Abstract: The landmark for speculative realism book of Q. Meillassoux solves the problem of gaining access to the “reality as it is”. The arguments are put forward against correlationism of classical philosophy, the main of which is the refusal of the principle of necessity of sufficient foundation to the benefit of the principle of contingent facticity. As the new “non-dogmatic” Absolute in introduced the notion of mathematized Chaos. The post-theoretical  (speculative) realism is the reflection of expansion of the artificial virtual reality that claims the paradigmatic explanation of all things in existence. As the converted form of philosophy computer science, he substantiates the finitude of the substantive physical reality by depriving human of his lifeworld. This is the version of nihility and manifestation of apophatic state of modern consciousness. Speculative realism is opposed to the philosophy of phenomenological substantialism. Analysis of the text demonstrates that this is essentialistic analogy of the ideas of structuralism, ontology of communication and synergetics that were formulated more persuasively in the methodology of science. Preservation of Homo Genus is attainable only in terms of preserving his lifeworld as the facticity of “realization” of one of the possible worlds. The philosophy of such approach leans on the dialectics of nonlinear interaction between the necessary and contingent, which allows the existence of various scenarios without rescinding the causes of origin.

Abstract: Modern Age rejected the representation about God as an embodiment of Light. The Mind has become its carrier, which taking the form of Enlightenment and Progress, gave humanity great good. And brought threats. In the criticism of mind, the continued importance belongs to the work of Max Horkheimer and Theodor Adorno “Dialectic of Enlightenment”. Even after the 70 years period their ideas remain relevant, and the instrumental rationality translated into the technologization of all spheres of life. The author analyzes the attempts of J. Habermas to reconcile the rationality of modernism and communicativeness of postmodernism. Using the method of creative thinking, which besides the logical abstractions includes intuition and graphic analogies, is criticized the identification of communication with generalization, when the ontologized communication dominates even the rationality. Having become a substance, the communication transforms into commutation and leads to the suppression of material being as a “dark form” of human reality. The victory of communicationism will imply the “end of light” (ours), its replacement by the information and virtual (trans=ultra=hyper=light) form of otherness. The slowly impeding Apocalypses of the world as a process of its technological globalization is most adequately expressed in the concept – the Judgment Day.

Abstract: This article reveals and structures the key stages of the “oblivion of being” in the history of philosophy. The final refusal of it became the transcendental phenomenology of Husserl. It became the first earthly experience of emergence of post-human form of thinking as a speculative-philosophical provision of information revolution. Logos and macro-reality depart under the pressure of digitalism and virtualism. The world is real as an identical to itself Thought. There takes place the refusal of being as thingness and resistance in favor of being as the relations that can be cognized through its predestination and “reshuffle” to Nothingness. Preservation of human vital world must lean on the substantial (realistic) phenomenology – phenomenological substantialism. The author depicts the boundaries of such new methodology, and introduces the notion of phenomenon-substance (ontophany) that contradicts to the principle of scientific-reductionist modelling of the world. It is illustrated that being cannot be reduced to any form of knowledge. In such case, it would be a different reality. In light of the task for reconstructing philosophy, the author assesses the modern state of phenomenological movements, reveals the essence of anthropological conservatism as an ideology of preservation of “our realization” of the possible worlds, as well as introduces the concept of “eternal renewal of one and the same”.

Abstract: This article is written in the form of a dialogue. To be specific, this is the continuation of the interview by Aleksey Nilogov with the author of the book 'Time Mortido' Vladimir Kutyrev. Their conversation started with the question 'Is it possible to manage the progress?' (See Philosophical Researches Journal Issue 8 published by Note Bene in 2013). The interview progressed into a conversation which represented a hidden but quite sharp dispute between the 'progressor' and 'conservative'. The interlocutors make different, often quite oppositive evaluations of the humankind prospects. They talk about being and nothingness, post-modernism transformation of human into the 'other', destruction of life grounds as the result of disappearing line between genders and creation of weak (thinking) and strong (programmed) zombies. As the author of the books 'Time Mortido',  Vladimir Kutyrev speaks against the infinite expansion of innovative (i.e. post-human) technologies, in particular, the idea of 'im-provement' of people. It is his opinion that the main goal of a modern human should be the preservation of civilization in its anthropomorphous dimensions. The freedom declaring rights of an individual (the part) should not dominate over the rights of the society (the whole). 

