Abstract: The subject of the study is the common and different views on man, society and ethics of A. Schweitzer and J. Sheehan - the most famous representatives of the philosophy of sports in the USA of the twentieth century and theorist of the humanistic content of running practices. This comparison is carried out in order to determine how an American researcher expresses, concretizes and enriches a complex of humanistic ideas, generically called Schweitzerianism. The author explicates the relationship between A. Schweitzer and J. Sheehan addresses the problems of human physicality, clarifies the causes and consequences of their desire for freedom from inauthentic life, identifies the specifics and spheres of self-knowledge, defines the role of religion and mysticism in their spirituality, and compares ethical programs and humanistic ideals. The research methodology is presented by general logical methods: analysis, synthesis, comparison, as well as philosophical methods: hermeneutical and phenomenological. A. Schweitzer and J. Sheehan is united by finding the meaning of one's own existence in affirming the existence of a bodily expressed life – both in the fullness of its presence (A. Schweitzer) and in the form of individual human physicality (J. Sheehan). The task of the individual is to form an individual ethic that, in the interests of human development, would be characterized by life and world affirmation, as well as optimism. Both A. Schweitzer and J. Sheehan believes that the source of such ethics is a religious and mystical connection with the Absolute, which is achieved by two paths: consistent and deep thinking (A. Schweitzer) and bodily (in particular, running) practices (J. Sheehan), the stages of ascent of which to the Absolute are as follows: play – suffering – Vision. After acquiring this type of ethics, a person must move into the mode of active service to the good ("life for others"). The boundless ethics of A. Schweitzer has become a new stage in the development of humanism, and one of the social forces actively asserting the complex of his ideas today is the amateur running community, the expression of the humanistic spirit of which is J. Schweitzer. In the context of the ethical progress of society, running as a social practice can be considered as a sphere of affirmation of values such as democracy, equality, individualism, honesty, the positive significance of human physicality and heroism without violence against rivals.

Abstract: The study of literary works devoted to running makes it possible to determine their plot dominant as a conflict between the feeling of freedom generated by running and such properties of professional sports as fierce competition of competitive activities and authoritarian regulation of the training process. Sociocultural tensions of this kind were fruitfully conceptualized in the works of Michel Foucault using the concepts of bio-power as a unity of anatomical and biopolitics; disciplinary practices as methods of normalization of bodies; supervision and panopticism as means of control, as well as technologies of self and subjectivation aimed at dampening the effects of excessive domination. The article uses the fantastic sports novel by Danish writer Knud Lundberg "Olympic Hope: The Story that Happened at the 1996 Olympic Games" published in 1955 and not translated into Russian as an object of application of the Fucoldian means of analyzing the above conflict situation. The research methodology is based on a conceptual analysis of M. Foucault's theoretical legacy and the reception of the French philosopher's ideas by Russian and Western scientists. The study revealed that the novel presents four variants of bio-power: German (genetic eugenics), American (hormonal eugenics), Soviet (crippling practices) and Danish (based on the free development of natural predisposition), used to organize the birth and training of top-level runners. The disciplinary practices of runner training are most pronounced in totalitarian states. The methods of their implementation are specialized closed training spaces; strict daily routine; daily monotonous running exercises; constant differentiation of athletes by rating; exams in the form of competitions; medical experiments. The realization of the technologies of selfhood and subjectivation by runners is carried out in the forms of resistance and transgression. K. Lundberg associates his Olympic hopes in sports running not with cruel professionals who are ready to give up their health (the problem of doping) and even their lives for the sake of personal awards and increasing the prestige of their states, but with educated means of humanistic sports by amateur athletes, for whom running has existential significance as a way of holistic, bodily and spiritual self-realization in the ethically loaded sphere of freedom.

