Introduction. The article is devoted to the study of the relationship and mutual influence of theological, anthropological, ethical views of Roman Stoicism and Christianity. The purpose of this work is to conduct a comparative analysis of late Stoic and Christian theology, anthropology, ethics and to demonstrate their relationship and relevance in the modern era. Materials and methods. The research material was the works of Plato and the Roman Stoics, the Epistles of the Apostle Paul, the writings of authors of the early Christian era and early Protestantism, modern scientific research, domestic and foreign, devoted to the analysis of the views of the Roman Stoics, the first Christians, the Epistles of the Apostle Paul, representatives of the Eastern and Western Christian churches of the Middle Ages; works, analyzing the interpenetration of Stoicism and Christianity. The author relied on the civilizational and dialectical approaches, used the following methods: narrative, hermeneutic in combination with linguistic, analytical, synthetic, generalization, reconstruction, comparative-historical. Results. As a result of the work done, it was established that the basic theological, anthropological, axiological and ethical ideas of the Roman Stoics and Christians (the essence of man, the path of life and existential meanings, eschatological perspective, moral principles) were formed as a result of mutual influence. Stoicism played a huge role in the formation of Christian doctrine, actively influenced the ascetic fathers of the early Christian Eastern Church and medieval Western Christianity, and the young Protestantism of the 16th century. The Stoics, in turn, relied on Christian wisdom in their philosophy. Discussion and conclusions. The author managed to carry out a comparative analysis of Stoic and Christian doctrines. The study showed that the spiritual kinship and mutual influence of Roman Stoicism and Christianity testifies to the illusory nature of the border separating the Hellenistic and Christian metatraditions. The practice of cognitive therapy aimed at finding existential meanings and inner harmony, developed by the Roman Stoics and the ascetic fathers of the Eastern Christian Church; the eternal ethical principles of Stoicism and Christianity are relevant in the modern era of moral degradation and semantic disorientation.

The life of man on earth is framed by two states - the initial state in Paradise and the final state when he attains the Kingdom of Heaven. It is in these two states that the essence of man is revealed in its fullness, but life on earth in between is only an opportunity for the manifestation of this essence through deification, namely, the acquisition of man’s unity with God which was lost in the fall into sin. It is through the means of acquiring this unity that the essence of man in his earthly life and the very meaning of man’s life are manifested. These ways and means include living in accordance with the commandments, accepting the will of God, acquiring the fear of God, attaining the virtues of faith, hope, love, charity, joy, meekness, repentance, kindness, humility, salvation, etc. Man can manifest and realise these means

The article is devoted to the analytical consideration of mystical-theological views on the essence of man in the Orthodox Christian worldview, developing the biblical idea of man as the image and likeness of God and as a microtheos (small god), or god by grace. The specificity of this direction is the transcendental-religious holistic approach, in which man is studied not autonomously, in his self-sufficient being, but in the aspect of his belonging to the anthropocosmic and, ultimately, theoanthropocosmic reality. The most important feature of this teaching is its apophatic nature, associated with the fact that biblical ideas-mythologemes related to Divine Revelation and mystical spiritual experience are not fully amenable to conceptualization and in their depths remain an incomprehensible mystery for rational thought, surpassing any human reason. According to one of the maxims of the Orthodox doctrine, summing up this understanding: “Man is a mysterious cryptogram that no one will ever be able to fully decipher and satisfactorily read” (Archimandrite Cyprian Kern).

