Nº 12 (2025)

The subject of the study encompasses the process of the Sinicization of Marxism in the political-philosophical doctrine of the PRC in the twenty-first century, examined through the framework of “socialism with Chinese characteristics for a new era.” The analysis focuses on the transformation of categories of historical materialism, including productive forces, production relations, and the people as a subject of development. These categories are treated as applied instruments of modernization, innovative growth, and social equalization. A significant element is the cultural synthesis of Marxism and traditional Chinese thought, which provides a value-based foundation for reform. The study also addresses the relationship between ideology, socio-economic policy, and the narratives of the “Chinese Dream” and the “Great Rejuvenation,” which shape the strategic direction of the course. This understanding makes it possible to interpret the doctrine as a dynamic system integrating philosophical and practical components within contemporary development. The methodological core of the research is the reconstruction of semantic links between historical-materialist categories and their applied function in modern political and administrative orientations. The analytical framework draws on Enfu Cheng’s interpretation of the interrelation between productive forces and production relations, as well as the discursive approach to the study of official political language reflected in the works of Meng Yuifeng, as well as in the research of Meng Yufeng and other international authors. The scientific novelty of the study lies in understanding the Sinicization of Marxism as a coherent applied system in which classical categories are transformed into tools for strategic governance of development. Historical materialism is interpreted as a dynamic method for aligning production relations and institutions with modernization goals. The cultural component – including Confucian ideas of harmony and continuity – forms the value framework of reforms and reinforces their legitimacy. The analysis demonstrates that the “new era” concept integrates economic, social, cultural, and foreign policy elements into a practical model for aligning long-term priorities. The doctrine exhibits integrative potential that ensures the governability of modernization processes. Its structure allows institutional reforms, innovation priorities, and mechanisms of social stability to be connected within a unified conceptual space for sustainable future development.

The object of this study is modern scientific knowledge, within which, starting from the mid-20th century, there has been an unusual trend developing. Unexpectedly, atypical research that breaks the disciplinary boundaries of classical sciences began to be consistently formed. Recently, they have been categorized as "transdisciplinary." Among the well-known directions of such scientific inquiry are primarily: cybernetic research, systemic and synergetic studies, work within the framework of universal evolutionism, and others. Each of them is associated with the study of some specific "universal" phenomena—properties and regularities of reality. "Universality" in this case means that such properties and regularities are inherent to natural inorganic, organic, and social systems (for example, properties of symmetry; regularities of self-organization). The problem with this new area of scientific inquiry is that such research has long been divided. Thus, the emergence of a whole family of such studies has not yet been noticed, and the new trend has not been explored in its actual fullness. The study employs methods such as analysis, generalization, systematization, comparative method, and analogy method. A new language has been developed specifically for the discussed area of scientific knowledge. The novelty of the research lies in the formation and clarification of a complete picture of contemporary transdisciplinary studies. Some of these studies have not yet been considered at all by the philosophy of science. The actual family of these studies is divided here for the first time into several groups: "generally acknowledged," "shadow systematic," and "shadow particular." New studies are distinctly and unequivocally recorded for the first time using a recently created special unambiguous language. All of this enhances the understanding of what is happening in scientific knowledge. In the future, this basis may allow for the transfer of knowledge from one scientific field to another, less developed one, as well as the discovery of new phenomena. New questions also arise, for example, about what hidden uniformity of reality is revealed and studied by such research?

