The article analyzes self-management as a science of rational construction of one’s own life. The authors highlight the most important resource – the resource of time. The culture of using one’s own time and the time of other people is the most important aspect of the general culture of a person. The authors show that up to now self-management has been mainly considered as a set of some positive recommendations, or ready recipes of life. This is how it is mostly presented in modern literature. However, building your own life is a creative process, and these ready-made recipes do not work here. They do not take into account individual qualities of a person, as well as many other circumstances. The article presents another approach to self-management, which can be referred to as “inversive self-management”. It mainly deals with errors and difficulties (limitations) in self-management. Limitations in self-management are shown not as insufficiently developed skills, but as independent destructive stereotypes of behavior. In contrast to the methods of self-organization that require an individual approach, the limitations of self-management are quite stereotypical. In order to study them, the inverse relationship analysis is used. Inversion is a form of intra-system relationships in which the lowest element in the hierarchy actually becomes dominant in it, formally remaining in the same subordinate position. Hierarchical relationships are provided by the work of several organizational principles in the hierarchy. Inversion appears when there is a conflict between these organizational principles. So there are many limitations to self-management. Some components of human behavior that have adaptive significance begin to work against human productivity when the importance of these components is too great. The article examines a number of such examples. This article is an abstract of a more extensive study, which provides an analysis of the particular manifestations of restrictions in self-management, where the authors consider the difficulties in the formation of their own lives, caused by dependencies, adverse life scenarios, time orientation, etc. A number of these limitations are deeply rooted in culture.
The problem of self-identification of small ethnic groups are becoming more threatening because of the importance of globalization processes. All small ethnic groups are now subject of the ethnic identity assimilation destructive processes. Karaites occupy an important place in this, because their language and religion disputes about the origin of the people many years. This uncertainty of self-identification was the cause of our field research. There are some results of the preliminary analysis. I have carried out a case study of ethnic self-identification of the Crimean Karaites. 15 expert interviews with the Karaites in Feodosia, Simferopol, Evpatoria, and 48 focused interviews with residents of 12 cities and rural areas were conducted. Information from experts and ordinary residents of Crimea proves the ambiguity and uncertainty of a significant identity of the Karaites, as well as poor awareness of non-Karaites inhabitants about Karaites neighbors. Experts which claim about their Karaite origin, deny kinship with the Jews. They see themselves as ethnic Turks on the basis of language, which none of the respondent does not own the required extent. They believe Karaism independent religion. Experts who speak Hebrew and Karaite, in contrast to other, recognize such links. We note the significant socio-political diversification and atomization formal public activity the Karaites throughout in the Crimea. Karaites public NGO-organizations compete for budget funds and for the expected state support. Their social activity is not include the Karaites countryside in any way. Our survey of residents in the streets showed that many of them are not aware of the Karaites as a people, or have no idea of them all. Only those who is a neighbor, or a kinship with Karaites know about them. Crimean Karaites have by now almost completely assimilated ethnos. although many Karaites are still an ethnically pure. The socio-political, cultural and religious activities of active representatives Karaites people are not conducive to any ethnic consolidation, preservation, and revival of a small ethnos.
The article considers the experience of the Republic of Korea in formation of the world-class universities, reflecting the specificities of the Asian educational model. The development of world-class universities, which meet the requirements of national governments in the context of international competitiveness and economic globalization, becomes a priority in the policy of many countries. Universities are successfully integrated in the world economy; they satisfy national requirements and become the dominant part in interaction between the government and business. Such Asian countries as the People’s Republic of China, the Republic of Korea, Singapore and Japan have taken a huge leap forward in modernization of higher education and today universities of these countries rank at the top of the best international surveys. This result has been achieved by introducing the Western model of education, based on Asian societies’ traditional elements of hierarchy in the educational system and the pursuit of knowledge. The South Korean universities have become the major leaders of international rankings among Asian countries due to the programs realized by the South Korean government. These programs have enhanced research practices and increased the universities’ prestigiousness and competitiveness. The world-class university model of Jamil Salmi permits the analysis of modernization of the South Korean higher educational system according to three main factors: high concentration of talent, abundant resources and favorable governance. Attracting foreign experts and collaboration with foreign academic staff have contributed to the creation of research networks, the quality of education has increased and the main universities of South Korea have become the centers of technology and innovation. No less important is the fact that modernization of universities is based on cultural values of Korean society.
