Sociocultural determination and effects of pedestrian practices: an appeal to authorities

Kannykin Stanislav Vladimirovich ORCID: 0000-0002-3250-4276 PhD in Philosophy Associate Professor; Department of Humanities; Starooskolsky Technological Institute named after A.A. Ugarov (branch) of NUST MISIS 309503, Russia, Belgorod region, Stary Oskol, Nikitsky, 6 stvk2007@yandex.ru Other publications by this author

Ambulo ergo sum ("I walk, therefore I exist")

P. Gassendi in correspondence with R. Descartes ^{[1, p. 276]}

Modern civilization has many pain points, the most universal and dangerous of which relate to global problems. Every responsible person, in addition to being clearly aware of the depth and severity of these problems, should ask the question: how can I personally, with my modest strength and capabilities, participate in their elimination? And here the theory of small things, widely understood in the context of modernity, comes to the rescue, according to which the achievement of the goals of society should be carried out not only at the macro level (state and interstate programs), but also by active members of civil society in everyday life. So, in the search for ways to solve the environmental problem and the closely related health problem (while keeping in mind both physical and mental well-being), attention should be paid to such a seemingly prosaic phenomenon as walking. In his Theory of Gait, Fr. de Balzac wrote: "Isn't it unusual to notice that since a person learned to walk, no one has been interested in why he walks, how he walks, how soon he walks, whether he can learn to walk better, what movements he makes while walking, is there no way to make him walk so, if not otherwise, is there no way to change, study his gait; meanwhile, these questions are closely related to all the philosophical, psychological and political systems that existed in the world" [Balzac O. Theory of gait. URL: https://royallib.com/read/balzak_onore/patologiya_obshchestvennoy_gizni.html#223688 (accessed 08.04.2024)]. Indeed, bipedal walking locomotion is recognized as an essential factor in anthropogenesis, it universally integrates biological and mental, cultural and social ^[2,3,4,5]: hunting and gathering, nomads, pilgrimages, spiritual wanderings, dynamic meditations, marches, hikes, walks, migrations, dissociative fugue, walking, hiking, etc. – all these transform a person and the society of walking phenomena. There is a well-known recommendation to take at least ten thousand steps a day, since regular walking strengthens the heart, reduces the risk of diabetes and cancer, helps to lose weight, prevents senile dementia, improves physical fitness, and increases vitamin D levels (because a person is outdoors). Walking helps to preserve youth by increasing blood circulation and oxygen supply, it has an antidepressant function and, most importantly, does not have a negative impact on the environment. In addition, in addition to the health benefits, walking increases social competencies ‒ people who walk more develop communication and other social skills better, and walking often saves money. It is noted in ^[6] that approximately twenty percent of trips by private car are carried out at a distance of less than two kilometers, while cars provide about twenty-three percent of global CO2 emissions. Increasing the share of hiking instead of using a car for short trips would certainly contribute to sustainable development.

Thus, there are many personally and socially significant reasons to walk as often as possible, but at the same time, there is no significant pedestrian activity in a modern urbanized society. There are, of course, many reasons for such a negative state of affairs, but we will focus only on those that are sociocultural in nature. In modern society, walking often has negative connotations associated with poverty (there is no money for a private car or taxi; extreme poverty and vagrancy are united by the word "beggary") and (or) idleness ("loitering", flanking): a wealthy and serious person always has a lot of things to do, he cannot become like tramps and waste time on slow walking around the city, which, moreover, does not always have the appropriate infrastructure. However, the employment of many people in "sedentary" work requires a constant influx of physical and mental energy, which is incompatible with inactivity as a symbol of the prestige of professional activity and its comfort. In the absence of energy and time for the gym, sedentarianism is often compensated by means of stimulating the body such as alcohol, energy, antidepressants, etc., with known consequences. It seems to us that it is at the ideological level, which includes life-oriented beliefs, that this attitude based on social inertia should first be scrapped and replaced by the recognition of regular walking as an element of the genesis of sane, successful and responsible people for their health, the environment and public well-being: "the social image of walking should be adjusted: for example, it needs to stop being associated with the lives of only poor people and begin to be perceived as something that smart people do ‒ of course, within the limits of the speeds and distances that walking allows" ^{[7, p. 3]}.

To achieve this goal, we will use such an "instrument of influence" as the well-known appeal to authority. R. Cialdini, author of the world-famous textbook on social psychology, conflict management and management "Psychology of Influence", considers this type of persuasion (naturally, without abandoning critical thinking) to be one of the most effective, since "widely branched The system of authority recognized by almost all social strata provides society with enormous advantages. It provides an opportunity to develop complex structures regulating material production, trade, defense structures, as well as structures of social control. The other alternative, anarchy, hardly contributes to social progress" ^{[8, p. 202]}. We will be interested in religious thinkers and philosophers who have a significant impact on modern society, who practiced walking for health and personal-building purposes, achieving physical and spiritual integrity with its help and using it as a means of activating their creative abilities, turning walking into self-exploration, ritual, meditation and a political gesture.

Part one. Walking in World Religions

Buddhism: Kinhin and kaihoge

Siddhartha Gautama Shakyamuni (better known as the Buddha), at the age of 29, made a great departure from his palace in Kapilavasta, leaving his wife and child for the ascetic life of sramana, which involved vagrancy, begging and incessant meditation. For at least 40 years of his life, Shakyamuni Buddha walked on the Gangetic plain: "As for the boundaries of Gautama's wanderings, Kosambi on Yamuna (25 km southwest of Allahabad) was the westernmost point, and Kampa (40 km east of Bhagalpur) ‒ the easternmost point of his travels. From north to south, his knowledge of places extended from his hometown Kapilavatthu (95 km northwest of Gorakhpur) as far as Uruvela (south of Gaia), the place of his ascetic practice. Thus, the holy land of Buddhism covers an area of 600 by 300 km" ^{[9, p. 231]}. The main reason for the Buddha's active walking was his preaching activities, but his arguments about the importance of walking for health, character formation and spiritual growth are also known: "The Buddha spoke about the five beneficial results of walking meditation (AM, Sh, 29). In this sutra, he described five effects: 1) such meditation develops endurance for long-distance marches; 2) develops endurance; 3) strengthens health; 4) is useful for digestion; 5) concentration, which arose in walking meditation, persists for a long time" ^{[10, p. 169]}. Followers of the Buddha used walking as an element of dynamic meditation in practices such as kinhin and kaihoge.

