A pressing question of theoretical history is the question of why Europe managed to overcome the thresh-old of industrialization on its own and break out of the Malthusian trap, while China had to adopt Western experience for a long time and catch up with Europe? An explanation of China’s lagging behind in the late Modern period pointing to the specifics of the Asian mode of production or irrigation society, is useful, but not sufficient. A convincing explanation is that this is due to the shortage of certain resources and the underdevelopment of capitalism. However, the underdevelopment of capitalism itself needs to be explained. The article concludes that Europe’s superiority over China in the modern era is the result of the advantage of backwardness in the pre–modern era. China, unlike Europe, managed to create a huge empire that encompassed the entire ecumene, as well as an effective bureaucracy to manage it, and all this thanks to the effective ideology of an agrarian society – neo-Confucianism. However, it was precisely this success in adapting to the demands of the agrarian era that prevented it from reaching the industrial level of development on its own.

Traditional logical methods of analytical philosophy are poorly suited for analyzing statements expressing religious views, so analytical philosophy of religion often reduces to linguistic analysis of such statements. This method is often used to analyze theistic judgments. In this case, the explication of the social phenomenon of non-traditional religiosity becomes a very specific problem, as it involves analyzing judgments that express alternative views on the existence of religious objects. In addition, non-traditional religiosity may not be theistic, which takes us beyond the traditional discourse of analytical philosophy of religion. We believe that in order to solve this problem within the framework of an analytical approach, we must consider traditional and non-traditional religions within a common meta-discourse that includes alternative religious views as subsystems.

The paper examines expertise as an epistemic and social practice that fosters trust in the face of information instability and digital noise. We analyze philosophical foundations of expertise drawing on the concepts of epistemic virtue (L. Zagzebski) and the social nature of knowledge (R. Rorty). A distinction between the cognitive, epistemic, expert, and ethical levels of expert knowledge is made. We explain why genuine expertise is impossible without the subject’s personal responsibility as well as without the recognition of corresponding judgments as trustworthy. In the contemporary society, experts are seen not simply as bearers of knowledge, but as participants in a public space where their knowledge must be recognized as authentic and meaningful.

This paper examines the complexities of understanding and using of the concept of narrative identity proposed by Paul Ricoeur: it is emphasized that the categories of character and the word given to someone involved in maintaining identity are not opposed to each other. Depending on the type of their interaction, two types of identity arise: sameness and selfhood, which in turn are also not mutually exclusive modes, but are polar in the sense of creating lines of tension between them, forcing the subject to lean toward one pole or the other. Narrative identity is a mediating mechanism linking these four categories. The article examines the problem of doubting the «authenticity» of such an identity construct, which turns out to be changeable, based on the arbitrary choice of the subject. It is suggested that this form of identity is an adequate response to the expanding capabilities of subjects and the acceleration of the variability of their life world. We develop Ricoeur’s assumption that the category of narrative identity can be applied to collective subjects. It is concluded that this category can be fruitful for understanding the narratives of memory politics, self-awareness of communities, but so far there are difficulties in its practical application, which require further examination.

The purpose of the study is a textual analysis of the project «The History of Sexuality» by M. Foucault. The result of the textual analysis is presented as a conceptual scheme, designated by the author as one of the variants of marginal anthropology of the 20th century. The relevance of the conducted textual analysis is related to the interpretation of key concepts for the project «History of Sexuality», dating back to the ancient philosophical tradition. The research used analytical, phenomenological and hermeneutic methods to problematize human genealogy in modern European philosophy. The analytical reconstruction of M. Foucault’s interpretive strategy in the History of Sexuality project makes itpossible to trace the historical foundation of the stages of European subjectivity associated with a person’s self-image.

In Heidegger’s Crisis, Hans Sluga explores the issue of the interaction of philosophy and politics. He analyzes the role of German philosophy (with an emphasis on the case of M. Heidegger) in Nazi Germany (1933–1945) and in the preceding years, beginning with the First World War. I present the problem under investigation in the form of a series of questions grouped into the thematic clusters: (1) ethics and epistemology, (2) intellectual and/or moral responsibility, (3) the role of philosophy in politics, (4) philosophical ideas and social change, (5) philosophy and historical context, (6) the silence and inaction of philosophy. These are accompanied by Sluga’s answers, as they can be formulated from reading the work.

The paper presents the author’s view on the creative work of the famous Mongolian scientist, Doctor of Sciences, Professor Jinong Tserev Tsorose (14.01.1958 – 12.04.2024), biophysicist, philosopher, translator, who was fond of and developed new subjects and directions in poetry, music, and artistic calligraphy. A biographical portrait is given, revealing personal characteristics and professional interests. The article is based on the description of the plots of a series of personal meetings and conversations. Particular attention is paid to philosophical and cultural studies in the field of spiritual, intellectual and social culture of the Mongols – a new field of Mongolian studies. The philosophical and anthropological subjects of traditional Mongolian philosophy and mythology are considered, as well as the content of scientific and artistic activities, social life, value orientations and pedagogical techniques in the training and education of youth in modern Mongolia.