment and the mirror self. There is a positive correlation between depression and cynicism, hostility, aggressiveness, anxiety, proneness to conflict, irritability, and low self-esteem, and a negative correlation between depression and sociability and openness.

СУБЪЕКТИВНОЕ БЛАГОПОЛУЧИЕ В ЦИФРОВОМ МИРЕ (НА ОСНОВЕ МАТЕРИАЛОВ МЕЖДУНАРОДНОЙ ОНЛАЙН- КОНФЕРЕНЦИИ «АКТУАЛЬНЫЕ ПРОБЛЕМЫ ПРАКТИЧЕСКОЙ И ПРИКЛАДНОЙ ПСИХОЛОГИИ В СОВРЕМЕННОЙ СОЦИОКУЛЬТУРНОЙ СИТУАЦИИ»)

The paper describes the main results of the intense discussion of current challenges related to using new digital technologies and emerging online risks in various spheres of human life within a framework of the International Online Conference «The Topical Issues of Applied Psychology in the Current Social and Cultural Context» (November 30 – December 3, 2020) organized by the Udmurt State University (the city of Izhevsk, Russian Federation). The conference has been held primarily due to the necessity of drawing the authorities’ attention to the critical concerns regarding psychological prevention of suicidal behavior in the region. The conference included a variety of the events: three symposia, sections for university and secondary school students; workshops and a documentary film discussion. According to the results of the conference debates and discussions, it has been pointed out that incorporation of digital technologies in psychological practice (counselling, therapy, etc.) provides psychology professionals with new opportunities through expanding their self-boundaries and enriching the field of professional reflection with additional meanings and senses. It is recognized that using artificial intelligence tools for initial appointments, basic diagnosis, and psychological prevention will facilitate professional activities of a psychology practitioner. The problem of psychological effects of everyday life application of digital technologies to maintain individual well-being, notably, the regulation of one’s own inner space and coping with difficult situations is specified. It has been stated that transdisciplinary studies of the effectiveness of diverse organizational forms of teaching and learning (onsite, distance, online, etc.) in connection with the subjective well-being of students are believed to be forward-looking and promising.

THE CONCEPT «BRAIN-PSYCHE-(MIND/CONSCIOUSNESS...)» AND THE QUESTION OF HYPERTHEORY OF THE CONCEPT

In the context of research on problematization of human, the aspect of the human essence in a human is emphasized and the need to develop a hyper-level theory of the concept of «brain-psyche-(mind/consciousness...)» as a natural phenomenon in human life is proposed. We consider this phenomenon and, therefore, the concept, as non-linear macro-/hyperintegrity (holism). The basis for such an idea — the idea of hypertheory of the concept of «brain-psyche-(mind/consciousness...)» — is that the brain and the psyche, being components of the concept , are considered and investigated by specialists, including us, as an environment/system of synergistic order in whose behavior self-organization, chaos and dissipation play a controlling role. The brain and the psyche, included in the concept, are non-linear by definition. The fact that the issues of integrity are currently in the focus of research attention is due to transdisciplinarity as a new, deeper level of integration, which implies not only convergent penetration of scientific methods and disciplines but also the creation of such cognitive situations in which the scientific mind is forced to make the transition to practical life in search of integrity. In addition, it becomes relevant to search for theoretical-methodological research tools adequate to phenomena of this class for their description as nonlinear integralities of a given level of complexity. It is understood that the human brain and mind, in the unity of their activities throughout human life, express some indivisible unity. One of such tools is the conceptual model (philosophical category) «the Whole in the Whole», which includes integrity, nonlinearity and complexity, making it possible to consider the presented macro-/hyperintegrity in an integral unity. The article analyzes one of the aspects of the concept of «brain-psyche-(mind/consciousness...)» related to chaotization, which is inevitable in its non-linear behavior and which shows that both brain and psyche are continuously changing entities: from structure and system to the manifestation of the quality of environment and dynamic chaos. Their non-equilibrium and extreme non-equilibrium are prerequisites for their survival.

THE CHILD AS AN «ARCHETYPE», «PROTOTYPE» AND «ASSEMBLAGE POINT»

A new stage in the development of the humanities is largely connected with the understanding of the consequences of the «anthropological turn», the beginning of which is attributed to the 1960s-70s. Numerous discussions of this period led to the formation of new trends associated with the change of scientific paradigms and the transition to a post-non-classical interpretation of the «human phenomenon». The purpose of this article is to study the possible theoretical and methodological prospects that open up to philosophical anthropology due to the emergence of new explication models and new scientific lexicons. To achieve this goal, we chose the image of the Child, accumulating the most essential features of a person and a human being and interpreted metaphorically, as the starting point of the analysis. The Child is presented as an «anthropological constant» denoting a person’s ability to innovate and operate with imaginary phenomena endowed with the status of real ones. As an «anthropological constant», the Child acquires archetypal features that are significant for understanding the nature and meaning of any human activity and interpreting the processes of patterning human states. The approach developed in the article allows us to make several assumptions. First, the Child should be considered in the context of the drama of human existence, which consists in the infinite variability and fundamental incompleteness of the «human project». In this case, what comes to the fore is not the task of studying the boundaries of the human but the definition of the actual capabilities of a person. Secondly, the image of the Child embodies a state of transience, randomness. This requires a wider use of the method of multiple interpretations and post-phenomenological approaches within the framework of modern philosophical anthropology. Thirdly, the image of the Child embodies an existential conflict, which makes it possible to identify the complex dynamics of human states and describe them contextually.