Kinhin is meditative walking, which is interspersed with sedentary meditations, since their duration periodically requires a change in body position (for example, 50 minutes of sitting meditation and 10 minutes of movement). Kinhin practitioners believe that in this type of movement they imitate the Buddha, who slowly traveled long distances on foot in a meditative state (in the Japanese Soto school of Buddhism, this is called zazen on the move): "The Buddha emphasized that the development of mindfulness can be developed in four basic body postures: standing, sitting, lying down and walking <...> If you read about the lives of monks and nuns during the time of the Buddha, you will see that many of them reached various levels of awakening while walking along the meditation path <...> Many monks walk for long hours to develop concentration. Sometimes they walk ten to fifteen hours a day!" ^{[10, pp. 168-169]}. Kinkhin, as a rule, involves slow movement in a confined space, such as in a room or on the street between two nearby trees. It is claimed that in the Buddhist holy city of Bodhgaya, where the Buddha achieved enlightenment, there is still a path on which he practiced meditative walking. The length of this path is seventeen steps. The presence of a rut on a monk's meditation path is the best evidence of his diligence in searching for the Buddha in his heart. It should be understood that kinkhin is not just a walk: practitioners of this type of meditation combine steps with inhaling and exhaling, while regulating the directions of movement and gaze, the position of the arms, legs and posture, and mantras are also recited to those walking. In the case of proper movement, the practitioner of kinhin does not feel the body, because it becomes empty, like a hollow bamboo, introducing the walker to shunyata.

As for kaihoge ("circumambulation of the mountain"), it is an ascetic practice of one of the Buddhist schools of Japan, Tiantai (Japanese Tendai), the founder of which was the monk Zhi-yi (538-597) ^[11], who recommended such a type of meditation as "constantly walking samadhi": circumambulating a Buddhist statue during ninety days without long stops with incessant repetition of the name of Buddha Amita ^{[12, p. 198]}. The Tendai Monastery (Enryaku-ji) is located near the top of Mount Hiei, which is 848 meters high. The monastery's temple complex consists of three parts: Todo (the east hall, where the abbot used to be), Saito (the west hall) and the hall in the Yokawa area. Todo and Saito are quite close to each other, while Yokawa is located about 4 kilometers from them to the north. As you can see, the monks, visiting all parts of the monastery in the highlands, had to walk quite a lot. The practice of kaihoge is considered by the inhabitants of Enryaku-ji as the final expression of the desire for enlightenment in the form of identification with the emanation of Buddha Fudo Meo, which symbolizes fortitude and bodily endurance, it is not for nothing that statues of the deity were located in the most inaccessible places: in deep caves, near waterfalls, in crevices, etc. It is precisely to demonstrate dedication (up to near-death states) and the complete subordination of life to the achievement of enlightenment is aimed at the practice in question. In its finished form, the Fudo Meo analogy involves a thousand days of walking (half-step, half-run, which is why Tendai monks are sometimes called marathon monks) in a meditative and ascetic stay for seven years in the vicinity of Mount Hiei, where there are more than two hundred and fifty sacred places requiring worship. His subjects are Buddhas, Bodhisattvas, celestial beings of the Buddhist pantheon, trees, rocks and other natural phenomena, deceased Tendai abbots and local gods.

For the first three years, it is necessary to walk for one hundred consecutive days along routes related to visiting sacred sites and performing ritual actions in them, thirty to forty kilometers per day; in the fourth and fifth years, the same distance is covered for two hundred days; in the sixth year, sixty kilometers must be covered for one hundred days, in the seventh eighty-four kilometers are covered during the first hundred days of the year (this is where light running becomes necessary), and then another hundred days ‒ thirty to forty kilometers each ^[13]. As noted in ^[12], starting from the second year of practice, monks vow to commit suicide if for any reason they are unable to complete kaihoge. Therefore, they are required to carry a dagger and tie a hemp rope around their waists as part of their equipment. Both are used for suicide. A coin is placed in the monk's hat, which is necessary to pay for the crossing of the Sanzu River, which, according to Buddhist cosmology, separates the dead from the living. Having thus prepared for death, the monks set out on their journey. The fact that practitioners wear white clothes further reinforces the motive of death, as in Japan, the dead are shrouded in white. Monks who have completed their seven-year ordeal are transformed existentially, gaining sanctity and its inherent attributes. They bless the pilgrims of Enryaku-ji and help other monks to pass this test.

Thus, the Buddhist practices of long and intensive walking kinhin and kaihoge have as their main goal the achievement of bodhi (enlightenment), and in the case of kaihoge it means to defy death. Meditative walking is one of the tools for discovering the hidden nature of the Buddha, a way to overcome the Noble Eightfold path, it concentrates the entire spectrum of Buddhism: knowledge, esotericism, precepts, devotion, worship of nature and activities aimed at saving living beings. "Since we all make pilgrimages in one way or another, the Hiei marathon monks can teach us a lot about how to walk the Path: always strive for the goal, never look back, constantly remember others and always direct your mind to the Path. "If you do this," the marathon monks tell us, "there is nothing that cannot be achieved" ^{[13, p. 133]}.

Christianity: Biblical motifs, pilgrimages, wanderings and labyrinths

The Dictionary of Biblical Images [Dictionary of Biblical Images. St. Petersburg: Bible for All, 2005 (GUP Tip. Nauka)] indicates that there are from two hundred to three hundred (depending on the translation) references to walking in the Bible. In the Old Testament, God "walked" in the Garden of Eden during the cool of the day (Gen. 3:8); God promised the people of Israel to walk among them and be their God (Leviticus 26:12; quoted in 2 Corinthians 6:16). Also, "walking" becomes synonymous with the word "righteousness", since blessed is the one who "does not walk in the counsel of the wicked" (Ps.1:1), and wise is the one who avoids "the way of the wicked" (Proverbs 4:14), a worthy person walks only "In God's ways" (Deut.8:6).

