The application of game-theoretic semantics for first-order logic is based on a certain kind of semantic assumptions, directly related to the asymmetry of the definition of truth and lies as the winning strategies of the Verifier (Abelard) and the Counterfeiter (Eloise). This asymmetry becomes apparent when applying GTS to IFL. The legitimacy of applying GTS when it is transferred to IFL is based on the adequacy of GTS for FOL. But this circumstance is not a reason to believe that one can hope for the same adequacy in the case of IFL. Then the question arises if GTS is a natural semantics for IFL. Apparently, the intuitive understanding of negation in natural language can be explicated in formal languages in various ways, and the result of an incomplete grasp of the concept in these languages can be considered a certain kind of anomalies, in view of the apparent simplicity of the explicated concept. Comparison of the theoretical-model and game theoretic semantics in application to two kinds of language - the first-order language and friendly-independent logic - allows to discover the causes of the anomaly and outline ways to overcome it.

The theory of argumentation is supposed to be connected to rationality. Traditionally, rationality was defined in terms of logic, and at the same time considered as an essential part of the theory of argumentation. Thus argumentation acquired the property of rationality, while the rhetorical component ensured the success of communication. However, the possibilities of different logics and the existence of practical rationality assume a different order of categories by their generality: rationality, argumentation, logic.

The paper treats the relation between mathematical and logical inferences in mathematics and analyses an ontological approach for explaining the indispensability of the semantic content from mathematical proof. It was shown that such an approach entails serious metaphysical commitments, that is why it is concluded that the epistemological approach is preferable in explaining the nature of the difference between the formal and mathematical inferences.

The article explores the use of philosophical techniques of abstraction and idealization in the creation of normative theoretical models. It shows the difficulties related to distinguishing abstractions from idealizations in scientific research, as well as their common functional features, the main of which is the representation of the object under study in a form that would meet the goals and objectives of the researcher. The paper also demonstrates the ongoing popularity of ideal normative theories in the social field and explicates the problems that provoke criticism of ideal theories from various theoretical positions. It is concluded that it is necessary to strengthen such normative models by distinguishing between heuristically «good» and «bad» idealizations within the framework of the general ideal theory, and also providing methods of transition from an ideal theoretical model to the one that could be applied in practice.

The paper aims to show that the interpretation of D. Dennett’s concept of real patterns as a fundamental concept of existence makes it possible to offer a new conception of the development of scientific knowledge containing: (a) L. Laudan’s conclusion that the real history of science contradicts the idea of convergence of scientific theories, and (b) the problem of pessimistic meta-induction will not be decisive in refuting scientific realism for a given historical period of time. Within the framework of the accepted ontology, the problem of pessimistic meta-induction is presented as one of the variants of the skeptical argument - argument from error, and the notion of «projectivity in respect to a given physically possible perspective» (D. Ross) fully reveals the notion of «additional information» that a «new» theory should have over the «old one», in order to refute the skeptic's reasoning.

The paper considers the humanistic foundations of human history, analyzes the worldview principles of humanism as the basic mode of social reality. The principles of socio-cultural dynamics through humanistic principles of the evolution of man and society are considered, general humanistic principles are revealed. The text explores the conditions and principles for the birth and development of humanism, its socializing and reproducing social reality functions. Social and human evolution are considered in the context of the development of humanism ideas in social and humanitarian knowledge and various options for its application in social reality. Society is seen as an environment for the construction of humanistic values and ideals, and man as their carrier. The interaction of society with man and vice versa makes it possible to talk about the consolidation and preservation of socio-cultural codes of humanism in human history.

The paper studies the transformation of the conceptual apparatus of contemporary social sciences, characterized by a shift from a socially-problematic to a risk-predictive analysis of social transformations. It is shown that these conceptual and theoretical changes are conditioned by the internal logic of the development of sociology, which has gradually passed over in the analysis of social phenomena from the study of the adverse effects of social changes and the symptoms of social deviations to the causes of socially problematic situations.

The common problem of the democratic society is the discrepancy between the utopian idea of the nationwide choice of the worthiest members to serve in the governmental bodies and the real state of affairs when representatives of the ruling elites use their power for personal purposes, ignoring the needs of society, and distorting the electoral process using manipulative technologies (J. Robinson, G. Almond and others). The paper aims to explain the reasons for such a deviant (opportunistic) behavior of the ruling elite representatives in a meaningful way when making socially significant decisions, using the markets with asymmetric information model by George Akerlof. With unequal access to information flows, «inappropriate» candidates for elective positions displace «good» candidates in accordance with the principle of «negative selection». The compelling nature of these limitations to the democratic approach for elites origin signifies the existence of fundamental restrictions of the applicability of democracy, as well as the need to look for the alternative ways to form the governmental bodies.

