Vol. 16 No. 3(48) (2025)

View Vol. 16 No. 3(48) (2025)
DOI: https://doi.org/10.46991/BYSU.E/2025.16.3
Published: 2025-10-27

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PHILOSOPHY

  • PHILOSOPHY

    Profanation of the Existential Context of Perception: Man in the “Virtual Steppes.”

    Edvard Harutyunyan
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    Abstract

    The culture of life organization is a context of perception that enables a person to see and comprehend the world in its entirety and to construct his own “shelter” of ontological security. Yet life itself remains an unfinished drama of searching for possibilities, during which, at certain stages, radical transformations in the cultural context of coexistence may deprive a person of those factors constitutive of his empirical nature—factors that once, more or less accurately, outlined both the present and the prospects of his life, as well as the measure and limits of his autonomy. The problem lies in the fact that each context of perception carries its own set of cultural elements, capable not only of internally undermining the social and anthropological foundations of the ontological “shelter” of a given era, but also of depriving man of his metaphysical and transcendental essence. 

    From this perspective, the ontological order of modern individualistic (self-oriented) society appears as a form of coexistence that lacks a shared cultural context for “growing old together.” In such a society, the tendencies toward the loss of autonomous existence have emerged as challenges of anthropological magnitude, which directly erode the foundational principles of living life within a visible horizon.

     

    References

    Bakhtin M.M. Estetika slovesnogo tvorchestva, Moscow, 1979, s. 312-313 (in Russian).

    Batay ZH. Proklyataya chast': Sakral'naya sotsiologiya, Moscow, 2006, s. 354 (in Russian).

    Bauman Z. Individualizirovannoye obshchestvo. M., 2002, s. 148 (in Russian).

    Bodriyyar J․ Sistema vesçey․ M․, 2001, s. 170, 172 (in Russian).

    Braydotti R. Putem nomadizma // Vvedeniye v gendernyye issledovaniya. V 2 ch., CH. II. Khrestomatiya. SPb., 2001, s. 138 (in Russian).

    Buber M. Dva obraza very. M., 1999, s. 26 (in Russian).

    Delez ZH․ Logika smysla․ SPb., 1999, s. 282 (in Russian).

    Deloz ZH. Gvattari F. Tysyacha plato: Kapitalizm i shizofreniya․ Yekaterinburg, M., 2010, s. 12, 30 (in Russian).

    Epshteyn M․ Filosofiya vozmozhnogo․ Modal'nosti v myshlenii i kul'ture․ SPb., 2001, s.191-193 (in Russian).

    Fuko M. Psikhicheskaya bolezn' i lichnost'․ SPb., 2009, s.166 (in Russian).

    Girts K. Interpretatsiya kul'tur․ M., 2004, s. 421 (in Russian).

    Khosle V. Krizis individual'noy i kollektivnoy identichnosti // Voprosy filosofii. 1994. № 10, s. 15 (in Russian).

    Khyubner B. Proizvol'nyy etoc n prinuditel'nost' estetiki. Mn., 2000, s . 116,148 (in Russian).

    Knorr-Tsetina K., Bryugger U. Rynok kak ob"yekt privyazannosti: issledovaniye postsotsial'nykh otnosheniy na finansovykh rynkakh // Sotsiologiya veshchey. Sbornik statey․ M., 2006, s. 308-309 (in Russian).

    Markuze G. Eros i tsivilizatsiya. Odnomernyy chelovek. M., 2003, s. 275 (in Russian).

    Ortega y Gasset, J. Degumanizatsiya iskusstva. Moscow, 1991, s. 262 (in Russian).

    Sartr ZH.-P. Bytiye i nichto: Opyt fenomenologicheskoy ontologi, Moscow, 2000, s. 156 (in Rus-sian).

    Tul'chinskiy, G.D. Postchelovecheskaya personologiya. St. Petersburg, 2002, s. 450 (in Russian).

