Ideas and Ideals

Childhood culture is a complex system formed through the sociocultural practices of maturing children. A child is a ‘defi cient being’ who requires additional protection. Culture provides this protection. Children, experiencing their childhood, created their own culture. Children found themselves in a situation of misunderstanding on the part of adults. Before the development of a culture of attitudes toward children, childhood culture served as a social protection function. Children created their own childhood world, separate from the adult world. As a result, childhood culture emerged as a relatively independent subsystem of the ‘culture’ system.

The ‘childhood culture’ system has the following structure: a value core, boundaries, functions, a symbolic subsystem, and a subsystem of creative play culture. This system is self-governing through cultural mechanisms (normative, social continuity, traditions) and is self-reproducing. The specifi c nature of childhood culture requires a culture of understanding by adults and reinterpretation in accordance with the historical and sociocultural context. This methodology developed relatively recently, but has undergone a long process of developing humanistic protection for children from adult tyranny. The humanists of the Renaissance, the enlightened era, and modern educators developed pedagogical concepts for a caring and understanding approach to children. Only in the last century did the science of children – the culture of childhood – begin to emerge. The development of childhood study methodology encompasses the vectors of communicative interactions: ‘adult-child,’ ‘child-child,’ and ‘child-adult.’

The culture of childhood and culture for childhood are concepts that require distinction. Through creative, culture-building play, children have created their own culture, which is transmitted to future generations. Adults have created a childhood industry that serves the interests of politicians and business. The values of childhood culture defi ne the mission of childhood in the life of humanity. The introduction of values that are specially constructed and inconsistent with the values of childhood culture carries risks. This is an attempt to control children, to interfere with the sociocultural processes of childhood culture, a desire to exploit a child for the interests of others under the guise of noble goals. Children, sensitive to lies, are able to understand, quickly learn to play pseudo-games, and master techniques of social manipulation.

A childhood policy based on the values of childhood culture, linked to the values of national culture, is needed, protecting children from being exploited for the interests of any social group or party. This policy must be built on a rejection of attempts to interfere in the world of childhood and to control the system of childhood culture.

In the scientific context, the study of the types of transformation of social relations is of particular importance due to the increasing uncertainty and instability of modern social processes in modern conditions of accelerating the pace of social change. The purpose of the research is to identify and theoretically substantiate the main types of transformation of social relations in the context of the emergence and spread of the ‘new’ as a socio-cultural phenomenon, as well as to analyze the mechanisms of the impact of innovation processes on changes in social structure, social interactions and forms of social organization. The research methodology is based on an interdisciplinary approach combining the provisions of social philosophy, sociology, modernization theory, cultural studies and theory of social change. The study uses systematic, socio-cultural approaches, historical and comparative method, method of typologization, method of socio-philosophical analysis. The subject of the research is the sociophilosophical patterns of transformation of social relations caused by the emergence and inclusion of the new in public life, as well as the mechanisms through which the new acquires social significance and becomes a factor in changing the structure, content and ways of reproducing social interactions. The results of the study showed the connection between the essential characteristics of the ‘new’ and the mechanisms of socio-cultural change. The institutional, communicative, technological, value-cultural and stratification type of transformation of social relations in the context of the emergence and spread of the ‘new’ as a socio-cultural phenomenon are determined. It is concluded that the emergence and spread of the ‘new’ as a sociocultural phenomenon is one of the key mechanisms of the historical dynamics of society, determining the nature and direction of the transformation of social relations. The ‘new’ is not limited solely to technological innovations or institutional changes, as it simultaneously affects value orientations, forms of communication, mechanisms of social organization and ways of social interaction. That is why the processes of social development are accompanied by a multilevel restructuring of the social structure, in which changes in one area inevitably initiate transformations in others. The study may be useful for further study of the dynamics of social processes and mechanisms of social development.

