The article discusses the internal unity of philosophy and literary (prosaic and poetic) creativity as the code of Russian culture. The author explains the features of the Russian literature by approaching the method of philosophizing that proceeds from the unity of the conceptual and imaginative reflections of the world as a necessary prerequisite for its adequate comprehension. The author turns to the history of philosophical reflection of this problem in literary criticism and Russian philosophy of the 19^th–20^th centuries (V.F. Savodnik, P.P. Pertsov, I.A. Ilyin, V.V. Zenkovsky, V.S. Solovyov, S.L. Frank). Special attention is paid to the “philosophypoetry” genre of the Golden Age of Russian culture, in which poetry through its metaphysics, through a system of artistic images and symbols revealed the universal human meanings of being (E.A. Baratynsky, F.I. Tyutchev, A.A. Fet, V.S. Solovyov). The author describes the transformations that took place in the semantic and figurative-symbolic field of literature in response to the challenges of the 20^th century (K.D. Balmont, A. Bely, A.A. Blok, V.Ya. Bryusov, M.A. Voloshin, F. K. Sologub, D.S. Merezhkovsky), these transformations contributed to the convergence of poetry to philosophical anthropology (A.A. Akhmatova, B.L. Pasternak, M.V. Tsvetaeva, V.T. Shalamov). The article demonstrates that even today the semantic harmony of the pictures of the world created by the philosopher and poet remains the basis of literary creativity, testifies to the inevitable complementarity of philosophical and artistic creativity as a constant of human attitude to the world, laid down in it by the nature of man – a being who thinks and feels, comprehends the world by denying or accepting it with reason and heart.

The article examines the literary methods of reality comprehension in fiction. Philosophizing Russian literature does not produce a rational knowledge in the way and form in which this knowledge is obtained by science, which systematizes knowledge and applies it in practice. Usually, literature reveals unique manifestations of reality, works with them each time in a special way and as a result presents a subjective product, which is unscientific, but nevertheless significant for knowledge. Such literature, which is a specific way of philosophizing and therefore can be called “artistic philosophy,” is not regulated by any objective laws of scientific knowledge. In the words of Alexander Pushkin, “a dramatic writer must be judged by laws that he imposed upon himself.” What is the methodology of philosophizing literature? To answer this question is to turn to the study of ways of creation that were invented and applied by prominent writers-thinkers of the 19^th–20^th centuries. Among these methods, there are literary conjecture, types of author’s intuition, author’s statement as an image, as an idea and as a summing up statement, author’s position, author’s fantasy, author’s formulation of philosophical problems, author’s national color of philosophizing, methods of “pervasive” idea and “pervasive” hero, methods of interpretation and evaluation. Among the abundance of texts of many philosophizing writers in the Russian philosophy of literature, the article takes as examples some works of Mikhail Lermontov, Ivan Turgenev, Maxim Gorky, Andrei Platonov, and Boris Pasternak.

In the article, science and poetry, scientific and poetic creativity are considered as part of human culture. It is shown that both scientific and poetic activities are loaded with cognitive content. At the same time, if the thesis about the cognitive orientation of science is not in doubt, then the connection of art with knowledge is not so obvious and needs explication. Poetry is considered as cultural phenomena that are directly related to knowledge, to the cognitive component of human activity. Poetry and science can be compared on the basis of their direct relationship to the emotional environment of human existence and the existential feelings experienced by the subject of knowledge. In the article, we evaluate the concept of intellectual emotion, which was introduced by members of the Kharkiv linguistic school for the analysis of human cognitive activity in culture. For analysis of existential feelings, we review the conditions of self-awareness of both scientific and poetic activity. Special attention is paid to the analysis of apperception of the complex poetic contents of the consciousness of both poet and reader-interpreter as his co-author. Considering the views of E. Husserl and A. Bergson as well as the views of members of the Kharkiv linguistic school, we discuss the theoretical and cognitive aspect of poetic creativity. In the article, we conclude about a person’s holistic perception of knowledge, which is not only appercepted by the human mind but also affects his emotional sphere. We have shown that there are intellectual emotions involved in the consciousness of a person who solves a complex scientific or philosophical problem as well as perceiving poetry that has an cognitive aspect. We also concluded that existential emotions and feelings play a significant role in cognition. Therefore, knowledge can be not only scientific or philosophical but also poetic, and in the latter form of knowledge the existential aspects are more clearly manifested.

