The article discusses about the heritage of N.M. Karamzin as a harbinger of the national history of philosophy. In this regard, the author draws attention to the research of implemented principles, presented him in Russian history, which determined the future of conceptual convergence of historical knowledge with the philosophy on the way of creation of the national history of philosophy.

The article deals with the comparison of two different ways to study the history of Russia. One of them is historiographical, as N.M. Karamzin saw it, the other, belonging to PYa. Chaadaev, is historiosophical. It is suggested that both of these approaches are designed in the way of conservatism, but this conservatism is of two different types: one focuses on the fact that the past is a source of national identity (Karamzin), the other assumes it to be a universal idea, potentially leading to the unification of peoples and nations (Chaadaev).

Karamzin is presented as the outstanding historian who connected scientific objectivity, a literary gift, a civic stand, sincere love to the Fatherland. Its main work «History of the Russian State» can be considered as continuation and development of tradition of Old Russian annals. It did not lose the value till this day, being itself a remarkable cultural and historical source of versatile character.

The article is dedicated to the outstanding Russian writer and historian N.M. Karamzin. One of the best representatives of the Russian intellectual elite, Karamzin is a true example of a Russian European who embodies in his work the values of European modernity, scientific rationality, spiritual and aesthetic diversity of national culture. Karamzin’s “History of the Russian State” is an intellectual and moral feat of the Russian thinker. “History” is the first Russian historical encyclopedia to be written as philosophical fiction. The national epic penned by Karamzin holds a deep moral meaning. We see our task in the re-interpreting of the Russian thinker’s heritage, in identifying the moral and intellectual sources of his creativity.

This article analyzes liberal and conservative background in the concept of freedom by N.M. Karamzin. Karamzin followed Kant in the idea that human is free as a spiritual creature: everyone gives himself freedom as much as he can determine his behavior by moral laws. But in addition to the freedom associated with the moral law, we meet in Karamzin and its other interpretation associated with the spirit of the people: the person is as free as he could act in accordance with the spirit of the people. Life in harmony and peace with others - it is also freedom. These two different approaches to freedom underlie in liberal and conservative elements of his world view.

This essay proves that on his European journey of 1789-1790, made famous by «The Letters Of a Russian Traveler» the twenty-two year old Nicolai Karamzin did not embark «on his own free will», but rather was removed from Moscow by friends, in order to avoid conflict between the «Novikov circle» and the authorities that were getting ready to launch an attack on the mоscovite Masons. This accounts for the long duration of the «journey» (fourteen months) and the complete absence of correspondence between Karamzin and his family, as well as close friends, who remained in Moscow. According to the author’s version, Karamzin subsequently turned the brief notes of an émigrée «diary» into the literarily edited «Letters Of a Russian Traveler».

The author’s vision of the problem of long-term forecasting in education is presented in the article. The modern education, going beyond the limits of class-lesson learning system is gaining more and more territory in direct and figurative meanings. Its non-linear trajectory of movement and rhythm is a process that occurs by the model of Dispars - the principle of nomadic vital activity. The author is of the opinion that only a combination of forecasting with strategic and indicative planning as in Foresight technology may in a certain extent contribute to the state regulation of the education system.

People’s interests are changing towards creative self-development in the modern society; post-industrial world needs highly qualified and educated professionals. Main didactic concepts of education need revising. The author studies the model of rhizomatic learning described by Canadian educator D. Cormier, the issues of its practical implementation and the rhizomatic learning experience in British and Canadian universities.

Labor is a single substance of social life of things and social existence of people, because labor is continuously transferred from the form of activities in the form of being, of the forms of motion in the form of objectivity, materialized in the product of labor in its various historical forms: direct or indirect. Therefore, all social concretenessis have a dual character: they have a material existence and certain socio-economic relations, which does not reduce them to the objective nature of being. This makes a complexity of understanding of the labor phenomenology. However, the monistic paradigm («use-value» or «value») defines all the different interpretations of the non-market or market phenomenology of economic activity.

The article notes that in philosophy and social sciences the concept of “social” is used in two senses: as a systemic quality of group of people and as a symbol of the essential characteristics of the human being. The concepts “Asocial” (avoiding society) and “Anti-social” (the opposition to society) are just the opposite of the term “social” in the second sense.

The concept of the «value» does not have a strictly fixed content. Values are embedded in human relationships and direct the behavior of individuals and social groups. They are in complex relations with cognition and truth, ideas and ideals. The imagination, that is, the ability of our thought-images to create new worlds, plays the important role in the formation of meanings and the interpretation of the values. Imagination is associated with intuition, the unconscious. New worlds are created by joint efforts of imagination, logic and intuition. One of the highest values should be recognized the personality and desire to realize their creative potentiality.

The article attempts to reformulate the Reformational doctrine of justification using the theory of recognition as presented by Paul Ricœur. To do this, it first reconstructs Ricœurs doctrine, which tries to detach the phenomenon of recognition from theoretical knowledge acquisition and to understand it as a phenomenon accompanying life, where subjective facts (conscience) and intersubjective structures (law or state) are important. These phenomena, according to the interpretation, have implicit religious content. Its articulation and contemplation comes across the figure of justification, which is also realized as accompanying life and not only as the exceptional state of religion. In that way Ricœurs theory helps to understand the doctrine of justification as an interpretation of life.

The article presents a review of the International scientific conference “Russian Philosophy of history N. M. Karamzin” (250^th anniversary of his birth), held on 17 and 18 November 2016 in the Institute of philosophy. The conference was timed to the World philosophy day. Provides an overview of the main topics that have been addressed in the reports at the conference.