The article is dedicated to the intellectual legacy of the French orientalist-Indologist Paul Masson-Oursel (1882–1956), one of the founders of philosophical comparativism, which largely anticipated modern intercultural philosophy. Numerous aspects of his philosophical approach align him with contemporary intercultural philosophy. Masson-Oursel justified the necessity of including non-European traditions of thought (Indian, Chinese) in the history of philosophy on equal grounds with European philosophical thought. The article presents the scholar's intellectual biography and analyzes his connections with academic scholars (Henri Bergson, Lucien Lévy-Bruhl, Émile Durkheim, Marcel Mauss, Sylvain Lévy) and with representatives of the non-academic community of Western Europe in the first half of the 20th century (Mircea Eliade, René Guénon). Special attention is given to the analysis of the institutional obstacles encountered by his project of comparative philosophy. The work is based on a historical-philosophical analysis of Masson-Oursel's works, using methods of intellectual history and archival research. Particular emphasis is placed on reconstructing two key methodological tools: "positive analogy," aimed at identifying structurally-functional equivalents in different traditions, and "positive environment," which requires contextual analysis of philosophical ideas. A key source, newly introduced into academic discourse, is an archival letter from Masson-Oursel dated 1945, which vividly demonstrates the institutional resistance to the comparative method in the first half of the 20th century. Based on this, the thesis is substantiated that Masson-Oursel's project, despite its positivist rhetoric and historical limitations, contained a radical critical potential. His program aimed not only at finding universal patterns in the development of thought but also at reconsidering familiar Western categories (such as the opposition between philosophy and religion) through immersion in other cultural contexts. It is shown that this project anticipated key arguments of postcolonial studies and questions of contemporary intercultural philosophy, offering an original combination of positivism with attention to metaphysical experience. An analysis of the reception of his fundamental monograph in the academic community of the 1920s reveals discussions characteristic of that era about the limits of the comparative method. The results of the study are significant for understanding the genealogy of intercultural philosophy and are relevant in the context of contemporary discussions on the decolonization of philosophical knowledge and the overcoming of intellectual provincialism.

The article distinguishes two stages in the history of theoretical knowledge: 1) the emergence of primary, embryonic theoretical knowledge within pre-theoretical empirical knowledge and according to its inherent laws; 2) the development of this primary knowledge into holistic theories based on established laws of logic and epistemology. The first of these two stages is referred to as the genesis of theoretical knowledge. Philosophers who acknowledge its reality are called aposteriorestists, while their opponents, who assert that theoretical knowledge does not arise from empirical, are called apriorists. The article asserts that apriorism is born from the historical limitations of epistemological research methods. This defines the methodological peculiarity of the article: overcoming apriorism is carried out by bringing the research tools, epistemological concepts, and principles to a working state. Their subsequent application in the research of the genesis of theoretical knowledge is mainly deductive in nature. The article is based on the principles of sequential, Laplacian determinism, according to which all events and states of affairs in the world are necessary. From these principles, it follows that empirical and theoretical knowledge share a common subject, and they represent historically successive stages of understanding this subject. To understand how they succeed each other – and thus solve the problem of the genesis of theoretical knowledge. The goal of the article is to participate in the resolution of this problem. To achieve this, categories – research tools – are introduced and carefully defined: "empirical knowledge," "theoretical knowledge," "thing," "fact," "relation," "ground of relation," as well as the theory of the three worlds by K. Popper, which plays a key role in the article. Using these categories and this theory within the framework of the so-called existential approach, the genesis of theoretical knowledge is presented as the transformation of virtual atomic empirical facts into virtual theoretical ones. Two stages of this process are distinguished. At the first stage, the pure things that are part of the atomic empirical fact are isolated, and at the second stage, the relation uniting them into this fact is derived from the internal content of these things. The methods for solving these two tasks are explored. The role that intuition plays in their solution is emphasized.

The author discusses attempts to create a new direction in phenomenology, a project known as "new phenomenology." The uniqueness of this project lies in at least two aspects: 1) for decades it has been promoted by a single researcher; 2) in the circles of phenomenologists, that is, those who were recognized as "specialists," "experts," or "disciples," "followers" of original phenomenology, the founder of the new direction was met with significant skepticism for a long time. This skepticism had substantial grounds: some of the fundamental philosophical arguments of Hermann Schmitz, the founder of the new direction, suffered from extreme naivety and were unjust in addressing the philosophers he criticized. The main focus is on the critique of subjectivity in "new phenomenology," as well as the application of a spatial approach to the analysis of everyday experience. The research employs: phenomenological, historical-critical methods, as well as analysis from the perspective of the sociology of knowledge. The article demonstrates the theoretical flaws in Schmitz's arguments, as well as the problems associated with the idea of "novelty" in a philosophical direction such as phenomenology. A distinction is made in the understanding of French and German philosophy. It is shown that the appeal to the idea of "life," as well as radicalism, constitutes a common feature of both variants of the renewal of phenomenology. The reasons for the limited communication between Schmitz's "new phenomenology" and the more traditional study of the phenomenological legacy initiated in the 1940s and 1950s are clarified. It is also shown that a significant obstacle to dialogue with other philosophical directions was Schmitz's commitment to presenting the results of his research in a form close to the language of traditional metaphysics, which diverged from the expectations of world philosophy in the second half of the 20th century. At the same time, Schmitz managed to achieve attention-worthy results: despite all the flaws of the overarching philosophical concept on which "new phenomenology" was based, he attracted the attention and interest of broad circles of specialists in various practically oriented fields of knowledge and activity.