Main material presentation. The main features of Ukrainian philosophical thought have been formed since ancient times. The problem of man, his moral life appears in the works of ancient “scribes” of Kyivan Rus, ethical issues are considered by professors of the Kyiv-Mohyla Academy, it is vividly represented in the philosophical work of H. Skovoroda. In the philosophical thought of professors of the Kyiv-Mohyla Academy, there was a discourse on the essence of man, the historical development of the process of cognition, where special attention was paid to man, his mind, the study of his inner spiritual world, the problem of morality, and personal freedom. Ukrainian philosopher G. Skovoroda was a graduate of the Kyiv-Mohyla Academy, and the formation of his views was significantly influenced by the philosophical ideas of both the academy's professors and Western European philosophers of the time. The leading trend in the philosophy of G. Skovoroda is the humanistic tendency. The problem of man, his inner world, and cordocentrism are the main themes of his philosophical reflections. In such works as: “The Garden of Divine Songs” (1757-1780), “A Conversation of Five Travelers about True Happiness in Life” (1770), “A Symphony, called the book Askhan, about Know Yourself” (1767), “The Ring. A Friendly Conversation about the Spiritual World” (1774), “A Little Book, called the Sirych Icon of Alcibiades” (1776), “It is Easy to Be Good” (1783), “Dialogue. His Name is the Serpentine Flood” (1780), “Narcissus. A Conversation about: Know Yourself” (1794), G. Skovoroda reveals religious and moral issues. The philosopher emphasizes self-knowledge, which at the same time becomes the knowledge of God. A person will be able to understand the world when he knows himself. This will allow him to build harmonious relationships with the world, choose an activity related to his nature, achieve success in it and be happy. The main topics of philosophical reflections of professors of the Kyiv-Mohyla Academy are the problem of spirituality, the moral life of man, his values, and the meaning of existence. A graduate of the academy, and later its rector, Feofan Prokopovych, examines such concepts as nature, God, spirituality, good and evil, and human happiness. Philosophical reflections of I. Gisel include moral and religious issues. The philosopher paid special attention to the problems of human moral virtues, sinfulness, and moral duty. The philosopher's ethical views include solving the problems of the meaning of human life, achieving happiness. S. Kulyabka considers the issue of the purpose of man, good, and the good. M. Kozachinsky argues that the purpose of man is moral virtue and finding ways to achieve it. Grigoriy Shcherbatsky emphasizes the special role of self-awareness in human life; the main problem of his philosophical searches is the ontology of the “true man”. S. Yavorskyi reflected on the separation of secular and spiritual power, raised questions about the autonomy of the church. G. Konyskyi in his views on man adhered to the position that man is capable of being happy in earthly life, he emphasized that the purpose of human life is the good that he is capable of creating. G. Skovoroda and professors of the Kyiv-Mohyla Academy made a great contribution to the development of Ukrainian philosophy and science. The Kyiv-Mohyla Academy produced many educated church figures, spiritual writers, philosophers, who embodied Christian piety, spirituality, and cordiality with their lives, and made a significant contribution to educational activities. Conclusions. The Kyiv-Mohyla Academy became the center of intellectual and cultural life of the second half of the XVII-XVIII and early 19th centuries, the main principles of its educational activities were further developed in the Kyiv Theological Academy, the philosophical tradition was continued by the Kharkiv and Kyiv universities, as well as educational institutions outside Ukraine. G. Skovoroda and the professors of the academy considered human existence as a process of continuous spiritual development, the means of which is self-knowledge and self-improvement of the individual. G. Skovoroda saw the true expression of human life in “related work”, which corresponds to human nature, the professors of the academy focused on moral education, understanding of the law.

Over the past 20 years since the death of Vladimir Veniaminovich Bibikhin, the importance and relevance of his philosophical legacy has not only not de­creased, but has become even more in demand. Last year, a memorial plaque ap­peared in Bezhetsk, the city where he was born, a large number of his lecture courses were published, Bibikhin readings have been held for several years, sem­inars, master classes, and round tables have been devoted to his work. On De­cember 10, 2024, at the Institute of Philosophy of the Russian Academy of Sci­ences, a round table discussed the problems of translating “Being and Time”, the concept of law and the figure of the auditor in Bibikhin’s philosophy of law, factual life as a personal-not personal being: interpretation of the personality problem in the materials of Bibikhin’s seminar “Early Heidegger”. In connection with Bibikhin's philosophy, the problem of dissatisfaction with life and its con­nection with metaphysics was raised; Bibikhin’s explication of the early Heideg­gerian interpretation of logical categories and its philosophical significance. In the article now proposed, Bibikhin’s philosophy is presented as an “accepting understanding” that coincides with the essence of man. Understanding presup­poses an appeal to the meaning of an initially sacred word that began “from time immemorial”, therefore the philosopher’s thought in the implication of such a meaning is always colored by this sacredness. Bibikhin’s first book, The Lan­guage of Philosophy, where philosophy is presented as identical to language, set out the basic principles that he had thought out in advance.

