Issue 3 2021

Nowadays, the problematization of a person as an unfinished project takes place as a cross-cutting thematization of the interdisciplinary approach, which presupposes a holistic, complex study that «throws light on both the meaning of all scientific activity and the unified basis of the mechanisms of imagination operating here» (G. Holton). The article draws attention to the peculiarities of project activity, its aspiration for the possible embodiment of a community of interests in solving urgent problems. The creative complementarity of the personal and the collective as well as internal and external factors in the changing norms and values of the scientific community is reshaping the ethos of communication and understanding. The agenda includes the need to address the current ambivalence of scientific communication taking into account the response to the demands of society to work out the updated principles of assembling scientific teams based on trust and solidarity. The procreative, generative function of scientific activity is prescribed in the context of team building. The problematization of the academic community assembly is growing as it is becoming more open and accountable to society. The culture of skills of critical but empathic mutual trust in communication is actualized, this trust including the heuristics of the scientific dispute of the interest-based ethos. Repetitive successful practices of pro-creative communication can, over time, acquire the character of an institutionally formed tradition, a conventionally fixed norm of creative cooperation. The authors suggest the possibility of achieving this goal grounded not only on the primary impulse of the community of interest but on prolonged communication strategies. The basis for such an outcome is the symmetrical contribution of participants in problem-oriented scientific communication to the achievement of the collective good in the form of innovative approaches to solving fundamental problems of our time which have confirmed practical application in multiple specific cases. Convergence of expectations resulting from the emergence of trust in the ethos of the scientific community can be built «in between» behavioral choice options in the ternary matrix of «loyalty–voice–exit». The preadaptive academic activity of the group can be sustainable in the presence of «protective valves» channeling dissatisfaction with the parameters of order, renewed understanding and communication patterns in the project activity of the group.

The article aims to comprehend the situation and the humanitarian consequences of the ongoing radical transformation of the entire way of life caused by digitalization. The focus is on the challenge facing human subjectivity. The results of modern neurophysiological research show that self-awareness (as the highest level and essence of subjectivity) is formed as a result of socialization which is accompanied by communication in a narratological format. This makes it possible to clarify the content of such concepts as consciousness, self-awareness, freedom, as well as to identify the role of responsibility in the formation of the corresponding phenomena. Analysis shows that mastering the first-person narration of experience plays a key role in shaping responsibility/freedom. The narrative approach turns out to be important both in the analysis of the phenomenology of consciousness and in the analysis of the historical evolution of mankind. It is this circumstance that is crucial in understanding the prospects for homo digitalis. The modern «mega-machine» civilization synthesizes the living and non-living, the biological and mechanical into a single digital ecosystem. This ecosystem displaces not only the natural world but also its perception, the very experience of going through some experience «in the first person». The volumes of information and the speed of its transmission and processing leave no room for reflection. A person is required to provide not comprehension and reasoning but a «correct» reaction, the activation of options that launch the given algorithms. It is actually about a transition to signal communication and «new animality». Homo digitalis becomes not an independent part of this system but its option: a tool and a product. The article provides generalization of the horizon of such prospects: both the loss of subjectivity in digital codes and its being in demand. The analysis performed allows us to outline the content of humanitarian expertise not only of the consequences of digital technologies but also of their development and implementation.

From the standpoint of the author, the project of the human is complete and at the same time incomplete. It is ‘complete’ in the sense that philosophy and religion, in their millennial quest, gave an answer to the universal question about the origin, essence and purpose the human, about the highest spiritual meaning of his being. The answer provides a stable worldview foundation that allows one to overthrow skepticism and relativism, for which there is no criterion distinguishing between the good and the evil and everything that happens is covered with a mist of relativity and uncertainty. A modern form of skepticism is postmodernism, which answers topical questions concerning digitalization and at the same time separates the human from both the real world and transcendence, plunging him into the space of ‘simulacra’. It is, indeed, an unfinished, extremely open, unstable and unreliable space. But the philosophy of the East and West, in its centuries-old search, has found reliable ways to refute skepticism in all its historical forms and determined the firm, unshakable foundations of the human existence in the world, the ‘ultimately signified’ of his. Having in its repertoire the result obtained by hard work, philosophy can become a reliable support in the interpretation of the concept of transhumanism, inspired by the success of ‘emergent technologies’. At the same time, the project is incomplete in the sense that the human has to overcome the base, animal nature, which encourages vicious desires, thoughts and actions, and to make an ascent to the spiritual, divine Source. This process can be considered unfinished, open, endless. Human physicality will also improve due to the advances of modern technologies, but under the guidance of spiritual and moral principles – Faith, Love, Conscience. These positions are supported in the article by reference to the concepts of Orthodox philosophy (Ivan Ilyin) and Islamic philosophy (Abu Hamid al-Ghazali).