This article explores the methodological and ontological parallels between two key thinkers of the 20th century, whose works offer a radical alternative to the Cartesian tradition. Despite differing subjects of analysis (language philosophy in Wittgenstein and process ontology in Simondon), both philosophers converge in their critique of classical dualisms – subject and object, language and reality, individual and society. The author demonstrates that Wittgenstein’s concepts of "language games" and "forms of life," which emphasize the social and practical nature of meaning, find an ontological complement in Simondon's theory of "individuation" and the "transindividual," which describes the processes of becoming any relatively stable phenomenon. Together, they form a solid philosophical foundation for a non-reductionist analysis of social practices, technologies, and communication, overcoming the limitations of both naïve realism and radical constructivism. The methodological approach of the research is based on the consistent application of complementary methods: comparative analysis to identify structural analogies between the concepts of "language games" and "individuation," as well as conceptual synthesis, which allows for the integration of Wittgenstein's and Simondon's ideas into a single analytical framework. To address specific research tasks, contextual-hermeneutic analysis of the texts is employed, aimed at reconstructing the implicit ontological assumptions of both authors. The relevance of the study is determined by the growing interest in the social and humanities sciences in networked processual and material-corporeal aspects of human activity, which do not fit into outdated subject-object philosophical models. The novelty of the work lies in the systematic comparison of Wittgenstein's and Simondon's ideas, which has so far remained on the periphery of academic discourse. The article contributes to contemporary debates by showing that the synthesis of Wittgenstein's "practical turn" and Simondon's "process ontology" offers a more nuanced toolkit for analyzing modern phenomena – from digital communicative practices and the development of artificial neural networks to ecological and techno-scientific ethics. In this case, action, materiality, and meaning are inextricably intertwined. This approach allows for overcoming the methodological gap between the analysis of symbolic systems and the study of material-technical infrastructures, which is particularly productive for interdisciplinary research.

The subject of the research is the synthesis of key ideas from continental and analytic philosophical traditions with the aim of forming a new epistemological position that is adequate for understanding the challenges of post-nonclassical science. The object of the research is post-nonclassical scientific rationality, characterized by the complexity, multidimensionality, and value-laden nature of its objects, as well as the active role of the researcher in the process of cognition. The author examines in detail such aspects of the topic as the critique of science for its detachment from the "lifeworld" (E. Husserl), the problem of artificial intelligence and embodied engagement (H. Dreyfus), the essence of technology as "Equipment" (M. Heidegger), systemic materialism and emergent properties of reality (M. Bunge), methodological pluralism and epistemological anarchism (P. Feyerabend), as well as the deconstruction of logocentric foundations of scientific knowledge (J. Derrida). Special attention is given to the integrative role of John Searle's philosophy, whose concepts of biological naturalism and intentionality serve as a bridge between analytic and continental traditions, allowing for the overcoming of the gap between objective description and human experience. The research employs a method of comparative philosophical analysis with elements of a synthetic approach, enabling the integration of various philosophical traditions into a unified epistemological matrix for understanding post-nonclassical science. The scientific novelty of the study lies in the development of an original epistemological position intended to work with the complexity, multidimensionality, and paradoxical nature of contemporary scientific objects. The author demonstrates that the integration of continental and analytic philosophical traditions allows for overcoming the narrowness of one-sided approaches and creating a comprehensive methodology for studying post-nonclassical science. The main conclusions suggest that the synthesis of philosophical traditions forms a qualitatively new epistemological position capable of adequately responding to the challenges of the modern stage of scientific knowledge development. In particular, the proposed approach allows for the effective study of consciousness (combining Searle's biological naturalism with Dreyfus's phenomenology), language (integrating speech act theory with deconstruction), and techno-scientific systems (uniting Bunge's systemic approach and Heidegger's critique of technology). Thus, the article makes a significant contribution to the development of the philosophical foundations of post-nonclassical scientific rationality, offering productive pathways to solving fundamental problems of modern scientific knowledge.