Abstract: The object of the study is the works of the American doctor, journalist, marathon runner, popularizer of running and thinker George Sheehan (1918-1993), first introduced into scientific circulation by Russian researchers of the philosophy of sports: "Running and being: a complete experience" (1978) and "The main thing with Sheehan: 30 years of running wisdom of the legendary Dr. George Sheehan" (2013). The subject of the study is the cultural content of amateur stayer running, its personality-creating potential, explicated from these works. The achievement of the cognitive goal is connected with the comprehension of the life path of Dr. Sheehan, his philosophical authorities, anthropological views, the phenomenology of running experience, as well as the social effect of the ideas he propagated. Recognized as the founder of the emerging philosophy of running, J. Sheehan considers amateur stayer running as an activity during which a qualitative transformation of the athlete's personality occurs, associated with the possibility of achieving religious and mystical contact with the primordial and deep dimensions of his being, providing creative impulses and insights. Using the example of his own life, the American researcher describes the bodily determined basic contradictions of the aspirations of an amateur stayer and the social environment, and also sees in running activity and the effects generated by it the foundations of their conjugation. Stayer running is understood by Dr. Sheehan as an environment of moral and volitional formation of an individual, aimed at comprehending his originality and affirming the personal meaning of existence, gaining ideological competence. The researcher fruitfully reveals the humanistic dimension of running on the basis of such concepts and existentials as "body wisdom", "game", "heroism", "running experience", "connection with the Absolute", "unique potential". Dr. Sheehan believes that the usual health-related arguments in favor of running are "pathetic ideas" compared to gaining the ability to live at your true level, to hear the "call of being" addressed to the individual, to achieve your "original splendor", to become the best version of yourself.

Abstract: The review of the collective monograph "Running and Philosophy", which has not been introduced into the sphere of domestic research of philosophical aspects of physical culture and sports, is presented. Marathon for the Mind" (published in English in 2007). The publication includes 19 essays prepared by American philosophers. The professional study of the socio-cultural determination and the existential significance of running practices by the authors of the monograph is effectively combined with the analysis of personal experience of participating in stayer races, which provides a confessional and emotional presentation, as well as practical confirmation of the results obtained. It can be assumed that the content of the collection under consideration covers the main thematic repertoire and represents the research techniques of the philosophy of running that has been forming since the second half of the twentieth century. The reviewed monograph reveals the humanistic potential of running as a factor of anthropogenesis (Sh. Kay), a means of achieving "correct" apathy (R. Devitt) and the highest kind of friendship (M. V. Austin). R. A. Belliotti considers running as a way to gain superhuman standing, H. L. Reed and R. S. Reed find in it the embodiment of the values of existentialism. Within the framework of solving the problems of anthropological dualism, running activity is addressed by J. J. Wisniewski, M. Maze, C. Taliaferro and R. Trauber. K. Martin and M. S. Nussbaum consider running as a medium of aesthetic experience generation, R. J. van Arragon and K. Kinghorn reflect on the typology of runners. D. P. Fry and J. P. Moreland The connection between running and religious practices is investigated, G. Basham, K. Kelly, U. P. Kabasench and D. R. Hochstetler analyze the correlation of goals and means of running activity. Thus, the monograph substantiates the understanding of running as a publicly available and effective means of gaining physical, mental and social well-being, which expresses the humanistic essence of running practices and justifies the philosophical and anthropological significance of their research.

Abstract: The article is devoted to the study of the formation of the "social body" of a runner athlete by means of anatomical and biopolitics, the concepts of which were developed by M. Foucault. The author solves such tasks as explication of the types and features of disciplinary practices used in the training of athletes specializing in running sports; analysis of the manifestations of resistance and transgression of runners; research of ethical self-transformation of athletes within the framework of Fucoldian "technologies of self"; identification of some urgent and emerging problems of running sports related to the relationship of power, control, body and knowledge. The paper also attempts to give applied importance to the Fucoldian interpretations of power relations in the interaction of "coach ‒ athlete" in order to problematize anatomical and political power and disciplinary practices used within its framework, which is important for the development of subjectivity and expanding the possibilities of realizing the potential of both an athlete and a coach. The research methodology is based on a conceptual analysis of M. Foucault's theoretical legacy and the reception of the French philosopher's ideas by Russian and Western scientists. The author identifies the main discourses that have the greatest impact on the training of athletes-runners (documents expressing state policy in the field of sports; texts of academic science; sports periodicals; popular science texts, as well as films, fiction, legends, etc.); analyzes the "disciplinary tools" of the sports training process (training plans exercises, specific organization of time and space, "hierarchical observation", "normalizing judgments", "recognition", "exam"); types of resistance and transgression of runners are revealed; the mechanism of work of athletes-runners on themselves within the framework of M. Foucault's "technologies of self" in order to improve their quality as an ethical subject is investigated; Fucoldian interpretations of some actual and potential problems of running sports are given, contributing to their deeper understanding (running addiction; strengthening control over runners using technical means; eugenics and neo-eugenics; cyborgization of athletes; doping as a component of anatomical and biopolitics; authoritarian coaching practices).

