Misfortunes of the past 100 years and new threats of the 21 st century have taught us the main lesson - people’s communities should learn to live and develop without wars or revolutions, in an evolutionary way. Anthropo-socio-cultural evolutionism has been proposed as a socio-philosophical and sociological concretization of a general scientific paradigm of universal evolutionism. The most important field of application of this methodology is modernization - a complex change of social structures and their functions, evolutionary transformation of society from one qualitative state into another. What ways of self-development of each modernization stage and their interrelationships are more effective, successful in modern Russia? The authors of the «Atlas of modernization of Russia and its regions» have come to a twofold answer to the question about the ways of modernization in Russia: on the one hand, free initiatives from below, from regions are required through the development of regional innovative systems as a primary level of the national innovation system, leaning on regional resources, on the results of scientific research, and obtaining administrative and other support from federal authorities; on the other hand, megaprojects on the country’s scale, initiated and ensured by federal authorities with the support of related regions.

The article examines the problem of Russia’s internal challenges of development due to the state of the social space system of the status of social actors and their interaction. It attracts attention to the tensions of social space associated with the processes of desocialization of property in the post-Soviet period. Still, after two decades, entrepreneurs operate in Russia in the conditions of insufficient legal protection and depend on the authorities at all levels. At the same time large owners have lobbying influence on the government in the interests of their business. Russia has developed the design of “power-property”, which claims to dominance at the scale of districts, cities, regions and the country as a whole and impedes the development of private entrepreneurship and market competition. Many of the problems of modernization of economy are the result of desocialization of ownership, especially large state ownership in the oil and gas sector, which is still not recognized in society as legitimate. Russia has not received development strategy public-private partnership, which could coordinate at the legislative level the interests of the state and of private entrepreneurs in leading sectors of the economy.

The article justifies the importance of research in modern experience of existential modernization processes. A study of the subjective aspects of modernization, of the world of people’s life provides an opportunity to understand the developments of socio-cultural reality. The author considers indicators of psychosocial well-being of the population, which reveal the category of existential experience and show the degree of stability or instability of the individual in the life’s circumstances. The contemporary society updates people active, thinking, overcoming. In science it occurs a redefining the category subject, uncovering a multiplicity of options for the development of subjectivity. Such research turns are examples of responses to socio-cultural situation. An important task is to explore the realization of resources of human adaptation to the conditions of life, overcoming crisis situations of existence through the development of strong-willed, creative, communicative, moral qualities. These resources in their integrity, emphasize the concept of existential experience, expressing a personal path of becoming which man passed, relating his life with universal cultural values, resolving the fundamental problems existence. keywords: existential experience, modernization, socio-psychological state of the population, an existential crisis, values.

The article describes the author’s understanding of the underlying factors of the collapse of the USSR and main stages of socio-cultural transformation of post-Soviet Russia. 1st stage: radical changes by «small blood» (90-ies years of 20 th century). Political, economic and social structures of Soviet society were destroyed under the slogan of the market economy and liberal democracy. New socio-economic and socio-cultural (in the broadest sense of those terms) structures, as well as partially updated institutional management structure chaotically arose. 2nd stage: stabilization of new structures of society and spontaneous modernisation of regions (2000-2012). Stage 3: inhibition of modernization, symptoms of restoration prerequisites of pathological crisis (from 2013). It is shown that materials of Atlas confirm the possibility of self-development of regions through integrated modernization, wave stages of which correspond to the types of regional modernization. Its institutional and enabling basis should form regional innovation systems as the primary level of Russian national innovation system.

The concept of will is one of the most common in modern humanities and social sciences. At the same time, its use has still serious problems of clarification and operationalization content. The will discourse is considered in this work on the basis of modern political science and neuropsychology. This allows us to systematize the main components of the will thematization, and also to trace important consequences of such systematization for the methodology of science, justice and morality. The main conclusion is the compatibility of causal determination and free will. This compatibilism is based on the fundamental role of responsibility, which is provided by socio-cultural practices. Socialization removes the personality from the natural cause-and-effect relationships, closes them to a person, turning it into a causa sui - through education, punishments and rewards. Consciousness and freedom are the epiphenomena of culture. The primary factor is responsibility. Thus, the dispositional nature of motivation gets a neurophysiological fixation. In conclusion, it is stressed that the interdisciplinary nature of the will is an example for the narrative correlation of sciences and humanities explanations.