  • PHILOSOPHY

    Consumer Mentality: Existential Considerations

    Gagik Soghomonyan
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    Abstract

    Civilization is gradually approaching a dangerous boundary, full of temptations, beyond which the influence of uncontrolled forces may prove fatal for humanity. The absence of cultural-anthropological rootedness in existence gives rise to a paradoxical socio-psychological sensation of a vanishing reality. In place of reality, a hyperreality or virtual reality takes shape, where it no longer matters what is real and what is not. Life unfolds as a transcendental movement of creating simulacrums and illusions that mask the absence of the original reality. Spiritual values gradually undergo transformation and become symbolic images of commodities. A new stratum of people with narrow and limited views and aspirations is being formed, for whom brand identity becomes the primary criterion of self-identification. Man relinquishes long-term goals, which, by simplifying existence, leads to an existential devaluation of life. The "deal" becomes more important than the existential price to be paid for it. In the context of current civilizational transformations, preserving existential integrity requires abandoning the obsession with absolute evolutionism and, by limiting being, making conscious efforts toward the co-development (coevolution) of the natural (the spiritual-bodily wholeness of the human being) and the artificial (virtual reality, artificial intelligence) - for the sake of preserving the wholeness of existential being.

    References

    Bodriyar Zh, Prozrachnost' zla, M., Dobrosvet, 2001 (in Russian).

    Bodriyar Zh, Simulyakry i simulyatsiya, M., Dobrosvet, 2000 (in Russian).

    Bodriyar Zh., Obshestvo potrebleniya, M., Izdatelstvo AST, 2021 (in Russian).

    Bodriyyar Zh., V teni molchalivogo bol'shinstva, ili konets sotsial'nogo, Yekaterinburg, 2000 (in Rus-sian).

    Bytiye v svobode, ili problema kul"turnoy identichnosti cheloveka v situatsii ontologicheskogo perekhoda // Chelovek. RU. Gumanitarnyy al"manakh, Novosibirsk, 2006, № 2 (in Russian).

    Gurevich P. S., Fenomen deantropologizatsii cheloveka // Voprosy filisofii, 2009 (in Russian).

    Gurevich P. S., Klassicheskaya i neklassichesskaya antropologiya: sravnitel'nyy analiz, Tsentr gumanitarnykh initsiativ, M., SPb. 2018 (in Russian).

    Hamvash B., Jrhosy // Atayan Ed., Hogi yev azatutyun, Yerevan, Sargis Khachents, 2005 (in Armenian).

    Harut’yunyan Ed․, Sotsialakan kyanki bemakanatsman ekzistentsial giny․ Mardy goyabanakan tsughakum, Banber Yerevani hamalsarani. Pilisopayutyun, Hogebanutyun , 2024, Vol. 15, № 3 (45) (in Armenian).

    Jameson, Postmodernism,1991, Duke University Press.

    Jaspers K., Vernunft und Existenz. Groningen, 1935.

    Kutyrev V. A., Chelovek XXI veka: ukhodyashchaya natura // Chelovek. 2001, № 1 (in Russian).

    Prigov D.A., Samoidentizvanstvo // Mesto pechati. Zhurnal interpretatsionnogo isskustva, 2001 (in Russian).

    Tolle E․, Nerkayi uzhy, Pilisopayakan ditarkumner. Targmanutyunneri zhoghovatsu / Targm․ V․A․ Mirzoyan, Yer․, Meknark, 2025 (in Armenian).

  • PHILOSOPHY

    The Moral Status of an Entity in the Context of Bioethics

    Levon Babajanyan
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    Abstract

    The issue of determining the moral status of an entity is a central topic in contemporary bioethical debates. It plays a particularly significant role in assessing the moral permissibility of practices such as euthanasia, abortion, the attribution of rights to animals, and various other bioethical concerns. This article examines four major approaches to defining moral status: speciesism, sentience, self-awareness and cognition, and finally, the gradual approach. As a result of the analysis, the application of the principle of speciesism is deemed morally unacceptable, while the principles based on sentience and on self-awareness/cognition, when considered independently, lead to theoretical ambiguities, internal contradictions, and fail to provide intuitively compelling justifications. Compared to the three key approaches mentioned above, the gradual approach has relative advantages. The gradual approach is the model of defining an entity’s moral status according to which moral status does not have a binary nature, but is expressed gradually. The gradual approach offers several comparative advantages: it is more flexible, intuitively persuasive, inclusive, and theoretically coherent.

    References

    Aghayan Ed. B., Ardi hayereni bacʿatrakan bararan, “Hayastan” Hratʿarakchʿutʿyun, Yerevan, 1976 (in Armenian).

