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The research considers experimental philosophy as a new philosophical movement. It emerged in Western intellectual thought in the 21st century against the background of the methodological crisis of analytic philosophy. Its representatives justify that the philosopher himself should actively master experimental methods of psychology and social sciences. They are opposing themselves to the so-called “cabinet” speculative philosophy. The main topic of their research is the “philosophical intuition” of ordinary consciousness. They also focus on the project of metaphilosophy. This movement has quite a few critics. They fear that if philosophy integrates with science it will lose its autonomy. Today one of the most promising interdisciplinary scientific fields is cognitive science, which actively uses experimental data. The research exploring the possibilities of dialogue between philosophy and cognitive science on a variety of issues, primarily on the question of consciousness and human cognitive activity. The research proves that by experimental philosophy we can mean a philosophy that is open to making sense of new data obtained experimentally. It retains its autonomy not being fully integrated into science but actively participates in scientific development, as well as acts as an ethical regulator of scientific and technological progress. We propose the interdisciplinary study of hybrid intelligence as one of the promising directions for the development of experimental philosophy. We reveal the main features of creating hybrid intelligent systems at the present stage. On the example of group collaboration of professionals of natural science and socio-humanities profile of the laboratory “Neurointerfaces” operating on the basis of the Research Center of neurotechnology of the Southern Federal University we demonstrate the feasibility of conducting research in experimental philosophy to study hybrid intelligence. The study emphasizes the importance and significance of bioethics and ethical regulation in the modern scientific and experimental field.

The research examines the logical and epistemological studies of Leonid Evgenievich Gabrilovich (1878-1953), a Russian philosopher, logic and engineer, and subsequently a Russian-American thinker. The works of L.E. Gabrilovich still remain practically unknown or little known in Russian philosophy. In the study of the philosophical concept of one of the main works of L.E. Gabrilovich “On Mathematical Thinking and the Concept of the Actual Form” (1914), the study of the theory of “actual forms”, which clarifies the foundations of human thinking, is central to the attention of readers. It is proved that the topics of mathematical formalism, the system of experience, the actual form and the problems of number touched upon by Gabrilovich were logical and epistemological aspects of his philosophy. The research covers the content of a review of this essay by Gabrilovich of the famous German mathematician and logic Leopold Löwenheim, published in 1915. The similarity of the theory of actual forms Gabrilovich’s and the meaning of the Löwenheim theorem is revealed. The analysis of Gabrilovich’s work conducted here covers little-known pages of Russian philosophical thought and should serve to enrich and fill existing lacunae in the study of Russian philosophy of the 20th century. In the process of studying the central work of Gabrilovich, results were obtained, on the basis of which they came to the conclusion that the Russian thinker sought to build a complete system of the science of philosophy. In his emigration, Gabrilovich turned to the legacy of such Russian philosophers as Vladimir Solovyov and Nikolai Berdyaev, which was surprisingly combined with mathematical thinking and the concept of actual forms. The study outlines the prospects for studying this and other works of Gabrilovich in the context of neo-Kantianism and the philosophy of mathematics. The original theory of “actual forms” proposed by Gabrilovich can be considered the result of a philosophical understanding of the foundations of mathematics, which was characteristic precisely for logical and epistemological philosophical searches.