Abstract: The current stage of the development of amateur stayer running practices can be characterized as personality-building, since the main goals of runners (especially marathon runners and super marathon runners) are not so much related to strengthening health, as to the sphere of personal improvement and self-knowledge: the development of will, character, testing yourself in an extreme situation, testing previously inaccessible emotions and states of consciousness. The object of the study is ego texts (books for a wide audience, including the online "samizdat") of modern Russian running enthusiasts. The method of studying these texts is the biographical method, which makes it possible to determine the multidimensional influence of running activity on fundamental changes in personality development and the formation of her life path. The analyzed biographies inherit both the confessional tradition of Augustine (the contrast of the aimless and vicious "pre-race" life, as well as the traumatic experience of running neophyte and significant achievements in many areas of personal development after the adoption of the values expressed through running Coubertin's "religio athleticae"), and the adventurous and heroic biographical tradition noted by M. M. Bakhtin, inherent in the Renaissance, as well as romanticism and Nietzscheanism with their focus on the formation (in our case, through a stayer run) of a new (or "super-") person. The qualitative result of running activity is the achievement by the subject of a new stage of development – a person running (homo currens), which is characterized by activity, mobility, heroism, asceticism, striving for maximum self-realization, achieving harmony of body and spirit. Homo currens opposes both virtual pastime and the fetishization of comfort culture, suggesting, referring to the concept of Viktor Frankl, filling life with new meanings and values through overcoming the inevitable suffering for a stayer run. Amateur running is considered by writers as a publicly available and effective means of gaining physical, mental and social well-being, which expresses its humanistic essence and gives philosophical and anthropological significance to the works under study.

Abstract: The review of the monograph of the Finnish philosopher Tapio Koski "Phenomenology and Philosophy of Running", which has not been introduced into the sphere of domestic research of the philosophy of sports, is presented. The versatility of long-distance running" (2015). The subject of T. Koski's research is existential experiences based on the ontic contact of the body and the world. The author raises the question of how, with the help of stayer running, a person can explore and use his spiritual and physical potential, making his way to the authentic self. The ways of describing the running experience for T. Koski are the phenomenology of the body of M. Merleau-Ponty and the fundamental ontology of M. Heidegger, as well as some concepts of Eastern philosophy aimed at achieving the bodily and spiritual integrity of a person. T. Koski justifies the significance of running experiences for a person by the fact that they reveal some aspects of her being that are not presented to the "pure" consciousness that ignores bodily experience. These include "empirical cores", on the basis of which Dasein can realize its capabilities: the elimination of conflict between subject and object; pacification; full presence in the present; a sense of the power of life, "enlightenment", etc. Thanks to the running actualization, the "empirical cores" allow us to hear the "call of conscience" addressed to us and intuitively perceived, directing the individual to his own path of life. Around these "cores" other experiences are organized, channeling a person's life to authenticity and harmony with the world, on their basis the social being of the individual is carried out, which is why T. Koski considers them to have a fundamental ethical nature. The Finnish philosopher sees the significance of his research in the intensification of the study of the cultural content of running practices and the substantiation of the metaphysical components of stayer running, which can help to comprehend existentially important experiences for a "person running" and better understand the goals of his existence.

Abstract: The subject of the study is the socio-cultural determinants of the genesis and functioning of the running clubs of the USSR in the period 1968-1991. The objectives of the work: to determine the prerequisites for the emergence of the running club movement in the USSR; to reveal the essential features of the club as initiative clubs for the self-organization of amateur runners; to identify the external and internal functions of running clubs. The source base of the research was both scientific publications and the memoirs of the organizers and the first participants in the activities of the KLB in the USSR presented on the Internet. The methodological basis of the work is a philosophically oriented socio-cultural approach, within the framework of which the study of complex social and cultural relations in the area of origin, functioning and influence on Soviet society of the activities of running clubs, as well as the methodological technique of constructing a genetic "ideal type" by M. Weber is carried out. The main prerequisites for the emergence of the KLB are seen in the traditions of leisure running practices of pre-revolutionary Russia; the Soviet TRP complex; the development of physical culture and sports public organizations; problems generated by the NTR; the impact of Western running culture. From the perspective of determining the essential features, KLBS are considered as initiative leisure clubs focused on ensuring the maximum efficiency of using running to achieve the therapeutic, healing and personality-building goals of their participants. The mission of the KLB was the improvement of man and society through running practices, the assertion on their basis of enduring humanistic values: health, kalokagatiya, social activity, self-development. The innovation of the KLB in the functional aspect was the development of super marathon running in the USSR, the mass involvement of women in running activity, the development of methods of recreational running for various groups of the population, the cultivation of veteran running amateur sports, the unification of running and artistic practices in the framework of entertainment events.