THE CONCEPT OF «HUMAN NATURE» AS AN AXIOLOGICAL PRINCIPLE

In the philosophy of the 20th century, the idea of the absence of nature in man was established, due to which the concept of «human nature» became a rudiment in anthropological knowledge, and man himself began to be comprehended as «unsupported». In the era of the «biotechnological revolution», this concept turns out to be inconvenient for the transgressive game of man with his own limits. However, the problematization of a person in modern anthropological discourse can occur in many respects precisely through questioning the human nature. In the era of developed biotechnologies, for the purposes of human ecology, modern anthropology should not so much deny as assert the nature of man, since the concept of «human nature» indicates an ontological framework that preserves the authenticity of man, ensuring the continuity of all his historical forms. In contrast to the interpretation of the concept of human nature as opposed to the social essence (as a base physical, material, biological, vital part of human being), it is heuristically significant to elevate it to a socially significant axiological principle, filling it with value content by raising the status of the human nature. This is especially important due to the fact that this concept is substantively included in ethical, social and humanitarian expertise of biotechnological projects. Without the axiological development of this concept, bioethical and ecological discourses will lose strength and persuasiveness. A person is always incomplete, multidimensional, multifaceted, therefore there cannot be a single essential idea of a person capable of becoming the cementing foundation of anthropological knowledge, as the first generation of «philosophical anthropology» representatives hoped for. Still, man is one anthropological type with a single nature. As a result of the study, a hypothesis has been put forward that it is the reanimation of the concept of «human nature» that will give unity to anthropological knowledge and become its «ideological core».

CREATIVE INCLUSIVE PRACTICES OF SUBJECTIVITY FORMATION: AN APPROACH TO CONCEPTUAL SUBSTANTIATION

The article is based on the experience of searching for «roundabout ways» of development for persons with mental disabilities to be able to enter the culture (L.S. Vygotsky). We substantiate the possibility of developing creative inclusive practices that contribute to the formation of the subjectivity of persons with mental disorders where subjectivity is considered as the ability for conscious purposeful intentional activity in conjunction with the supporting processes of mastering cultural ways of human activity (bodily-affective self-regulation, experiencing oneself and others, symbolic practices of mastering the body and emotions, etc.). Inclusion is seen as the development of a common language and cultural forms of interaction in an inclusive group, and not as a simple declaration of equal rights to social inclusion. The approach to the conceptual substantiation of the applied creative inclusive practices is based on rethinking of the biosemiotic concept of Umwelt (J. von Uexküll) in the light of the concept of human as a being that creates the symbolic world of culture as a sphere of his life and lays the foundations of his cultural subjectivity, developing his abilities for expressive movement (E. Cassirer). As a result, Umwelt appears as not just the surrounding world, whose biological significance is predetermined by the specific activity of a living being, but as a symbolic world of cultural meanings set by the symbolic activity of a person (based on the development of his/her expressive movement) within a group of people united for creative communication, with an integrated theater studio serving as a model of this symbolic world. The development of creative inclusive practices is based on N.A. Bernstein’s theory of construction of movements as the basis for ‘substitute ontogenesis’ and the formation of their own subjectivity and cultural symbolism in persons with mental disorders already at the pre-expressive (J. Grotowsky, E. Barba) stage of training.

HUMAN IN THE DIGITAL WORLD: «DISTRIBUTED» AND INTEGRAL

Today digital technologies are the most important force that transforms both social relations and the human. At its early development stages, digital environment was seen as an opportunity for a human to be in the new world that exists independently of the physical world. Nowadays, online and offline worlds intertwine and form a «hybrid» environment where human exists in both worlds simultaneously. The main challenge of the digital environment is the challenge to the human integrity, which is seen as a fundamental human trait that allows human to be an independent and responsible actor who can acknowledge and respect another human being. In the present digital environment, human is «distributed», i.e. represented «fragmentarily» in different communications, various digital files, «distributed» between the online and offline worlds. Interaction between people used to be based on face-to-face communication, which gave the possibility to perceive another human integrally. The development of telecommunications creates a distorted, fragmented perception of the Other, who is thus seen as a digital being that has no real essence and hence does not deserve respect. It is shown in the paper that unconditional respect for the other human being is one of the most important evolutionary acquisitions, ensuring the existence of human communities. For this value to be preserved, it is important today to develop an ability to see the Other as an integral person in the new situation of the «hybrid» world.