The epoch of changes is characterized as an epoch of structural changes in society and education is a process of getting realized independence in exploring the space and time in his life. In the center is a mechanism of influence of social changes in the quality of system of education as a system phenomen. The basicelements of educational system are educational, productional and leisure activity. The characteristic feature of out present life is the accordance of rational and irrational in our life. The Internet PR, advertising influences on the strengthening of irrational in the life of society Rational beginning in limited by productive sphere. Changes in the content and methods of education at school and high educational establishments leads to the shortening of reflexive knowledge as a result we see the descries of degree of self dependence of students, workers and citizens’. Russia is in need of the development of new educational strategies.

The emerging of new virtual studying cyberspace significantly broadens the scope of pedagogical techniques and created new opportunities for usage of manipulative techniques in educational practice Manipulation success factor is mostly depends on the tolerance level of a student-addressee when recognizing manipulation intrusion. There are three main moods of student-addressee’s behaviour in manipulation situation: active anti-manipulation defence, related to building effective contramanipulation; passive anti-manipulation defence, including applying different methods of operational and behavioural blocking ofmanipulator’s actions; and high level of tolerance, which may occur in ability patiently accept negative influence from teacher-manipulator without decay in his/her adaptive abilities. Each of these moods has its advantages and disadvantages. It depends mainly on dominant value-adding positioning of each particularmanipulation pedagogical technique. If it can be described as has antihuman approach with the elements of pressure and humiliation of student’s personality, then this technique can not be applied. Applying of manipulation techniques is only possible if it allows building good and comfortable relationship between teacher and student, decreasing the conflict level of this relationship.

This paper focuses on the problems of education in the philosophical and sociological legacy of P. Sorokin.

The end of the twentieth century is commonly defined as the postmodern era. Now, it is claimed that this era was replaced by the post-post-modern era. Due to the ambiguity of this concept, the features of the era remain unclear. A more adequate term could be “trans-modern”. Everything becomes “trans”: transnational economy, transdisciplinary science, trans(uni) versal philosophy, transcendentalism, transgression, transhumanism, transnomonism and transvestism. “Post” meant the negation of the former state of the world: God, man, its history, culture, metaphysics, their deconstruction, and death. “Trans” is a passage through them into something new, “other” – the positive construction of the otherness. This is realized on a new substrate, which is no longer commensurate to the person, even materially or physically. It is informative, virtual-digital, either directly in the technologies, or determines decisively people’s way of live. The first ideologues of trans-modernism can be considered the “junior postmodernists”, primarily A. Badiou with his “Manifesto of Philosophy” (1989). Trans-modernism abstains from concerns about the stability of what is being developed. It focuses on the continuous innovation. Everything exists for the sake of as fast as possible change to something else. In theoretical studies, trans-modernism manifests itself in the expansion of transcendental ontology and cognitivism. Being termed as “trans” under crisis is chaotic by definition. The purpose of human activity in a trans-modern situation should be no progressive development, but the maintenance of homeostatic balance of his life world. At the heart of the philosophy of survival lies at the aesthetic worldview of multiontism and co-evolution, phenomenological realism and conservatism, coinciding in content with the perennial philosophy. We have no other option, but to choose the Being termed “humanism”.

In this paper, based on the writings of the French philosophers Jean-François Lyotard and Michel Foucault, I consider, on the one hand, the arguments of the representatives of postmodern philosophy, that neutralize, in fact, the pretension of truth by science, and, on the other hand, Jürgen Habermas’ concept of communicative rationality that defends the right of reason on the truth. The main reason that stands behind Lyotard’s actual negation of truth in science lies in the concealed replacement of the consideration of the internal factors of production and development of scientific knowledge by an analysis in non-scientific terms of the legitimacy of science as a social institution. Michel Foucault, like Lyotard, in favor of externalism ignores completely the internal determinants of the organization and development of science. Foucault’s position is vulnerable in an essential point: if one to implement his program, then it has to reproduce objectively the subject, which he (Foucault) subjectively intends to wipe out. In order to restore the solidarity in society, J. Habermas lays all hopes on the reconciliation of reason’s potential, focusing on the communicative rationality. However, cultural problems arise when people’s actions are not commensurate with the Truth, do not serve the Good and deviate from the Beautiful. These problems have spiritual content proper. The spiritual can never be exhausted by rational judgment, in whatever form the rational might appear.