The importance of the ethical principles of individualism and tolerance in the political ethics of liberalism has been studied from the moment of the emergence of liberal ideology to the present day. Using the conceptions of Russian and foreign philosophers, the author traces the relationship of these principles with the situation of the collapse and crisis of the moral system of the post-modern society. The author claims that the liberal doctrine as a whole has a paradoxical effect on the moral consciousness of the modern person, hindering his self-identification.

Under the influence of globalization, the inevitable convergence of initially different educational and scientific structures occurs, which leads to a change in the methods, forms and technologies for the production of fundamental knowledge. In the changed sociocultural conditions, domestic universities are often required to do so much that they are not able to give an adequate answer to the challenges of our time. The paper compares the most successful world conceptions of university education development in the conditions of the emerging knowledge society, reveals the positive elements of the historical development of the domestic university system, identifies constraints that impede the development of the university in Russian socio-cultural conditions.

Based on the materials of the First General Census of the Russian Empire in 1897 and the work of pre-revolutionary authors the paper considers the obtained data, the historically established multiculturalism of the Russian state is statistically confirmed. It is shown that the territorial expansion of the Empire was due to the inclusion of peoples, including those who already had stable and distinctly formed ethnic, religious and, accordingly, cultural differences.

State-civil and ethnic identities are considered, on the one hand, as equally important factors shaping the consciousness of modern man, and on the other, as determinants of ethno-national politics. It is concluded that with equal relevance of both types of identity for the individual, in real politics the development of state-civic identity is given more importance, whereas methods for the development of ethnic identity are not always effective. The authors conclude that an effective strategy of ethnonational politics should not determine the development of only one of the identities through the frustration of the other, but to seek ways of harmonious coexistence through the separation of their value and cognitive richness.

The paper considers the risks of implementation of the technocratic model of national policy for local and regional communities. Two groups of socio-cultural determinants that govern the emergence of projects for technological enhancement of the monitoring system of the interethnic relations are highlighted: sociotechnical and managerial fictions. The example of introduction of artificial intelligence system into the procedures of information collection and analysis in the system of interethnic relations monitoring shows the contradiction between the growing influence of the techno-science and the underestimation of risks caused by the implementation of innovations. The paper also justifies the important role of institutions of public expertise in assessing the risks facing the society due to the implementation of projects of innovative and human development.

The article analyzes the issues of preservation and development of ethno-cultural diversity through the development of collective rights of ethnic communities. It is noted that with the dominant constructivist approach, the emphasis is made on situationality, the plurality of ethnic identities, and insufficient attention is paid to ethnic culture as an important human value. It is shown that ethnic communities are the original bearers of an ethnic culture that cannot function within a single individual. Consequently, for the development of ethno-cultural diversity, along with individual human rights, collective rights should also be developed.

On the basis of T. Parsons’ classical concept of social institutions the authors consider the family as a social institution and its role in determining the transformation of interethnic communities. The model of the mechanism of determination is offered including the ethnic structure of the population, type of family, intergenerational relations in the family, social and interethnic attitudes of children (youth), acculturation strategies of youth, social communication of family with other social institutions. The model is verified with the materials of specific sociological studies in the republics of Sakha (Yakutia), Khakassia, Tuva. The positive role of ethnically mixed families in the integration of interethnic communities is revealed.

The article analyses the problem of determining the factors, rates and directions of social and economic growth in the agrarian sphere of the Russian Federation. To ensure the sustainable development of the agrarian economy and rural local communities, the most significant points of agricultural development have been identified: the state agrarian policy, innovation and technological development, the creation of a cluster structure of production, and the formation of human capital. An analysis of the influence of growth points on the development of the agro-industrial complex is provided. The introduction of new machinery and technologies, attraction of investments can contribute to socio-economic and sociocultural transformations of rural local communities, qualitative and quantitative changes in the life of the village. A comprehensive approach to assessing the current state of development of the Russian village is proposed.

The paper shows dynamics of the institutions of the agrarian sector in the post-Soviet period and provides the characteristics of the economic and social consequences of these changes for the development of rural communities. It was revealed that in the agrarian institutions two different components are present, the archaic and the modern, which structure the life of the rural society. The archaic component is represented by the institution of private subsidiary farms, is associated with the minimization of all life support processes and ensures the survival of the village in times of crisis. The modern component, represented by agricultural organizations and farming, is associated with the development of innovative agricultural production, and not with the support of rural communities. The development of innovative forms of management leads to a weakening of the social and economic potential of personal subsidiary plots and the unsustainable dynamics of the rural society.