The research is devoted to considering the possibilities and risks of using artificial intelligence in military affairs. It is emphasized that at present, when the importance of the factor of military force has significantly increased in the world, artificial intelligence technologies are increasingly being considered as one of the basic tools for strengthening the potential of militarization. Along with other breakthrough innovations, such systems are a priority in the creation of promising weapons, military and special equipment. The conditions of growing tension in the modern confrontation are stimulating an unprecedented increase in the pace of scientific and technical development of “smart” weapons, their serial industrial production, testing and use on the battlefield. The development of artificial intelligence technologies is actively bringing forward a fundamental transformation of the scientific and technical equipment of the defense sector and leading to the emergence of new trends in the development of military art. Analyzing the phenomenon of opacity of artificial intelligence, the author notes the tendency of these systems to turn into a kind of black boxes, which significantly complicates the understanding of the principles, algorithms, sequence of actions on the basis of which the system makes conclusions, decisions, etc. This entails the impossibility of properly monitoring the adequacy of the data obtained using these systems, and even more so of “automatically” trusting them. These circumstances increase potential risks, since the use of weapons equipped with artificial intelligence platforms significantly reduces the operator’s ability to control the situation in the combat area, minimizing the time to comprehend the situation and make a strategic decision. The author believes that the main threat of the transition from robotization to the intellectualization of weapons and military equipment is the removal of humans from decision-making. Going beyond clearly understood and defined algorithms is a danger that cannot be ignored. The cost of an error made as a result of an inadequate decision made by a digital service may turn out to be unacceptably high. The study notes that weapons equipped with artificial intelligence are more dangerous than traditional means of warfare due to speed and elements of unpredictability. Such developments can become a powerful catalyst for the onset of the era of the next technological structure, where the main guideline is the creation of systems of strong (general) artificial intelligence.

The research analyzes the process of formation of the ethics committee as a new institution in the system of regulation of genetic research. The external factors of this process are the increasing digitalization of medical and research practices, as well as the special situation that is developing in the field of genomic research and the use of genetic technologies, where issues of philosophy, jurisprudence and administration have generated many fundamentally new, and sometimes unexpected contexts. The author shows the similarity and difference of approaches to the inclusion of the ethics committee in the national regulatory systems of different countries and determines the prospects for further integration of the new institution into normative and administrative-regulatory and law enforcement practices. The research applies all the main methods of system analysis and structural and functional analysis, as well as the comparative legal method. At the stage of generalization of empirical material, the author turns to the means and methods of philosophical phenomenology and phenomenological sociology. The study revealed that the ethics committee may have different institutional and regulatory functions in a variety of management and legal systems. Being hybrid in nature, the ethics committee performs various functions, and in various state legal systems and traditions it can combine elements of legislative, executive and judicial power. At times, the ethics committee may go beyond the scope of both a purely administrative and exclusively legal regulator. All this indicates that the integration of this institution into the legal system and into a variety of social practices is far from being completed.

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The study examines the original work An Attempt to Get Lenin Back on His Feet (Berlin, 1974) by Rudi Dutschke, the well-known German political philosopher and leader of the youth movement in 1968, as well as the influence of the famous Hungarian philosopher György Lukács on the ideas of Dutschke. Dutschke revealed the reasons for the impossibility of socialist ideals being feasible in the 20th century, despite the heroic attempts of the Bolsheviks and Western radical socialists to realize them. The revolution occurred in a country of semi-Asian stagnating capitalism and was not supported by the European anti-capitalist revolution. As a result, after the victory of the Bolsheviks in Russia, the social system was revived with the dominance of the state bureaucracy (the fused party-state apparatus) over society. There were no universal forms of social movement (Verkehr), which led to the fact that socialism became local, up to the danger of its abolition. At the same time, according to Dutschke, it is precisely an equal alliance between the progressive intelligentsia and the working masses that can open up new ways for the transition from a society of necessity to a society of freedom, provided that the intelligentsia renounces leaderism (which was the mistake the Bolsheviks fell into). Therefore, the figure of György Lukács is most important for Dutschke since studying his creative path makes it possible to realize the basic principles of such an equal union. The study shows that the creative path of Lukács before he entered the Comintern as one of the leaders of the section of the Hungarian Communists is characterized by the desire to find a way to solve the fundamental dilemma of the revolutionary, as he believed: either, like the Bolsheviks, strive for an uncompromising victory and the implementation of their program at the cost of violence; or to make compromises with the social democratic and even bourgeois parties, at the same time being in danger of defeat and the impossibility of implementing their ideas, primarily because the socialist intellectuals fail to establish strong ties with the working masses, and the latter may not be thoroughly imbued with anti-capitalist consciousness. Thus, Lukács can survey a spokesperson for the views of the intelligentsia, and through the criticism of these views, it will be possible to comprehend how educated people can better understand the actual needs and interests of the working people in order to pursue policies that would be more in line with them and learn how to lead the masses indeed.

