No 10 (2025)

J.-F. Lyotard had a significant influence on the debate about "postmodernity"/ "postmodernism", and his book "The State of Postmodernism" became one of the most important philosophical writings in which this term was used. However, Lyotard's position is often viewed simplistically, and Lyotard is described as a typical "postmodernist", but not a theorist using the concept of "postmodern". The concept of "postmodernism" as the decline of the great narratives of Enlightenment developed in science in the context of the political defeat of the left in the late 1960s and early 1970s, under the influence of the latest theories of science by Thomas Kuhn and Paul Feyerabend, the linguistic theory of John Austin, theories of transition to a post-industrial society, as well as in the framework of a dispute with Jurgen Habermas. Lyotard called modern science, legitimized by external ideological discourses, "meta-narratives": that is, postmodern science, in his opinion, is only one of the "language games" for which the principle of effectiveness is sufficient. The comparative analysis is used as a research method in the article. Lyotard's theory is considered in the light of criticism by Fredrik Jamieson, Terry Eagleton, and Frank Webster. As a result of the study, the authors conclude that J.F. Lyotard's understanding of postmodernity is devoid of integrity: if in science he records a paradigm shift, then in culture modernity is postulated by him as a kind of cyclical principle of renewal, in which postmodernity acts as a phase of renewal and the generation of a new stage of modernity. Lyotard distinguished between productive "postmodernism" and negative, subordinated to the logic of capital. According to F. Jamieson and T. Eagleton, J.F. Lyotard could not prove why the new anarchist science should not become a victim of the principle of economic rationality. The French philosopher was not only forced to ignore capitalist and national narratives, but also transferred, according to Jamieson, unfulfilled aspirations about modern culture as an autonomous critical locus to science. The popularization of Lyotard's views in academic science turned his thesis about the death of "big narratives" into a kind of ideological framework.

Classical music, while being a universal language of art, is simultaneously a powerful medium for expressing unique national characteristics. This article investigates the artistic means of expressing national identity in classical music through examples from Russian and Chinese compositions. The focus is on the work of composers from both countries who, while working within academic genres, deliberately constructed and affirmed national consciousness through musical imagery. The relevance of the study is driven by the need to understand culture's role in shaping identity within multi-ethnic societies. The aim is to identify and conduct a multi-level analysis of these means through the lens of the "dual identity" theory, which allows for distinguishing and tracing the interaction between ethnic (cultural) and national (civic) components within the unified artistic space of a musical work. The research is based on a comparative analysis of specific mechanisms representing national identity within the two compositional schools. The methodology combines the cultural theory of "dual identity," detailed musicological analysis (including specifics of melody, the integration of folk instruments, and unique modal systems – Russian modality and Chinese pentatonicism), and comparative analysis to identify both general patterns and national specificities. The scientific novelty lies in the comprehensive analysis of the phenomenon of national identity in classical music based on the "dual identity" theory, as well as in the comparative analysis of the specific mechanisms of its representation in Russian and Chinese cultures, which reveals both common patterns and nation-specific characteristics. The study has identified and systematized three main categories of national identity manifestation, illustrated by specific works: 1. The use of folk motifs and narratives (exemplified by the operas "Sadko" and "The White-Haired Girl"). 2. The integration of folk musical language, including the quotation of melodies (e.g., "Vesnyanka" in Tchaikovsky's Concerto, folk songs in Xian Xinghai's "Rhapsody of China"), different approaches to instrumentation (stylization in Russian music vs. the direct inclusion of folk instruments in the orchestra of Chinese opera), and the use of unique modal systems. 3. The embodiment of the national spirit, including its duality (as exemplified in Tchaikovsky's The Seasons and Fifth Symphony) and patriotism during periods of historical trials (the "1812" Overture, "the Leningrad" Symphony, "The March of the Volunteers", and the opera "The Red Guards on Honghu Lake").