It is hard to find a more controversial and reinterpreted question than the essence of human spiritual growth. Generally understood as an increase in the level of intellectual and ethical development of a person, as well as the awareness of the transcendent aspect in one’s personality, spiritual growth has always been taken for granted in human life, a part of the social worldview, whether in the societies of ancient civilizations, the Middle Ages, the modern era, or even up to the end of the 20th century. At the end of the 20th and the beginning of the 21st century, a unique situation arose in human history: the overload due to interaction with information, caused by scientific and technological progress, began to contribute to a growing alienation from social subjectivity and human nature in general. This alienation is manifested in the spread of the idea of the necessity of technical enhancement of human beings, concepts that disorient individuals in understanding their identity, attempts to be something other than human (the movement of quadrobears), and so on. As a result, the idea of spiritual growth is replaced by the notion of aimless transformation and chaotic multiplication of the diversity of life experiences. Without setting ourselves the impossible task of fully examining the essence and historical understanding of human spiritual growth, we will attempt to describe the contemporary understanding of the content of spiritual growth, the problem of spiritual growth in modern individuals, as well as our vision of ways to address this issue by postulating the idea of spiritual growth through public leadership. The research employed formal-logical methods, analysis, synthesis, comparison, and the specific-historical method of scientific cognition. Despite the "timeless nature" of the question of human spiritual growth, its characteristics in the context of modern realities require further investigation. The main conclusions of the research focus on rethinking the significance of the issue of spiritual growth among the younger generation (in the conditions of a secularized society) and the role of public leaders in conveying the idea of spiritual growth. The author notes that the problem of human spiritual growth in modern society is associated, on the one hand, with the possibility and appropriateness of using artificial intelligence to improve the quality of life. On the other hand, the crisis of spiritual growth stems from the gradual displacement of its very formulation from the topics of upbringing and education, as it is no longer a criterion for recognition and obtaining status in society.

The relevance of the study is determined by the total introversion of experience under the influence of digital technologies, which necessitates a rethinking of classical philosophical categories. The phenomena of "introversion of sound" (the shift from the concert hall to private headphones) and "introversion of light" (from collective cinema viewing to personal screens) represent not merely a change of media, but a fundamental restructuring of perception and sociality. Concurrently, a migration of thought is occurring – from the public agora to the digital feed, where the oratorical gesture is replaced by publishing activity. Analyzing this triple transformation – of sound, light, and thought – through the lens of the private/public dialectic allows us to diagnose key conflicts and paradoxes of contemporary culture related to personal autonomy, the nature of the social contract, and new forms of alienation. The research is based on historical-philosophical analysis combined with an examination of the transformation of media technologies. The method involves a dialectical understanding of the private/public boundary (Descartes, Kant, Hegel) and a phenomenological description of technological transformations of perception (sound and light) as key mediators of the private and public in the modern world. The author demonstrates how this metaphysics of light and word becomes secularized in modern philosophy, giving rise to the problem of the autonomous subject (Descartes) and his right to the public use of reason (Kant). The key focus of the work is the analysis of the technological "introversion" of perception: sound, striving for maximum public audibility, ultimately migrates into the private space of the personal audio environment, while the light of visual arts, having traveled from public frescoes and collective cinema, becomes inverted and localized in the emitting screens of personal devices. Paradoxically, technologies that expand access to content lead to the individualization of experience and the erosion of traditional boundaries between spheres. Having undergone a process of expansion, the consumption of information from the public sphere begins to take on a private character, while private leisure for its own sake ceases to exist altogether.