Turning to the New Testament, we note that, like the Buddha, Jesus Christ, after beginning his ministry at the age of about thirty, traveled a lot on foot, mainly for missionary purposes. The places of his presence were Jerusalem, Galilee, Samaria, Decapolis (cities on the east bank of the Jordan), and Christ also visited Tyre and Sidon. Some apocrypha say that Jesus traveled as far as India and Nepal. The most important events of His life and death, as well as the subjects of world culture, were the walking of Christ on the Sea of Galilee and His Way of the Cross along Via Dolorosa with fourteen stops (stops), which is about 650 meters. The Apostle Paul, the author of 14 of the 27 books of the New Testament, who played a huge role in the ideological design and spread of Christianity, according to Robert Banks ^[14], turned the word "walking" into a metaphor for Christian life, which indicates what to follow and what to leave. In the New Testament, Jesus exhorts people to walk in the light, not in darkness (John 8:12; 11:9-10), to walk in the truth (2 John 1:4; 3 John. 1:3-4), and Christ himself, as indicated in the Gospel of John (14:6), spoke about himself: "I am the way, the truth, and the life; no one comes to the Father but through Me." Bearing in mind our goal of promoting walking based on an appeal to authority, we can fully agree with R. Banks, who complained that "the tendency in modern translations is to avoid the term 'walking' in favor of terms that convey the metaphorical meaning of Paul's teaching, for example, 'to live', 'to behave' <...>, weakens the power and accuracy of his instructions. From a practical point of view, Paul's teaching encourages us to enjoy walking and learn from the experience of walking in the world created by God, as well as to enjoy reading and learning from the scriptures that come from Him" ^{[14, p. 313]}.

An important type of walking for Christians is pilgrimages (in the Russian tradition, worship, pilgrimage) to places associated with the life and ministry of Christ, as well as with saints and miracles recognized by the Church. In Western Christianity, a pilgrim acquired his status publicly and ritually, receiving both a cover letter from the bishop as a pass to monasteries and hospice houses for overnight stays and meals, as well as a security certificate from robbers and authorities, and a blessing of necessary property on the way.: a staff, a small bag, a hat and a cloak. Before setting off, the pilgrim had to make peace with his enemies, settle all property and other matters, and even make a will. The main purpose of the pilgrimage is the spiritual improvement of a person, confirmation (to oneself and others) of the strength of faith, but the pilgrimage could also be a punishment for significant sins (and, let's add, a way to get rid of a criminal who might never return), while the distance and risk of the hike corresponded to the severity of sins and could be aggravated by walking barefoot or wearing shackles (on the arms, legs, or neck), which were sometimes made from weapons used by the penitent pilgrim to kill. On the road, the iron rusted from sweat, tears of remorse and precipitation and eventually disintegrated, which for the pilgrim was a joyful sign of divine forgiveness. Pilgrims could also set out on a journey with a request to God and the saints for intercession before those in power, for healing, and even as a sign of gratitude for their well-being and success. The feat of pilgrimage was primarily ensured by heavy and prolonged walking, coupled with the abandonment of comfort, sometimes difficult to bear climate change, begging and many dangers that lay in wait along the way, when one could rely only on God's help.

Spiritual pilgrimage should be distinguished from pilgrimage, which had no specific topographical purpose ("the whole world is holy"), involved constant walking and preaching the teachings of Christ, as well as complete renunciation of property (except for a staff and a shoulder bag), ties with the state (anarchism, "passport-free") and a comfortable life. The wandering monks were called girovages: "They spend their whole lives walking along narrow mountain paths, back and forth in a long, repetitive circle, falling asleep at nightfall wherever their feet led them; they spend their lives muttering prayers as they walk, walking aimlessly all day, in one direction or another, randomly choosing branching paths. paths, turning, returning, going nowhere, illustrating with endless wanderings their position as permanent strangers in this sinful world" ^{[15, p. 87]}. Russian Russians often associated the feat of wandering with the feat of foolishness. N.A. Berdyaev considered wandering to be a trait of the Russian character: "Wandering is a very characteristic Russian phenomenon, so unfamiliar to the West. The wanderer walks through the vast Russian land, never settles and does not attach to anything. The wanderer is looking for the truth, seeking the Kingdom of God, he is looking into the distance. The wanderer does not have his abiding city on earth, he aspires to the Coming City" ^{[16, p. 239]}. Imitating wanderers, in search of "real life" and for the purpose of meeting and communicating with vagrant people, Leo Tolstoy walked three times from Moscow to Yasnaya Polyana (about two hundred kilometers) simply dressed, with a bag on his back, without telling anyone about his count status, and his pedestrian crossings from Yasnaya Polyana are also known. Glades in Tula and Optina deserts.

The Christian tradition of the West also practices such a type of movement as walking through a prayer maze. This sacred space is a two-dimensional image on the floor of a church building or anywhere else (there are even portable labyrinths made on a large piece of cloth) of pedestrian paths leading along a ring to the center of a complex structure and back; there are no dead ends and traps in it and, of course, it is impossible to get lost in it. The archetype of the labyrinth symbolizes the difficult path to God and is used by believers for a leisurely meditative walk, as well as some rituals. A classic example of a prayer maze is the floor image in the Catholic Cathedral of Chartres (France), created in 1205. It consists of 11 concentric circles with a total path length of about 250 meters. According to the religious content of this practice, those who repeatedly repeat the movement with prayers in the circles of the labyrinth receive the gifts of purification, sanctification and unity with higher powers. Ancient symbols of the sacred feminine principle are often used in labyrinths, which allows us to talk about the reunification of man with the ontological fullness of the divine, as well as the acquisition of inner harmony based on the synthesis of physical action and its meditative accompaniment. They walk through the maze both alone and in a group, adapting to each other's movements as an exercise in humility and reaching an understanding of the commonality of the spiritual path. There are no right or wrong ways to walk through the maze, while "following the spiral path of the maze, you can follow in the footsteps of centuries-old wanderers who sought God the same way. The experience of walking through a maze in solidarity with others can create a shared energy that is more powerful than any single person can generate. The relative absence of distractions and the single-mindedness inherent in walking through a maze can be an excellent mindfulness training" ^{[17, p. 281]}. Emphasizing the archetypal nature of the maze, its use in pagan, traditional monotheistic and modern syncretic religious spheres, Lauren Artress, an episcopal priest, psychotherapist, author of several books on Christian practices of using the maze, notes that "... the experience of passing through the maze can become a bridge between people of all ages, all races and different religious traditions" ^{[18, R. XV]}. She believes that "the labyrinth rethinks the journey to God: from a vertical perspective that leads from earth to heaven, to a horizontal perspective in which we all walk along the path together" ^{[18, p. 43]}.

Let us conclude that walking in Christianity in some of its manifestations becomes a spiritual practice, since Christ used the metaphor of the path for self-determination and traveled a lot on foot himself. Pilgrimages and wanderings are an imitation of Christ's walks; in some areas of Western Christianity, walking through a prayer maze has a ceremonial and meditative nature. In a figurative sense, walking expresses interaction with a metaphorical fellow traveler (walking before or with God), and also symbolizes the lifestyle of a righteous person (walking the straight path).