The article attempts to consider in general terms the evolution of anthropology, understood, on the one hand, as a special view of human nature and, on the other hand, as a method of human formation. The paper deals with the relationship between the views on human nature and the goals and strategies of education. Special attention is paid to the Humboldt model of education as the most complete and consistent embodiment of modern anthropology. A hypothesis is put forward and substantiated about the correlation of the dispute between Socrates and the sophists with the opposition of the Humboldt and postmodern models of education and views on human nature. The essence of this confrontation is in two different views on a person: proceeding from the goal of a person or proceeding from his actual factuality. The former view corresponds to the anthropology and pedagogy of Socrates and the culture of modernity, the latter — to the sophists and the culture of postmodernity. Postmodern culture gives rise to posthumanism, which looks at a person as a kind of aggregate of properties and abilities. The educational strategy corresponding to it consists in the desire to «upgrade» a person, to supplement or discard something in order to maximize his situational adaptation to the changing reality and to increase the existing set of possibilities in each here-and-now. The term «anthropotechnics» in its mechanistic meaning is more relevant to such a view and attitude towards a person. An assumption is made and arguments are presented that behind various types of «anthropotechnics», ethical relativism, and the like, one can see the intention of the elites to construct the image of a person they need. At the end of the paper, a question is raised about the possibility of turning from «anthropotechnics» to a new anthropology. It is shown that this anthropology should be based on the desire to see a real person, that is, to see in him the main behind the cover of the accidental and secondary, without falling into abstract idealization. The philosophical concepts of E. Husserl and S.N. Trubetskoy are proposed as a promising basis.

The transdisciplinary approach to studying the problem of human appears to be the most natural and productive starting point for the situation that modern philosophy finds itself in. In the paper, the problem of human is considered as a paradoxical weird problem directly related to the global problems of our time. In this case, what appears to be an alternative to problem-solving is problematization, which reveals hidden opportunities and existing relationships between different fields of meanings. The question of the method, foundations of integration was brewing over the «long 20th century» simultaneously with the proclamation of the end of fundamental pillars (God, science, history, man), which led to a situation of exhaustion of world outlooks and forced «preconceptionlessness». Overcoming this crisis, cognition is now moving into the trans- and meta- positions, where the opportunities for construction and new paths for syntheses open up. Not only the scientific and philosophical ethos, but the need to involve a wide range of people in the practice of study of human nature requires clarity: transdisciplinarity is not a mere popular intellectual trend (speculative program, discursive game), but an effective method that can work with radicalization, social restrictions, dead ends, etc. The search for ontological foundations and integration with various forms of cultural experience lead «trans-science» to metaphysical problems and the experience of the sacred, the recognition of the role of discourse as the creative being; then the testing of limits needs to be coupled with moderate epistemological conservatism. In its theoretical foundation, transdisciplinarity is based on the effects of self-organization, self-development, and self-learning, which requires the provision of conditions for the production of syntheses and competent trust in the process, which cannot be reduced to the expectation of a miraculous appearance of Deus ex machina. Exploring the paradoxical collisions of transdisciplinarity, it is proposed to consider its rootedness as a historical phenomenon.

The article analyzes the approaches and methods used when studying procreation, which is understood to mean human reproduction in the value-based aspects. The latest trends in childbearing are becoming the subject of not only demography but also various studies in social sciences and humanities. In scientific and mundane discourses, the term «reproduction» prevails in the designation of procreation. The concept of «procreation» is appropriate to use in the axiological approach since it contains an indication of the ways of understanding (description, cognition, designation in language and discourse) human reproduction included in the process of creation, not production, of man. The emphasis on the value-semantic determinism of procreation allows us to note the correlation what and how is studied about childbearing and the way the obtained knowledge affects reproductive aspirations and intentions. There are distinguished pronatal and antenatal orientations in the methodological approaches to the study of modern procreative processes. Procreative understanding is associated with a pronatal position in the motivation and social regulation of childbearing. The author concludes about normative value of different approaches and methods in research for procreation. Scientific discourse normalizes the perception of the latest trends in the childbearing area. The article indicates that qualitative methods in the study of procreation are in demand since they allow one to describe the dynamic and subjective moments in its phenomena and do not lay claim to the universality of the established patterns, which corresponds to the recognition of cultural conditioning and value-based dependence in demographic processes. The paper critically assesses the idea of universality of rationalization criteria in the study of childbirth, which is widespread among demographers. When proceeding from the idea of a value-based determination of procreation, it is necessary to take into account and normalize irrational factors in the motivation of childbearing.