The article is dedicated to a critical revision of the source research within the framework of the "historical Jesus". The authors question the established chronological framework of New Testament texts in academic biblical studies, arguing that the traditional dating of the Synoptic Gospels (Matthew, Mark, and Luke) to the middle of the first century is unfounded. A key argument is presented regarding the priority of Marcion's "Gospel of the Lord" (circa 140 AD), which is considered the primary Synoptic text, while the canonical Synoptics are viewed as later (second half of the second century) and tendentiously edited compilations. Within the Christian tradition, the authors doubt the reliability of the Synoptic Gospels, pointing to the "silence" of the apostle Paul, apostolic fathers, and early Christian authors who do not exhibit familiarity with these texts in their canonical form until the end of the second century. The authors employ both an interdisciplinary approach and a classic historical-critical method. Based on the analysis of non-biblical testimonies (Josephus, Tacitus, Mandaean literature), the conclusion is drawn regarding their extremely limited value due to their late origin and dependence on established narratives. A cardinal chronological shift in the dating of the Synoptic Gospels allows for the proposal of a new hierarchy of sources, with the Gospel of John and, especially, the Gospel of Thomas coming to the forefront. According to the authors, the Gospel of Thomas contains the most ancient layer of sayings (logia) of Jesus and can be considered a candidate for the role of the hypothetical Q source. The Synoptics, in turn, are further examined as a secondary source of questionable reliability. This revision leads to a radical rethinking of the image of Jesus: he emerges not as a messiah within the framework of Second Temple Judaism, but as an antagonist of the biblical tradition, a preacher of a different God—the Heavenly Father. Thus, the research offers a complete revision of the scientific paradigm of the "search for the historical Jesus," calling into question the established consensus regarding his Jewish context and the centrality of the Synoptic tradition.

The article presents an approach to constructing an original typology of culture based on the analysis of forms of cultural identity, which is viewed as a mechanism for encoding, reproducing, and transforming cultural experience at various levels of social interaction. The subject of the research is diverse typologies of culture, and the focus is on the criteria for their construction. The aim of the research is to propose a culture typology based on the concept of levels of cultural identity, regarded as a key mechanism for encoding and transforming cultural meanings. It is assumed that the level matrix of cultural codes will become a theoretical-analytical tool capable of serving both as a diagnostic model and as a methodological foundation for applied research. Its application is relevant in the context of accelerated cultural transformation of modern society, characterized by multiplicity, conflict, and the digitalization of cultural forms. The methodological basis of this approach is a critical analysis of classical typologies of culture, during which the limitations related to reductionism, static nature, and neglect of dynamic processes were identified. The developed level matrix of cultural codes includes six types of culture – monomorphic, polymorphic, hybrid, fragmented, transcultural, and metaculture – each reflecting the specifics of identity functioning at the corresponding social level. This model not only allows for the description and classification of various cultural phenomena but also enables the analysis of their interaction and transformation in the contemporary context of globalization, digitalization, and migration processes. It is shown that the level approach allows overcoming binary oppositions and more adequately describing modern cultural processes characterized by complexity, variability, and mediated nature. As a result of the research, theoretical foundations for distinguishing levels of cultural identity have been formulated; levels of the cultural codes matrix have been developed; and an analysis of the typology's application in various applied fields has been conducted. The proposed typology can be used in intercultural studies, cultural policy and social practice, as well as in teaching the foundations of humanities research.

The article offers an analytical review of domestic and foreign research on the collective subject of scientific knowledge. The effect of the scientific activity collective nature becomes a topic of discussion in the context of transcendentalism crisis and increasing interest in the social dimension of science. The research method is a genealogical deconstruction of intellectual history. The study led to the following conclusions. Within the transcendentalist paradigm, subjectivity, constructed according to the ego cogito model, is neither individual nor collective. The interactions of scientists in the "invisible college" lack their own density until the time of Robert Merton, whose ethical code for scientists is conceived as remaining unchanged regardless of the dynamics of the social situation. Karl Popper's critical realism asserts the important thesis that the ways in which objective knowledge is handled are directly collective in nature. However, the "third world" (the sphere of scientific knowledge) is completely devoid of subjective characteristics. V.A. Lektorsky and N.M. Smirnova present the dialectic of individual and collective subjects of knowledge. The jointness of scientific activity is understood as a derivative of the joint nature of human practice in general, so the bearer of knowledge is a collective subject, understood as a social system that cannot be reduced to a conglomerate of people who comprise it. The constructivist approach to the problem originates with L. Fleck, who proposed the concepts of thought-collectives and thought-styles that determine what cannot be thought in any other way. This idea is further developed in the sociology of science, primarily by S. Woolgar and B. Latour. Finally, we see a tradition of sociology and anthropology of academic communities, which explores the collective dimension of the subject of scientific knowledge, starting from the empirical description of communication models, academic life rituals and success strategies.