Abstract: According to the ideas dominating in scientific discourse, female stayers of the twentieth century had to overcome gender stereotypes for a long time and in a tense struggle, according to which long running deprives them of "femininity" and threatens reproductive function. The article shows that the reasons for the long negative attitude of society towards physical culture and sports women's running are much more diverse and historically deepened, they go far beyond the sphere of training and competitive activity and "pure" physiology, having a socio-culturally determined ideological basis. The objectives of the article: to determine the types of women's running practices; to analyze the goals and motives of the running activities of their participants; to identify the causes of social conflicts generated by these practices and ways to overcome them. The main types of women's running practices are ritual competitive and out-of-competition running, festive competitive running, wellness and sports running. Running was used by women to achieve the following goals: marriage, material reward, pleasing the gods, transition to a new social group, magical influence, emancipation, physical development and setting records. The motives of running practices were gaining patronage, ensuring the well-being of the community, confirming their gender and age fullness, acquiring magical abilities, overcoming the scarcity of life, health care, self-realization, achieving equality with men in competitive activities and opportunities provided by society to outstanding athletes. The collisions of women's running practices are mainly associated with the mythological, religious and philosophical misogyny of traditional societies and gender stereotypes of modern times, according to which prolonged running locomotion does not correspond to the gender expecta-tions of society, the norms of decency and causes irreparable harm to women's health. Largely due to the selfless struggle of runners for equality in realizing their athletic potential, women's identity today is associated not only with femininity, and at the last Olympics in Tokyo, gender parity of participants was achieved for the first time.

Abstract: In the evolution of homo sapiens, running acquires the character of an activity, that is, it assumes both a derivative of reflexivity and participation in its implementation in order to transform both the subject and the environment of his existence. Thus, running acquires cultural significance, the clarification of which is the purpose of this work. To achieve it, the question is raised about the personality-creating resources of running practices, about their contribution to the formation of consciousness and phenomena derived from its activity, for example, will, endurance, meditative states. The features of these resources expressing the metaphysical components of the human "I" are also revealed. The personal need for running activity has the following dimensions: ontological (the choice of running locomotion as a response to the "motor call" of being); anthropological (the realization of a specific hereditary predisposition that bases many elements of culture); psychological (achieving maximum sensations from extreme motor actions) and socio-cultural (participation in a variety of social practices). Systematic running activity develops the ability for long-term endurance, the general cultural significance of which lies in the fact that runners find practically effective and in many ways universal ways of value-semantic motivation to carry out activities that have a lack of motivation. Highly automated running action becomes a way of reproducing a specific ability to dynamic meditation, that is, it creates its own subject and participates in the development of physical culture of the individual, and the formation of the ability ("motor professionalism") to such running is one of the directions of the educational process. The subject-subject orientation of meditative running action means directing efforts towards the implementation of personal activity associated with the support of the "substance" of subjectivity ‒ social, where only the possibility of reflexive human existence is provided. The marker of the social "load" of running motor action, in addition to highly automated and the production of specific structures of consciousness, is its moral component, which is especially pronounced in competitive practices and running events.

Abstract: The hypothesis of the study is that running in urban space has a specific socio-cultural dimension, containing both an invariant part inherent in urban running in general and a peculiar set of value-normative attitudes of the individual. The subject of this research is a two-pronged process: the influence of the urban environment on the social and existential parameters of running, as well as the reverse influence of mass urban running in all its varieties both on the urban environment and participants, and on society as a whole. The methodological basis of the research is the socio-cultural approach. The social institutions that currently determine the regular group running of citizens belong to all spheres of activity in society: economic (running tourism), social (holidays with a carnival-game component), political (campaign runs), spiritual. Street running can be considered as a way of "appropriating" urban space; urban running allow one to clarify the depths of one's "I", prepare for activity in a highly competitive urban environment, provide a bodily and emotional completeness that is unattainable outside of running. Mass running practices create their own semantic fields in the context of each city, marked with monuments, names, events and legends; street running is a form of synoikism, linking urban areas into a single spiritual space, carries out a festive transformation of the city, makes a significant contribution to the development of the economy, contributes to the gentrification of territories and branding of the city. The habitus of modern urban running as a social practice can be represented by the following dispositions: solidarity, healthy lifestyle, women's emancipation, socialization, involvement in the environmental movement.