The phenomenological tradition in humanities and social studies everyday life as a sphere where the norms of human existence are formed, tested, and consolidated. In this respect, procreative discourse is of interest because this sphere reproduces man as actor and creator of culture. In addition, this sphere is under the increased influence of modern biotechnology. Research in this field faces some difficulties associated with methodological diversity and interdisciplinary dialogue. The article attempts to structure contemporary everyday procreative discourse by identifying basic worldview frames. Frame analysis appears to be a productive research tool for dealing with polyphonic discourse in the field of procreation. The article identifies and interprets the systems of worldview frames: explanatory, axiological-normative and attitude-centered frames. The main content and semantic components of these systems are outlined in the article. The proliferation of institutional and theoretical discourses into everyday procreative discourse is shown, their creative interpretation by discourse participants is discussed. The paper puts forward an assumption that the idea of the value of childhood, characteristic of postfigurative (according to M. Mead) types of culture, is connected with antinatal frames of attitude. Emergence of new social practices, crisis of explanatory and axiological-normative systems of frames, as well as their competition for authority in discourse, create ethically tense zones. As such, the practices of ART, reproductive law and family-role relations stand out in contemporary society.

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 article describes the first results of an electronic survey of Moscow and Novosibirsk university students and postgraduates in April-May 2021. The analysis of 106 questionnaires showed that 74.7 % of the respondents (among whom 67.9 % are aged from 18 to 20 years, ⅔ are female, ¾ live in cities, 92.9 % are not married) want to have children, and every fifth of them — three ones. 91.8 % of the respondents believe that their individual health will not prevent them from implementing these plans, and they consider assisted reproductive technologies to be «a chance for people who are not able to have a child naturally to become parents». Awareness of specific ART programs varies: 81.2 % know about surrogacy, 75.3 % — about sperm donation, but only 55.3 % — about egg donation, 51.8 % — about cryopreservation of reproductive material, 49.4 % — about ICSI, while only 31.8 % — about long-used artificial insemination and 28.2 % — about the relatively new technology of embryo donation. For the majority of the respondents this is «abstract» knowledge since ¾ of them have not heard of real cases of applying assisted reproduction among their relatives and acquaintances. 56.5 % of the respondents are ready to use in vitro fertilization themselves if natural pregnancy and childbirth turn out to be contraindicated or physically impossible. However, ⅔ of the respondents deny the possibility of using more «morally complex» programs related to reproductive donation and surrogacy. These results allow us to speak of new sociocultural procreative norms due to the fundamental possibility of medicalization of reproductive processes. However, this makes the conception and gestation procedures dependent on organizational resources and the stability of the public health system.

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.

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.

The article presents a comparative analysis of the ideas about the subjectivity of the rehabilitant’s personality in terms of approaches to the treatment of alcoholism used by various temperance movements. Following the definition offered by R.M. Voitenko, the authors use the term «rehabilitant» to denote the an aid recipient in the rehabilitation process. The article compares how the subjectivity of a person undergoing rehabilitation is perceived in traditional narcology, in Alcoholics Anonymous, in the Union of Approval and Preservation of Sobriety «Sober Ural» (Shichko’s methodology), and in the People’s Sobriety Organization of the Sverdlovsk region (Sverdlovsk diocese of the Russian Orthodox Church). The research focuses on the concept of «subjectivity». A hypothesis is formulated that the conceptual attitude towards a rehabilitant embedded in the paradigm of a particular treatment method directly affects the success of therapy. The hypothesis is based on the socio-philosophical uncertainty that arose around the discussion on the influence of the rehabilitant’s personality and the influence of medicine taken by the rehabilitant during the illness and treatment for alcoholism. The authors draw attention to the problem that the traditional narcological approach causes desubjectification of rehabilitants, which leads to a decrease in the treatment success. At the same time, the practical activities of various temperance movements are also differentiated depending on the paradigm of the rehabilitant’s subjectivity laid down at the ideological level. Using comparative analysis, the authors come to a conclusion that the ideology of some temperance movements is based on the rejection of the rehabilitant’s personal subjectivity in order to form, to a certain extent, the subjectivity of a group, a collective. The theoretical possibility of forming a collective subject allows a new view of the criteria for assessing the effectiveness of addiction treatment and represents a methodological «bridge» to explain the phenomenon of the territories of sobriety.

The article analyzes the internal mental dynamics of people involved in the processes of assisted reproductive technologies (ART). According to psychoanalytic theory, unconscious fantasies and meanings play an important role in these dynamics. The sources of these fantasies could be traced down to both intrapsychic conflicts and deficits of the individual and pressure of society. When working with patients in a psychodynamic way, it is important to take into account the socio-economic context, which in the modern world is largely set by the global economy of neoliberalism. Ignoring this context, as well as ignoring the significance of important events in the patient’s life history, usually leads to the collusion between the analyst and the patient in a «perverse» pact. Biomedicine of fertility has become a constitutive part of the neoliberal ethos. Within the framework of the global economy, conditions have been created for the commodification and fragmentation of the female and male reproductive bodies. However, despite the inclusion of gametes in the free exchange of goods, they are not stripped from personal meaning or affectively neutral. Tissue exchanges during ART procedures, in addition to the fact that they act as an element of technological chains, carry relational and social meanings. Gamete donation, even with the conscious acceptance of new social structures of reproduction and parenthood in adulthood, can activate the unconscious fantasy of an illegal «triple alliance» and the unconscious conflicts associated with it. Egg donation, in addition to an ethical dilemma, is fraught with confusion of parental identity and a sense of belonging to a social group. Myths rank high in the psychoanalytic theory of development among its other core constructs. They are considered as an important element of learning through experience. The article discusses the plots of myths about childbirth in the context of ART practices.

