Vestnik Permskogo universiteta. Filosofiâ. Psihologiâ. Sociologiâ.

The research examines the structure of the mind in I. Kant’s philosophy as an archetype of artificial intelligence. Categories of the mind are considered as logical drivers of the productive imagination synthesis. Since the temporal schemes of imagination synthesis basically contain a transcendental account, the mind acts as a calculation. This formal counting mechanism can be separated from the work of the living mind and reproduced technically in artificial intelligence systems. The unconditionality of the ideas of the mind means the arbitrariness of setting them as functions of the mind program. However, in relation to the final computer (the mind), they act only as logical regulators of its operation. In this case, the theoretical mind is a weak intellect. Another logical driver of categorical synthesis is the idea of practical reason. From the point of view of the functioning of the mind program, the logical driver switches from the regulatory function to the constitutive one. This means that the practical reason implements a version of strong intelligence. With this understanding of the mind, the capacity to judge in the process of categorical synthesis performs a synthetic role relative to the categories of the mind. In this case, the category table gives possible images of hypothetical objects. The problem of artificial intelligence lies precisely in the reproduction of the free play of the capacity to judge. But then the question arises about superintelligence understood as a supercomputer with high computing power or a biocomputer whose principles include the functions of free choice or learning, so it can be a programmer of itself. From the point of view of Kant’s doctrine of reason, any intellect can only be finite: it can program itself as a computer, but it cannot set its being.

The narrative paradigm dominates the philosophy of history but it needs to be supplemented and adjusted. Paul Ricoeur changes this paradigm. He writes about not only the narrative but also the textual, epistemological, and public approaches to history. Using the method of philosophical reconstruction and hermeneutic interpretation, the author of the paper analyzes the interconnection between these approaches. The study reveals the inclusion of the textual approach in Ricoeur’s narrative representation of history. The article defines the narrative and textual foundations of Ricoeur’s epistemological (historiographic) approach to history. In particular, the paper has established the identity between the method of historical interpretation and the dialectic of explanation and understanding of the text. The study discusses the public approach to history as a concept of the reflection of living memory in narratives. The article proves that in Ricoeur’s philosophy the narrative definition of history is complicated by textual definition and is the basis of epistemological and public approaches to history. The results of the research can be used to study and criticize both Ricoeur’s philosophy and narrative theory of history. In addition, the established interconnection of approaches can provide a methodological basis for philosophical analysis of history. It can be applied and supplemented by the representatives of historical and philosophical sciences.

The article reveals the antinomy arising in modern naturalistic discussions on the meaning of life. Nihilism, supranaturalism, and naturalism are the three main approaches within which the philosophical discussion about the meaning of life develops in the 21st century. Naturalism, being the most popular version, assumes that the answer to the question of the meaning of life combines three incompatible characteristics: objectivity, immanence, and free acceptance (non-determinism). The paper demonstrates contradiction resulting from extreme naturalistic approaches proclaiming subjectivism, transcendence, or determinism. At the same time, any of the existing materialistic concepts is forced either to accept these characteristics or to assume an absurd solution, which is illustrated by the thought experiment «Save Sisyphus». What could philosophers offer Sisyphus, being the personification of meaningless labor, as the meaning of life? The other extreme, which arises when subjectivizing the meaning of life, is demonstrated in the «Happiness Ward» thought experiment: is there anything that can keep a person from striving to get into an installation that directly stimulates the brain pleasure centers for an indefinitely long time? The only productive solution to this problem is to shift the focus of naturalism from the «meaning of life» to the «purpose of life». A person independently and freely forms the purpose of his life, but, at the same time, the purpose becomes objective as it is realized. The applicability of this approach is illustrated by another thought experiment e2-e4: a single chess move may have its own goal, and this purpose will become more and more real as the player’s plan unfolds. At the same time, the game of chess itself, according to the essence of any game, is meaningless.

Lev Shestov’s essay Creativity Out of Nothing is relevant as an anthropological experience: the philosopher considers how creative self-realization is possible that each time points out the absence of the grounds for creation. Creation appears as a form of reflection on the primary situation of art for art’s sake: Chekhov’s social pathos only becomes radical when it returns to this primordial setting. This is why Shestov reads Chekhov in two ways: on the one hand, from the viewpoint of existential philosophy, where the very situation of being ejected into the world proves to be the primary motive and condition for creative work, the horizon of all conventions; on the other hand, from the perspective of irony, where the very preconditions of creation are defamiliarized. Shestov’s method allows us to introduce the term polyphony-2 for Chekhov’s work in order to distinguish it from Dostoevsky’s polyphony-1. In his TV film version of The Cherry Orchard (1976), Leonid Heifetz attempted to reunite the existential situation and irony, but within a performative effort aiming to show the transition from the ideals of the Soviet intelligentsia of the 1960s to the disappointments of the 1970s. The penetration of the Russian into the Soviet in film based on Chekhov is the permeation of discursivity into performativity: Heifetz sees Chekhov not as a creator of ambiguous dialogues, but as a master of discursive statements. Thereby, he continues Lev Shestov, but abandons his supra-historical paradoxalism, creating a kind of cult of the history of the past. Such an analysis of Chekhov’s legacy through a double prism allows us to clarify both the peculiarities of passéisme, the cult of the noble past, among Soviet intellectuals and the performative potential of Chekhov’s entire oeuvre (including not only his dramatic works), which may be in demand today.