Abstract: The importance of research on the national specifics of running practices is due to the fact that in a global context, they allow us to identify the most effective of the proven forms of using running to ensure human well–being, and in an ethnic perspective - to better understand the cultural characteristics of a particular society. The subject of this study is the socio-cultural conditionality of diverse running practices that existed earlier and are still inherent in the population of Russia. The author defines their determination by various ideological complexes, social processes and actors, and also analyzes the variations and semantic transformations inherent in running activities in the dynamic field of national culture.
The main conclusions of the study are: 1. In the mytho-religious public consciousness of antiquity (pre-Petrine era), legs as part of the bodily bottom had a negative connotation, which caused mainly negative labeling of running as an attribute of evil spirits. Competitive and ritual running practices were condemned as a manifestation of pagan games and ways to "appease" evil spirits, in carnival folk culture running was associated with the lower levels of the social hierarchy: children and women. 2. The Westernization of Russian society (the period from the reforms of Peter I to 1917) led to the applied use of running practices in military affairs and pedagogy. At the end of the XIX century, running in Russia became a kind of amateur sport, used for health-saving mainly by women, and in a competitive form it exists mainly in the male environment of the Western-oriented intelligentsia of large cities. 3. During the formation and development of the USSR, sports and wellness running was used by the state as an element of eugenics, a way of developing productive forces, a means of cultural construction and agitation. In the post-Soviet period, there is a commercialization, massization and humanization of amateur running in Russia against the background of the crisis of high-performance sports running.

Abstract: The subject of the study is the pedagogically significant functions of running and running exercises, which are the basic components of the physical education system created by Peter Frantsevich Lesgaft (1837-1909). Clarification of the educational and cognitive potential of running practices for the formation of physical abilities, mind, character and moral qualities of students in the light of P.F. Lesgaft's humanistic ideals is the purpose of the proposed scientific work. The author draws attention to the depth of comprehension by the great Russian teacher of the historical, theoretical and applied aspects of various running exercises, their systemic relations not only with other types of physical activity, but also with the school complex of natural disciplines, as well as the educational process as a whole. The practical significance of the article is manifested in its focus on improving the quality of teaching physical culture in educational institutions. The historical and anthropological approach, a number of general scientific (systematization, generalization, comparison) and theoretical methods (analysis of literature on the research problem, terminological analysis) were chosen as research methods.


In accordance with the concept of multidimensional correlation of physical and intellectual-spiritual development developed by P.F. Lesgaft, it was found that running without turns (ekpletridzein) forms a muscular sense of space as a training exercise; long running, obstacle running and running with weights are accustomed to perseverance of actions; high–speed running - to concentrated activity that requires significant stress in a short period; running with a torch develops coordination of upper and lower extremities; running on socks promotes grace of movements; running in "party" games teaches discipline and responsibility to the team; running with a metronome develops a sense of time. Also, running exercises prepare young men for military service, and in relation to schoolchildren of both sexes, they perform a recreational function and develop the skill of finding the optimal ratio of the distance to be overcome, time and effort expended.

Abstract: The subject of this research is the sociocultural conditionality of specific running practices of certain regions of the ancient and modern East, which reflect the basic worldview attitudes of the authentic religious-philosophical traditions and social patterns that are characteristic to the Eastern type of civilizations. In light of the crisis of Coubertin's Olympism as a social movement and ideology, civilization of the East vividly demonstrates the importance of comprehensive spiritual development, which prompts the extraordinary physical achievements. The running experience of the Buddhist monks proves that namely in the sphere of higher ideal values is the elevating source of the need for physical perfection, and the existential goal of a human lies in continuous improvement of own capabilities, development of spiritual and bodily unity, “enlightenment”, and pursuit of harmony with the cosmos. The following conclusions were made:
1. Specific running practices of the ancient East are not competitive in nature, being just one of the means for achieving spiritual liberation.
2. Running in the ancient East was often considered as a type of dynamic meditation, which defines its uniqueness.
3. The unique training techniques of the Buddhist monks were the true methods for fulfilling the higher levels of spiritual and physical potential, which proves their universal humanistic value.
4. The social significance of specific running locomotion found its reflection in performing by bhikkhu of the secular function of heralds and religious-magic functions of personal confirmation of attainability of moksha and incantation of evil spirits.
5. The peculiarity of running in the East in the modern context is substantiated by its large-scale involvement, nonreligious motivation, capability to unite cultural principles of the Western and Eastern civilizations, serve as the means of consolidation of people, as well as express the national spirit and be form of women's emancipation.