The problem of the relationship between faith and knowledge, which is one of the central issues in the history of philosophical thought, is acquiring a new dimension in the era of the Fourth Industrial Revolution, characterized by the rapid development of artificial intelligence (AI), biotechnology, and cognitive sciences. The modern context actualizes questions about the nature and boundaries of scientific rationality, the role of trust and belief acceptance in the process of gaining new knowledge, and the possibility of dialogue between scientific and religious discourses in the face of growing ethical challenges.

The purpose of the study is to conduct a comprehensive philosophical analysis of the phenomenon of faith in the context of scientific and religious cognition, to identify their specifics, points of contact, and fundamental differences, and to assess the implications of AI development for understanding the uniqueness of human consciousness.

The research is interdisciplinary and is based on a set of methods: the comparative historical method allowed tracing the genesis of the problem; the systems approach helped identify structural connections between faith and knowledge; the phenomenological method was used to describe the specifics of religious experience; the method of conceptual analysis clarified the content of key categories.

It is established that faith is not an external but an immanent element of scientific rationality, performing activating, organizing, and accumulating functions. In religion, faith based on living spiritual experience (heartfelt feeling, conscience, love) is fundamentally ontologically different from faith based solely on rational theology. A fundamental incompatibility of the operational logic of AI with the phenomenon of faith and moral choice is revealed due to its determinism by algorithms and the absence of consciousness, existential involvement, and conscience.

This article substantiates the necessity of a ‘metaphysical turn’ in the study of the phenomenon of power, interpreting it not as a derivative of social relations, but as a primary, transhistorical archetype rooted in the existential reaction of Dasein to the primordial Horror before the unstructured nature of being. The methodological basis of the work is the author’s triadic model, which postulates a dynamic equilibrium between three immanent principles: Order (the principle of formalization), Energy (sacrality and legitimacy), and diapheresis (the source of spontaneity and renewal). The author argues that the viability of any power system is determined by the co-presence and mutual tension of these principles, while the historical evolution of power appears as a process of progressive disruption of the triadic balance. The article diagnoses the contemporary systemic crisis as a ‘metaphysical psychosis’ of the archetype, characterized by the pathological autonomization of Order in the form of self-referential algorithmic procedure and the complete instrumentalization of Energy through mechanisms of negative identification against a constituted Other. This disintegration is verified through examples of modern political regimes: technocratic authoritarianism (absolute hegemony of Order), pluralistic anomie (disintegration of Energy into particularistic affects), and hybrid models (paranoid symbiosis). The fi nal phase of evolution is conceptualized as the emergence of ‘Power-as-Interface’ – an impersonal algorithmic protocol in which power ultimately dissolves into the infrastructural predetermination of the environment. This stage signifies the disappearance of the subject of power and its metaphysical self-negation through the achievement of total operability amidst absolute semantic emptiness. In conclusion, the necessity of social ontology transformation is substantiated – the radical rehabilitation of diapheresisas the recognition of the priority of becoming and creative potential over static control. This opens the way to new, fragile forms of singular co-being, capable of sustaining the tension between order and freedom without suppressing life. The work concludes that the future beyond the algorithmic Interface belongs not to a new Leviathan, but to self-organizing communities that restore the ontological primacy of difference over identity in the conditions of contemporary global uncertainty of human existence.

The aim of the work is to identify and refi ne behavioral strategies in the migration intentions of rural youth. The object of the study is rural youth in the labor market, the subject is the migration intentions of this socio-demographic group. The interdisciplinary approach has determined the use of scientific works by domestic and foreign researchers as the main methodological technique: Rybakovsky L.L., Mayevsky D.P., Kozhevnikova N.I., Kartseva M.A., Mkrtchyan N.V., Florinskaya Yu.F., Gorshkov M.K., Sherega F.E., Trofi mov E.A., Kuznetsova S.A., Agarwal S., Rahman S., Errington A. and others, economic and statistical materials (Rosstat). The theoretical basis of the research is modern approaches: economic (internal educational migration), socio-psychological (‘social psychology of personality’), sociological (‘migration intentions’, ‘theory of social comparison’), the concept of ‘social space’ to understanding labor and career prospects, value orientations, and life self-determination of youth. Collectively, they served as the basis for participation in the development of a relatively new concept of ‘sense of place’ in the domestic research fi eld.