Анализируется концепция философии совершенства и свободы, представленная в корпусе фундаментальных работ Н. М. Чуринова. Актуальность концепции обусловлена тем, что позволяет преодолеть онтологическое и гносеологическое противостояние ма-териализма и идеализма в современной философии. При этом на первый план в кон-цепции выступает поиск новых стандартов теоретизирования, переосмысление основа-ний науки, философии. В этом отношении Н.М.Чуринов сформировал концепцию двух проектов как способов существования науки, которые в истории философии и науке существовали всегда. Диа-лектический проект науки, берущий начало от Аристотеля, ориентированный в своем раз-витии на гностицизм, космическую модель мира и теорию познания как теорию отраже-ния. Метафизический проект науки, берущий начало от софистов, ориентированный на принцип агностицизма, универсальную модель мира, теорию познания как теорию репре-зентаций. Двум проектам науки соответствуют две модели мира, две теории познания, два типа теоретизирования. Двум типам теоретизирования, соответствуют два типа об-щества, и двум типам общества – присущи два типа личности. Н. М. Чуринов артикулирует философию в контексте социально-культурной и инфор-мационной действительности, является основателем и руководителем научно-педагогической и философской школы теории информационной реальности и ее прило-жений, которые получили свое развитие в более пятидесяти диссертаций его учеников. Концепция различия философии совершенства и философии свободы активно интег-рируется в систему современного образования. Понятие “свобода” берется как код ме-тафизического философского и научного творчества. Соответственно, категория “совер-шенство” - код диалектического теоретического творчества.

Today, multiculturalism is characterized as an ideology, a poli-cy, as well as a discourse, which makes the multiculturalist agenda to spread and become real. At the same time, multiculturalism, as a type of discourse, can be identified in several different discourses. One of them is the post-modern discourse. The phenomenon of postmodernism is currently in the focus of philosophical interest, primarily because it is seen as a characteristic philo-sophical type in modern culture. One of its most common features is that multiculturalism reflects the cultural situation of the postmodern. The postmodern era extends the meaning of multiculturalism.

The author considers positions of evolutionary ethics from the point of interaction with defining ideas of " big science ", and also on a material of concrete ethical concepts. As a program principle the statement about a substantiation of moral principles as congenital biological structures is accepted. Based on concrete positions of works of D. Dennet and I. Merkulov, the author addresses to concept of rationality which "works" as one of the reasons both in evolutionary process and in development of culture. Appearance of special human models of behaviour during evolution can be presented as selection of some conditions focused on efficiency which in the world of culture gets valuable senses of mutual aid, cooperation, altruism.

The responsibility of the subjects is the most important basis of the social life. Recurrences of irresponsible behaviour on the all levels of the modern society do the problem of the purposeful cultivation of the liberty and the morality to be more actual nowadays. The liberty and the morality realized by any personality become the prerequisites of the responsibility that are so necessary for the society. Became the true reality the responsibility provides the sustainable reproduction of all system of feelings, convictions and actions and raises the liberty to the higher and more deliberate stage. Responding to the changes of the time the philosophy has to be urged to clarify the idea of the closing of the social anthropology, aksiologiya and ethics.

Traditionally virtue ethics was considered as a theory about personal perfection. So it may seem that virtue theory hardly can be adopted to the study of social morality which, as some researchers demonstrate, is formalized and institutionalized, effect-oriented and presupposes not personal but shared imputation. However, as impartial analysis of the history of moral philosophy displays, virtue ethics has always had social dimension and has never existed out ofit. For example, Aristotelian ethics extends to politics and his politics is considerably mediated by ethics. And many of modern virtue ethicists proclaim the social orientation of their theories as of high priority. Today social virtue ethics is making substantial progress in applied and professional spheres. My aim is to demonstrate which peculiar basic features of virtue ethics make it effective in dealing with the most urgent social problems.