Islam: The Quran and the Sunnah about walking, Hajj, dervishes

Our knowledge of the meaning of walking in Islam is based on the Sunnah, which refers to examples from the life of the Prophet Muhammad, serving as models of piety and behavioral guidelines for every Muslim. The source of the Sunnah is the testimony of the Prophet's companions. Thus, Abdurrahman ibn Sahr al-Dawsi al-Yamani (also known as Abu Hurayrah – "father of cats"), his life years 602-679, noted, speaking of Muhammad: "...I have never seen a man who could walk faster than the Messenger of Allah. <…>. It was as if the earth was rolling down for him. When we walked next to him, we made a lot of effort to keep up with him. Whereas he did not strain himself at all, since such walking was peculiar to him by nature." [Imam Tirmidhi of the Sunnah of our Prophet. Istanbul, 2013. p. 45]. In one of the hadiths, narrated from Abu Hurayrah, the following words of the Prophet are quoted, testifying to the benefits of walking: "The Prophet <...> said: "Get on the road (military) ‒ if you are healthy, commit military actions, you will be rich" [Silsila al-ahadis al-sahiha. URL: https://isnad.link/book/silsilya-al-ahadis-as-sahiha (accessed 18.03.2024)]. Muhammad Jabir ibn Abdullah al-Ansari (607-696) related that when, during a trip to Mecca, the people accompanying the Prophet "said (to him): 'It was very difficult for us on the way and this exhaustion dragged on.' The Messenger of Allah<...> he told them: "Use a light run (or a very fast step), truly this will help you get through the path faster and will be a reason for relief." We did so, and indeed, we felt relieved and what we felt disappeared" [Silsila al-ahadis al-sahiha. URL: https://isnad.link/book/silsilya-al-ahadis-as-sahiha (accessed 18.03.2024)]. The book "The Sunnah of our Prophet" states: "122. Ibrahim, the son of Muhammad, one of the descendants of Ali ibn Abu Talib <...>, said: "Ali, describing the Messenger of Allah <...>, he said: "When the Prophet <...> he was walking, then leaning forward, as if he was descending from a high place, that is, he was walking vigorously. 123. Ali ibn Abu Talib <...> he told me: "The Prophet <...> he walked in such a way as if he were descending from a high place and doing takaffa (brisk walking – S.K.)" [Imam Tirmidhi of the Sunnah of our Prophet. Istanbul, 2013. p. 46].

There are several verses in the Quran that represent the features of pious walking: "And do not turn your cheek in front of people [do not turn away from people arrogantly] and do not walk arrogantly on the earth. Indeed, Allah does not love any proud [arrogant] (because of worldly goods) (and) boastful (of these goods before others)" (31:18); "And moderate your gait [walk humbly]..." (31:19); " And don't walk the earth arrogantly, because you will not drill through the earth (by walking on it) and you will not reach mountains in height!" (17:37); "And the (righteous) servants of the Merciful (Allah) are those who walk the earth humbly [without arrogance]..." (25:63). Based on the information provided about walking from the Koran and the Sunnah, many etiquette rules of walking have been developed in Islam.

Another example of walking as a religious practice is the Hajj pilgrimage to Mecca, performed during the first ten days of the twelfth month of the Muslim lunar calendar, and is the fifth pillar of Islam. It is important to note that, unlike the other four pillars, hajj is not strictly obligatory, nor is it obligatory to perform it on foot, since the Prophet was told in the Quran: "Tell the people about the Hajj, and they will come to you on foot and on all lean camels from the most remote roads" (22:27). As you can see, it is quite acceptable to get to Mecca on horseback, and the Prophet himself and his companions, as indicated in the Sunnah, used mules and camels for this. Walking to Mecca from afar was most often carried out either because of a Muslim's poverty or as a vow; in any case, it was not widespread, since there is no indication in the Koran and Sunnah that the more suffering a person experiences during the Hajj, the greater his reward. On the contrary, in Imam al-Bukhari's Sahih, Hadith No. 1865, it says: "... (one day, when) the Prophet <...> he saw an old man walking, supported by his two sons, and he asked: "What happened to this (man)?" (His sons) said, "He has vowed to walk." (The Prophet <...>) said, "Verily, Allah does not need this man to put himself in torment," and ordered him to get on horseback." [Encyclopedia of Hadith. URL: https://hadis.uk/saxix-al-buxari-xadis-1865/61805 / (accessed 20.03.2024)].

The equivalent of wanderers in Islam are dervishes‒ wandering adherents of Sufism. It is noteworthy that dervishes practicing dhikr ritualized such types of movement as a special kind of dancing and whirling, which they used to achieve ecstatic trances. Ali ibn Uthman al-Hujwiri, in the chapter "On the rules of behavior during movement", gives the following rules of walking for dervishes: step cautiously, immersed in inner contemplation (murakabat), not looking around and looking only in front of yourself; do not avoid other Muslims on the road, fearing desecration of clothes, because all Muslims are clean and their clothes are the same, and the one who shuns shows his arrogance and self-satisfaction, but the unfaithful or obviously dirty should be avoided in a tactful manner; one should not go ahead of everyone in a large company, as this is a manifestation of pride, and it is also bad to go behind everyone, as this indicates an assumed humiliation that shows pride. When one or more dervishes are walking with someone, the dervish should not stop on the way to talk to someone, and should not ask to be waited for. "The gait should be calm and unhurried, otherwise it will resemble the gait of a lustful person; one should not walk slowly, because that's how proud people walk. <...> the correctness of walking (hatawat) stems from the correctness of thoughts (hatarat). Accordingly, if a person's thoughts are focused on God, then his feet follow his thoughts. It is reported that Abu Yazid said: "Carefree gait <...> the dervish is a sign that he neglects (God), because everything that exists can be achieved in two steps: the first is away from self‒care, the second is to firmly rely on the commandments of God." The gait of the seeker should indicate that he is on the Path..." [Al-Hujwiri A. Revealing the hidden behind the veil. The oldest Persian treatise on Sufism. Moscow: Unity, 2004. p. 351].

Thus, the distinctive features of the understanding of walking in Islam include the rejection of excessive efforts in walking by choice, without religious necessity, and great attention to the etiquette of this type of movement.