The departure of both rural and urban youth from their native places is a global trend related not only to economic factors and the desire for more income, which can potentially represent their native region, but also to the need for personal fulfillment. Rural youth are more clearly ready for territorial mobility, which is realized primarily through educational migration. The incentive to such behavior is the desire to equalize the opportunities of the socio-economic situation of the rural population with the urban one. The formed psycho-emotional and social readiness to move among rural youth can be realized further in the form of labor migration. The novelty in the identified current trends in behavioral strategies of young people is the actualization of their psycho-emotional factors of migration behavior, expressed by the so-called ‘sense of place’, which can serve as a tool for the regional policy of ‘return migration’.

The issue of catharsis, which continues to be a central topic in aesthetics and the philosophy of art, has become particularly significant in the context of contemporary socio-anthropological investigations. Historically associated with the aesthetic experience of tragedy, it transcends the boundaries of a singular artistic work, acquiring the characteristics of social reality – a collective ritual and a mechanism for social regulation. This is the focus of our study. The methodological foundation of our research logic encompasses a historical and philosophical exploration of the conceptualisation of catharsis from ancient times to the present day, a comparative analysis of historical forms of societal catharsis, and an interdisciplinary perspective. Particular emphasis is placed on the anthropological approach, which aids in unravelling the origins of cathartic practices and elucidating the essence of human existence within the framework of social integration processes. The objective of this paper is to delve into the intricate nature of social catharsis, a multifaceted phenomenon encompassing emotional release, intellectual enlightenment, and spiritual transformation, which serve as catalysts for heightened social engagement. In exploring the historical evolution of this concept, particularly in ancient Greece, two distinct levels of interpretation emerge: emotional catharsis and intellectual catharsis. Through an examination of various manifestations from ancient origins to contemporary secular forms, such as the trial of Socrates, medieval carnivals, religious rituals, theater performances, and media events, we aim to uncover both universal and distinctive features of social catharsis. R. Girard’s mimetic theory, which views catharsis as a ritualistic form of sacrifi ce, serves as a focal point for our analysis. Additionally, R. Schwager’s insights contribute to the consolidation of the hypothesis that the primary function of social catharsis lies in liberating individuals from collective feelings of guilt. Catharsis, which was originally linked to religious and ritualistic practices, has undergone a remarkable metamorphosis in contemporary secular society. However, it continues to serve the functions of social control, psychological relief, and aesthetic enjoyment.

Nowadays, audiovisual content can be manipulated quickly and convincingly using generative artificial intelligence. So-called deepfakes are created, i.e. images, videos, and audio tracks that look or sound as if people did or said something they never did or said. The author notes that deepfakes cause serious problems for political and public discourse, undermine trust in information content and political institutions, thereby contributing to the polarization of society and the weakening of social cohesion. At the same time, deepfake technologies offer exciting prospects for new forms of historical and political education and creative expression. The entertainment industry is experimenting with deepfakes to reduce production costs and create innovative effects. In the advertising industry, the use of deepfake technologies allows the creation of virtual influencers and opens up new possibilities for personalized, including socio-political, interaction. The author concludes that there is a need to respond to the challenges posed by deepfakes, but also to seize the opportunities they offer. Achieving a positive outcome requires the combined efforts of various social, political, and institutional actors. Policymakers can play an important role by developing appropriate regulatory proposals at the national and international levels, in particular to regulate the activities of large social media operators. However, the networks themselves, through self-regulation, can also take responsibility and help prevent the use of deepfakes for criminal or unethical purposes. Developers can improve deepfake detection and AI-generated content labeling technologies, and media outlets can use effective fact-checking tools. In addition, a literate civil society is needed that, given the media reality altered by deepfakes, is particularly critical of media content whose origin and veracity have not been verified by credible media organizations.

