The paper aims to demonstrate how, within the framework of Jonathan Lowe’s serious essentialism, a partial solution to the navigation problem between different types of modality may be possible. According to essentialist concepts of modality, essence ontologically and epistemically precedes any modal facts. In this sense, the connection between essence and metaphysical modality is clear, but the connection between essence and other types of modality generally remains outside the scope of researchers’ interest. In a number of his works, J. Lowe emphasizes natural/nomic modality, which is associated with the laws of nature. However, he does not explain how nomic modality is related to essence or metaphysical modality. Based on J. Lowe’s position, according to which the essence of an entity can be divided into fundamental general and specific general parts, we argue that within the real definition of an entity, which expresses its essence, we could distinguish such meaningful parts as metaphysical essence and natural essence. The former would correspond to the fundamental general part of essence, and the latter to the specific general part. Metaphysical essence must be known a priori, and knowledge of metaphysical modality would be based on our knowledge of metaphysical essence. Natural essence must be discovered a posteriori, through empirical research, and knowledge of nomic modality would be based on our knowledge of natural essence. Thus, we obtain a particular solution to the navigation problem of the relationship between metaphysical and natural/nomic modality within the J. Lowe’s ontology.

For a long time, terrorism studies were not built around any methodological constructs and were mainly based on descriptions of individual terrorist groups or organizations, while the study of the reasons for the transition to terrorist activity did not attract attention. Currently, several approaches to the study of the causes and dynamics of terrorism have been found in Western scientific literature, for example, organizational, instrumental, communicative and psychological. The most common of these is the instrumental approach, according to which terrorism is viewed as deliberate violence, a means to an end. This approach has become most widespread among researchers due to its simplicity, since the intention of the actors was formed from their behavior in accordance with logical rules, and information about the dynamics, internal structure of the organization, as well as the motives of its members is practically not used, which ultimately provides a limited context for the interpretation of factual data. Within the framework of the instrumental approach, several theories are identified to explain the causes of terrorism, their heuristic potential in explaining the dynamics of the activities of terrorist organizations and the limitations in the socio-philosophical foundations of explanatory models are shown.

The article analyzes the contradictory patterns of cultural consumption of Russian youth in the sphere of cinema. Based on qualitative research, including focus group interviews with representatives of Generation Z, the article reveals the paradox of simultaneous desire for popular trends and rejection of massively popular content. The study shows that young people use social networks to inform themselves about movie trends, experiencing a FOMO syndrome, but at the same time exhibiting algorithmic fatigue and a critical attitude toward «overhyped» content. Personal recommendations and trusted sources that act as a social filter play a key role in resolving this paradox. The results demonstrate Generation Z’s adaptive strategies for navigating the algorithmic media environment, balancing the needs of social integration and individual authenticity.

We examine the methodological and epistemological consequences of the visual turn in historical cognition. It is noted that the ongoing transformation of research practices is systemic in nature and is not limited to a simple expansion of the source base of historical science. Special attention is paid to the consideration of historical knowledge through the prism of bodily and present sensory experience. Philosophical reflection focuses not on technology as such, but on changing the form of the very existence of historical knowledge. The limitations of classical analytical and narrative approaches in understanding the visual forms of historical knowledge are demonstrated. The visual is interpreted as a kind of pre-discursive condition for understanding history, generating a semantic excess that cannot be fully verbalized.

Friedrich Nietzsche’s works possess a tremendous motivational power, capable of instantly changing the trajectory of an individual or even an entire community. However, this value can be undermined by a number of contradictions that reduce the average reader’s trust in his writings – a reader accustomed to treating stability and consistency of a philosopher’s views (and of a person in general) as a litmus test of their significance and reliability. Therefore, in order not to alienate but to broaden Nietzsche’s readership, we deem it necessary to find a point of support that would allow us to interpret the essence of these contradictions; this is the aim of our article. If the primary discourse of Nietzsche will serve as the source for identifying contradictions, then a fundamentally new starting position that would permit the unfolding of a unified structure of the subject matter – and in which all contradictions can be presented as a system of aporias linked into a whole – will be the metatext, because it is the locus where the author exercises less control over his narratives, being relaxed and at ease. The methodology will be the deconstruction of the text. The outcome of the article may become a coherent network of Nietzsche’s interrelated «fault lines», each documented through lemmas and patterns, whereby the reader receives not an oversimplified dogma but a transparent map of contradictions and paths for their interpretation, thereby increasing trust and expanding the audience willing to engage in dialogue with the text.

The conceptual issue of modern philosophical anthropology is considered, i.e. the «experience» of the world by man. The aim of study is to describe an «alienated» person as object and subject of the analysis within the existential perspective. The philosophical task is not to choose one of the paradigms, but to build basic components, «correctly (not eclectically)» integrated into the epistemological structure of such a procedure. The phenomenological attitude does not abolish the apodictic Cartesian certainty of the «real», but presupposes other methods of analyzing the multidimensional processes of the formation of the «personal» surrounding world by human consciousness. One of the modes of being is the «natural» life of the individual in accordance with the primordial «experience of subjectivity». Each person fundamentally has the opportunity to move to a new level of mastering (constituting) the «objective» world, following immanent «instructions». The «universal» analysis takes into account this «correlative horizon». The «factual» content of human experience compels reason to go beyond things; «physical» truth becomes metaphysical truth. The world exists for us in the change of «ways of givenness» as a kind of «semantic form-formation». The existential «drama» of a person is the result of a methodologically incorrect cognitive representation.

The article is devoted to comparativist research of Hesychasm phenomenon in its relations with Gnosticism. According to contemporary investigations, Hesychasm is regarded not only as Eastern Orthodox practice of silent pray, but as a broad late-byzantine intellectual movement, which was represented by Gregory Palamas and his followers such as John Cantacusenus and и Nicholas Cabasilas. This movement consists of secular form, which described as Political Hesychasm and Laical Hesychasm. Hesychast doctrine based on ideas of eternal divine energies and of Tabor Light. It means denying early-Christian an early-byzantine concepts influenced by Gnostic dualism of principles Heaven and Earth with anti-somatic position. Common place of Gnostic position is ontological pessimism as denying fallen reality, which was corrupted by sin. In this relation, Hesychasm follows Eastern Orthodox tradition, but it has other positions, which can be described as ontological optimism. Empiric material reality is not only the world of sin, but it is a space full of invisible divine energies such as Tabor Light from synoptic Gospels.

This tome is based on materials from the International Roerich Anniversary Forum. Scholars from various regions of Russia, India, Mongolia, Kyrgyzstan, and Italy participated in the forum. The forum focused on the problems of culture in a technological civilization and the prospects for peacekeeping and cultural development. A special section is devoted to the artistic, scientific, literary, and philosophical legacy of Nicholas Roerich and its significance for world culture. Discussions covered current topics such as the protection and preservation of cultural values in both wartime and peacetime, the role of culture in global civilizational processes, and in state-building and economics. Participants focused on the development of new paradigms in science under the influence of Eastern philosophical teachings, the interaction between science and art, science and religion, and trends in the art of the future. The book is intended for both specialists and a general readership interested in the philosophical issues of spiritual culture. The review focuses on articles by astrophysicist A.D. Panov, cosmonaut A.I. Lazutkin, specialist in creative philosophy A.I. Beskova, art critic L. Chandra, and other Indian authors, as well as materials from a number of researchers in other fields. Concluded that the diverse materials of the collection, original research approaches united by the idea of synthesizing science, philosophy, art, religion, complementarity of cultures of East and West. Art, as well as aesthetics and art criticism, can play an important role in building a bridge between scientific heuristics and religion, visionary experience.