Представление об алгоритмах нового направления в философии – «философии масштабов», позволяющих усилить фундаментальные физико-математические модели реальности, включающие теорию струн, голографическую теорию, теорию суперполя, теорию слабого взаимодействия, гипотезу Пуанкаре-Перельмана.

Problem of scientific proof is very important philosophical problem of science. This problem studied great ancient Greek philosophers Pythagoras, Thales, Anaximander, Democritus, Socrates, Plato, Aristotle, Anaxagoras, Pyrronas, Agrippas and others. Science has not the truth without the proof and the proof without the truth. Common feature of all scientific method is the proof of its results. Methodology of science is developing and looking for reliable model of a proof. Any expedient of scientific proof has the single beginning, final number of middle parts and the single ending. Strictness of the proof depends on correcting the distribution of the functions between parts of the proof. Functions for beginning stage: purposeful, meaning, analytic, regulative, controllable, organized, selective, stimulant, valued, directive, determining, base, explanatory, prognostic. Main functions for middle parts: the join of the beginning and ending stage in the completeness, the exception of contradictions and chances, the explications of necessary arguments and the strict algorithm. A number of middle parts are logical optimum. Functions for ending stage: crowned, resulting, productive, pragmatic, conventional, synthesis, modal, interpretative. A development of methodology has not finish. Methodological ideals improve continually.

Having accepted the heritage of the Greek “phisikoi”, science is increasing knowledge faster than the consequences of its application are recognized. This gives the demand of the full conditions unit, when the theoretical knowledge can receive the interpretation and can be realized in artifacts. The problem of blind-spots search in methodology became the task of the second part of XX century. As a result appeared the deepened classical principles of cognition and the new ones were designed. Uniting of all the basis in joint epistemological corpus is the most important task of the modern philosophy of science. In the paper the fundamental principles, which constitute the basis of epistemological corpus, are observed: 1.The abstraction principle in depth understanding of the theory as a structure of abstractions. 2. Leibniz-Heidegger principle of sufficient reason in terms of its connection to the systems paradigm. 3. The systems principle in the meaning of the system as a universal link form of the things being reasoned and the reasons, as a universal form of object representation. 4. The intervality principle, which determines the theory limits through the interval characteristics based on the concept of “abstraction interval”. The logical connection of the above mentioned principles, which form the type of productive thinking both on the way to knowledge and on the life way, is established.

A rather negative role is usually ascribed to criticism during the phase of formation of a scientific theory, i.e. criticism is viewed as contributing to the elimination of mistakes and illusions in the proposed knowledge. Historical analysis of scientific theories shows that any theory arises as a result of destructive and constructive transformations of the preceding knowledge. Criticism is a necessary component of this process which has positive impact, alongside with eventual negative ones. It challenges the existing knowledge and contributes to the statement and justification of new ideas, and affirms the estimation of resolution of a problem situation.

В вопросах истинности математики и других наук нет консенсуса. А проблема давно имеет однозначное решение. Платон предложил «поход за Истиной» – диалектику с чётким алгоритмом: обобщить реалии идеей, и не одной; обобщить идеи одним идеалом (войти в идеальный мир); связать идеи закономерностями идеала в математическую модель; сравнить результаты моделирования с реалиями (вернуться в реальный мир). Главное в диалектике Платона – её обязательная «закольцованность», «сплетение» начала (в реальном мире) и конца (в идеальном мире) любого размышления для доказательства его истинности. Аристотель упростил алгоритм диалектики до двух шагов: задать заранее «истинные» аксиомы; выстроить формальной логикой «идеализированные» объекты. Так пришли к проблеме истинности. Предложенная авторами Идеальная математика Платона строится без аксиом многоступенным сложением единиц вплоть до достижения на её 20й ступени Мирового Разума. От первозданной единицы прямыми операциями до прямых идеалов, а от них обратными операциями вновь к первозданной единице – вот «кольцо» диалектики, гарант истинности. Выполнение обратных операций над первозданной единицей и за ней формирует обратные идеалы с их особыми свойствами. И без каких-либо аксиом и волюнтаризма их создателей! Теперь любой, даже не математик, выстроив математическую модель по закономерностям нужного идеала, может сверить результаты моделирования с реалиями для установления Истины. Пользуйтесь реальными идеалами, и Ваше Познание станет истинным! Платон гарантирует!

