Abstract: The article is devoted to the analysis of the current state of utopia, in particular, attention is paid to the problem of the crisis of utopian thought that arose at the end of the twentieth century and continues to the present. The author examines the features of philosophical criticism of modernity by the ideologist of the future and futurist Yuval Noah Harari. The purpose of this study is to find out whether Yuval Noah Harari is a utopian of our time, and the model of the near future proposed by Y. Harari, which represents a natural reaction of society to the global value and ideological crisis, is a modern utopia by signs. In the course of researching issues related to the crisis of utopian thought of our time, the author proceeds from the postulate that utopia is a special type of predictive reflection, a worldview built in orientation towards the probable future. The research is based on the concept of K. Manheim, according to which utopia is an attitude of consciousness oriented towards the future, as well as from the definition of utopia as an idealized social construct, fundamentally unrealizable as a whole. The scientific novelty of this study is as follows: the main concepts of understanding modern utopia are identified, the specifics of describing the realities of modernity are substantiated, characteristics relevant to the worldview of the XXI century are identified, proceeding from the categories of philosophizing of a new kind, the features of Yuval Noah Harari's criticism of the utopia of a new formation are revealed. The result of the study shows that Yuval Noah Harari is a modern utopian, and his project is considered an escapist-type utopia of modernity, based on social stratification. This utopia is escapist, because for one part of humanity it is unrealizable and is only a means of escape from reality, while for another part of it it can serve as a full-fledged project of the future, claiming to be realized. It also has such an ontological property as temporality, since it corresponds to the realities of its time in terms of content.

Keywords: predictive thinking, worldview, escapism, intersubjective reality, temporality, humanism, techno-humanism, future, utopianism, utopia

Abstract: Expansion of functional capabilities of artificial intelligence systems actualizes the question of the possibility of their autonomous activity aimed at cognition and creation of the world. A significant factor determining the properties of artificial intelligence is its subjectiveness. If the world is deterministic, its subjectiveness is not necessary to ensure the functionality of artificial intelligence. Subjectiveness, however, is necessary for the initialization of cognitive or creative activity. A reasonable question arises regarding the ability of non-subjective artificial intelligence to act as a subject of cognition. Studies show that two main forms of participation of non-subject artificial intelligence in the system of subject-object relations are possible: as part of an integrated subject of cognition, in which a human being-operator plays the leading role, or fully autonomous functioning of artificial intelligence initialized (formalized or non-formalized) by the tasks of satisfying human being's needs. The analysis of the properties of cognition by means of artificial intelligence and other cognitive systems shows that the ability to act as a subject of cognition is formed not at the formation of subjectness, but at a lower level - the level of formation of self-consciousness, available to relatively uncomplicated cognitive systems, both natural and artificial. The conclusion about the direct connection between self-consciousness and the ability to cognize follows from the definition of cognition in the logic of subject-object opposition, corresponding to the epistemological interpretation of subject-object relations. However, an alternative ontological interpretation is also possible, which identifies being and consciousness. Such an idealistic understanding of the world corresponds to the philosophy of irrationalism, in the framework of which a reliable answer to the question of the necessity of subjectiveness for solving intellectual problems cannot be obtained.

Keywords: gnoseology, self-consciousness, consciousness, subject-object relations, subjectness, cognitive system, artificial intelligence, ontological interpretation, cognition, non-subject

Abstract: The subject of the study is the concept of the universal in the epistemological aspect. It is shown that any knowledge is based on an absolute background – "implicit ignorance" – defined as an a priori form of cognition common to all people of all cultures and peoples. By virtue of its generality for all people in all situations the absolute background is undetectable and untransferable into explicit knowledge. At the same time the background knowledge of a particular culture with the historical change of cultures begins to be reflected transferred into explicit knowledge including philosophical. Both individual human beings and entire cultures have implicit (tacit) knowledge. Implicit (tacit) knowledge is part of the structure of everyday life, the life world. However along with implicit knowledge there is also a cognitive background in the structure of everyday life – something that is so close and familiar that it is not apparent. The cognitive background cannot be called knowledge due to its fundamental non-reflexivity and taken-for-granted nature. At different times the cognitive background varies for different cultures. The article suggests that there is also an "absolute background" – something that is so common to all people of all cultures and all peoples that it is not possible to identify, problematize, compare with a different state of affairs. The concepts of everyday life, the life world (E. Husserl), the mesocosmos (G. Vollmer) are considered. The importance of the linguistic turn in philosophy for the awareness of philosophical problems related to everyday life and background knowledge of cultures is emphasized. The concept of "absolute background" has methodological significance for epistemology. It is shown how this concept allows answering questions about whether something is universal.

Keywords: culture, mesocosmos, life world, everyday life, implicit (tacit) knowledge, background knowledge, universal, anthropic principle, human dimension, a priori forms of cognition

Abstract: The article examines the question of the relationship between two concepts: the ancient Greek measure and the Scandinavian lagom. The author, on the one hand, turns to the heritage of ancient Greek philosophy and tries to reconstruct the main semantic characteristics of the ancient measure, and on the other hand, to the historical context of the emergence of the concept of lagom and its meaning. The disclosure of the semantic context of these concepts occurs through aspects: onto-cosmological, existential-anthropological. The author, in a philosophical and cultural manner, pays special attention to identifying the similarities and differences in the semantic content of these terms. The author also seeks to understand where the concept of lagom, as used in everyday life, can be consistent with and fit harmoniously into the philosophical context of “self-care”. This allows us to clarify the relationship between the concepts of measure and lagoma, their boundaries and specifics. The author comes to the conclusion regarding the Scandinavian lagom that although this concept carries the original conceptual load of measure as the limit of being, there is practically no philosophical development of its semantic content, that is, this concept remains in the context of myth. The existential-anthropological criterion shows that the concept of lagom can and should be used in philosophy, especially when it comes to the philosophy of everyday life, minimalism and eudaimonism. The philosophical content of the concept of lagom and its consideration as a meta-term leads the author to the conclusion that it can and should be used in philosophy, especially when it comes to the philosophy of everyday life, the philosophy of minimalism and eudaimonism. It is obvious that lagom is an independently developing term denoting a special style of everyday lifestyle, caring for oneself and the world.

Keywords: Scandinavian, antiquity, aesthetics, anthropology, cosmology, ontology, being, lagom, measure, myth

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).

Keywords: transgression, power, biopolitics, anatomopolitics, running, the philosophy of sports, disciplinary practices, cyborgization, doping, coach