Abstract: The object of this research is the collective endurance running as a social phenomenon of the XX – XXI centuries. The subject of this research is the spiritual grounds of the person’s choice and the sociocultural components of the existence of collective endurance running viewed in their interrelation. The article leans on the scientific approach and general methodological principles of scientific study, dialectical method, as well as ideas and values of the concept of humanism. The author set the following tasks: determine the social grounds and factors of proliferation endurance running in contemporary history; explore the peculiarities of interaction between running locomotion and unconscious aspect of the personality of amateur athlete; explicate the impact of long-distance running upon metaphysical component of the spiritual world of a “running” person; outline the social needs fulfilled by cultivation and propaganda of the positive impact of long-distance running practices; determine the problematic field of the “philosophy of running”. The novelty of this work lies in description of the worldview foundations of running activity of the amateur long-distance runners. These foundations are viewed as the main reason for proliferation of endurance running in modern society, as well as the semantic core of the problematic field of the “philosophy of running”. The metaphysical component of mentality of the “running” person via a long running effort goes back to the transcendent beginning of its existence; amateur endurance running provides selection of the most effective adaptive skills; forms an autotelic personality oriented towards the mode of “being”, rather than “possessing”; serves as a component of environmental movements and charity campaigns, a form of socialization of people with impairments; has a powerful educational potential. Being the basis of most athletic movements, running can be viewed as the “initial cell” that determines the impact of sport practices upon the human mind and body, as well as the current stage of social development. In relation to a human, such impact can be described by the word “kalokagathia”, while in relation to society – by the terms “humanism” "and “democracy”.

Abstract: The subject of this research is the metaphysical aspects of Olympic endurance running in relation to formation of an athlete as a harmoniously developed personality. The relevance of this topic is substantiated by the need for elucidation of spiritual grounds of running as the most universal form of physical activity of an athlete. As a meaningful movement that takes place in cultural space, running is considered a social phenomenon and has transcendental dimension, since it is derived from the mental attitudes of the agent, impacting the agent and the social group the agent belongs to, as well as humanity overall. Namely endurance running, which suggests high incidence and agonal duration, allows us determining certain mental and willed attitudes of athletic (i.e., humanistic-oriented, Olympic) sports activity. The novelty of this research consists in the review of metaphysical foundations of running through the prism of the ideological grounds of Olympism. It is noted that of all the Olympic sports, endurance running is existentially rooted in a human, as humans outstrip all mammals namely in long-distance running. Olympic endurance running translates such social value attitudes as patriotism, sacrifice, self-cognition, commitment to one’s avocation, nobility, and honesty. An athlete formed through the Olympic running practices is oriented towards achieving kkalokagathia, as endurance running requires durable, optimized motor action, which ensures stable psychosomatic concentration, i.e. harmony of the spiritual beginning with the bodily.

Abstract: The goal of this research lies in the philosophical perspective on critical analysis of the hypothesis advanced by the American biologists Daniel Lieberman (Harvard) and Dennis Bramble (University of Utah) on endurance running as one of the most significant factors of anthropogenesis. The article determines its strong and weak sides, as well as cognitive potential for further research in the sphere of anthropology. The hypothesis under review correlates with other rationalistic and evolutionary concepts of anthropogenesis, being considered as a means for clarification and substantiation of their basic provisions. The key research methods are analysis and comparison. The acquired results complement the labor theory of anthropogenesis with modern interpretation of natural science data. The area of application of the research results is the philosophical anthropology and philosophy of sports. The novelty of this work consists in philosophical comprehension of endurance running as a component of pre-instrument collective labor activity of the ancestors of modern man, one of the prerequisites for the development of abstract thinking, as well as a means of youth initiation and team bonding, which balances the gender differences in the process of adulting and procuring food by primitive hunters.