    Nalchʿajyan A.A., Socʿialakan hogebanutʿyun, Yerevan, “Zangak-97”, 2004 (in Armenian).

    Sukiasyan A.M., Hayoc lezvi homanishneri bacʿatrakan bararan, Yerevani Petakan Hamalsaran, Yere-van, 2009 (in Armenian).

    Zhamanakakicʿ hayoc lezvi bacʿatrakan bararan, Hrachʿya Ačaṙyani Anvan Lezvi Institut, Haykakan SSH Gitutʿyunneri Akademiayi Hratʿarakchʿutʿyun, Yerevan, 1969 (in Armenian).

    Birch T․ H., Moral Considerability and Universal Consideration, Environmental Ethics, 15, No. 4, 1993.

    Chappell T., In Defence of Speciesism. In D. S. Oderberg & J. A. Laing (Eds.), Human Lives Palgrave Macmillan, 1997.

    DeGrazia D., Moral Status As a Matter of Degree? The Southern Journal of Philosophy, 46(2), 2008.

    Hancock N. S., Theories of Moral Standing. Interdisciplinary Environmental Review, 4(2), 2002.

    Horta O., What is Speciesism? Environmental Ethics, 31(4), 2009.

    Jaquet F., Is Speciesism Wrong by Definition? Journal of Agricultural and Environmental Ethics, 32(5), 2019.

    Kotzmann J., Sentience and Intrinsic Worth as a Pluralist Foundation for Fundamental Animal Rights, Oxford Journal of Legal Studies, Volume 43, Issue 2, 2023.

    Marquis D., Why Abortion Is Immoral. The Journal of Philosophy, 86(4), 1989.

    Milligan T., Speciesism as a Variety of Anthropocentrism, in R. Boddice (Ed.), Anthropocentrism: Humans, Animals, Environments, Brill Academic Publishers, 2011.

    Perry M.W., Why Sentience Should Be the Only Basis of Moral Status. The Journal of Ethics, 28, 2024.

    Silvers A., Moral Status: What a bad idea!, Journal of Intellectual Disability Research, volume 56 part 11, 2012.

    Singer P., All Animals Are Equal, Practical Ethics, 2nd ed., Cambridge University Press, 1993.

    Singer P., Speciesism and Moral Status, Metaphilosophy, vol. 40, nos. 3–4, 2009.

    Singer, P., All Animals Are Equal, Philosophical Exchange, 1(5), 1974.

    Tooley, M., Abortion and Infanticide. Philosophy & Public Affairs, 2(1), 1972.

    Warren M. A., On the Moral and Legal Status of Abortion. The Monist, 57(1), 1973.

    Warren M.A., Moral Status: Obligations to Persons and Other Living Things, Clarendon Press, Oxford, 1997.

    Zamir T., Ethics and the Beast: A Speciesist Argument for Animal Liberation, Princeton University Press, 2007.

  • PHILOSOPHY

    The Concept of Answerability in Mikhail Bakhtin’s Moral Philosophy

    Ruben Apressyan
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    Abstract

    In Mikhail Bakhtin's moral philosophy, answerability (responsibility) is an integral characteristic of the act, along with eventness, participation, emotional-volitional tone, self-awareness, and the personality's orientation toward the Other. Answerability synthesizes all these characteristics of the act and can be justifiably perceived as a holistic representation of the act, and of morality in general, since Bakhtin constructed his moral philosophy as a philosophy of the act, and the act was viewed as the holistic embodiment of morality. The article examines two images of answerability that emerge in Bakhtin's early works. On the one hand, answerability in his understanding is concrete and unrepeatable, carried out from “unique place in being’ in relation to this being, and in this sense it is Self-centred. On the other hand, Bakhtin's recognition of the complex architectonic of the act, determined by the value attitudes “I-for-myself, the other-for-me, and I-for-the-other,” opens up a perspective on answerability in which it appears as a response not to being, even in the concreteness of the Being-as-event, but to the Other as a participant in it, as the Other in general. In the concept of answerability as presented in the treatise, Toward a Philosophy of the Act, there is a semantic dynamic characteristic of Bakhtin's early philosophical work (unreflected upon by him in the texts themselves) – from monologism to dialogism, from a philosophy of the act to a philosophy of dialogue, the actual consequences of which are revealed in the thinker's mature works.