The constant development of information technologies and their widespread implementation in various spheres of human life give rise not only to new opportunities but also to challenges for mental health, especially among the younger generation. Modern young people are included in the digital environment from an early age, which forms specific patterns of behavior, communication, and perception of the world. The influence of the digital environment on the psyche of modern young people is becoming the subject of active scientific research, as it can have both positive and negative consequences. Now that the digital environment is not only a platform for communication but also a space for the formation of opinions and values, it is essential to understand in detail the specifics of this interaction. The study appears to be important as it is necessary to develop strategies for psychological support and prevention aimed at reducing the negative consequences associated with the use of digital technologies among young people. The relevance of the study is due to the need to study how digital environment influences the psyche of young people, given the lack of an unambiguous opinion about its consequences. The paper looks at the main factors that affect the mental health and behavior of the younger generation, including aspects related to emotional well-being, stress levels, the formation of psychosocial identity and interpersonal relationships, Internet addiction, digital burnout, cyberbullying, and increased anxiety. Systematized and summarized results of existing studies conducted among young people made it possible to determine the degree of influence of the digital environment on their mental state and to identify factors contributing to the formation of healthy relationships with digital technologies. The paper also provides recommendations aimed at minimizing the negative consequences of informatization for mental health.

In the context of simultaneous globalization and polarization of modern society, there comes to the fore the problem of searching for causes of emerging conflicts in the essence of information-resource exchange processes between the parties involved in interaction. In this scientific article the author proposes a resource model of conflict that would allow the most accurate identification of such causes and the selection of appropriate measures to prevent conflict situations. The model is based on the following premises. The main premise is that any system strives for a balanced state and is able to achieve it through exchange operations between its various elements, while a conflict situation occurs whenever such a state cannot be achieved. An auxiliary premise is the statement about the sufficiency of two participating parties to identify the value of certain resources and stabilize the interaction process, without the need to involve a third party. The proposed resource model of conflict is built on the basis of functional pairs, which include a pair of interacting parties «Personality – World» as well as two pairs of key functions of the resource exchange process «Request – Initiative» and «Acceptance – Giving». Accordingly, the author studied four functional quadrants in the model’s frame, clarifying the cause and specifics of the conflict. Also, she described the properties of their normal and abnormal states. The study also considers the behavioral strategies of the conflict participants corresponding to the resource exchange functions and identifies the reasons behind their preference for a particular behavioral strategy. In addition, the author proposes measures to reduce the level of conflict resulting from overstrain and hyperfocus on one or another type of functional interaction.

The article aims to analyze the ethno-confessional aspect of the implementation of the socio-humanitarian component of the concept of «sustainable development of rural areas» in relation to one Russian multi-ethnic region as well as to develop specific methods for its implementation. The author proposes a definition of the concept focusing on its socio-humanitarian component. Sustainable development of rural areas is understood as a targeted and systemic process organized by government agencies, businesses and civil society institutions, based on economically efficient and environmentally optimal agrarian reproduction, through a balanced development of villages, including balanced socio-economic development, in order to achieve a high-quality and continuously improving way of life, while preserving and reviving traditional ethno-cultural and ethno-religious values, harmonizing interethnic and interconfessional relations. The ethno-confessional aspect of the social content of the phenomenon of «sustainable development of rural areas» is studied using the example of one of the most multi-ethnic and multi-confessional regions of Russia — the Republic of Bashkortostan. This region is the leader in Russia in terms of ethnic mosaicism of the population and high dispersion of ethnic groups, including in rural areas. With regard to the implementation of the ethnic aspect of the «sustainable development of rural areas» concept, the following activities are proposed: promotion of ethnocultural activities carried out in villages by various amateur public organizations and associations; revival of the study of national languages in the rural education system; organization of regular ethnic holidays, festivals, competitions of ethnic songs, dances, and other similar ethnocultural events in villages. The implementation of the confessional aspect of the concept under study involves the following: revival of traditional religious organizations through the registration and construction of churches; legalization of benefits and preferences for rural religious communities; special educational programs for the targeted training of ministers of traditional confessions according to the «rural priest» principle; propaganda of traditional ethnoreligious values among the inhabitants of a given region and comprehensive support for these values.