Abstract: The subject of this research is determination of the peculiarities of competitive running in the medieval sociocultural situation. The relevance of this article is substantiated by the importance of cognizing the socio-historical context of desacralization of athleticism (and running as its component), as well as the grounds and manifestations of its transition into the sphere of secular, humanistically oriented bodily practices. The author sets the following tasks: compare the sacred and profane components of running athleticism in the Antiquity and the Middle Ages; identify of the reasons for desacralization of running in this period, as well as new manifestations and trends of transformation of its profane component. The methodological framework is comprised of the laws and principles of dialectics, analysis, synthesis, deduction, induction, and analogy. The author reviews competitive running from the perspective of binary opposition sacred/profane. The acquired results can be applied in social philosophy, philosophical anthropology, and philosophy of sports. The novelty of this research lies in identification of causes and consequences of the medieval desacralization of running and absence of institutionalization of running competitions; consideration of the peculiarities of running practices in the elite circles and commoners; examination of specificity of running competitions in the carnival culture; outlining the reasons of the applied use of endurance running in economic activity; as well as indication of the unique for theocentric Middle Ages humanistic orientation of running as a separate type of competition and the basis of athletic activity overall.

Abstract: This article solves the tasks of determining the spheres of use and functions of running in primitive societies based on the sources of mythological nature, associated with the culture of Ancient Greece, American Indians, Slavs, peoples of the Far North, Roman tribes, Celts, peoples of Ancient Egypt, Jews, peoples of Oceania, and others. The indicated problematic gives a broader outlook upon the spiritual grounds for developing physical abilities in the past, as well as to describes the stages and specificity of current transformation of the socially significant practices related to running. The article employs the methods of analysis, comparison and synthesis; the area of application of the acquired results is the philosophical anthropology and philosophy of sports. The novelty of this research consists in determination of peculiarities of the functionality of running in a myth in three dimensions: cosmological (running is considered in etiological and intermediary between the macro-and microcosm functions), biological (as a manifestation of physical health and a unique for the mammals way of hunting based on endurance run), and social (running as a means to raise and maintain social status, finding a partner for marriage, element of ceremonialism, initiation, etc.).

Abstract: The subject of this research is determination of the peculiarities of running as a type of activity in the sociocultural situation of the Renaissance and the Modern Age of the Old and New World. The relevance of studying the socially important aspects of running in everyday life and festive, carnival culture of the XV – XIX centuries is substantiated by the fact that namely this period marks the onset of mental requests and revival of physical practices, which in 1896 would become the heart of the First Olympic Games, the beginning and culmination of which were the athletic competitions. The ancient ideal of kalokagathia at this time is instilled with the ideas of self-sufficiency and self-projectivity of a person, whose creative aspirations equally captivate the spirit and the body. Running develops physical and mental qualities that broaden human capabilities, being that instrument for existential growth through overcoming the boundaries of physical and spiritual “normality”, conditioned by the stereotypes and norms of everyday life. The author views running from the perspective of culturological concepts of “everyday life”, “festivity”, “carnival”, as well as the binary opposition sacred/profane. The fields of application of the acquired results include social philosophy, philosophical anthropology, and philosophy of sports. The novelty of this research consists in the interpretation of endurance running as an existential measurement of everyday life, the method of communication between different types of communities and population groups, and formation of the prototype of a “cultural body” of that time. Running is examined as a type of activity that is characteristic mostly to the lower, marginal social classes. Participation in the city festival in the format of a “carnival” running was a way to integrate into society, a manifestation of collective solidarity. Their buffoonery running distracted the audience from the everyday routine, becoming its counterpoint. The author also determines the contribution of the upper social classes to the development of running practices d: economic (funding of professional runners and material reward for the non-professional winners of the city festivals); practical (amateur running or other athletic practices as a component of a gentleman's everyday life); ideological (Renaissance humanists assumed that physical activity is a non-religious way to overcome time through maintaining physical well-being).

Abstract: The subject of this research is the sociocultural conditionality of running. The relevance of this work consists in non-inclusion into the philosophical context, which implies reference to the universal and the basic fundamental, running as the most universal cultural form of locomotion of an athlete, as well as the absence of definition of its humanistic importance in both, individual and collective existence. The author sets the three tasks: reveal the foundations of the concept of Olympism of Pierre de Coubertin; determine the content of the values of Olympism interpreted as the key ideas oriented towards implementation in life of a person and society through the Olympic sports; advance the hypothesis of running as the basic physical practice for sports, which essentially implies the transcendent dimension that correlates with the ideological components of Olympism. The novelty of this article lies in the analysis of running through the prism of ideological foundations of Olympism. Being inherent to the universal for sports running practices, these foundations make running, viewed as a component of social environment, a means of preservation and distribution the Coubertin’s ideology of formation of an athlete as a harmonious, spiritually and physically developed personality through the educational sports. Considering the fact that the socially conditioned running motor action contributes to the formation of the structures of human consciousness, the mental world of the subject, formed with involvement of the Olympic oriented running practices, is largely characterized by the values promoted by Pierre de Coubertin.