The article presents an analysis of the phenomenon of envy in the context of its potentially constructive moral significance, despite the prevailing ethical opinion about the "destructive" nature of this emotion. The author demonstrates that the ethical tradition of identifying envy with moral vice does not allow one to see its real impact on a person's moral life, which impoverishes ethical theory. In this connection, attempts at ethical rehabilitation of envy are being considered. The article analyzes the views of Aristotle, who attributed envy to ethically neutral passions, and representatives of classical sentimentalism (D. Hume and A. Smith), who saw it as a natural reaction to social comparison, capable of stimulating competition. The concepts of neosentimentalists are also presented: R. Solomon's theory of "hopeless" envy and its potential for self-esteem, and R. and B. Lazarus cognitive-evaluative theory of emotions, which interprets envy as an adaptive mechanism. At the same time, it is concluded that all these approaches to ethical rehabilitation are incomplete, as they do not take into account qualitative differences in motivation and the consequences of emotional experiences. Further, analyzing the ideas of Rawls the author shows how the classification of envy into general and specific ones contributed to a deeper understanding of its axiological meaning. Along with this, the article pays special attention to the contribution of S. Protasi, who, developing Rawls' ideas, offers a more detailed typology of envy, distinguishing four of its types: emulative, inert, aggressive and spiteful. The author emphasizes that it is the concept of emulative envy that allows us to reconsider the moral status of this emotion, since this form arises when one wants to achieve the same as the other, recognizing his merits and one's ability to achieve. In this case, envy acts as a moral catalyst – it motivates self-improvement and, by helping to understand true desires, promotes personal growth without carrying a destructive component.

The paper analyzes metaphorical models that conceptualize the period of the Khrushchev Thaw as a sociocultural phenomenon. The linguistic material born from the era and the variations of its nomination in cultural discourse are considered as repositories of fundamental cultural values and mental characteristics of Soviet society in the late 1950s–1960s. It is acknowledged that the metaphors of the Thaw are directly linked to the changing worldview of the Soviet individual and their response to the relative liberalization of social and political life following the events of 1953–1956. Several stable metaphorical models are fixed in the understanding of the Thaw as a sociocultural phenomenon, with the most widespread being the metaphor "Thaw – a period of Soviet history." Its analysis allows us to assert that the sensitive representatives of Soviet society associated cultural changes with the concept of "thaw" and the metaphorics of the thawing cultural landscape. A key aspect for the identification of the era and the construction of its image in public consciousness is the internal contradictions of the period, manifested in its nomination. The methods used in the research include analysis of metaphorical models, contextual and discourse analysis, elements of a linguocognitive approach, and hermeneutic analysis. The tools of conceptual metaphor theory enabled the application of new approaches to the philosophical understanding of the linguistic material of the studied era. The findings of the publication indicate the relevance of analyzing linguistic expressions for establishing the mechanisms used by society and individuals in the process of comprehending reality and explaining the "nature" of sociocultural phenomena. Thus, the metaphors of the Thaw demonstrate the conceptualization of socio-political phenomena of the second half of the 1950s–1960s in terms related to natural processes of thawing, the onset of unstable warmth, and rising temperature values, thus suggesting more comfortable and safer conditions for human existence. In this context, metaphor serves as a means of reflection and, as a result, the verbalization of feelings of change in the socio-psychological climate of the post-Stalin period of Soviet history through concepts and images associated with the change of season in the temporal cycle.

The subject of the study is the calligraphic component of Chinese painting and its dependence on the composition of the image, particularly the motif chosen by the author, in historical dynamics. The object of the research is the interconnections between calligraphic text and Chinese ink painting, including their contemporary development. The author systematically and in detail examines the reasons and principles behind the choices made by Chinese artists of different eras regarding calligraphic styles in painting, from the perspective of artistic-creative, especially compositional relationships, and within the framework of the most popular genres and motifs. The work identifies two main directions of artistic-creative interpretation and the selection of plastic-representational techniques in traditional painting based on the works of several contemporary Chinese painters. The research methodology is based on the systematization and analysis of existing information regarding the history and theory in this field, as well as the study of themes and images that reveal interactions between calligraphic and artistic-representational compositions within works of various genres. The novelty of the article lies in the fact that it reveals a number of artistic-creative characteristics of Chinese painting influenced by calligraphy and its styles for the first time; it establishes the choice of the latter in painting images and motifs across different genres; and it clarifies the nature and compositional relationships between them. The main conclusions are that throughout the prolonged sociocultural development of Chinese art, various methods and styles of writing characters have been formed, which were used, among other things, to enrich the expressive forms of works in painting and aligned with the compositional structure and color scheme of these works, supporting the rhythmic structure in accordance with the artistic intentions of the authors. In contemporary painting, textual inserts and individual characters either enhance the emotional background of the work, serving as a complement to the image and referring the viewer to the traditions of the past, or they become a key element of the image, used by the artist to express their concept. In the latter case, the calligraphic text becomes the main element, subjugating the artistic-plastic components.