Статья посвящена философско-антропологическим основаниям спорта. В статье рассматривается влияние физической культуры на процесс развития личности. Анализируется современные концепции, определяющие философское понимание физической культуры.

Globalization and humanization form two different yet complementary processes. Globalization of human personality is the criterion of social progress. Doctrine of social humanism combines two aspects of knowledge: globalistics and humanistics, the political and the historical points of view. The humanistic project of globalization goes through three consequent stages: conservative, liberal and social. These stages are three giant leaps in human history, the civilization revolutions. On the microhistorical scale they form political rhythm of globalization that determines three kinds of political revolutions. On every stage thepolitical ideologies fight to gain power but only a dialogue between conservative, liberal and social forms of humanism can provide realization of global project of humanity.

Theorists of the Russian conservatism have made a considerable contribution to the development of axiology, the philosophy of history and comparativistics. In their studies of the local civilisations existing at different times and at different places they have focused on the dynamics of their origin, development, collapse or transformation into new civilisational forms. The best known slavophiles such as A. Khomyakov, K. Axakov, I. Kireyevskiy saw the mission of the Russian civilisation in synthesising Europe and Russia which has preserved the true Christianity – the Orthodoxy. According to N. Danilevskiy, the founder of the culturohistorical school of thought, Europe has an irreconcilable hostility towards Russia. He proves that Europe and Russia are two different culturohistoricaltypes (local civilisations). He understood Russia’s mission as that of unification of Slavic peoples. K. Leontiev develops the so-called theory of Byzantism, according to which the West is doomed and Russia will be saved thanks to its Orthodoxy and the oriental despotism underlying its statehood. He advocates a merger between Russian and oriental traditions. From the point of view of the proponents of the Eurasian theory such as P. Savitskiy, N. Trubetskoy, etc., the merger has already occurred, so Russians should be viewed as Eurasians and Russia as a Eurasian civilisation. Russian thinkers were criticising the so-called Eurocentrism in their efforts to prove that progress should be measured not only by the accumulation of material wealth, but also by the development of various spiritual aspects of human beings. The anthroposociogenesis does not have any predetermined patterns, its development is of co-evolutionary, often broken, discrete nature.

In the report are considered initial theses – philosophical ideas and paradigmatic representations, - for formation of a new scientific direction – virtual linguistics: virtual philosophy of linguistics. Focus of interests of virtual linguistics lays in studying attitudes of the internal (virtual) human and language as virtual object of the internal (virtual) human. For ordinary consciousness virtual - concerning computers. It only is partly true. The virtualistic as the paradigmatic direction is developed in Russia since 80th years of the last century. The virtualistic not scientific discipline, and the paradigmatic approach which can be applied in any sphere of human activity. Virtual psychology - one of its most developed directions. The virtual psychology considers mentality of the person (its internal space) as a virtual reality. The main message, the thesis: want a hypothesis, want the statement: the human should cease to be in linguistics a figure of default. The maxim is well-known: language - the house of life. It is less obvious, that the human - the house of language. But, certainly, simultaneously the human is the son of language. In particular, it is possible to ask a question - what ontological structure outside of language space of mental sphere? In this connection some perspective directions of works at philosophical, theoretical, methodological and empirical levels have been considered. The invitation to cooperation of colleagues of linguists - one of the central purposes present article.