Banber Erevani hamalsarani. P'ilisop'ayut'yun, hogebanut'yun.
| E - ISSN | : | 2738-2621 |
| P - ISSN | : | 1829-4553 |
The article examines anxiety as a socio-cultural phenomenon and a consequence of modern lifestyle. The modern individualized society with its paradigms of “social competition” and “luck” is the strongest source of loneliness, alienation, and anxiety. The general civilization problem of anxiety in modern post-Soviet societies, due to its economic, political and spiritual characteristics, acquires new facets, adversely affecting people’s self-awareness and the processes of democratization of society.
In current globalized world, which is arising from the civilizational, socio-cultural, political and anthropological transformations, study of the problem of tolerance, as a mechanism for the construction of modern social and cultural space, as a sociocultural norm in the context of the forma tion of a dichotomy of “the insider” and “the outsider” acquired theoretical and practical significance. Tolerance, as a philosophical category in the scientific literature first used as the condition for the dialogue between the various religions, but in the context of modern civilizational, political and socio-cultural transformations the problem of tolerance has acquired additional semantic meaning. In the modern scientific community, the category of tolerance is used as a: political tolerance, intercivilizational tolerance, tolerance between different generations, interreligious tolerance, international tolerance, intercultural tolerance etc. Tolerance implies the right of the individual to preserve his/her autonomy. As the quality of the personality, tolerance implies a mood for dialogue, the cognition of a new, “the outsider”, and also does not exclude the possibility of changing the system of views and representation of the individual. Thus, in the modern world, tolerance is the sociocultural norm, which makes it possible to create harmonious social relations between “the insider” and “the outsider”.
The current pace of social and technological changes mainstreams the issue of social and psychological adaptation into society. A human being is propelled into a decentralized and constantly spinning around the world with its dynamics being dangerous, on the one hand, but still attractive, on the other hand. At the same time, it becomes increasingly obvious that, in this world, “taking one’s chance” isn’t possible unless everyone is extremely flexible and mobile, as well as capable to act as an independent social unit. All this has inevitably affected the value system of the modern man that, on the one hand, is guided by his own self-presentableness and stance of distance pointing towards the values of the creativeness-, knowledge- and innovation-associated self-expression, while on the other hand, within the context of co-implication and solicitude, is reinforced in the system of enlightened self-interest (or rational selfishness) with certain sublation of the connection between existence and oughtness.
The author of the article appraises Marc Nichanian’s commentary and translation as an attempt to unify the three variations of Armenian language that have emerged historically: Western Armenian, Grabar, Literary Ancient Armenian and Eastern Armenian, as the translation and commentary are written in the Western Armenian but for readers in Armenia and in the classical spelling. The author of the article states that commentary is written in the wide context of the European culture and mentality. The Commentator uses not only modern concepts of newly emerged phenomena but also old Armenian words for a more accurate expression of the involved notions. The author of the article discusses some concepts and expressions and states that as a real act of translation the one under discussion helps us understand ourselves, rethink our past and present authors and shape our Identity in the light of Nietzsche’s struggle for sovereignty.
So far, there has been no reasonable psychological definition or an explanation of the content of the term “experience”. All existing characteristics or descriptions lead to the explanation most likely of habits, skills or memory. This work is another attempt to theoretically observe human inner as а product of the integration of external and internal impulses respectively mental states. For the explanation of these relations, a descriptive model of integrally triple platform is offered. The axis in this model is a person’s ability to feel. In addition, examples of psychological analysis based on the application of this model are given.
The article highlights the importance of the study of conspiracy culture. The author of the article notes the wide dissemination of conspirology theories and substantiates the relevance of this topic, including in the framework of the velvet revolution in Armenia. The main critical lines of social and humanitarian sciences are discussed against conspirology theories and their shortcomings are revealed. The author shows the onesidedness and the invalidity of that criticism and tries to substantiate the uniqueness of the problem of conspirology theories and the need for new, innovative and empirical based studies on conspirology culture.
In order to investigate the perception of the territorial brand of Armenia and Russia among Armenians living in Armenia and Russia, we organized a psychological study. The study involved 100 Armenians male and female, 50 of them were citizens of Armenia, 50 lived in Russia for the past 5-10 years. The conclusion is that in both experimental groups the factors determining the preference of the territorial brand of the Republic of Armenia are mainly conditioned by the emotional and value-based motives (homeland, ancient culture, sustainable values, etc.). And the preference for the territorial brand of the Russian Federation is based on the motives acting at a rational and functional level.