Abstract
The paper considers globalism as viewed from ontological theory and its social manifestations primarily in respect of the aspect of “a person in a situation of globalism”. The latter can be described in sociological or psychological terms, but in the work this aspect is understood in the socio-philosophical sense, that is, when it undergoes an analysis of the transformation of a person as a cultural-historical type.
 
 It is noted that in “globalism” we can distinguish at least two qualities, internal and external, - one, internal, related to the political and economic (social) content of this concept, that is, with the essence of globalism, the other, external, expresses a set of phenomena and processes of external, “visible”, measured, presented in the forms of economic and social activity, mediated by the introduction of high technologies, means of communication, etc. The internal (socio-economic) basis of modern globalism is made up, therefore, is predetermined and mediated by other, subordinate, its aspects, the capitalist mode of production and the imperialistic nature of the claims of capitalism. A person loses the “former entirety of his nature”, becomes a function of a thing, an element in the functional interaction of things, from whom it is required to develop one of his side natures (employee), his needs (at other people’s expense) to hypertrophied dimensions. It is shown how this is manifested in the field of education reform.
 
 The conclusion is drawn: the cultivation of the supersubstantial spiritual wealth of the masses is not the goal of any of the areas of immaterial activity in the era of globalism.
Highlights
The language is given to the diplomat in order to hide his thoughts; it is given to the poet to express his feelings; to the prophet – to deliver the innermost, and to the scientist – to communicate the truth
What is usually meant by globalism? A certain inevitable and organic result of scientific, technical and economic progress, a logical expression of the needs of human development, etc., consisting in the transition from closed national economies to “open economy”, “or global”, as one of the works of Western sociologists says
There is a sharp narrowing of the space of education aimed at enriching the individual
Summary
The language is given to the diplomat in order to hide his thoughts; it is given to the poet to express his feelings; to the prophet – to deliver the innermost, and to the scientist – to communicate the truth. Because the ideologist sincerely considers himself to be the one and the other, and the third in one person, replacing the objective reality with subjective mythologems The same, he essentially appears to be – a learned spokesman for the interests of his class (stratum, “nation”, estate), he poetizes these completely non-poetic “matters”, because he can think and talk about them not otherwise by “an elevated style”. He does not dissemble: they really seem to be natural, universal and true to him. Inferences and justifications in this case are substituted for sophisms, concepts and scientifically neat descriptions – for euphemisms or the concepts of “vanka-vstanka”, taken in the most general form (folk character, spirituality, democracy, freedom, independent, etc.)
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