Abstract: The subject of this research is the determination of sociocultural specificity of running practices within the framework of traditional games and ethnosport. Despite considerable amount of works dedicated to the traditional games and ethnosport, scholars’ attention has not been previously drawn to sociocultural peculiarities of running as the most universal form of physical activity of the amateur participant or a professional athlete, which substantiates the relevance of the selected topic. Traditional games and ethnosport perform an important mission in modern world – they impart sports and competitive activity with humanism, instilling the elements of folk culture. Running, as a universal component of sports, becomes one of the means of consolidation, demonstration, and translation of ethnic values within the framework of traditional games. The author reveals the following peculiarities of running in the sociocultural situation of traditional games and ethnosport: running as an element of military games and traditional non-militarized team games; running as an element of mating ritual; running as am entertainment; utilitarian oriented running; substitute running. The ideological foundation of running in the context of traditional games and ethnosport is a myth; the considered form of running is humanistically oriented, as it does not suggest over limit body burden and full subordination of a person to sport; running is a method of psycho-emotional relief and helps to achieve harmony with the nature; it is gender-specific and often specialized running; it ensures solidarity of a social group; a form of expressing patriotism; an important element of event tourism; a substantial component of ethnopedagogy; an element of ethnic dance; an element of children's game’ a type of economic activity inherent to a particular nation.

Abstract: Stadion (running race) is the first and for a long time the only type of Olympic Agon, the “founder” of sports in its modern sense. The sociocultural background related to the emergence, development and modification of running sport of Antiquity is the spiritual foundation of the athletic competitiveness of modernity (“Olympism”), which underlines the philosophical importance and the relevance of research. The dualism of sacred and profane permeated not only athletic Agons, but Antiquity as w whole, being its Zeitgeist – 0 “spirit of the time’”. Through the prism of this binary opposition, running race is viewed as the original type of Olympic competitions. The acquired results can be applies in social philosophy, philosophical anthropology, and philosophy of sports. The novelty of this article consists in determination of attributes of the sacred (gratitude to the gods, obedience to their will, fear of their anger, and being rewarded by the deity), as well as attributes of the profane (cultivated “sprint” race as a symbol of a higher stage of development of the society, professionalization of running, running as a means of upbringing, health promotion and social dynamics, an indicator of civic maturity, etc.) components of the Olympic running race of Antiquity. The author also conducts their dialectical correlation within the framework of explanation of the straight trajectory of Olympic running, unity of the peacekeeping and military-applied significance of the Agons, as well as the pursuit of God-likeness and channeling of the socially dangerous energy of ambitiousness in running competitions of the athletes.

Abstract: The authors of the present research substantiate the main principles and present the basic forms of patriotic education of young people at technical universities based on the example of the Department of Humanities at National University of Science and Technology "MISIS" (the city of Stary Oskol, Belgorod Region). The object of the research is patriotic education at a technical university. The subject of the research is the forms of patriotic education and their particular contents taking into account particular features of technical students (the year of study, place of education, national attribution, etc.) based on the example of the Department of Humanities at MISIS. The research methods include observation, summary of pedagogical experience, interview, analysis of academic processes and results, and the method of ascention from the abstract to the concrete. According to the authors, first of all, patriotic education should interweave with the educational process throughout the process of institutional socialization of the growing generation (from kindergardens to universities) being some kind of a teaching dominant. Secondly, the basis of patriotic education should include local themes that develop the love for 'small motherland' which is a solid foundation of love for Motherland in general. Thirdly, patriotic education should be considerably based on activities of students aimed at studying their genealogy and caring for graves and memorials of soliders who died fighting for their Motherland as well as learning the great contribution of their famous countrymen into different social spheres. Fourthly, patriotism should be 'sighted' which means taking into account the negative experience of Motherland and understanding the importance and value of other nations and cultures as well as the desire to learn from them. According to the authors, this would develop the feeling of national patriotism and contribute to the progress of the society in general.