Abstract: The author of the article defines the place and historical signifance of transcendental phenomenology. It is the prerequisite of the structural and information revolution. Transcendental phenomenology developed many concepts and terms that are now believed to be analogies of the terms and concepts in informationism.  The key word of phenomenology, noema=item, conciousnes=mental item contains information about the 'item'. Transcendental and cognitive modeling of existence turns everything into the quantity. This is the substantial shift from existence to non-existence, from realism to constructivism and denial of the human and his life (macro-) world by modern technological science. Husserl was the first ideologists of the Trans-Modernism epoch. 

Abstract: Cognitology is the theory of informatisation, communication kind of thinking, devoid of consciousness, images and mind. Devoid of reflection, it turns into AI (artificial intelligence). This will unprecedented post-human universe of otherworld, in the ontological sense. The philosophy of science primary goal is the formation of spiritual elite as a sphere interaction qualitative being, on the one hand, cognitive forms, on the other hand. They are transmission in the society. For survival in a hi-tech world requires the creation and support geocentrically and anthropologically justified consciousness. After postmodernism – «gomodern».

Abstract: Modern civilization is becoming a self-developing post-human phenomenon. Cognitivism and technoscience announce the reality of the macroworld as a projection of computational mathematics. Analogue characteristics of our world are being replaced by digital ones. The realm of otherness, in which there is no place for man, has emerged and is expanding. This is the epoch of transmodernity. It denotes the end of nihilism and heralds an age of the 'positive'. Positive, yet Other. For mankind, the transition to transhumanism as a condition of his death masks notions of immortality. If an immortal artificial body is created (Project 2045) it will be a virtual-technical, leading to a world without human beings. Humanity lacks sufficient wisdom to use its increasingly dangerous knowledge. Our survival is predicated on our ability to rein in and control galloping technology and spontaneous innovative processes. Philosophy offers some resistance. Its essence is the cultivation of a realistic phenomenology. We need to curb post-human technology and to manage its development. Our situation is hopeless, so we must do everything to change it.

Abstract: There is a growing tendency towards critisizing the role of language in the sphere of the humanities. These tendencies form some kind of a counter-linguistic movement. One of the examples is the book 'Philosophy of Anti-Language' written by A. Nilogov. The main causes of these tendencies are the processes of technification and scientization of the modern world. The author of the article describes how these tendencies are presented in the humaities. The first level of so called 'linguistic counterrevolution' consists of the programming and digital communication languages which was implicitly demonstrated in Jacques Derrida's works. The second level presents trasnformation of communication into 'commutation' and 'syncretizing' of the world into undivided equation of the Other. Arithmetic, technological and speechless reasoning becomes the norm and creates a certain paradigm attitude to the world. This creates the grounds for technologization of modern humanities (even philosophy) and transformation of modern humanities into purely 'zombic' thinking on one hand and choatization and inclination to perversions on the other hand. 
The author of the article emphasizes the need for overcoming these suicidal tendencies through protecting the language. 

Abstract: The author shows the limitations of a narrow-minded opinion on what causes international terrorism as well as non-efficiency of sociotechnical methods of fighting it. It is interpreted as the contradiction between the life style of a pragmati technological society (civilization) and socities oriented at traditional spiritual values (cultures). Global expansion of the idea of technological consumer civilization leads to the death of civilization. Russia sould not hurry to get rid of spiritual life regulators. Struggle to keep traditions as the basis of culture and control over technologies, especially in humanitarian sphere, - this is the essential condition for creating the historical future of modern humanity. 

Abstract: The article is dedicated to review of historical forms of cognitive modeling of reality: ontology, gnoseology, epistemology, cognitology. Qualitative and notional kind of cognition is replaced by quantitative and formal within direction of «cognitivism». «Logos» is reduced to «mathesis». Transcendental philosophical systems of Kant and Husserl can be considered as a basis of «cognitivism». Postmodernism (first of all in the person of Deleuze) overcame incoherence of these systems and replaced «identity and contradiction» as a substantiaties principle of thinking by «difference and repetition» in its radical interpretation. This is informationism. It means the replacement of ontology by nihitology, the replacement of human objective sensual universe by constructed, cognitive post-human world.