“Picturesque Japan” and “the Yellow Hazard”: on Perception of the Japanese Culture in Russian Symbolism (Fedor Sologub vs. Valery Bryusov)Tyryshkina Elena
The study deals with the mechanisms of perception of the Japanese culture in the works of Russian symbolists, Valery Bryusov and Fyodor Sologub. The Japanese culture came to Russia at the turn of the 20th century not directly but by mediation of the European culture; the visual code and the modeled image of Japan were formed as a paradise lost/found, as a country populated by the “artist folk” due to fusion of arts and crafts and to the idea of artistic skills acquired not as an elitist but mass phenomenon. This mythological model was built basing on the mechanism of substitution, when the Japanese culture was compared to the culture of ancient Greece, to the medieval and Renaissance art. In Russian symbolism, creating the image of Japan as new Hellas became the main principle, including transformation of the concept of Dionysism. In their works and in critique as well, Valery Bryusov and Fyodor Sologub included Japan into the framework of the symbolist myth. In this regard, materials from “Vesy” (the Scales) literary magazine, the “Contemporaneity” cycle of poems by Bryusov, letters, essays, and articles by Sologub, and a fragment from his novel “The Petty Demon” are considered. For Sologub, the concept of the “natural man” raised in the spirit of antiquity and the cult of the beautiful human body were dominant. His attitude was integral and did not change during the Russo-Japanese War of 1904-1905, which was a rare phenomenon in the society. The attitude of Bryusov was ambivalent, and the aesthetic and political realia generated a certain antithesis in his thinking: the nation of “sophisticated aesthetes” turned into a nation of barbarians threatening the European civilization. According to Bryusov, Russia had a messianic role, and it was destined to rescue Europe from the “yellow hazard”. In his understanding, Russia itself was like a new Roman Empire. It is evident that in the early 20th century the Japanese culture assimilated with the existing mythological models in the symbolist milieu, and the yearning for an ideal became embodied in the creation of an existent /non-existent topos of a miraculous country according to the images of the past cultures. The alien was perceived as the beautiful, to be soon replaced by the contraposition of the dangerous/demonic. This antithesis is archetypal. At that time in Russia, the Japanese studies were in the initial phase of knowledge, and comprehensive cultural dialogue, not implying ready-made answers and clichés, was unfathomable.
The present paper critically examines the conflict thesis, which can be traced to the authors of the second half of the 19th century, like Thomas Huxley, John Draper and Andrew White, and which was actively exploited during the Soviet time. This thesis, which states that there is an inevitable conflict between religion and science, is shown to be inapplicable to the history of biology and evolution theory in the 19th century. Instead of conflicting with contemporary science, in that time religious leaders often sought ways of reconciling scientific discoveries and the Christian faith, and sometimes they were even personally engaged in geological and paleontological researches. In this respect the case of William Backland, an Anglican priest and geologist, is of a special interest, because at the beginning of his career he followed the biblical deluge narrative in his geological pursuits, but later abandoned this idea in the face of new facts. Because of the professionalization of science the role, which clergy had played in performing researches, gradually diminished. Nevertheless, religious ideas continued to have a considerable influence on the scientific activity of professional paleontologists and evolutionary biologists. In particular, the concept of creation through evolution, aimed at reconciling scientific worldview and the Christian belief, had been formulated before Darwin published his evolutionary theory, and afterwards it was endorsed by determined Darwinists like American botanist Asa Gray and British naturalist Alfred Wallace. Therefore, it would be a mistake to draw a conclusion about the incompatibility of science and religion in general from the isolated cases of religiously motivated hostility toward the theory of evolution and other scientific ideas.
