Daniel Bell’s concept of post-industrial society is criticized. Notions “society of education”, “knowledge society”, “super-industrial society”, “information society” (IS) do not exclude each other, but they are different projections of the same social process. Information society does not resolve all social contradictions, but include both pluses and minuses. The development of criminalization of the Internet confirms it. The most important result of IS is the appearance of AI and automation of many important spheres of human life. Soon there can be created systems of artificial general intelligence (AGI) and artificial super intelligence (ASI), which surely surpass human intellect. Automation in the services, medicine, management can create massive unemployment. This is the omen of post-information society, which really carries threat for the existence of mankind. So it is necessary to govern and restrict the development of such processes. This becomes the problem of global rule and law.

In this article the author invites a reader to pay attention to the phenomenon of legitimacy. The legitimacy is presented as existential condition of personal human being that demands self-justification. Author connects this need with creation of real sociability, which is a substance of true (not pseudo-) society.

The article considers the basic meanings of the principle of historicism in the context of classical and non-classical (post-metaphysical) types of historioso-phical reflection. The importance of the principle of historicism in the process of formation and development of the European philosophy of history 19-20^th centuries is identified. The ratio of historicism with other fundamental principles of European philosophy and science (substantialism, transcendentalism, teleological, determinism, objectivism, reductionism, universalism) is analyzed.

The article deals with patristic philosophy, which includes two fundamental paradigms underlying the eastern and western branches of Christianity. According to the paradigm of identity (Western tradition), essence and properties are identical in God. This leads to the concept of absolute divine simplicity. According to the paradigm of difference (Eastern tradition), the essence is fundamentally different from any kind of predication. This leaves the essence in situation of the complete ontological uncertainty. The paper presents the historical and philosophical foundations of these paradigms, as well as their role in the modern philosophical theology. In particular, the article shows that criticism of Alvin Plantinga relates only to the paradigm of identity and does not apply to the paradigm of difference.

The article is devoted to evolution of concept of time in the Russian Leibnizianism. For A.A. Kozlov time doesn’t exist in itself and there is only an ideal order of sequences. At L.M. Lopatin for the first time in the Russian philosophy time is connected with consciousness, it becomes its integral characteristic and, eventually, it is method of its existence. S.A. Askoldov considers time as a method of existence of the personality and as area of spiritual perfecting of the person.

The article presents the analysis of the influence of the logic of philosophy of E. Lask at the early philosophy of M. Heidegger 1912-1919 (article «New Research in Logic», two dissertations, Freiburg lectures). The philosophy of Lask is regarded as a transitional stage in the development of Heidegger: from neo-Kantianism to phenomenology. The article discusses the importance of this influence on the later philosophy of M. Heidegger.

The paper is dedicated to the problem of interaction of two processes occurring in early Modern European culture: the esoteric boom connected with the rise and decline of intellectual prestige of magic, alchemy and other branches of occult knowledge and the making of the printing industry. It is argued that there was a deep antagonism between those processes. It arose at least from two sources. The printing industry has a principally exoteric, profaning character. Besides, its avalanche-like growth immediately contributed to “the rise of literal-mindedness” (P. Burke) and the world-view determined by it. Putting a question: how the influential esoteric movements of that period could adapt to the changing cultural and civilization conditions which were going against them, the author makes a first step towards its solution.

The article represents aesthetic views of an eminent Japanese philosopher On-ishi Yoshinori (1888-1959), who made the first successful attempt to put in order various concepts of the implicit aesthetics of the medieval Japan. He argued that the premeditated “naturalism” had been one of the characteristic features of the Japanese aesthetics which had had a long history depicted in the medieval treatises written by the “geido” thinkers - poets, painters, calligraphers, experts of the tea ceremony and “No” theatre. They regarded “Nature” symbolically - as the lofty expression of the reality (Dao) that might be perceived by the corporal-intellectual integrity of an experienced artist or sensitive human being. The “Japanese sense of beauty” is conceived as the synthesis of the ontological, ethical and aesthetical dimensions of human creativity and perception.

The article attempts to deconstruct online discourse that is treated here as a project of «proto-writing» offered by Jacques Derrida, an alternative to traditional logocentric forms of communication. The problem of metaphysics in the non-classical philosophy presents the history of philosophy background for the study.

The article is dedicated to Fedor Khaskhachikh, the first dean of philosophical faculty of Moscow State University. As a famous scientist, he worked out questions of cognition theory. His philosophical works from 1946 were published in many European countries and translated into 28 languages. During the war, he headed the First exterminatory battalion of Moscow volunteers-de-fenders. He had productive collaboration with Todor Pavlov, the great Citizen of Bulgaria. Fedor Khaskhachikh was killed at Rzhevsky bridgehead on 5th November 1942. Article includes the first analytical reviews on the works of F.I. Khaskhachikh.