The research is devoted to the problem of philosophically justifying rationality, which inevitably takes the form of a circular argument: to define what rationality is, we must refrain from referring to its criteria, which must be rationally defined beforehand. This epistemic circle is compared to the so-called “experimenter’s regress”. The experimenter’s regress involves reasoning in which judging the correctness of obtained scientific results can only be based on the correctness of the procedure of obtaining them and judging the correctness of the procedure of obtaining them can only be done by relying on the obtained results. From the perspective of social researchers of science, the experimenter’s (and the theoretician’s) regress casts a shadow on traditional theories of rationality that take science as a model of rational knowledge. The research analyzes the experimenter’s regress in the context of virtuous and vicious circles. It is shown that the experimenter’s regress is overcome by turning to external factors. These factors are proposed to be interpreted in terms of extended rationality. By analyzing the experimenter’s regress, social epistemologists consciously or unconsciously rationalize these “external” factors and enrich the concept of rationality. This allows qualifying the circle described by rationality in defining itself as virtuous and the work of the epistemologist as a progressive activity, during which both epistemology and its subject undergo qualitative changes.

The research is devoted to the study of the phenomenon of spiritual culture of Modern times - creationism. Authors analyze the causes of creationist teachings, as well as develop a classification of forms of creationism. As such, the following are distinguished and analyzed: biblical creationism, scientific creationism, theological evolutionism, teleological creationism, alterism, missionary creationism. Biblical creationism is a literal understanding of the texts of the Bible relating to the creation of the Earth and man. Scientific creationism is an attempt by individual scientists to combine scientific knowledge with religious beliefs. It gathers scientific evidence in favor of the biblical narrative, and, at the same time, rational arguments against the scientific theory of evolution. On the contrary, theological evolutionism, especially in the form of concordism, tries to reconcile the scientific and religious view of evolution. This is achieved through the interpretation of Biblical symbols through modern scientific concepts, or by the creation of a new pseudo-religion (for example, Teilhardism). Teleological creationism, in the modern form of Intelligent Design theory, popular in Western Protestantism, using the data of natural sciences, criticizes the foundations of the theory of biological evolution, thus demonstrating the gap of natural causality in order to justify the supernatural purposefulness of the Universe. Alterism asserts that the very nature of the world before original sin was different, therefore, the current knowledge of nature cannot correspond to the original plan of God reflected in the Bible. For the first time, highlighted and explored in this work, missionary creationism seeks to interpret the Bible from the point of view of concepts of modern science in order to bring a person with an already formed scientific picture of the world to faith. It is shown that most of the above forms demonstrate a pseudoscientific or pseudo-religious essence. The authors make an assumption about the origins of creationist teachings rooted in the introduction of elements of Neoplatonic philosophy into Christian teaching. The seeming contradiction between science and religion in understanding the evolution of nature finds its explanation through the disclosure of creationism's claim to understand the world as a "thing in itself".

At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it questions characteristic of Western philosophy, for example, the questions of moral responsibility, free will and determinism. While some researchers believe that Buddhist texts reflect a compatibilist position, others see Buddhist ethical position as resembling incompatibilism. The first problem faced by Buddhist researchers interested in this topic is that Buddhism does not have a concept of “free will” similar to the one that exists in Western philosophy. Nevertheless, contemporary theorists believe that classical Buddhism contains enough material to allow for a conversation about causality and responsibility. The purpose of this research is to substantiate the possibility of discussing free will in the context of the ethics of Buddhism. In order to do this the research examines the key provisions of Buddhist teaching relevant in the context of free will: dependent arising, absence of self and karma. It is noted that one of the reasons for the difference in the conclusions of researchers of Buddhist ethics regarding the issue of free will and moral responsibility in Buddhism are the peculiarities of Theravada and Mahayana and their particular texts different theorists mainly refer to.