International Scientific Conference in Memory of B. G. Yudin “Living in the World of Neurotechnologies: Social and Ethical Problems”Sidorova Tatyana
The paper presents an overview of the international scientific conference “Living in the World of Neurotechnologies: Social and Ethical Problems”. This is one of the first interdisciplinary forums where the issues arising in the context of the development of neuroscience were discussed by philosophers, ethics and medical specialists. The conference opened a research area for humanitarian studies. Conference participants often recalled the name of B. G. Yudin, because his ideas have been recently in great demand in developing new approaches. B.G. Yudin is considered to be one of the founders of bioethics in Russia. This conference laid the foundation for the study of ethical, anthropological and social problems in neuroscience and neurotechnology - an area that goes beyond biomedicine and declares itself as the most current trend of modern research. The tasks of neuroethics include defining, assessing and managing the social and humanitarian risks of various scientific fields with the prefix of neuro- arising in the light of the latest brain research. Neuroethics has already established the status of an interdisciplinary direction abroad, but in our country it is taking the first steps. The international scientific conference held in Moscow was one of the first significant events in its formation. The author presents the main theses of the most significant speeches of the participants of this conference.
The problem of normality in psychiatry has not been solved yet. Therefore, a philosophical understanding of the notion of the norm and abnormality becomes particularly important. These two concepts should be discussed together. To solve the problem the author uses the method of analysis of norm and abnormality in psychiatry and fiction. In psychiatry there are only disorders. Their classification was historically developed by means of social construction. The conceptions of normality are different in three kinds of psychiatry. In the state psychiatry it is the absence of social complaints to the person, in commercial psychiatry it is the patient’s mental comfort, in the scientific psychiatry the statistical criterion takes place. Science fiction is a kind of literature where the normality is specially questioned. The author shows that the statistical criterion does not work in defining the norm. We can distinguish the following criteria of normality: 1) normality as a possibility of communication. In the psychiatric situation the communication of the doctor and the patient is also possible. For this, the psychiatrist must carefully and delicately grasp the biased vector of patient’s senses. When the patient turns off, the doctor’s task is to carefully go round and avoid the defense, without breaking it. 2) Normality as a possibility of mutual interaction. For a patient, the interaction with the members of the family is important, as well as with the big society in the process of inclusion. 3) Normality as an adequacy. It is an adequate person who has a non-rigid personal basis, which allows him/her to open himself/herself to a new experience. The psychiatrist must constantly increase the patient’s adequacy with the same accurate ways, as in communication with him. The novelty of the approach is, first of all, to exclude the statistical criterion of the norm and to introduce the criterion of mutual understanding and interaction. The notion of adequacy is also introduced, based on the attitude to the world, openness to it and willingness to interact with it. Fantastic worlds are a model of abnormality, and the subjects of fantastic works are a mental laboratory for understanding and overcoming the mutual abnormality of different cultures and minds.
One of the reasons contributing to the “instant” (according to historical standards) conquest, subjugation and actual destruction of the multimillion civilizations of the New World was the extermination of the rational basis of civilization, understood as a complex of religious, cosmological, philosophical views and educational structures, which provided their maintenance. The most illustrative example is the civilization, traditionally called the Aztec Empire. It was the first on the path of the conquerors and the most “alive”, developed and numerous at that time. Paradoxically, that nowadays we can judge the existence of the Aztecs’ complex system of the world perception and religious-philosophical thinking that united all spheres of human life and society in integrity by texts in the Nahuatl language (common to the population of Central Mexico), which did not have alphabetic script. We have the opportunity to assess the role of the rational worldview in the lives of the peoples who inhabited Central America on the eve of the conquest by testimonies and stories of the conquistadors about the ancient knowledge transmitted by the oral tradition and the pictorial “books” that survived in the first years of the conquest. All these texts were recorded in the Nahuatl language (in the Latin script), or in the Spanish language. The task of this work is to identify the points of conflict between the two civilizations in the rational-philosophical aspect. One of the parties has already stepped on the path of the anthropogenic development, armed with "advanced" weapons and a militant monotheistic religion, with pronounced missionary aspirations. The other is a traditional society characterized by a pronounced "national idea" based on the religious cosmological worldview, a strict social organization, a universal education system, the existence of clear laws regulating all spheres of everyday life and an astronomically verified system of calculating the years and human destinies. It can be concluded that the strength of civilization i.e. its organization and established order, turned out to be a weak link, the destruction of which led to the disintegration of integrity. The destruction of the basis, the loss of the higher meaning, the core of this well-functioning effective mechanism, caused the collapse of the whole system: religious rituals, economic organization, administrative structures, education, upbringing and everyday life.
