Revolution is a controversial phenomenon in human history. In order to understand its significance, one has to use a lot of subjunctives: what would have happened if... Despite its cruel and violent nature, revolution can become a symbol and an inspiration for many generations. Just like in my country, where people honored the achievements of the October revolution of 1917, although this was achieved through terror and execution of the “people’s enemies” under the leadership of the “Father of Nations”, Stalin. The list of revolutions may vary. It can include social events, varying from changing the political structure through the means of violence, deformation of public relations, or the “reset” of one’s mind as a result of radical changes in the creative work and its evaluation or due to a scientific progress. Revolutions change our attitude toward the world and toward ourselves. In this article, the author tries to follow the entire phenomenon of revolution, and comes to a conclusion that revolutions (overall) have a positive effect on history. Revolution is a sort of creative act, it is a result of an individual’s creative actions. Revolutions reveal the creative potential of the individual.

The article emphasizes that the Great October Socialist Revolution opened a new era in the history of mankind - the era of transition from capitalism to socialism. Contrary to opponents claims, it was inevitable, because it was a natural consequence of socio-economic and political circumstances in Russia and it completely fit into the framework of creative Marxism. The October Revolution opened a new stage in the history of the International Communist and labor movement. The social democratic parties of Europe have slipped into opportunism and revisionism. They have lost their revolutionary spirit and abandoned revolutionary ideas and socialism. Due to October Revolution influence Communist Parties began to emerge all over the world and the labor movement for socialism broadened its borders. The communist and labor’s movement began to exert a tremendous influence on the course of the historical process. Thanks to the successes of socialism in all areas of social life, growth of living standards of Soviet people the ruling classes in Western countries were forced to increase wages their hired workers and had to improve the living conditions of the working masses in general. The social package has been established, in which there were unemployment benefits, increased pensions, scholarships, the provision of social apartments and so on. The October Revolution saved the Russian empire from complete disintegration. It was built “imperial socialism” in the Soviet Union, which turned in a short period of time the backward tzar’s empire into a mighty Soviet power that freed the whole world from fascism. Thanks to October Revolution all the peoples of the Soviet Union received broad access to the achievements of world culture.

The article deals with the reasons on why the trend of entering the 100^th Anniversary of the October Revolution in Russia’s scientific and social programs in 2017 has prevailed. The author cites reasonable interpretation of this trend given by the Americans. According to the article, there has been colliding domestic standpoints on many issues of Russia’s history and its interpretation, which most likely results in attempting to fuse heterogeneous developments of Russia’s history to present it as an integrity. The researcher proves that such fusion cannot be reached empirically without employing philosophy of the Russian history and regardless of conceptual analysis conducted by outstanding Russian historians. The article considers the concept of accumulating features of westernisation and modernisation of the Russian society, changing circumstances of modernisation, modern nature of modernisation in the age of globalisation. The author has found that both revolutions and counterrevolutions stem from late modernisation.

The article is devoted to understanding of the modernization significance of the Russian revolution of 1905-1917 years. It investigates the basic preconditions of the Russian revolution (socio-economic, socio-mental and geo-economic). It shows that the main socio-economic premise is the nature of the reform of 1861, unfair to the peasantry, which led later to the shortage of arable land and quite a heavy material situation of the peasant class. The difficult situation of the peasantry was compounded by the contradictory nature of the Russian capitalism of the turn of 19^th-20^th centuries, when capitalist modernization was actually carried out by the tsarist government by means of the money collected as tax revenue from those same farmers. The author considers the main stages (or phases) of the Russian revolution: the revolution of 1905, February and October 1917. He shows that actual Soviet society emerged at the stage of the February revolution of 1917. He describes the key historical conflicts in the transition from February to October. Special attention is paid to events of the October revolution of 1917. The author notes that despite its non-democratic impulse, the revolution nevertheless had a distinctly progressive character, because in his own way decided the urgent social issue. The latter, in turn, included the issues of peasant, worker and national.

The article is devoted to two interrelated aspects of human studies: the modern trends in the describing of human nature (Human enhancement and transhumanism) and the describing of the role of humanitarian expertise and the expert community in the modern Russia. Almost all humanities scholars talk about man as a “self-worth”, fighting for his right and the improvement of life in the present and future time. However, not many scholars define his essence, prospects for improvement in modern processes of developments and technologizing of life. Perhaps, they describe a traditional type of homo sapiens, but perhaps they are saying about “improving” of new type man, which have a changing mind, body and spiritual needs. Transhumanism allows to expand the boundaries of debate about the nature of man, his possibilities and prospects. At the same time, this movement has a tendency to become the new ideology. It’s very alarming for some scholars groups, especially, in humanitarian sciences.

The article considers the strategic objectives for the development of humanitarian expert community in Russia. The author believes that humanitarian expert community, unfortunately, has not begun to implement the key tasks associated with the production and distribution of meanings, which were successfully solved firstly by Russian and later by Soviet intelligentsia. Scholar as the bearer of culture and of the system of scientifically grounded knowledge of man is not wanted in his own country. As a consequence, we have lost not only a cultural environment, but also intellectuals, concerned mainly with a qualified discussion of the eternal questions of human existence. The overcoming the semantic and cultural regression, in our opinion, is directly related to the eradication of the complexes of provincialism, strategic inferiority and a belated apprenticeship. The self-organization of intelligent community is also badly needed. The key idea of this article is that Russia needs fully-fledged, viable and morally wealthy cognitariat able to present a bewildered society a higher sense and to take responsibility for change.