The article deals with the hermeneutic setting of the famous Vaishnava thinker A.C. Bhaktivedanta Prabhupada, which was called ambivalent. In accordance with it, the majority of both Vaishnava and non-Vaishnava Indian philosophers are accepted in two ways. On the one hand, Prabhupada obviously uses their intellectual know-how, on the other hand, critically examines their heritage. As a characteristic example in this article, an analysis of the ambivalent attitude of Prabhupada to the personality and teachings of the great thinker of the early Indian Middle Ages - Shankara. The conclusions are confirmed by Prabhupada's rootedness in his own religious and philosophical tradition and his connection with such Vaishnava thinkers as Bhaktivinoda Thakura and Madhva.

It is established that the weakening of moral and ethical rigorism in the cynical doctrine in the Hellenistic era was associated with the radicalism of the ancient Cynics and the impossibility of its further preservation. It is also shown that in the philosophy of the Cynics in the Hellenistic era, two tendencies emerged: the alienation of the individual from society and the desire for political activity. Despite the involvement of individual Cynics in politics, Cynicism in the Hellenistic era retained its deeply individualistic character.

The paper analyses Idiota de Mente and formulates the concept of the mind. In Idiota de Mente Nicholas of Cusa outlined the rationalistic views of the world order, believing the eternal and infinite mind to be the origin of creation. The article shows Nicholas of Cusa’s realistic assessment of the role and place of a person in the creation and structure of the philosophical system; the priority of the Aristotelian tradition over the Platonic tradition in the essay; and the fact of referring to natural-science knowledge (to «physics») when explaining perceptions. The obtained results alternatively supplement the generally accepted notions of the philosopher's adherence to Neoplatonism and pantheism. The author makes a conclusion about the productiveness of the ideas presented in Idiota de Mente for modern philosophy and psychology, as well as for modeling of thought in the area of computer technologies.

The paper shows the characteristic features of Spinoza's ethics are revealed in accordance with the specifics of his ontology, namely, it is shown that Spinoza's ethical goals are to achieve a person's understanding of the essence of virtues and affects, which entails disclosing the morality inherent in human nature and liberation from passions. It is shown that human freedom is understood by Spinoza as the realization by man of one's own aspirations and goals. It is established that Spinoza's ontology serves as the theoretical foundation of his ethics: Spinoza's goal in constructing such an ontology is to give a different idea of the essence and content of traditional ethical positions. It is substantiated that epistemology is the core of the entire philosophical system, namely, an ontological foundation and further ethical positions are built on the assessment of the adequacy and inadequacy of cognition. It is estimated to what extent the ethical component of Spinoza's teachings determines the content and character of the rest of his philosophy.

The article compares the processes of globalization of modernity with the era of the Napoleonic wars, when an attempt was made to integrate Europe into a single political, economic and socio-cultural whole. The historical and philosophical bases of these comparisons are the works of G.W.F. Hegel. The authors conclude that while the integration processes in the beginning of the XIX century had a historically progressive character, the modern globalization - on the contrary - is a phenomenon of regression for the history of mankind.

The author follows the common division of Husserl’s ethics into early and late periods, and gives a description of each period, indicating their leitmotifs, goals and objectives. The early stage of Husserl’s ethics is viewed from two aspects - transcendental and disciplinary. It is shown that the early stage is characterized by the homogeneity of the three kinds of mind (theoretical, practical and axiological). The consequence of this homogeneity is the parallelism (Parallelismus) of logic and ethics and Husserl’s intention to construct ethics following the pattern of logic. The late stage is characterized by the intention of Husserl to arrange the interaction of practical philosophy with specific problems of actual practice. Husserl did not turn away from acute social problems and even participated in a kind of patriotic propaganda. The presented review shows how heterogeneous in structure and original in its content and genesis is the ethical thought of Husserl.

The article is devoted to the attempt to reveal the specific nature of Deleuze’s work on the history of philosophy. For this purpose the author analyzes the historical method of Deleuze from two angles. First, he explores the Deleuzean point of view on the history of philosophy. Second, he presents commentators’ account on the work of Deleuze on the history of philosophy. It is shown that, in the opinion of the French philosopher, the history of philosophy in the ordinary sense is a repressive discipline which needs to be overcome. On the other hand, it is shown that the Deleuzean negative attitude towards the history of philosophy and some philosophers of the past arises from his anti-Platonism and an attempt to build an alternative line of metaphysics. In general, the history, according to Deleuze, should not aim to preserve the past (to be a doxography), but, on the contrary, should provide the conditions for creativity.