    References

    Averintsev, S.S. “Postranichnye primechaniya” // Bakhtin M.M. Sobranie Sochineniy. Vol. 1 / eds. S.G. Bocharov, N.I. Nikolaev. – Moscow: Russkie Slovary; YaSK, 2003. – P. 438–456 (in Rus-sian).

    Bakhtin M.M. Sobranie Sochineniy, Vol. 1, eds. S.G. Bocharov, N.I. Nikolaev. – Moscow: Russkie Slovary; YaSK, 2003 (in Russian).

    Bakhtin, M.M. Sobranie Sochineniy. Vol. 5, eds. S.G. Bocharov, L.A. Gogotishvili. – Moscow: Russ-kie Slovary, 1997 (in Russian).

    Besedy V.D. Duvakina s M.M. Bakhtinym / Vstup. st. S.G. Bocharova i V.V. Radzishevskogo; zakl. st. V.V. Kozhinova. – Moscow: Progress, 1996 (in Russian).

    Bonetskaya N.K. Bakhtin kak filosof. Postupok, dialog, karnaval. – St. Petersburg: Aleteja, 2022 (in Russian).

    Clark K., Holquist Μ. Mikhail Bakhtin. – Cambridge: The Belknap Press, 1984.Cohen H. System der philosophie. Zweiter Teil. Ethik des reinen Willens. – Berlin: Bruno Cassirer, 1904.

    Gogotishvili L.A. Kommentarii; Postranichnye primechaniya” // M.M. Bakhtin, Sobranie sochineniy. Vol. 1, eds. S.G. Bocharov, N.I. Nikolaev. – Moscow: Russkie Slovary; YaSK, 2003. – P. 351–438, 457–492 (in Russian).

    Guseinov A.A. Filosofija postupka kak pervaja filosofija (opyt interpretacii nravstvennoj filosofii M.M. Bakhtina). Article 1. Byt’ – znachit postupat’ // Voprosy filosofii. 2017. No. 6. – P. 5–15 (in Rus-sian).

    Mahlin V.L. Drugoj // Bahtinskij tezaurus. Materialy i issledovanija. Sbornik statej / Pod. red. N.D. Tamarchenko, S.N. Brojtmana, A. Sadeckogo. – Μoscow: RGGU, 1997. – P. 141–148 (in Rus-sian).

    Nikolaev N.I. Vstupitel'naja zametka k publikacii: Lekcii i vystuplenija M.M. Bakhtina 1924–1925 gg. v zapisjah L. V. Pumpjanskogo // M.M. Bakhtin kak filosof / Otv. red. L.A. Gogotishvili, P.S. Gurevich. – Moscow: Nauka, 1992. – S. 221–232 (in Russian).

  • PHILOSOPHY

    Traditional Bioethical Mechanisms for the Humanization of Scientific Knowledge and their Transformation in the Era of Open Science

    Valerya Sokolchik
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    Abstract

    The article examines traditional bioethical mechanisms implemented to oversee scientific knowledge for its humanization. These fundamental mechanisms include the incorporation of bioethical principles and guidelines into recommendations for researchers, voluntary informed consent, and ethical review conducted by (bio)ethics committees. The methodological foundation of traditional bioethical oversight of scientific knowledge is based on bioethics' emphasis on transdisciplinarity, practical orientation, pluralistic universalism, personal focus, and collegial decision-making.

     In the context of the emergence of open science, the aforementioned mechanisms inevitably undergo changes. The new scientific paradigm that formed in the 21st century is characterized primarily by the pervasive use of artificial intelligence tools, as well as the development of transparency and openness of knowledge to society, which further emphasizes issues of protecting humans and nature, and the humanistic orientation of research. Alongside the formation of new bioethical means of knowledge oversight in open science, traditional mechanisms continue to be used. They are significantly modernized in the contemporary world, their scope of application expands beyond biomedicine (as was established in classical bioethics), and national specifics of their legitimization and application gain greater importance.

     Based on the study of international experience and the experience of the Republic of Belarus, the research proposes modern pathways for transforming the activities of (bio)ethics committees, practices of voluntary informed consent, and the development and improvement of international and national advisory documents on bioethical issues.