This article proposes a socio-philosophical study of the phenomenon of ‘common-law marriage’ (cohabitation) as a vehicle of individualist ideology, employing the following methodologies: historical, logical, systemic, and comparative analysis. A comparison of ‘common-law’ and offi cial (civil) marriages reveals signifi cant differences.

Official civil marriage begins with free consent and a mutual promise. A stamp in the passport serves as confirmation of this step. The constant characteristics of marriage are: an initial focus on a long-term relationship and the creation of a new community of people in the form of a family (the social unit of society). It has been revealed that ‘common-law marriage (cohabitation)’, viewed as a stage before or as a substitute for official marriage, is based on the priority of personal freedom and the possibility of an easy breakup, which creates a foundation for insecurity in the relationship and can serve as an exclusion of responsibility to the partner. In a ‘common-law marriage,’ there is no initial commitment to a long-term relationship, no commitment to creating a ‘we’ community, and no commitment to having children as a natural development of marriage, as a prerequisite for the consanguineous relay of generations, linking the past with the future through the present. It is argued that a ‘common-law marriage’ does not lead to the creation of a full-fl edged family, but rather a parafamily. The fundamental idea of  a ‘common-law marriage’ is freedom as the right to self-realization, independence, and choice. A ‘common-law marriage’ supposedly provides the allure of an “open door” in relationships. This fl awed understanding of freedom ignores its inextricable link with responsibility. The focus on the short-term nature of a ‘common-law marriage,’ with the possibility of abandoning a partner, can foster a superficial, consumerist attitude toward that partner, contributing to social atomization and a reduction in the fertile age of marital relationships.

The results of this study can be used to develop measures to prevent the negative consequences associated with the increasing number of common-law marriages and may be useful for developing public policies aimed at supporting families, including implementing family-related social projects and developing educational programs and materials on family topics.

The new wave of globalization, driven by technological and technical progress, has affected absolutely all areas: manufacturing, the labor market, financial and economic relations, and education. The equalization and unification of educational standards and the increasing availability of international higher education programs have contributed to an increase in the number of students who can study or continue their education not in their home country, but abroad. As a result, in the second half of the 20th century and the beginning of the 21st century, international educational migration acquired new characteristics. The authors notes that over the past ten years, the education sector has been undergoing global changes. By these changes, the authors understands not only the migration of students and teachers in the classical sense, but also the digital migration of students from classrooms to digital educational and entertainment resources, platforms, and various internet portals. Globalization is currently one of the key trends in the development and expansion of the global economy.

The authors of the article examines the concept of digital migration in education as a consequence of globalization. In addition, it examines the concept of digital mobility in education and provides a comparative analysis between traditional methods in education and new, predominantly digital methods in education.

The article attempts to analyze philosophically the vulnerability of conversation in online communication. The purpose of the article is to analyze the factors that weaken conversation as one of the key genres of communication. The author notes that the effects of online communication mediated in the format of social networks and instant messengers on direct interpersonal connections have not yet been fully studied, as the emphasis is already shifting to a high-tech novelty – neural networks. The role of the smartphone as a key cultural artifact is noted, turning the ‘good old’ social networks into immersive media platforms with functionality that intensifi es the process of destruction of the genre of conversation in real time and co-presence. The article posits the thesis that technologically mediated electronic interaction – whether in messengers and social networks or with a neural network – constitutes one of the fundamental communicative mythologemes of the age of universal connectivity. It is substantiated that the activity occurring in all the listed formats is not a conversation, despite the prevailing perception as such. The mythologem is born from a stable feeling of communicative well-being against the background of an increasing number of virtually continuous connections (superfi cial online communication with its own specifi cs), while in fact, due to the almost constant technological mediation of interaction, the fullness of the conversation as a communicative act and the fullness of communication in general are truncated. The author reveals the substitution of the corresponding concepts: in the case of a messenger, this is just correspondence, in the case of a social network, correspondence in the context of constructing an identity. As for the interaction with the neural network, carried out through prompts - whether it is communication –  is a debatable issue, the author comes to the conclusion that, rather, it is a complex imitation of communication through elements of dialogicity. The study used methods of statistical and structural analysis.