Andrey Ivanov

Authors base their study upon research materials of the gamer communities, analyze the risks of deconstruction of ethnic, religious and gender identity for modern Russian society. The phenomenon of virtual identity is considered as a part of philosophical - anthropological paradigm, taking into account the current social context and possible prospects. Using the methodological principles of E. Husserl’s phenomenological reduction, as well as P. Berger and T. Luckmann’s social constructionalism, and P. Bourdieu’s theory of social field they describe the mechanisms of construction of social reality by representatives of the community of gamers, who act as agents of habitualization of a new type of social space - virtual reality. After analyzing the typical frameworks of interpersonal and intragroup interaction in the form of interviews, the authors came to the conclusion that “traditional” types of self-identification through attribution with an ethnic or religious group lose in the studied environment not only their relevance, but also the function of maintaining the “I-structure”. At the same time, the ontology of the game often actualizes virtual masculinity in a hypertrophied form, which can hide its compensatory nature. Thus, the phenomenon of virtual personality is becoming more and more widespread and “real”. The gamer community in this case is just one of the most striking examples of such social transformations. At the same time, the extinction of traditional identities combined with the internalization of latent narratives, embedded in the plots of most games by their developers increase the risks of erosion of such a complex socio-cultural space as modern Russian society.

The article defines the contemporary social myth as a value-laden phenomenon with the potential and significance, but which is used in different ways by actors – an indwelling by a myth, a creator of a myth and a critic of a myth. The process of myth-making is considered as launching the so-called work on myth, which includes both the activity of myth-makers and the functioning of the myth in the masses. The appeal to the project function of the social myth and the consideration of the degree of awareness of the myth by individual groups actualize the question of the myth as a factor in constructing images of the future. Taking into account the ideas of R. Barthes and C. Bottici, the author concludes that the myth already contains significant images that allow the future to become more concrete. Using the example of the state as the main generator of myths for a wide audience, it is suggested that all the trajectories of creating potential images of the future are confined to the myth of the hero. Conclusions are drawn about the demand for such images of the future, which are built around the figure of a leader correlated with a mythological hero, that the scale of the state is a suitable level for reasoning about the spread and limits of the influence of modern myth-making, and that the constructive potential of the myth is involved in creating images of the future.

Introduction. The article examines the current philosophical debates about the relationship between secular and religious worldviews. The article outlines recent forms of postsecularization as the continued existence of religious communities in a continually secularizing environment, identifying its main dimensions: the deinstitutionalization of the religious lifestyle, the individualization of faith, and the development of new social forms in the religious fi eld. Theoretical analysis. The central premise of the study is that existing approaches are not only controversial, but have their limitations to describing perspectives of secular-religious dialogue in a constructive way. On the basis of the discursive approach rational-discursive and relativistic-conventional strategies of secular-religious dialogue are identified and discussed. In this context, J. Habermas suggests that religion and secular worldviews have to learn from each other, and religion has to be “translated” into the rational language of secular culture, neutralizing its most dangerous components. At the same time, J.Milbank fi nds the essentialization of secular reason problematic. In conclusion, perspectives of secular-religious dialogue in the context of Russian culture are discussed. The essence of this model consists in the search for a compromise between the extremes of dogmatic faith and secular reason.

Este artigo busca expor as críticas de Bernardo de Claraval às superfluidades humanas no texto da Apologia, especialmente aquelas referentes à arte arquitetural. Em segundo lugar, procura analisar as implicações estéticas do ascetismo cisterciense e bernardiano. As críticas de Bernardo exercem uma influência decisiva na ornamentação e fazem nascer uma nova arquitetura. This paper is to expose the criticism of human superfluities at Bernard of Clairvaux in the text of the Apology, especially those related to architectural art. Secondly, analyzes the aesthetic implications of cistercian and bernardian asceticism. Criticism of Bernard exercise a decisive influence on ornamentation and give birth to a new architecture.