     

    References

    ALLEA (European Federation of Academies of Sciences and Humanities) (2023) The European Code of Conduct for Research Integrity. Revised edition. Berlin. DOI: 10.26356/ECOC.

    Beauchamp T.L. (2011) ‘Informed consent: its history, meaning, and present challenges’, Cambridge Quarterly of Healthcare Ethics, 20(4), pp. 515–523. DOI: 10.1017/S0963180111000259.

    Beauchamp T.L. and Childress, J.F. (2013) Principles of biomedical ethics. 7th edn. Oxford: Oxford University Press.

    Bekbergenova Z., Tazhibayeva D., Akanov D. et al. (2019) ‘Activities of the local bioethical committee of the Republic of Kazakhstan’, European Journal of Public Health, 27(Suppl. 3). URL: https://academic.oup.com/eurpub/article/27/suppl_3/ckx186.094/4555717.

    Carroll S.R., Herczog E., Hudson M. et al. (2021) ‘Operationalizing the CARE and FAIR Principles for Indigenous data futures’, Scientific Data, 8(1). DOI: 10.1038/s41597-021-00892-0.

    Crowly F.P. (2024) ‘Declaration of Helsinki: Full paragraph-by-paragraph comparison indicating changes in version 19 October 2024 compared with the most previous version of 19 October 2013’. Zenodo. DOI: 10.5281/zenodo.13997192

    Dobrovol'noe informirovannoe soglasie (2022) / nauch. red. A.G. Chuchalin, E.G. Grebenshchikova. M.: Veche (in Russian).

    Goloborodko, N.V., Sokolchik, V.N. i Aleksandrov, A.A. (2020) Rekomendatsii po polucheniiu in-formirovannogo soglasiia na uchastie v nauchnom issledovanii: ucheb.-metod. posobie. Minsk: BelMAPO (in Russian).

    Iokhansson, I. i Line, N. (2019) Meditsina i filosofiia (Vvedenie v XXI stoletie): ucheb. posobie / per. s angl. pod red. A.G. Chuchalina. M.: Atmosfera: Veche (in Russian).

    Ydin, B.G. i Tishchenko, P.D. (2007) Filosofskie aspekty biomeditsinskikh issledovanii. V: Etichnaia ekspertiza biomeditsinskikh issledovanii v gosudarstvakh-uchastnikakh SNG (sotsial'nye i kul'turnye aspekty). SPb.: IuNESKO, Forum komitetov po etike SNG. S. 50-69 (in Russian).

    UNESCO (2006). Rukovodstvo №2 Deiatel'nost' komitetov: pravila i protsedury (2006) (in Russian).

    Köhler, J. Reis A., Saxena, A. ‘Survey of national ethics and bioethics committees’ (2020). Bull. World Health Organ; Vol. 99; 2;138–147. DOI: 10.2471/BLT.19.243907.

    Letov, O.V. (2009) Bioetika i sovremennaia meditsina. M.: URSS (in Russian).

    Pahlevan-Ibrekic C., Sokolchik V., Sitorus R., Elif Ekmekci P., Razuvanau A., Kaplan Ü., Prawiro-harjo P., & RDA Artificial Intelligence and Data Visitation WG. (2025). Guidance for Ethics Committees Reviewing AI and DV. Research Data Alliance. DOI: 10.15497/RDA00122.

    Potter, V.R. (2002) Bioetika. Most v budushchee. Kiev: Vadim Karpenko (in Russian).

    Riddick F.A. Jr. (2003) ‘The code of medical ethics of the American medical association’. Ochsner J. 2003 Spring;5(2):6–10.

    Sokolchik, V.N. (2023) Otkrytaia nauka kak novaia paradigma nauchnykh issledovanii: problemy i perspektivy (na primere biomeditsinskikh issledovanii). Trudy BGTU. Seriia 6: Istoriia, filosofiia, 1 (269), s. 163-169. DOI: 10.52065/2520-6885-2024-281-27 (in Russian).

