The purpose of the article is to determine the circumstances that determine the development of one of the most popular plots in stories about Husserl’s phenomenology: criticism of psychologism in the question of the foundations of scientific knowledge, as well as the subsequent accusation of Husserl himself of “psychologism”. The article shows that in the 19th century philosophy goes through a series of internal transformations caused by criticism from natural science. One of the results of this criticism is that philosophy borrows some principles for constructing scientific knowledge. These include reliance on “facts” and “experience”. When applied to the analysis of subjectivity, this leads to the analysis of mental life as a sphere of immediate certainty. Philosophy abandons the “metaphysical” concept of the soul in favor of an orientation toward “mental phenomena”, “facts of consciousness”. At the same time, psychology is being promoted to the role of the main model for the analysis of subjectivity; her method and approach can now be considered “empirical” rather than speculative. The actual process of development of both psychology and philosophy leads to the fact that psychology begins to be considered as the main model of access to mental life in general, and to consciousness as its special designated area. No version of the alternative foundation of knowledge can bypass this fundamental circumstance if it intends to offer its theory of subjectivity. This circumstance was, in our opinion, a much more serious “challenge” for Husserl and his philosophy than the tendency for psychologists to occupy philosophy departments.

The article examines the forms of representation of the idea of the diversity of being that have developed outside Western European philosophy and science. The paper presents an analysis of the proposed F. Descola, E. Cohn and E. V. de Castro reconstructions of “Indian” ontologies, which are positioned as an alternative to the West «metaphysics». The models constructed within the framework of anthropological reconstructions are based on a number of ontological assumptions (multi-naturalism, reinspectivism, multimodality), which are considered as forms of representation of diversity. The author examines the boundaries of the decentered ontology of diversity, the peculiarities of the relationship between objective and subjective complexity in the mythology of Indian collectives. In the context of the described theoretical models, complexity is considered as a relational, transversal category relevant for describing the processuality of existence, the diversity of human experience, the relationship between man, society and culture. The article also presents a comparative analysis of the ideas of diversity that have developed in “Indian” metaphysics and in the directions of modern philosophy (“new ontologies”) and science (synergetics).

This article is devoted to the philosophical analysis of the theoretical and methodological foundations of evolutionary and ecological thinking. The conceptual development of such thinking is a crucial direction in the advancement of modern life sciences. However, within the foundations of evolutionary and ecological interpretation across various biological fields, contradictions between evolutionary and ecological approaches are explicitly evident. This situation arises because the ecological approach views humans as an active factor in the evolution of their environment while simultaneously assuming their natural immutability, i.e., considering them the pinnacle of evolution. The author attempts to identify the principles for selecting evolutionary theories and concepts that underpin the formation of evolutionary and ecological thinking. In this context, the author addresses various branches of evolutionism, such as classical Darwinism, the synthetic theory of evolution, nomogenesis, autogenesis, orthogenesis, catastrophism, neo-Lamarckism, Autopoietic Theory, mutual aid, and symbiosis in evolution. The conclusion is drawn that effective evolutionary and ecological thinking cannot rely solely on the biological characteristics of evolutionism but requires a philosophical understanding of the cultural and historical status of humans in the world.

The article examines the phenomenon of Viennese coffee houses, for which the Austrian capital is famous. A brief excursion into the history of the emergence of the first coffee houses in Vienna is given, the period of the birth of the first cafes, the stage of their heyday and crisis is examined. An attempt was made to determine the role of the coffee shop in modern urban culture. In the context of a study of the cultural dominants of the capital of Austria, Vienna, the national characteristics of the Viennese coffee culture are revealed. The thesis is substantiated that Viennese coffee houses, with their cozy atmosphere and refined sophistication, democracy and respectability, are a symbol of a European city and a center of coffee worship, a symbol that reflects the national picture of the world, partially objectified by means of language.

One of the most apparent specific parameters of the modern socio-cultural situation is its obvious transgressive nature. In modern humanitarian science, within the framework of the concept of "transgression" it is customary to mean the objectively existing desire of individuals, human communities and society to overcome certain norms, values and attitudes that have been once established and institutionalized and had time to become traditional. There are whole spheres of human activity whose existence, and especially their development, is simply impossible without a high degree of transgression. First of all, they include science and the arts. Although the study of cultural transgression has a long and fruitful history (including the work of such recognized authorities as Hegel, Bataille, Foucault, etc.), in the new historical realities, the problem also acquires new semantic solutions. First of all, we attribute to such innovations the acutely actualized problem of the "points of intersection" of transgressive culture and human everyday life. Such "intersections" provide many examples of a positive impact on our lives. However, the concomitant negative potential is very high here and over time it turns out to be an increasingly obvious factor of modernity.