In this article, the analysis of the age identity is used as a method to indicate the change in the relationships between generations in modern Japan. The age identity is understood as an element of the level model of the identity developed by the author. Perceiving the age identity as a level within which a person, belonging to a certain age, shares or does not share the values and attitudes of his/her generation, and based on the understanding that values and attitudes can change following the time trends, which are especially noticeable in a modern, dynamically changing world, the author analyzes this level and comes to the conclusion whether the values and attitudes of young, elderly and middle-aged people in modern Japan are similar. The socio-philosophical aspect is manifested in the fact that in this study the age level of identity is considered not in a psychological manner, which is quite typical for research of this level, but in terms of the impact, these changes in the consciousness and perception of the world among representatives of different generations have on the society. Characteristics of modern Japanese society are depopulation of the aging society, a decrease in the birth rate and changes in the labor market. The economic difficulties: difficulties with getting a secure job and low income levels lead to the fact that the Japanese start their families later or do not marry at all, and thus the family institution is being transformed. The changes in the family institution are also affected by changes on the gender level, as more and more women want or are forced to work after getting married and birth of children, and government supports them. Norms and values of the older people comply with the traditional understanding of marriage, children and work. However, the socio-economic realities of the modern world determine the change in norms and values for the middle-aged and young people. And this change does not create an acute conflict of generations, due to the continuing traditionalism and conservatism of the Japanese society.
The subject of analysis of this article is the habitus of a German writer of Japanese origin Yoko Tawada as well as the hybrid nature of her works. The main thesis of this study is that the "boundary" person (Tawada) with hybrid identity generates transnational texts, the topic of which is the problems of the language border at the denotative and connotative levels. The article especially focuses on the analysis of the problem of sexual and gender identity on the example of the story “The Bridegroom Was a Dog” The methodological foundations of this article are semiotics, the typology of culture, and the theoretical concepts of Mikhail Bakhtin, Yuri Lotman, and Homi Bhabha. The empirical analysis of Tawada’s novel and her several essays ("U.S. + S.R. Eine Sauna in Fernosteuropa", "Living in Japan", "Suspicious Passengers of Your Night Trains") makes evident that, in the Tawada’s understanding, at present there is no clear geographic or axiological boundary between East and West. The digital era, the Internet, global trade, and transnational corporations have played a key role in the delimitation of these value boundaries. The author analyzes gender transitions and the problem of sexual identity on the example of the story “The Bridegroom Was a Dog” and the novel “Suspect on the Night Train”. In the story “The Bridegroom Was a Dog” Y Tawada describes the transitions of artistic images from heterosexuality to lesbianism (Mitsuko Kitamura vs. Fukiko), and from heterosexuality (Taro vs. Yoshiko) to bisexuality (Mitsuko Kitamura vs. Tashio Matsubara). In contrast, the novel “Suspect on the Night Train” considers androgyny simultaneously in a woman and in a man. The detailed analysis of different segments of Tawada’s texts shows that the gender identity of her characters is not portrayed as biologically given, as a gift of nature, but is rather a product of search by means of crossing gender boundaries. In addition to the their description of the search for gender, transitional situations like bisexualism, and the final “landing” at the same-sex love (lesbianism, homosexuality), Tawada’s texts also contain manifestations of gender hybridity - hermaphroditism, as the “third” mental construct, after lesbianism and homosexuality.