    UNESCO (2006). Guide №2. Committees at work: procedures and policies (2006). UNESCO. URL: https://unesdoc.unesco.org/ark:/48223/pf0000147392

PSYCHOLOGY

  • PSYCHOLOGY

    The Experience and Challenges of Applying Mental Health and Psychosocial Support (MHPSS)

    Gohar Khachatryan, Narine Khachatryan
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    Abstract

    In crisis and post-crisis settings, needs for mental health and psychosocial support are complex and interlinked: they encompass the individual and collective psychological, social, and mental health experiences of crisis-affected persons and communities, the state of community relationships, environmental resources, and the models of support. To respond holistically to this complexity, international practice applies the combined approach of Mental Health and Psychosocial Support (hereinafter, MHPSS), which prioritizes and concentrates on resilience and recovery instead of vulnerability, and offers a layered, stage by stage, cross-sectoral, and interprofessional framework of support.

    Although widely used internationally, in Armenia MHPSS entered the agenda during the forced displacement from Nagorno-Karabakh (Artsakh). Drawing on an analysis of international experience and documents, as well as expert surveys and key-informant interviews, this article both provides a detailed description of MHPSS—addressing gaps in information—and maps the experience of applying MHPSS in Armenia, identifying obstacles and opportunities. The main results include, on the one hand, presentation of the MHPSS pyramid, the scope of professional activity and proposing service design types; and, on the other hand, documentation of the expanding national debate on MHPSS as a positive shift, while underscoring the need for intersectoral cooperation and for policies and services co-designed with the meaningful participation of affected communities. The article also highlights new research questions that require in-depth follow-up studies.

    References

    Charlson, F., van Ommeren, M., Flaxman, A., Cornett, J., Whiteford, H., Saxena, S. “New WHO prevalence estimates of mental disorders in conflict settings: a systematic review and meta-analysis.” The Lancet, 2019, 394(10194), DOI: 10.1016/S0140-6736(19)30934-1

    Galderisi, S., Heinz, A., Kastrup, M., Beezhold, J., Sartorius, N. “Toward a new definition of mental health.” World Psychiatry, 2015, 14(2), DOI: 10.1002/wps.20231

    IASC, MHPSS Reference Group. Community-Based Approaches to MHPSS Programmes: A Guidance Note. Geneva: IASC, 2019

    IASC, MHPSS Reference Group. MHPSS Minimum Service Package for Humanitarian Settings. Geneva: IASC, 2022

    Inter-Agency Standing Committee (therefore IASC) Guidelines on MHPSS Support in Emergency Settings. Geneva: IASC, 2007

    IOM (International Organization for Migration). Manual on Community-Based MHPSS in Emergencies and Displacement. Geneva: IOM, 2019

    Khachatryan, G. “Deinstitutionalization in the Field of Mental Health in Armenia: Contemporary Issues.” Journal of Sociology: Bulletin of Yerevan University, 2022, 13(2), DOI: 10.46991/bysu:f/2022.13.2.064

    Khachatryan, G. Chanachel, haskanal, ajaktsel knoj hogekan aroghjutyani pordzarutyuny. Gortsiqakazm sociaakan ashkhatogneri yev supervizorneri hamar. Yerevan: “P’opokhutyun” HK, 2025 https://www.changengo.org/_files/ugd/b6cd86_b144de97e1184e68a5ae1c4afbc35fea.pdf (in Armenian)

    UN (UN Action against Sexual Violence in Conflict). Training Pack on MHPSS. New York/Geneva: UN 2019 https://www.un.org/sexualviolenceinconflict/wp-content/uploads/2019/06/report/the-psychosocial-support-manual/ebook.1499425465.pdf

    UN Inter-Agency Coordination Group Armenia. Armenia Rapid Needs Assessment Report, October 2023. Geneva–Yerevan: UNHCR (Inter-Agency), 2023

    UNHCR, “MHPSS” Emergency Handbook https://emergency.unhcr.org/emergency-assistance/health-and-nutrition/mental-health-and-psychosocial-support-mhpss

    UNHCR, Armenia Refugee Response Plan: October 2023 – March 2024. Emergency and Resilience Appeal. Geneva–Yerevan: UNHCR, 2023 https://data.unhcr.org/en/documents/details/103868

    UNICEF. Guidelines for Community-Based MHPSS in Humanitarian Settings: Three-tiered support for children and families. New York: UNICEF, 2019

    WHO (World Health Organization). Guidance on Community Mental Health Services: Promoting Per-son-centred and Rights-based Approaches. Geneva: WHO, 2021

  • PSYCHOLOGY

    Is Grigor Narekatsi a Mystic?