The article analyzes the philosophically deep thoughts of Magaz Razdanuly's poetry. The purpose of the study is to reveal little-known aspects of Magaz's work. In particular, his poems reflecting various aspects of society, time and human nature are examined. For example, in the poems "Oert" ("Fire"), "Ok dayarlaushy" ("Gunsmith") the reality of society is revealed, and in the poems "Ayna aldynda" ("In front of the mirror"), "Tar" ("Crowned") the picture of the era in which he lived and worked is reflected. In the poems "Kulki" ("Laughter"), "Zhylau" ("Cry"), "Maktan" ("Pride") the author presents philosophical reflections on human essence. To achieve this goal, his poetry collections "Asular tolgauy" ("Hymn to the Passes"), "Uakyt" ("Time"), "Bosaga" ("Threshold"), "Erten" ("Tomorrow") are considered. Magaz spent 21 years of his life in a Chinese prison. Exploring his works written in prison and filled with truth, we learn the character of society, the essence of man and the true truthfulness of the time. To strengthen the theoretical basis of the study, the scientific works of domestic critics and literary scholars such as R. Syzdykova, Z. Serikkaliuly, E. Shaimerdenuly, as well as foreign scientists Remi Hess, Lo Genzy and Nan Fan were used as a method. The practical significance and value of the article lies in the fact that the results of the scientific work provide a material basis for further research into the poetry of M. Razdanuly. And this creates new opportunities for future researchers. The scientific novelty and results of the work are, firstly, that the philosophical depth of Magaz's poetry has been systematically studied for the first time. Secondly, the philosophical significance and historical context of the poet's poems written in prison have been revealed. Thirdly, in the process of analyzing Magaz's philosophically profound poems, the complex life reality that the poet himself went through is considered.

The worldwide crisis of present-day market civilization has many backgrounds of objective (natural-climatic and economic cycles) and subjective nature (politics and spiritual interests). In such situations, politicians and analysts turn to fundamental, existential issues — mentality, morality, the essence of man, etc. The most important characteristic of society, which determines the state of the economy, political and social stability through a feedback system, is culture. From the point of view of the dominant position in spiritual culture, mass culture and counterculture differ. The possibility of attraction of anthropological principle to the problem of culture and ideology is regarded. The paper proffers the application of the methodology of moral-religious neo-institutionalism and the Homo traditum model concept for contemporary Russian culture.

Two outstanding science fiction writers and social thinkers, Ivan Yefremov and Stanislav Lem, never met in person or corresponded, although they had many mutual acquaintances and closely followed each other's publications. The purpose of the article is to identify possible reasons for the failed meeting(I. Yefremov's illness, rumors about S. Lem's "arrogance," etc.). The research methods include an analysis of the correspondence, fiction, and memoirs of I. Yefremov, Stanislav Lem, and people from their close circle. The author concludes that the underlying reason for Yefremov's refusal to contact Lem was the discrepancy in their ideological views on the main issues that both Yefremov and Lem considered in their works: the essence of man, his predisposition to good or evil, and man's place in space. I. Yefremov was an anthropological optimist, convinced that man is basically good, and that manifestations of evil are connected with improper upbringing and a bad social structure. S. Lem, on the contrary, was an anthropological pessimist, believing that human nature has an inherent tendency towards evil (anthropological Manichaeism), which is partly restrained by heredity and upbringing. Unlike Yefremov, Lem was pessimistic about the possibility of establishing contact with extraterrestrial intelligence, and, as a rationalist and neopositivist, was skeptical about occultism and paranormal phenomena.

The article discusses the concept of functional asymmetry of the child’s cerebral hemispheres and the universal developmental paradigm. The universal developmental paradigm means that the characteristic of the world in which we exist is its duality, its division into right and left, light and dark, good and evil... It is thinking, as a function of the human mind, that can be considered the essence of man - a fundamentally intelligent being, and therefore thinking, since thinking is a system-forming factor of man as a living system, and at the same time a necessary and sufficient factor of his being as a rational being, as a species of Homo sapiens. Therefore, the main developmental goal of education should be considered the development of thinking in pupils. Preschool children's brains are used to remembering everything as it is - in a variety of colors, smells, sounds, and other factors. During reproduction, an image-model is created in the right hemisphere, and a verbal definition corresponding to the image is created in the left hemisphere. As a result, perception is not erased, it gives rise to brilliant poems, books, paintings, discoveries. This is unlimited and natural for him. During learning, in most cases, either the left or the right hemisphere of the brain is loaded, while the opposite remains unused. Experimentally, using K. Pearson’s criterion, it was confirmed that the musical development of a child of the third year of life will be more effective and qualitative if the holistic thinking of the two hemispheres of the child's brain is involved. Holistic thinking is the combined work of the two cerebral hemispheres, relying on all channels of information perception. Of course, the tasks of developing preschool children’s personality will be successfully solved if music lessons include consideration of the main issues of factual material. In this case, the music teacher varies the methods of study and forms of work. We propose conditions for individual and personal development of the child, namely, within the framework of the program, thematic planning, conducting classes, games, matinees, etc. the music teacher should have didactic material that changes the type and form of presentation of educational material, and the child has the freedom to choose the task (the same task should provide the possibility of its implementation through an image, word, scheme, modelling, musical accompaniment, movement, etc.), that is, to promote the integration of the right and left types of being in learning and development. Activities that involve two hemispheres of the preschoolers' brain simultaneously will be more effective.