The object of this study is the activity of mass media in the Republic of Buryatia. In the contemporary context, these media outlets simultaneously function as mass communication tools. Alongside other functions, they perform informative and communicative roles, catering to such existential human needs as the need for information and interaction by providing the audience with a platform for expression and the exchange of opinions. The subject of this research is the regional media's activity in informing the public about the favorable state of interethnic relations in the republic and in representing the model of traditional interethnic trust, friendship, and accord, thereby contributing to the preservation of this model in the future. The purpose of this paper is to identify the nature of the representation in the media of the Republic of Buryatia concerning the stability of interethnic accord, and the expression of the idea of the necessity to preserve it. The author pays considerable attention to concepts such as "communication" and "accord," and examines the characteristics of modern mass communication tools, their functions, and the specifics of the given multi-ethnic region. In the course of this research, a systemic approach was employed, guided by the principles of reliability and objectivity, alongside the dialectical method. The study also applied structural-functional, logical, and historical methods, as well as analysis, synthesis, induction, deduction, and other general scientific methods. The key finding of the conducted research is the assertion that the regional media continue to strive for an objective reflection of the neighborly relations, friendship, and accord among representatives of different ethnic groups, which serve as stable models of interethnic communication. As evidenced by media materials, these models are positively perceived even by many representatives of ethnic groups that have only recently begun residing in Buryatia. Currently, the media successfully represent the dominant and traditional models of interethnic accord in Buryatia. The novelty of the research is evident both in its problem statement and in its compelling demonstration that the republic's media are now fulfilling their communicative function more actively than before. They facilitate a rapid exchange of opinions among different communicators, provide timely audience feedback, and serve as a platform for public debate. The author also substantiates the specificity of this region, where multi-ethnicity has long ceased to be a marker of heterogeneity requiring any form of "smoothing" to overcome "otherness," as its inhabitants are united by a profound sense of fraternity and kinship.

The article examines the emergence of a post-humanities model of scientific knowledge, formed against the backdrop of the crisis of classical humanistic studies, cognitive capitalism, and the processes of posthuman convergence. Particular attention is given to the transition from humanistic and anthropocentric epistemological paradigms to posthumanist and post-anthropocentric approaches grounded in transversality, multiplicity, and relational forms of subjectivity. The study analyzes the transformation of the disciplinary structure of science, within which the boundaries between the humanities, social sciences, and natural sciences are redefined through the inclusion of non-human agents – animals, technologies, media environments, and ecological systems – into the field of inquiry. The article substantiates the philosophical and methodological foundations of the post-humanities approach, including the ontology of vital new materialism, the principles of relationality and transversality, as well as a critique of universalist notions of scientific objectivity and validity. Key categories are highlighted, such as defamiliarization, nomadism, affectivity, and ecosophy, which shape new cognitive and educational models. The methodological framework of the study relies on a broad post-anthropocentric perspective, incorporating postdisciplinary and transversal approaches. The research employs philosophical-hermeneutical analysis, critical discourse analysis, and comparative methods. The scientific novelty of the study lies in clarifying the methodological foundations of post-humanities and substantiating the concept of transversality as a principle of organizing contemporary humanistic knowledge. The work reveals the potential of post-humanities as a form of critical nomadic thought that combines the ontology of vital new materialism with affirmative ethics and ecological sensitivity. It offers an original interpretation of the post-humanities paradigm as a transition from disciplinary humanism to relational and ecosophical models of knowledge, where the knowing subject is conceived as a multiple, distributed, affective, and responsible assemblage. The article also highlights both the productive possibilities of the post-humanities perspective – expanding the horizons of knowledge and rethinking the subject and ethics – and its potential risks, such as methodological fragmentation, researcher desubjectivation, and the reproduction of hegemonic attitudes under the guise of critical discourse.