    Hayk Haroyan, Nelli Haroyan
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    Abstract

    The article comes to prove the thesis that considering Gr. Narekatsi a mystic with no restraint would contradict the essence and logic  of “The Book of  Tragedy” as the book’s interpretation of Man-God relation does not harmonize withthe mystic conception of re-living  the presence of God only conceptually. Narekatsi’s ultimate aim is to reach earthly soul-saving now and here via Man’s and Humanity’s spiritual and moral self-perfection. Thus, by his “The Book of Tragedy” Narekatsi comes into contact with mysticism as much as it is present in the everyday conception of religious belief and life whatsoever.

    In this regard, the tragedy portrayed in «The Book of Tragedy» is multi-layered; on the one hand, it reflects human alienation from Cod and overcoming these controversies on the basis of unhindered reasonable faithas the true way of human perfection and redemption, on the other hand, the reflection of mental dualism: the conflict between good and evil,  human and divine.

    The authors shed light on the proper philosophical-religious aspects of this many-sided work for the first time stressing its novelty, namely the attempts of improving the doctrine of the church, the reform-minded approach to the interpretation of the problem of interrelation between faith and reason, a human and Cod.

    References

    Khachatryan P. Grigor Narekats’in yev hay mijnadary, girk’ arrajin, S.Ejmiatsin, 1996 (in Armenian).

    Kimelev Yu.A. Filosofiya religii. Sistematicheskiy ocherk. M., Mysl’, 1989 (in Armenian).

    Mirzoyan H.Gh. Narekats’iagitakan hetazotut’yunner (Hodvatsneri zhoghovatsu), Yer., YePH hratarakch’ut’yun, 2010 (in Armenian).

    Narekats’I Gr., Matean voghbergut’ean, ashkhatasirut’yamb P.M.Khach’atryani yev A.A.Ghazinyani, Yer., HSSH GA hrat., 1985 (in Armenian).

    Nitsche F. Tak govoril Zaratustra, Azbuka, Azbuka-Attikus, 2022 (in Russian).

    Sovetskiy entsiklopedicheskiy slovar’, 3-ye isd.-M.:Sov.entsiklopediya, 1985 (in Russian).

  • PSYCHOLOGY

    Comparative Analysis of Professional Characteristics of Internet Addiction Formation

    Lusine Ghazaryan
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    Abstract

    In this article, we examined the influence of professional activity on the development of Internet addiction based on psychological theories and a comparative analysis of surveys and testing of specialists. In the article, we examined the influence of the features of professional activity on the formation of Internet addiction based on comparative analysis and psychological theories. In the digital age, the use of the Internet has become an integral part of life, significantly changing our work, educational and social environment. At the same time, excessive Internet use leads to Internet addiction, which is currently considered an urgent problem of psychological and social health. This problem is especially relevant in the professional environment, where the work efficiency and mental health of employees are closely linked to digital technologies. The study of Internet addiction has been gaining momentum in recent years, but the specifics of addiction formation in the professional environment and its impact have not yet been studied deeply enough. The article is devoted to Internet addiction in various professions․

    References

    Young, K. S. (1998). Caught in the Net: How to Recognize the Signs of Internet Addiction--and a Winning Strategy for Recovery. Wiley.

    Griffiths, M. D. (2005). A “Components” Model of Addiction within a Biopsychosocial Framework. Journal of Substance Use, 10, 191-197. http://dx.doi.org/10.1080/14659890500114359

    Kuss, D. J., & Lopez-Fernandez, O. (2020). Internet addiction and problematic internet use: A systematic review of clinical research. World Journal of Psychiatry, 10(1), 10–21. https://doi.org/10.5498/wjp.v10.i1.10

    Demirci, K., Akgönül, M., &Akpinar, A. (2019). Relationship of smartphone use severity with sleep quality, depression, and anxiety in university students. Journal of Behavioral Addictions, 7(2), 446–457. https://doi.org/10.1556/2006.7.2018.122

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    https://www.apa.org/monitor/2011/03/internet