The article discusses the methods (formal-logical and dialectical), by the supperposition of which Andrei Platonov creates a unique style of narration in his only fully completed novel Chevengur. The purpose of the writer is to discover a way to build a utopian society, which after the Russian proletarian revolution of 1917 began to define planetary life as a theory and possible social action. A special role in the clarification of these methods belongs to the concept of the observer, or, as Platonov sometimes calls him, the overseer. In the 1920s, this idea developed intensively. On the one hand, the concept of observer shows the functioning of a certain knowledge of the world, and, on the other hand, through it, as if in a mirror, the problems posed by a person in the course of the quest for new solutions are reflected. The observer is the center of the universe, where all information is collected, and it is the observer who evaluates the internal and external freedom of events construction. The original goal of the Chevengur novel is to show the method of building a communist utopia, that is, a society that really has no place in the world. According to Platonov, only in this situation of absence, freethinking is possible. This paradox was formed due to the conviction that not only communism is the end of history, but that consciousness is precisely and only historical, and the process of history is exactly as it was presented by the creators of the communist idea Marx and Lenin. The communist idea of history implies transitions from one economic formation to another, the renewal of “united Earth.” As “the era of technical revolutions has come,” the freedom of thought is denied, and “careful thought about technology improvement” is only recognized. Therefore, utopia is a way of freethinking.

The article analyzes Andrei Platonov’s heritage by approaching his literary fiction as a manifestation of a holistic philosophic message. Viewing it from this angle, we can assume that the central idea of Platonov’s work is his reflection concerning the crisis of individualism, as well as revival of collectivist principles in Soviet Russia (later, this process would be labeled as “ionization” of contemporary society). In this regard, the first object of study was to analyze the prevailing approach toward Platonov’s genius (primarily based on the writer’s unique diction). We challenge this approach, showing that Platonov’s language serves more general concepts than those that can be revealed in his works by purely philological study. Further, we demonstrate that the phenomenon to comprehend is potential relevance of the writer’s inner world to the philosophical structure of European Modernity and, more specifically, to the theory of the stages of modern society development. This part of the study yields the conclusion that Platonov’s concept of “ionization,” in fact, logically complements the theory of European development put forward in the 20^th century, that is, the theory of the transition from “individualization” to “atomization” (“massification”) of society. Therefore, the writer’s creative impulse is empowered by his aspiration to restore the lost social bonds; yet this does not make him, a utopian daydreamer. In his works, the “ionization” of society is represented as a dramatically contradictory process, as an important part of cultural and political movement (individualization – atomization – ionization) in post-revolutionary society. Viewed from this perspective, the writer remains a participant of the philosophical discourse on Modernity, and not only of Russian Modernity, but its European implementation, too.

The article considers the problem of universal basic income (regular monetary payment to each person regardless of his financial or employment status). The author believes that this topic can become one of the most relevant for social-philosophical research. The author notes that although the problem has been of concern to philosophers and scientists for a long time, it has become especially relevant only recently – over the past ten years. The following reasons are given as an explanation: (a) recent experiments on the introduction of a universal basic income in Western countries, (b) the trend toward automation and technologization, (c) the transformation of the economy, which is becoming more and more precarious. The author notes that the topic of universal basic income has become relevant even in Russian science, however, not in social philosophy, as in the West, but mainly in economics. The author argues that, since the discussion about basic income in the economic dimension has already taken place, it should be expanded to the field of social philosophy. To do this, the author raises a number of questions that will shed light on the social-philosophical nature of the problem of universal basic income – freedom, justice, welfare state, etc. Special attention is paid to the curious ideological transformations that became possible by the emergence of topic of basic income. First of all, basic income contributes to the formation of new ideologies, such as post-capitalism. Secondly, basic income itself can be considered as a new ideology, which is a synthesis of other ideological trends – libertarianism, feminism, Marxism, etc. Thirdly, post-capitalism, which emphasizes basic income, opens up much more significant problems than replacing labor and turning all people into a precariat. The author hopes that this paper will serve as the beginning of the discussion of the issue of basic income in the context of social-philosophical knowledge.