Part two. Walks and marches of the philosophers

Antiquity: from Socrates to the Cynics

Many Greek sages were obviously good walkers. In the stories of their lives that have come down to us, the first European philosophers are often depicted walking with their students through the polis or suburban gardens and groves. We imagine Socrates as an Athenian barefoot ascetic walker; sophists constantly moving between polis in search of students and earnings were indefatigable pedestrians; Aristotle, his students and followers were called "peripatetics" (strolling); Cynics imitating the canine lifestyle wandered, and Diogenes himself called himself "homeless, city, fatherland, living from day to day, a poor wanderer" ^{[19, p. 245]}, as well as a wandering citizen of the world, since he did not recognize borders and roots. Stray cynics, as F. believes. They became a kind of elemental spirits of the elements, since "the rough, uncouth lifestyle of a cynic testified to the primary contact with the elements. Remember that he faced the elements in all their might and even cruelty ‒ icy wind, lashing rain, scorching sun. He was exposed to them while walking, and because of his poverty, deprived of his home and possessions. But for the same reason, he could rediscover the truth in that primitive state. The elemental is the truth that holds fast, resists, and is not influenced by transitory circumstances. The elemental truth is unbridled and divides the energy of the elements" ^{[15, p.104]}. Having abandoned the conventions and values of culture and society, Cynics remained only with nature, in which it is completely justified for a person who has risen to the level of an animal (a dog) to seek the truth behind external conventions, in the sensations of natural elements and bodily responses to their effects, that is, in nature. The ostentatious animality of the Cynics, who publicly satisfied all their bodily needs and walked where and how they wanted, was a practical expression of their philosophy, a manifestation of apedeusia. A body moving at full speed demonstrates its natural vitality to the maximum, and for a long walk one should limit oneself to what is necessary, which to a large extent determines the ascesis and autarky of the cynics.

Zh. J. Rousseau, F. Nietzsche and G. Thoreau: nature walks

Ancient and medieval philosophers did not abandon their arguments about the cultural (in the secular sense of the word) meaning of walking, about its usefulness for the holistic development of man. Jean-Jacques Rousseau (1712-1778) first discussed this in his "Confession": "I have never thought so much, lived so intensely, experienced so much, was not, so to speak, so much myself as during the travels I made on foot and alone. Walking has something in it that enlivens and sharpens my thoughts; I can hardly think at all while sitting still; I need my body to be in motion in order for my mind to move" ^{[20, p. 107]}. The fact that walking "enlivened" and "sharpened" his thoughts is confirmed by the fact that Rousseau decided to participate in the Dilijon Academy's essay competition, which made him famous, on the topic "Did the development of sciences and arts contribute to the deterioration of morals or did it contribute to their improvement?" and thought over the concept of his work during rather long walks to the prison where D. Diderot, whom J.-J. Rousseau visited regularly. Later, the French thinker justifies his long lonely walk in the picturesque countryside as a sign of individuality, an emblem of simplicity, freedom, virtue, harmony with nature, and at the same time escapism associated with disappointments and betrayals. This is all that we call "Russoism" today, and loneliness gave his walking a touch of romanticism. It is quite possible to assume that the joy of walking along country roads and forest paths became one of the motives of his desire for a natural person. And this is probably why his ideal of man is not a primitive predator in the Hobbesian situation of "war of all against all", but a good–natured savage living in harmony with nature, who is better than a civilized person because "everything is good, leaving the hands of the Creator of things, everything degenerates in the hands of man" ^{[21, p. 11]}. It should be added that "Rousseau trusted his legs not only to provide an opportunity to heal his wounded heart, but also to morally set himself against those who rode horseback. He believed that the representatives of his class, the privileged, obeying a bad artificiality, rode horses, while the sincere ones, such as himself and the rest of the working world, walked" ^{[22, p. 109]}.

At the end of the life of J.-J. Rousseau, with his contempt for society, his deliberate indulgence, and his desire to rely only on himself, already resembled the vagabond Diogenes. Like the Greek sage, the French philosopher refused to run after someone and crawl in front of someone, he could only proudly raise his head and walk alone, being in the world of his dreams and often condemned ideas about the right life. It is no coincidence that the last book of J.-J. Rousseau's book is called "The Walks of a Lonely Dreamer," including ten essays called "The First Walk," "The Second Walk," and so on. For the author, hiking is a way to awaken dreams that become possible in a situation of free movement and inner liberation, which is well known. Rousseau achieved this by walking, which generated in him a meditative spirit consonant with the observed nature, which the philosopher called "his office." The author of "Walking..." enjoys daydreams and related experiences, which, obeying the varying intensity and trajectory of walking as a motor improvisation, are literally born on the move: spontaneously, outside the yoke of orderly and argumentative "sedentary" thinking, somewhat resembling what would later be called a "stream" of consciousness. Walking, coupled with observing nature and collecting plants for a botanical collection, at least temporarily distracted the persecuted philosopher with a often painful imagination from painful thoughts and freed his mind from internal conflicts, which he saw as his happiness. If earlier walking had awakened in him creative forces directed at social activity, now it rather calmed and humbled him. We can say that J.-J. For the first time in European culture, Rousseau presented descriptions of various phenomenological effects generated by walking, and justified their importance for self-knowledge and achieving harmony with the world and oneself. In this we see his importance as one of the forerunners of the "philosophy of everyday life" that is relevant today.

