A contemporary person’s everyday state of consciousness is asymmetrical: it is more filled with anxiety, concern, chaos than joy, calmness (peace), gratitude etc. Epistemological analysis reveals that the reasons for such «asymmetry of eudaemonia» are the differences in the organization of structures of knowledge about world and people, «words», «senses», «emotions» and «physicality», transcendental feeling about goodness/God and everyday state of mind. Epistemological differences emerge because of the person’s excessive concentration on «Self». Buddhism suggests that people schould carry out individual philosophic work on recognition of own bodily and mental states, that kind of work solves the problem within the framework of epistemology. «Samadhi» is the result of such work and the proper state of an individual in everyday life.

Several scenarios of the evolution of self-perception and the «theory of mind» are discussed, each distinguishing a certain number of stages. One of such stages is characterized by the development of the so-called «primary» or «ecological self» (Neisser, 1988), e.g. the ability of an individual to «privatize» a fragment of environment and thus to separate oneself and one’s activity from the «amorphous» surroundings. An important component of self-perception is the capability to perceive the flux of time as a matrix for observation of change in one’s own activity. In the process of progressive self-perception/consciousness development, the following three stages are distinguished: the «ecological self», the «interpersonal self», the «self as an agent of its own activity».

The article treats on Heidegger’s deduction of spatial definitions of objects we experience, world as such and human existence from Dasein’s existentials, ultimately, from Care. Husserl’s phenomenological concept of space is also considered, with its contradictions pointed out, which Heidegger tried to eliminate but in fact just transformed.

This article analyzes thе historico-philosophical roots of the art of suspicion and its role in development of modern philosophy and its method. The author gives special attention to the comparison of philosophical suspicion with conspirology as a peculiar condition of mass consciousness, and explicates the dependence of the art of suspicion on sociology of knowledge and posttheoretical thinking.

The article examines different theoretical and practical consequences of the human suspiciousness. It touches upon the sphere of deep self-reflexion, practised in christianity and psycho-analysis as a region of philosophical theory, and upon the sphere of communicative relations. It shows the results of suspicious perception of outward and inward reality, both positive and negative for the person.

Suspicion is a manifestation of mistrust, a reaction to hypocrisy. It permeates all spheres of social life, is the impetus for the development of knowledge, science, and engineering. The problem of contemporaneity is that the development of information technology objectively expands and deepens suspicion. This is a serious challenge to civilization.

The article sees suspicion as a necessary component of reflexivity, which means world cognition and identity construction. It substantiates the idea that the birth of modernity with the formation of the rational subject started the tradition of suspicion. It is emphasized that postmodernism leads to the radicalization of suspicion, which initiates the emergence of new mechanisms of trust.