The article examines one of the many philosophical problems that arise in the discussion on the prospects of unconditional basic income implementation. The author believes that the question of the future of labor should be reviewed in a social-philosophical perspective. The analytical potential of philosophical thinking can be useful in predicting the consequences of implementing the basic income initiative. The article proceeds from the premise that in the 21 st century the idea of basic income application turns from a utopian project into real measures roadmap. The economic well-being provided by the widespread use of technical means makes it possible to seriously plan the transfer of many workers employed in the sector of services and non-material production to basic income. The author points out that first of all it is necessary to assess the consequences of such a measure for the people. Traditionally, capitalist society has been built around a narrative that hard work is well rewarded. The opposition of labor and free time has shaped consumption patterns and life strategies for several generations. In the conclusion, the author suggests to consider whether, by removing such a system-forming element from the social structure, the society itself will be put under threat. It may turn out that an initiative aimed at changing society for the better will actually turn out to become a personal disaster for many people who will not be able to find a use for themselves in the new world, which is already not built around labor. Among other things, the author draws attention that contemporary capitalism, by actualizing the idea of basic income, abolishes the very opportunity of human choice. Virtually all human activity transforms into alienated labor.

This article reviews the possible role of the universal basic income in the transformation of experience in gender and age perspectives. The universal basic income has been particularly hotly debated in recent decades. Regardless of the position, the common tone of the debates is the imperative “we must experiment.” Such a close interest in the universal basic income derives from the fact that it threatens to change the “generic” for humans situation of finiteness of resources and the need to work. Thus, it is able to change the experience of what it means to be human. Since the universal basic income allows to separate labor from income, it is likely that its introduction will return value to the currently stigmatized or devalued types of labor, such as child care, elderly care or domestic work. It creates opportunities for experience redistribution in gender perspective: care and leaving (career break), affective connection, and sensitivity could become the business of both parents, not just mothers. Another experience redistribution is possible in age perspective. Along with automation of labor, population ageing is a universal process that will sooner or later affect all the countries. Alarmist narratives that present this process as a threat and a problem now prevail. They are largely based on outdated ideas about old age and what it means to be old. However, in fact, ageing is the maturation of the population as a whole. With a proper re-evaluation of the meaning and significance of old age, the introduction of the universal basic income could create material conditions for the transfer of experience from the elderly to the younger – for the first time since traditional societies.

The article analyzes the features of three main models of the welfare state: German, Northern European, and Anglo-Saxon. The author turns to the analysis of these models, first, because the problem of the welfare state in the world is again coming to the fore, and secondly, because social development in the most developed countries, in the author’s opinion, in the future will be largely determined by the values and behavioral models that are embedded in the three main versions of the social state in Europe. From the author’s point of view, the key features of the European social model, which combines these three versions, are respect for rights and human dignity, the ideas of equality and solidarity, the ideas of social and political compromise, and the choice of an evolutionary path of development. According to the author, these features are the main difference between the European model and what characterizes the political culture of Russia with its maximalism and tendency to extremes. The author believes that the social experience of Europe is something that needs to be addressed today in Russian conditions and that can be extremely valuable for us. At the same time, as shown in the article, the welfare state in Europe has important country features. The German model is characterized by an emphasis on maintaining the socio-economic status of the individual – this is a conservative model. The Northern European model is based on the principles of universal equality and universalism – it is a social-democratic model. And the Anglo-Saxon model, based on the low role of the state, on the great importance of civil society, is a liberal model. Nevertheless, despite significant differences, as shown in the article, all these models are characterized by the desire to implement compromise principles, to find a “Golden mean,” which makes them highly effective.