Henry David Thoreau (1817-1862), an American transcendentalist philosopher, naturalist and publicist, became a follower of the Rousseauist tradition of long walks in the wilderness. Among other things, he became famous as the author of the first philosophical treatise on walking, "Walks" ^[23]. From March 1845 to July 1847, he lived alone in his own house. He built a hut on the shore of Walden Pond (near Concord, Massachusetts), devoting his time to rural labor, daily three- to five-hour hiking trips, exploring the pristine nature, literary and philosophical creativity and introspection. This philosophical act of G. Thoreau is directly related to his commitment to transcendentalism, based on the ideas of individualism, escapism, pantheism and Romanticism. The American followers of this literary and philosophical trend were characterized by the cult of nature as the embodiment of inexhaustible spiritual power and harmony, an interest in the frontier, providing constant contact with the natural principle, the desacralization of Christianity by turning it into an exclusively moral teaching, a sharp rejection of positivism, utilitarianism and materialism, as well as all forms of oppression and social inequality. Contrary to the narrowly understood pragmatism, which is often identified with the "American dream", G. Thoreau proposed to evaluate any activity not with the economic profit extracted with its help, but with the cost of living as the highest value: "... I measure the value of a thing by the amount of vitality that must be given for it ‒ simultaneously or gradually" ^{[24, p. 39]}. At Walden, G. Thoreau, who owns many crafts, carefully calculated all his expenses for building and furnishing a house, for food and clothing, and came to the conclusion that a modest, very frugal, but not degrading human existence is provided by about one working day a week.: "For more than five years, I have been completely supporting myself with the work of my hands and have established that by working six weeks a year, I can provide for myself" ^{[24, p. 83]}. Thus, it is not necessary to spend almost your entire life acquiring material assets, it is quite possible to live content with the most modest, low-cost lifestyle, housing, food and clothing. But what is the right way to spend the rest of your time? Thoreau's answer is that no one gets out of life except you. And he considered his lonely walks through the wilderness in the vicinity of Concord to be a way to get this unforgettable, unique experience: "We are aware that perhaps no one else in our area practices this noble art, although most residents of the town would be happy to walk, like me‒at least that's what they say.‒ but, in fact, they are simply not capable of it. No amount of money can buy the necessary freedom, leisure and independence..." ^{[23, p. 251]}. This long walk was his way of connecting with nature as a true reality, a means of gaining truth, since G. Thoreau, as his friend and mentor R. W. Emerson recalled ^[15], made it a rule to devote no more time to writing than walking, believing that it should be based on the experience of experience as the most reliable, the indisputable source of our knowledge: "an active mind on active legs, Thoreau argued, is the basis for knowledge of oneself, nature, society and humanity" ^{[22, p. 148]}. According to G. Thoreau, walking fills us with the presence of the world, which is deposited in layers in the soul and is a unique set of impressions. The transcendentalists believed that the empirical hides the spiritual, the primordial vital spirit is diffused in nature, which recreates the person who joined it anew. G. Thoreau saw his task in becoming a man reborn by the wild nature of the West, and walking was the method of this transformation: "The walks I am talking about have nothing in common with what is called exercise, with the procedure of taking medications at certain hours, or exercises with dumbbells or chairs. They are both an adventure and a business venture in their own right. If you want to stretch, go in search of the springs of life. To think that for the sake of improving their health, people practice with dumbbells instead of looking for these springs in pastures unknown to them!" ^{[23, p. 253]}. The wild nature of America, so beloved by G. Thoreau, resisting the subjugation of farmers, railway companies and the offensive of cities, awakened fearlessness and rebellious spirit in the American thinker: He is known to have not only written the essay "Civil Disobedience", but also participated in protest actions against the policy of slavery, the oppression of Indians and the solution of foreign policy problems by military means. That is why G. Thoreau's walking in the landscapes of unbridled nature was not only a way of merging with the primary force of being, but also a philosophical and political gesture, a manifestation of his rebellious nature and a call to others to follow him: "If you are ready to leave your father and mother, brother and sister, wife, children, friends and never again to see that if you have paid your debts and made a will, put your affairs in order and become free, then you are ready for a walk" ^{[23, p. 251]}.

Friedrich Nietzsche (1844-1900) needed to walk for many hours primarily for physiological reasons: for most of his life he was plagued by bouts of severe headache and nausea (as with seasickness), from which he escaped by long (six to ten hours, sometimes divided into two per day) walks, mostly alone and in a mountainous area. In modern terms, F. Nietzsche was very climate-dependent: for a more or less tolerable existence, he needed certain weather conditions and the right altitude above sea level: he found all this in Switzerland, in the small village of Sils Maria, located in the Alpine highlands. Here he lived in Spartan conditions in the summer of 1881 and during the summer seasons from 1883 to 1888, while walking in its vicinity, his main works were written or conceived: "Thus spake Zarathustra", "Beyond Good and Evil", "Merry Science", "Twilight of the Gods", "Antichrist". F. Nietzsche wrote about a number of his works as follows: "All this ‒ with the exception of a few lines ‒ was thought out during walks, and it was sketched in pencil in small notebooks; the subsequent correction of the text made me sick almost every time I started to do it" [Cit. according to: 25, p. 152]. It was precisely this circumstance that caused his aphoristic, "telegraphic" style: F. Nietzsche simply could not physically write differently in some periods of his life.

In addition to relieving physical suffering, walking attracted the German philosopher with its sense of freedom, manifested not only in freely choosing a route, speed of movement and duration of stops, but above all in gaining independent thinking, and only free thought can hope to come to the truth. Zarathustra, as F. Nietzsche's alter ego, proclaimed: "I, a wanderer and a wanderer in the mountains, <...> I do not like valleys, and it seems that I cannot sit still for long" ^{[26, p. 128]}; "The gait reveals whether someone is already on his way — look how I walk!" ^{[26, p. 242, author's italics]}; "I am walking in new ways a new speech comes to me..." ^{[26, p. 68]}". In The Esse homo, F. Nietzsche states: "Sit as little as possible; do not trust a single thought that was not born in the air and in free movement ‒ when the muscles celebrate their holiday. <...> Sedentary life ‒ I have already said once that there is a true sin against the Holy Spirit" ^{[26, p. 442, author's italics]}. The German philosopher owes the birth of several of his most important concepts to the picturesque surroundings of Sils Maria, in particular, such a component of amor fati as the idea of eternal return, which he clarified for himself during an epiphany that came to him during a walk in the vicinity of Lake Silvaplana in August 1881, as well as such attitudes of consciousness as striving for maximum to the distant (stars, abysses, superman), the love of self-overcoming, the "pathos of distance" ("perspectivism") and the denial of absolute truths ("overestimation of values"), because when moving along a winding mountain path, the same terrain opens up all the time in different ways, and freedom becomes a constant departure from domination.- that is, even the most exciting prospect. The simplicity of walking and the fascination of what it reveals to us generates a sense of the joy of existence that permeated our childhood, when walking was our favorite activity, and it is walking that brings adults back to this state: "I name three transformations of the spirit.: how a spirit becomes a camel, a camel becomes a lion, and finally a lion becomes a child" ^{[26, p. 20]}.

Thus, F. Nietzsche thought and wrote down his thoughts in motion, which he considered as the most effective means of activating the mind, as if thinking holistically, with his whole being. For him, long walking was the most important condition for physical well-being and creative work, not a break from it. In this, of course, he inherits the ancient Greek philosophers he loved so much, in connection with which F. Nietzsche noted: "... on the contrary, we are accustomed to think in freedom, while walking, jumping, standing, dancing, especially among the secluded mountains or by the sea. The first important question that we propose regarding books, people, and music is as follows: "Can he go? and even more, can he dance?" ^{[26, pp. 734-735]}. This is probably why F. Nietzsche's texts delight in the freshness of thought: they were not born in dusty libraries from piles of books chained to their chairs by bent "bookworms", his texts are not crammed with quotations, links and comments, they do not check anyone or anything, do not correct or clarify, becoming boring and heavy at the same time. His books are inspired by the elastic rhythm of walking and the clarity of thinking achieved by inhaling ozone-filled mountain air and contemplating stunning landscapes, and in F. Nietzsche's philosophy itself there is so much energy of free life generated by movement that his teaching has really become a fun science.

