Abstract: The author builds a current typology of educators with ideological, ethical, methodological and didactic orientation, peculiar to every archetype. Particular attention is paid to the figure of the autocrat. He is the one who rules over himself. For this archetype the independence is more important than the recognition of others. He will never be satisfied by the role of the assistant, and certainly not of the mediator. He does not ask for help from others, and does not impose his own help, which is selective and targeted. If the autocrat gains acceptance, he also becomes an authority. But not every recognition is the evidence of the autocratic fundamental principle: it can be evinced to the dissolved person and stem from the weakness of admirers. Deliberately or not, by distributing the power over him to outside, the autocrat acquires features of the authoritarian personality. That is not necessarily destructive. Possible fear of a liberal philistine is premature. The real help comes to people just from the autocrat – and more often than a real threat. The author’s arguments constructively and critically correlate with the ideas of T. Adorno, G. Bataille, R. Debray, H. Marcuse, F. Nietzsche, M. Polanyi, M. Heidegger, F. Engels, F.G. Jünger and E. Jünger. Significant trends and phenomena found in modern Russian education are evidence of its state of crisis. The education sector is more firmly tied to the monetary social strategy: to the mediation practice and to the dominance of the formal criteria in the evaluation of work and study. In this relation the concept of an innovative decadence is being introduced. Only autocrats can meaningfully resist the negative, can remedy the lie of matters according to the presented reasoning. In correlation with the modern educational situation the author briefly addresses evaluative and stylistic peculiarities of philosophy as a socio-cultural phenomenon and as a subject.

Abstract: In conjunction with the existential edge of the being and correlation with the historical type of the world perception, this article examines the human memory – individual and collective. Not every individual memory is existentially rich, and not every collective memory is deprived of existential motifs. Speaking of the collective memory, it is important to differentiate an actual memory of the people from their historical memory. The latter along with the historical consciousness as a whole, is critically evaluated. The author focuses attention on the problems of mindfulness of the Great Patriotic War, as well as existential perception of the war itself. The contradictions of life and its descriptions are resolved by intuition, strengthened by a personal responsibility, The author claims and substantiates the thought, that the people who have the right to speak about war are those who have either gone through it, or those whose families lives were affected by it. Pomposity and political conjuncture are inappropriate in this regard. The opinion of the victors is of most importance. War ultimately actualizes the problem of humanism, and in particular, the bloody opposition “soldier-torturer”.

Abstract: Responding to the book 'Time Mortido' written by Vladimir Kutyrev, largely sharing its spirit and rethinking some of its provisions, the author gives a sketch of the philosophy of life in relation to the contemporary human situation. Agreeing with the conceptual core of the book, the author develops his position as the antithesis to the famous expression about 'the starry sky above me and the moral law within me'. In opposition to this expression, the author provides the requirement of the 'dictatorship of conscience' and the 'rowdies of conscionable nature' and focuses on viewing the horizon as the place where the sky and earth comes together and life is separated from death with the thin line. In terms of the question about the quantitative relationship between people and items, Vladimir Kutyrev's point of view is interpreted by the author as the 'counter-malthusianism'. In his article Fatenkov critisizes religious sympathies of the author of 'Time Mortido' but understands his statements about the technological threat to humans and the rescue nature of real alive beauty. Taking into account contemporary trends in demography and technology, Fatenkov analyzes different scenarios of the further development of events. At the end of his book Vladimir Kutyrev makes a rather stimulating conclusion that it is too early to die! 

Abstract: The article includes analysis and critical evaluation of the worldview situation, which is cultivated in Russia by its government structures. The disheartening worldview phenomenae include lessening of the role of philosophy as responsible free thinking in favor of dogmatism of religion, declarative objectivism of science and utilitarian commercial thinking, introduction of the elements of prophane eschatology into the collective conscience, the government favoring the principle of efficiency in the issues of organization of public life.  In comparison with the authentic philosophical world view, which was established by the Heraclitus of Efes, the author formulates and substantiates a number of specific сchallenges towards religious and clerical Christian views and practices, and the alliance between the church and secular government.  The text has a number of references for the potential readers towards the ideas of Niccolo Machiavelli and Albert Camus with their non-subservient realistic interpretation of human fate.  The author substantiates the need and necessity of metaphysically correct discussion between philosophers and theologians.  It is stated that the vulgar pragmatic approach towards science and education is inacceptable and harmful, and the norms of efficiency are not adequate when characterizing the contents of social and cultural processes and statuses. In order to have correct evaluation of human activities, one has to use principle of independency as guidance.

Abstract: In comparison with the subjects of science and philosophy, the author defines the outlines of existential ontology and gnoseology. Experience that is later transformed into evidence is viewed as the basis for existentially founded knowledge. The author also considers some topical issues of existential evaluation of human and shares his critical views on reflection as an ability to take a detached view of ourselves as well as communication in theory and practice.