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.

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».

The article is a continuation of the previous article Non-Classical Subject of Vision. Part I and is devoted to the analysis of the eventivity of a non-classical subject. The analysis of non-classical subjectivity in the article is based on the three-part mechanism of the power of distance, power of gaze and power of memory proposed by W. Benjamin. The concept of the image as a mediator through which the subject regains the lost distance with the world is discussed. The article deals with the concepts of the non-classical subject of visuality by J.-P. Sartre and G. Didi-Huberman as different types of transformation of the power of gaze and the role of memory in non-classical vision. Important elements of the concept of «scanty image» by J.-P. Sartre are analyzed: criticism of the naive understanding of the immanence of consciousness and the world, criticism of images as a weak copy of the object of observation, the development of a specific givenness of a thing in an image through its distant present absence. It is shown that the theory of «scanty image» breaks the unreal objects of visual consciousness and the sensually perceived world into two poles that are not connected with each other. Therefore, in Sartre’s concept, the relationship with the world — both in visual and sensory comprehension of reality, turns out to be problematic. In the theory of G. Didi-Huberman, built on the reorganization of the understanding of the aura in technically reproducible art, a deeper understanding of the image is given. The presence as well as the absence of things of the world do not appear as separate from each other, but turn out to be the dialectical unity of the game of near and far (Fort-Da). The article discusses this dialectical understanding of the relationship between the man and the world, which acts as an incessant rhythm of approaching and removing a visible object. In this eventful space of a vision (D. Joselit) turns a thing into a hybrid object, and the person appears as a flickering subject of vision.

The article deals with the problem of the most fundamental grounds for the analysis of different situations and meanings connected with responsibility. The proposed solution of this problem is based on concept of the concrete-universal. The conclusions of the concrete-universal theory of development make it possible to relate the objective principles of morality to the dynamics of interconnections of the universal moments that have been accumulating in the human nature in the course of the global development. The universal moments, abstracted by man in the form of categories, are organized in human existence in the form of certain aspects and interrelations that, being interwoven in a unique way, construct certain social situations and meanings reflecting thereof. The first stage of the research presents an analysis of the role of the world-inherent key universal moments in the formation of the phenomenon of responsibility. This helps to formulate the most fundamental characteristics of responsibility. The second stage offers a study of the specific forms of interconnections between the universal moments underlying certain aspects of responsibility. As a result, a categorical framework of universal moments representing a basis of responsibility was identified. This framework is inextricably linked with specific and unique content, is always filled with the concrete content of the circumstances existing at a particular period in time, of life situations of individuals. The paper shows how the concrete-universal organized in this way determines the most important situations and meanings related to the problem of responsibility. This approach made it possible to distinguish the substance of responsibility, connected with a certain objective situation, from its manifestations in the form of subjective components related to personal characteristics and states of a person, formulation of agreements, social norms and sanctions for their violation, various forms of accountability.

The article examines the essence, trends in the development of everyday consciousness and theoretical consciousness, their relationship in the context of the global crisis of modern society. It is shown that this crisis has deep anthropological foundations and represents a crisis of human essence itself. From the perspective of materialistic understanding of history, it is obvious that, ultimately, it is the crisis of social being that provokes the crisis of everyday and theoretical levels of social consciousness. However, the Marxist theory also assumes the opposite effect — an essential activity of social consciousness in relation to social being. The author states that under contemporary conditions this reverse influence leads to «conservation» of social being in its forms that are inadequate to the latest challenges. The author’s hypothesis is that one of the factors restraining the development of society and overcoming the crisis is the deformation of everyday and theoretical consciousness and their relations. The article formulates the problem and identifies the main objectives of the study. The author believes that it is necessary to reveal the essence of everyday and theoretical consciousness as well as dialectics of their relation from methodological positions of modern materialism; to investigate the successes and failures of efforts aimed at purposeful «scientification» of everyday consciousness; to reveal the concrete manifestations of the deforming influence on the interaction of everyday and theoretical consciousness; to identify the concrete mechanisms by which the crisis of social being promotes the erosion of rational moments of everyday consciousness, the strengthening of illusory theorization of the society.

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.

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.