I. Kant and S. Kierkegaard: urban pedestrians

Immanuel Kant (1724-1804) cannot be considered an outstanding pedestrian. He did not overcome, like the young J.-J. Rousseau, on foot, did not make long marches through European mountain ranges, but no less is known about his many years of regular hiking than about his philosophical achievements. Here is how G. Heine describes these walks: "... the neighbors knew for sure that it was half past three when Immanuel Kant, in his gray frock coat, with a reed cane in his hand, left the house and headed for a small lime alley, which in memory of him is still called the Philosophical Path. He walked it eight times a day back and forth at all times of the year, and when it was cloudy or gray clouds foreshadowed rain, his servant, old Lampe, appeared, following him with anxious care, like a symbol of providence, with a long umbrella under his arm" [Heine G. Collected Works. Volume 6. Moscow: State Publishing House of Fiction, 1958. p. 97]. Apart from its regularity, it is known about I. Kant's walking that the great philosopher moved slowly, breathed with his nose and mouth closed during a walk, which he considered useful (therefore he preferred to walk alone so as not to talk to anyone), and did not like to sweat very much. In his walks, I. Kant sought not so much inspiration as relaxation, considering them primarily beneficial for health, which is necessary to ensure not only physical but also spiritual "well-being" of a person: "control your body, otherwise it will control you!" ^{[27, p. 170]}. For almost thirty years, his hour-long walks did not involve achieving special states of consciousness from unity with nature, since they were carried out along an urban route; they were far from always associated with pleasure due to the often inclement weather; they were essentially hygienic procedures due to the sense of duty so appreciated by the German philosopher, and in this case, duty. in front of you. The fact that I. Kant, being born with extremely poor health, managed to live for almost 80 years, is largely due to his long-term daily routine with a mandatory afternoon walk. And who knows if the following Kantian lines are inspired by the confident movement along the same well-known route: "... due to the fact that philosophers arbitrarily drew a plan, did not know the road to follow, and constantly argued among themselves over the discoveries that each sought to make on his way, their science began to be despised first by others, and eventually even in their own environment" ^{[28, p. 688]}. Monotonous regular walking turned into a ritualized form of discipline for I. Kant, ensuring his amazing efficiency, it testified to his spiritual strength, to the subordination of his will to the maximum possible number of life circumstances. Walking became one of the maxims of his character, a kind of moral principle of a responsible life. I. Kant went out for walks as long as he could resist senile infirmity. In 1799-1800 . He was rapidly weakening and "walking no longer took him far from home, he was very fragile. Still a theorist, he developed a peculiar gait, trying to put his feet on the ground perpendicular; he began to stomp. He was convinced that walking on flat feet would increase resistance and thus prevent falling. But he was falling anyway" ^{[29, p. 561]}. As can be seen, in his old age, walking became for I. Kant not just a habit, but an expression of the will to live. Even when he lost the ability to walk on his own, he asked to be taken in a wheelchair to the garden. On April 24, 1803, less than a year before his death, Kant wrote in a notebook: "As in the Bible: our life lasts 70 years, in special cases 80, and if it deserves it, it is only through efforts and labor" ^{[29, p. 566]}. Obviously, I. Kant's walking tours were part of this life's work.

Turning to Søren Kierkegaard (1813-1855), also a regular urban pedestrian who became legendary in his native Copenhagen during his lifetime due to his daily long walks, we note that the Danish thinker's walking goals were completely different from those of I. Kant. The fact is that S. Kierkegaard was a pedestrian flanker who moved in the busiest places of the city in order to observe public life and citizens: "If Copenhagen ever had a single opinion about anyone, then I must say that he was unanimous about me: I am a parasite, a loafer, a good-for-nothing, lightweight bird..."" [Cit. according to: 30, p. 46]. Karin Johannison defines the Danish philosopher as a pronounced melancholic: "In the book Either ‒ Or, Søren Kierkegaard cites <...> the documentary evidence of melancholy is diary entries, which made a splash back in 1843. All the signs of melancholy were present: vulnerability, introspection, interest in memories and borderline states such as sleep, trance and ecstasy" ^{[31, p. 45]}. Like many melancholics, S. Kierkegaard was primarily focused on himself, was in constant introspection, but at the same time needed to overcome the feelings of intellectual overstrain, emptiness and longing inherent in this type of depression, which he achieved by walking for a long time and unobtrusive, fleeting street communication with random people, which did not develop into any attachments. capable of overshadowing self-concentration. Recalling Socrates, S. Kierkegaard asked a question to a passerby in Copenhagen who took a fancy to him and, hugging him, walked next to him, listening to the answer, because he was sure that any person can be a bearer of truth, and in his view, an ideal Christian as a "knight of faith" may look no different from a tax collector. Then, coming home, where he rarely received anyone, the philosopher, sometimes without taking off his coat and hat, recorded the answers he received, his street impressions and his thoughts on the matter. S. Kierkegaard wrote about the therapeutic properties of walking to his very sickly distant relative Henrietta Lund: "The main thing is not to lose the desire to walk. Every day I get into a state of well-being and get rid of all diseases. I have entered into my best thoughts, and I do not know of such a painful thought from which it would be impossible to escape. But if you sit still, and the more a person sits still, the closer he is to the disease. So if you just keep going, everything will be fine" [Cit. according to: 32, p. 129]. Having lived for only 42 years in intense spiritual search and having written many treatises, S. Kierkegaard expressed himself as a special type of flanker, who could only be called a loafer or a loafer by philistines, since, returning from his walks, he sometimes wrote down a significant fragment of a philosophical work without edits, carefully thought out on the way. For the Danish thinker, a daily walk through Copenhagen was not only a form of bodily pleasure and mental relaxation, but also a marker of his much-valued individuality and freedom, and a medium of communication, and a form of Christian preaching, and a way to connect with the divine, and a means of inspiration, and sometimes a time of intense inner philosophical work.