This article analyzes a problem of transformation Personality in a Modern Mosaic Culture. It is based on the work of Abraham A. Moles “Sociodinamic of Culture”. The author shows specific origins of culture of the 20^th Century as different of universal culture of 17^th-18^th centuries. 20^th Century Culture is primarily formed by the Media, so this is specified by its Mosaic Nature. The article describes the trend towards mass fragmentation of identity against the background of the development of virtual technologies, contributing to the displacement of liberty arbitrary, substitution of critical thinking flow of impressions. Superficiality and noncritical relations are characteristics of perception of the World average Man and intellectual Elite. This kind of Personality began to take shape in the 19^th century, as evidenced by the analysis of the intellectual’s soul in the work of Kierkegaard “Either/Or”. There are many interests in arbitrary game where internal connection cannot exist. The article shows how the specified type of Personality is integrated in the Cultural Space, where Culture is a Merchandise, and discusses some problems of Humanitarian Expertise.

This article explores the symbol of grounding problem in the framework of artificial intelligence, the AI. The author explicitly demonstrates that values are one of the most pronounced parameters of differentiation the subjective perspective from the objective. The research applies a problem of computer formalization of the meaning. As a result the article shows that explanatory opportunities of science are far from the opportunities that supposed to be used for study the mental facts. It is assumed that this is not due to flawless of the method, but because of the peculiarity of the «subject». In this case, subjective experience is presumably significantly associated with nature of values. In this sense, the use of the reducing strategies as the scientific method does not allow to approach the first-person experience and consciousness, but only their mental correlates. To demonstrate this idea the author involve the notion of values to show a significant role of subjective affectation, as grounds for stopping the infinite regress of meanings that occurs when a purely linguistic procedure is applied.

The article discusses the problems of humanitarian expertise of technoscientific projects to determine the prospects and limits of the capabilities of such expertise. The author opposes the reassessment of these possibilities and proposes to concentrate the attention on real solvable problems. For example, humanitarian expertise is unable to stop or reverse the objective process of “digitizing” the education; the real problem is to determine the specific proportion between the living and digital components of learning, between the forms of direct and mediated human communication in the sphere of education. The author sees the principle of solving this problem in the following way: the more qualitative and meaningful the live communication is, i.e. the higher is the level of living teaching process, the greater should be the portion of time, allotted for it. To resist the digitalization of education actually, without slipping into luddism, is possible only by improving the quality of “living” education. Discussion of the confrontation between transhumanists and bioconservatives on the problem of “human enhancement” shows that both parties proceed from the same erroneous, naturalistic concept of human nature. The difference is that the former party protests against the technical transformation of the human body, while the latter one craves for its radical, unlimited “improvement”. For humanitarian expertise, the core question is the price and consequences of the transformation of human body for the genuine, social nature of man.

The article is dedicated to comparison of Prishvin s and Durylin s travelling essays made by them at the beginning of 20^th century across the sacred places of Russia as, for instance, the holy city Kitezh situated in the region of Nizhni Novgorod. At this time Prishvin as a Novice writer was former Marxist, influenced by Nietzsche and Rosanov, anticlericalist and rather Westernizer than Slavophile. On the contrary, Durylin is the orthodox intellectual, the historian of the Church and the theologian close to the circle of the Publishing House “Put’’ (Way). In spite of this, between Prishvin and Durylin there is not only the contrast but also the relative resemblance. Indeed in his life Prishvin moves to the orthodox Christianity, and Durylin appears as a talented artist in his essays under consideration.

The article considers the problem of invertible musical time. The research method is based on the physical and psychological versions of the invertible time and on the idea of chrono-articulation by M. Arkadyev. The author has for the examples fragments of works by P. Boulez and O. Messiaen. She distinguishes three levels of musical time: the level of the deepest pulsation, level of metrerhythm and level of musical events; only the last level sounds. The invertibility of musical time is argued on the all three levels. The time of musical events is arranged symmetrically by means of irreversible rhythms, cancrizans (retrogrades) of the themes, concentric forms. The invertibility of musical time manifests itself as potential endless reproduce of all the musical events, possibility of repetition of musical works, their parts or elements, as transport of identical intervals (shares of pulse, bars) towards of time line. As a result of inquiry the thesis about two-directionality of musical time is substantiate.

This article continues an earlier discussion of the topic focusing now on how music brings a person to God. The discourse starts with a specification of harmony by emphasizing that the reunification of Man and God implies that Man finds harmony with God. Suggesting that this harmony is that with oneself, namely, the integrity of human body, soul and spirit, the writer identifies the above integrity as an outcome of a person’s development caused by the “work” of energy. The latter predetermines the dynamics of the person’s consciousness, which, in turn, does the dynamics of his/her personality. The unity of human and God’s personalities produced by the above dynamics is in fact indicative of the union of Man with God. Further, the article analyzes the influence of music on a listening person. It notes that this influence prepares the Meeting of the person with God by initiating the following dynamic system: the listener’s personality - the performer’s personality - the composer’s personality - the Personality of God. The writer’s conclusion is that the integrity acquired through music signals a person’s unity with God.