The article scrutinizes the idea of «abstract society» proposed by Karl Popper in his «Open Society» as а hypothetic society that logically finalizes the process of social evolution from closed to open society, driven by the idea of free individual being. The author considers the closed and open society not as the real types of societies as such, but as the qualitative features (moments in Hegelian terms) of all concrete societies. The main research method is dialectics, which gives us an opportunity to understand social reality as a unity of opposites: personal and abstract hypostases of human being. A research technique that the author uses for decomposing so- cial reality into its moments is «the thought experiment». This technique gives us an opportunity to deal with such unreal thing as «abstract society» taken in its pure form, and to produce herewith the substantial knowledge in terms of social epistemology. Doing so the author focuses his attention to legal and ethi- cal cornerstones of social life and applies in this respect to authoritative views of German classical philosophy, Marxism and Russian Religious philosophy. The main conclusion of the article could be formulated in the following thesis: «The impetus of critical and transforming activity of man in regard to existing social reality is in his abstract hypostasis taken as “a man as such” which manifests itself in the man’s striving towards a society free from any forms of constraint».

The article is devoted to the problem of analysis of dynamics of intellectual activity in modern culture. The authors consider intellectual practices in a system of hierarchies of eidetic, existential, and cognitive manifestations of reality. An attempt is made to justify the hierarchical system of actants of intellectual activity, which includes initiators, stakeholders and the very system of intellectual cultural practices. Particular attention is paid to identifying and substantiating the system of text communications that form the common space of intellectual culture. The authors focus on the semantic elements of cultural texts that create a space for semiotic generation. Such generation becomes an indispensable condition for the formation, on the one hand, of a cultural personality, on the other hand, a system of cultural codes capable of creating a historical dynamics of development. The authors point to a possible reading of truth as a level of intellectual saturation of a number of interpretations united by a common goal of understanding. Then the textual existence of culture (simultaneously sensual and rational) can be represented as a special kind of intellectual culture, integrating in the system of forms and senses sensory perception and intellectual-logical action as a simultaneous insight act of understanding. This act of understanding provides in the being of the individual in the intellectual space of modern culture, where the rational and the irrational are closely intertwined in the most bizarre forms. It is necessary to build a new version of communication on the basis of integrated social and cultural schemes and models. Such communication includes a compulsory set of intellectual practices. The authors conclude that there is a significant expansion of the list and format of intellectual practices, which also include artistic practices that require compulsory interpretation.

The article suggests the analysis of the history of philosophy as a humanitarian discipline and at the same time as a part of the general philosophical space. The author suggests looking at this area of knowledge in terms of view of the personal experience of a historian, formed in several registers under the influence of both internal and external factors. The history of philosophy needs its own theorizing, which makes it an independent field of philosophical sciences, and at the same time finds inspiration in non-philosophical sources, because the historian of philosophy is a politically and ideologically engaged intellectual. The author proposes and argues the thesis that the philosophical experience of the historian of philosophy is decisive for the formation of the theoretical space of the history of philosophy. This experience determines the arrangement of accents in the space of the material being studied and the ideological conclusions on which the disposition of forces in the intellectual sphere depends. The definition of the registers of experience of the historian of philosophy allows the author to make a number of general conclusions concerning the history of philosophy as a disciplinary space and intellectual experience. The history of philosophy is an independent philosophical discipline and, at the same time, social science. This discipline is essentially historical and largely in touch with historical epistemology. At the same time, the historian of philosophy can gravitate both a historicism with its indeterminism and the notion of the historical uniqueness of any philosophical tradition, and teleology which represents the history of philosophical teachings as a progressive movement towards the universal knowledge, subject to the general laws of progressive development. Finally, the history of philosophy refers to the field of intellectual practice, which in a strict sense is not a science, and which requires its own theorizing, but at the same time, leaves the space for intellectual creativity and depends on the philosophical experience of the intellectual.

The article is devoted to a retrospective review of scientific evolution of Italian historiography of Russian philosophy on the occasion of its centenial anniversary. The changes which took place in Russia after the events of 1917 attracted a particular attention of italian intellectuals to russian history, culture and thought. The present paper provides an analysis of the process of Russian philosophy being popularized in Italy. The author determines and analyzes three periods in the formation of Italian studies in Russian thought. Each stage is characterized by a specific trends, personalities, their activities and major works. In conclusion author deals with the idea of a certain correlation between the perception of Russian thought in Italy and the character of italian philo- sophical tradition.