By cities and towns: M. Gandhi's campaigns

Mahatma Mohandas Karamchand Gandhi (1869-1948) was one of the most famous ideologues of the anti–colonial movement and the leader of the movement for India's independence from the British Empire. In his youth, while studying in the UK and then working as a lawyer in South Africa, M. Gandhi tempered his character and strengthened his health with long walks, as he testifies in his autobiography.: "...I had the opportunity to walk eight to ten miles a day. It was the habit of walking for a long time that saved me from diseases during my stay in England and hardened my body ^{[33, p. 80]}; "I made it a rule to walk to court. It took a full 45 minutes, and, of course, I also invariably returned home on foot. I had accustomed myself to the sun, and besides, these walks saved me a considerable amount of money. And while many of my friends in Bombay were often ill, I don't remember ever getting sick. And even when I started earning money, I still had the habit of walking to the office and home. I still feel the beneficial effects of this habit" ^{[33, p. 112]}. After returning to his homeland, M. Gandhi used walking as a political tool that encompassed significant masses of the people. We are talking about marches as forms of peaceful civil resistance, involving collective pedestrian movement, which usually has two goals. The first is to force the authorities to resolve a number of political, economic and social issues, the second is to attract the attention of the population to protest activities and mobilize them into their ranks. The most famous Salt campaign organized by M. Gandhi in 1930 from the city of Ahmedabad to the coast of the Arabian Sea (a distance of about 390 km), directed against the salt tax and, more broadly, the colonial policy of Great Britain. Seventy-eight people started this campaign, and a group of thousands of protesters ended it. What social meanings has walking acquired in the context of a mass political action? Firstly, it generated a particularly unifying collective experience based on a combination of bodily activity and increased emotionality associated with joint speech acts.: chants, chants, prayers, etc. This form of social activity did not require large material costs (many went barefoot and ate alms), a high level of education, etc., which is why it was attractive to a significant number of Indians. Secondly, it is active resistance by nonviolent methods (ahimsa), which presupposes evidence of commitment to the truth even at the cost of humiliation, beatings, arrests, and sometimes their own lives: those who walk in a large group realize the power of their beliefs that unite the masses, and they are clearly visible to the whole society. M. Gandhi called this ideological position satyagraha (in Gujarati it means "perseverance in truth"), which also correlates with long walking, which requires willpower, dedication and determination. Even the rejection of violence finds its expression in walking, which calms a person. Thirdly, the low pace of the march is noteworthy: in 44 days, the protesters covered less than 400 km. Of course, they stopped in every settlement, convincing residents not to cooperate with the authorities and not to buy British goods, but it is important to emphasize that M. Gandhi, due to his conservative views, did not accept the acceleration of life that industrially developed Great Britain brought to traditional Indian society.: "For Gandhi, the real confrontation was not between East and West, but rather between the civilization of speed, machines and accumulation of forces and the civilization of information transmission, prayer and manual labor. However, this does not mean that the choice is between the inertia of traditions and the dynamism of conquerors, rather it is a choice between two energies: the energy of immemorial times and the energy of change" ^{[15, p. 152]}. The slowness of walking (which is how it is decent for women to move in a traditional society), on the one hand, expressed the feminine (compliant, non–belligerent) beginning of Indian culture, and on the other hand, demonstrated the energy of endurance designed for a long time of resistance. Next, we note that the simplicity of walking correlates with aparigraha, a moral precept of Hinduism that presupposes non–possessiveness, renunciation of attachment to luxury and comfort, and simplicity of life. It is known that M. Gandhi often walked with only a staff and a loincloth made of cotton, which he spun himself, and in recent years he has eaten nothing but fruits and nuts: the fewer burdens a walker has, the easier it is for him to walk. It is also important to take into account that in Hinduism, walking has associations associated with integral, existential freedom in earthly life and the desire for eternal liberation (moksha) from samsara. The last stage of a person's life in Hinduism, sannyasa‒ involves renouncing settlement, family and property and directing all forces to spiritual work on oneself in order to achieve moksha. The marches of M. Gandhi emphasized and modernized the connection between spiritually aspiring hikers (in this case, those who took many vows of satyagraha) and the national liberation movement.

Thus, walking slowly, like a wanderer blessing the whole world, Mahatma Gandhi seemed to affirm the reality of love and the absurdity of hate simply by his existence, contrasting violence with the endless peace of a slow and humble walk. Even the funeral of M. Gandhi, which attracted more than two million people, turned into an hour-long procession, and the pedestal in the Raj Ghat, which serves as a monument to the great Indian thinker, is still a place of pilgrimage for all those who share his ideals of a free and spiritual life without violence.

Conclusion

An analysis of the sociocultural determination and effects of walking practices by some religious and philosophical authorities led to the following conclusions:

1. Walking has the potential to achieve the integrity of human existence as a unity of body and mind: prolonged walking, on the one hand, provides stimulation of both mental activity and emotional processes, and on the other hand, attitudes of thinking and affects transform the naturalness of walking, filling it with cultural content.

2. Walking, which sharpens both the sense of reality and the subjective spirit, ensures the unity of man and the world, which finds expression in such a direction of modern philosophy and psychology as psychogeography. Walking makes the space of our lives human-sized, it is not for nothing that it is measured in steps, feet, etc., it is specifically comprehended by barefoot, divided into places and not places, has emotional profiles and reveals the world as a set of sensations and interactions.

3. In some religious practices of meditative walking, the existential restlessness of man, his wandering transcendence, and xenathea are especially emphasized. This is an expression of the insufficiency of the world for man, which is manifested in his desire for a lost unity with the transcendent; here, a special kind of walking is considered as a way to return to it.

4. Sometimes walking is a marker of liberation from the oppressive pressure of society and civilization, especially walking in the wilderness, off the beaten path, flanking and free, without the control of men, the pedestrian movement of women.

5. Prolonged walking, in an optimally selected individual rhythm, provides an opportunity for physical recovery, deep introspection, emotional uplift, activation of thinking and creative abilities, forming around oneself in the case of regular repetition (habits, lifestyle) an environment of phronesis as practical reason embodied in everyday life.

6. A moving body is more noticeable. Because of this, group walking (marches, hikes, etc.) is used as an effective form of demonstrating a political position, and since prolonged walking has a calming effect, it helps to embody the ethics of biophilia and nonviolence, which are critically important in our time, in active political walking.

7. The creation of pedestrian infrastructure is a visible manifestation of the humanization of the settlement environment, and the popularization of walking and the systematic use of walking instead of traveling short distances by transport are a contribution to solving environmental problems, health problems, as well as to ensuring sustainable development.