The relevance of the appeal to the concept of Homeland and patriotism by N.V. Ustryalov is determined by the similarity of the scale of cultural and political changes in the country and the world at the beginning of the 20th century and today. The concept of patriotism of the thinker was formed on the basis of an analysis of a specific socio-cultural situation and the formulation of its own definitions of categories such as "Motherland" and "state". The chosen methodology for analyzing his works combines the logical and philosophical method, the method of contextual analysis, and the method of comparative studies. As a result, it is proposed to give the concept of N.V. Ustryalov the name "aesthetic and etatist patriotism" and indicate its main provisions. Homeland is an aesthetic value, the form of existence of which, the state, combines the material and the social. Of the three components of the state, according to N.V. Ustryalov, the leading role belongs to the territory. Justifying his transition to the side of the Soviet government, the thinker points out that the actions of the Bolsheviks objectively contribute to the collection of the lands of the Russian Empire, and the national culture, including the culture of various nations, is being improved. Therefore, the Soviet state can legitimately be called a form of existence of the Motherland. Patriotism has qualities of aesthetic value, because it is truly human and aimed at affirming the beautiful, the priority of creative activity. The Ustryalov’s concept of aesthetic and etatist patriotism removes the contradiction between the high spiritual content of patriotism as a shrine and the utilitarianism of everyday tasks solved by social actors and it allows you to formulate specific criteria for people’s support for the authorities.

The article analyzes the relationship between the principle of infinitism, which asserts the manifold infinity (inexhaustibility) of the universe, and the principle of simplicity, which proclaims that the universe is in some sense simple or, at least, amenable to a fairly simple description and explanation. The article shows that the ontological interpretation of the principle of simplicity, that is, the assumption that reality (the universe) is simple in one sense or another, is diametrically opposed to the principle of infinitism. It is also shown that the epistemological interpretation of the principle of simplicity consists in the assumption that a scientifically (philosophically) cognizable fragment of the universe, despite its infinite complexity, can be more or less adequately described and explained using relatively simple theoretical models. Finally, it is demonstrated that the principle of simplicity in its epistemological interpretation is ubiquitous in special scientific and philosophical cognition and is the basis of an effective cognitive strategy. Such a strategy is implemented primarily through the procedures of reduction and abstraction, the essence of which is to transform a cognizable, infinitely complex fragment of the universe into a relatively simple subject of special scientific or philosophical cognition.

The article discusses the issues of mathematical understanding as an educational practice of identifying the algorithmic meanings of mathematical (mathematized) educational texts. The hermeneutic orientation towards following the “guiding thread of language” (G.-G. Gadamer), as it is shown, cannot be narrowed to the attitude towards natural languages inherent in humanitarian educational practices. The “common place” of mathematical understanding in educational practices is: some of created languages (of scientific communication) being consolidated around the mathematical installation are not reducible to its sign universality or educational generalizations. But it often turns out to be outside the field of view of practicing teachers, in a didactically abstract position. The article substantiates the possibility of rehabilitating the hermeneutic attitude in mathematical education in connection with its development and strengthening in understanding the prerequisites for the algorithmic solution of mathematical problems (the need for additional information, non-standard solution techniques, transfer of educational goal setting to the area of interdisciplinary relationships or life experience, etc.). The author shows and comments on the effectiveness of the hermeneutic approach in mathematics education using examples of solving problems in algebra, geometry and in constructing mathematical models of various physical processes.

The tourism industry, in addition to being one of the constituent parts of the economy and the main elements of the country, also carries a powerful potential for introducing tourists to the values of the country's natural and cultural heritage. In this regard, the development of sacred places in Kazakhstan as a priority area for the promotion of tourist services is becoming relevant. The need for research is due to the presence of a number of scientific issues related to the promotion of sacred sites in Kazakhstan, including the level of satisfaction of tourists with the services offered, the problems of travel agencies in promoting tourist services, the study of key prerequisites for the development of domestic sacred tourism and methods for assessing the potential of sacred sites in Kazakhstan as a vector for the promotion of tourist services.

The article reveals the main periods and places of actualizing the Roerich heritage in the Caucasian culture. The study of Caucasian culture by the Roerich scholars in a historical perspective is presented in this context. The author attributes the Roerichs' acquaintance with Caucasian culture to the end of the 19th century and describes both the references to the Caucasus in the Roerichs' works and epistolary materials, revealing the most significant cultural treasures of the Caucasus, and Nicholas Roerich' artistic works on the Caucasian theme. The article presents an in-depth study of the Caucasus by two generations of the Roerich family, who promoted the idea of the special significance of the Caucasus for Russia. The author focuses on the places where Nicholas Roerich's paintings and art objects from the collection of the Roerich family are kept in private and museum collections in the Caucasus, Crimea and southern Russia. The Roerich family made a significant contribution to the study of Caucasian culture by making several trips to the Caucasus during the so-called "Russian" period of its existence. The article summarizes the interim results of the cultural, educational and exhibition project "The Roerichs and the Caucasus" organized by the St. Petersburg State Museum-Institute of the Roerich Family with the support of a number of cultural institutions and public associations of the Caucasus and St. Petersburg.