Eurasian thinkers were sure that the October revolution as well as the judgment on the Russia mutilated by Peter the First’s reforms, primarily determines the further ways of its progressive development. Severely criticizing communists, they highly appreciated Bolsheviks. In their opinions, Russia’s natural advancement has fostered not only forming bolshevism but its convergence with eurasianism. In connection with this, eurasianists approved the Soviet government which after the crucial break-off from the communism inevitably will contribute to the transformation from the bolshevik Russia into eurasian Russia. Proclaiming themselves adversaries of bolsheviks as well as successors of their deed, they thoroughly considered the problem of the third way of our country’s development. Assuming that radical bolshevism as well as anti-Sovietism were oriented primarily towards the borrowed from the West values but not towards advancement of their own fundamental ideas, eurasian thinkers sought for combining faithfulness to tradition with active innovatory tendencies. Herewith they were sure that consequently Russia will fail to manifest itself as a Western state. Performing a role of the colonial world chieftain on the historical stage it inevitably will lead the fight for its freedom from the European and Romanistic-Germanic yoke.

The article presents the analysis of environmental problems at the individual, local and global levels of activity of modern inhabitants of Earth with the use of offered by the author new concepts “solidary ecology” and “indiglocalization”. The category “solidary ecology” means the system of the relations when people live with the nature and among themselves in solidarity, in mutual consent, cooperation and mutual aid for the sake of the general benefit. The concept of “indiglocalization” structures globalization processes by three levels: individual, local, and global. Such a trinitarian approach overcomes the omissions of the binary analysis of global processes by the widespread category of “glocalization”, where the exclusive influence of modern permanent transformations in the individual nature of people on them, the universally recognized imperative man is the measure of all things remain outside the study. Modern people use their “planet-house” negligently, sometimes even in a predatory and parasitic manner, not knowing for how long this “house” will stay and for how many generations it will suffice with such attitude and exploitation. Globalization, in essence, is an indiglocalization, it is a complex coevolutionary process of a permanent circulation of interactions between subjects in mentioned three areas. The consideration of ecological phenomena through the prism of indiglocalization processes allows us to systematize their analysis and streamline the solution of practical environmental problems through interrelated individual, local and global activities. The world community nowadays has no alternative ideas surpassing in actuality and content the concept of sustainable development capable to turn modern destructive globalization processes in the constructive direction, to provide overcoming of instability, to reach safe and sustainable world development.

The article is an experience of creating a new model of sustainable development of society based on the convergence of ideas of environmental ethics and noospheric socialism. The lasting value of the concept of sustainable development is that it represents the first conceptual experience of modeling the future world order, where all mankind will live in harmony with nature. More universal way to a state of harmony with nature is the institutionalization of ecological ethics, i.e. the ethics of human responsibility for the universal being, for the biosphere and the noosphere of the Earth. There is no other paradigmatic platform in this split world, where people could come together for «our common future». The spiritual-being sense of eco-ethics consists in the fact that it opens the planetary perspective of noospheric socialism. The key author’s idea is to support the path of noospheric socialism in every possible way, because this is the guarantee of the sustainable development of mankind and the planet Earth. In terms of Marxism, a new model of the world order is genuine humanism and complete naturalism.

The article shows that sustainable development (SD) can be represented as a type of socio-natural evolution, capable of preserving civilization and the biosphere, when realized as needs of the present time, and the ability of future generations to meet their own needs is not compromised. SD is considered as a global civilizational process, which gives an opportunity to resolve the socio-natural contradiction between the growing needs of mankind and the inability of the biosphere to meet these needs. The global process of transition to SD is now realized not only as a new form and strategy for the development of mankind, ensuring its permanent evolution, but also as a new co-evolutionary way of interaction between society and nature. The attention is also focused on the contradiction between the current and future models of development, which leads to the need to expand the interpretation of sustainable development, extending it to new directions and spheres of human activity, as demonstrated by the example of globalization processes and global problems. The transition to SD implies the implementation of advanced decisions and actions, and they should extend not only to the environment, but also to many other global phenomena. The emergence of a global world is seen in the context of the achievement of such a state (and process) of civilization and its interaction with nature, which is realized globally and dimension through the transition to sustainable social and natural development. The environmental component currently prevails in the concept of SD, but in the future it is assumed that a multi-vectors and more system-integral model of global social and natural development will be formed.