The article discusses the concept of functional asymmetry of the child’s cerebral hemispheres and the universal developmental paradigm. The universal developmental paradigm means that the characteristic of the world in which we exist is its duality, its division into right and left, light and dark, good and evil. It is thinking, as a function of the human mind, that can be considered the essence of man - a fundamentally intelligent being, and therefore thinking, since thinking is a system-forming factor of man as a living system, and at the same time a necessary and sufficient factor of his being as a rational being, as a species of Homo sapiens. Therefore, the main developmental goal of education should be considered the development of thinking in pupils. Preschool children's brains are used to remembering everything as it is - in a variety of colours, smells, sounds, and other factors. During reproduction, an image-model is created in the right hemisphere, and a verbal definition corresponding to the image is created in the left hemisphere. As a result, perception is not erased, it gives rise to brilliant poems, books, paintings, discoveries. This is unlimited and natural for him. During learning, in most cases, either the left or the right hemisphere of the brain is loaded, while the opposite remains unused. Experimentally, using K. Pearson’s criterion, it was confirmed that the musical development of a child of the third year of life will be more effective and qualitative if the holistic thinking of the two hemispheres of the child's brain is involved. Holistic thinking is the combined work of the two cerebral hemispheres, relying on all channels of information perception. Of course, the tasks of developing preschool children’s personality will be successfully solved if music lessons include consideration of the main issues of factual material. In this case, the music teacher varies the methods of study and forms of work. We propose conditions for individual and personal development of the child, namely, within the framework of the programme, thematic planning, conducting classes, games, matinees, etc. the music teacher should have didactic material that changes the type and form of presentation of educational material, and the child has the freedom to choose the task (the same task should provide the possibility of its implementation through an image, word, scheme, modelling, musical accompaniment, movement, etc.), that is, to promote the integration of the right and left types of being in learning and development. Activities that involve two hemispheres of the preschoolers’ brain simultaneously will be more effective.

Abstract: Jacques Lacan was, inarguably one of the most important psychoanalysts to live during the 20Th Century and his ideas surely have reverberated throughout Psychology as well as Philosophy and Literature. Lacan thought of desire as being at the center of his academic work and even went on to say that "Desire is man's essence". This theory becomes especially important in postmodern society, where longing is a key element of consumer culture. Hailing from France, Jacques Lacan was born in 1901. He entered medical school and then psychiatry, after which he pursued a career as psychoanalyst. Lacan was largely influenced by Freud, but he also significantly re-read the theory of him through linguistic and structural interpretations. Lacan, who said that the human unconscious is structured like a language and desire leaves itself marks not only in our minds but also reproductions of culture and clinking symbols. According to Lacan, desire is the primary originating impulse from which all subsequent subjects are constructed; it's the motivational force of what runs a subject. Lacan also argues that like the Libido in Freud, desire is what motivates human behaviour and development of psyche.

The article analyzes the process of development of the concept of personality in the history of philosophy. Attention is paid to a brief examination of the ideas about the essence of man peculiar to ancient philosophers (using the example of the iconic thinkers of the classical period – Plato and Aristotle). It is argued that during the dogmatic design of the Christian worldview, a concept of personality close to the modern one was developed, which was reflected in the philosophical works of medieval authors. The philosophers of the Renaissance and Modern times brought their novelty to the understanding of personality, focusing primarily on its autonomous character. The relevance of the analysis is determined by the fact that the evolution of the concept of personality traced in it is not complete, in modern philosophy there are many different approaches to understanding this concept, however, according to the author, such a direction of philosophical thought as personalism inherits the historical and philosophical tradition, continuing to develop our ideas about personality, enriching them with new aspects arising as a result of the strengthening of the technological component of social life. The philosophical and methodological basis of the research is a comparative analysis of the ideas of specific philosophers about the essence of man, which contributed to the formation of the modern concept of personality. The results of the comparative analysis carried out by the author have elements of scientific novelty, confirming the development of the concept of personality in the history of philosophy, corresponding to the worldview evolution from cosmocentrism through theocentrism to anthropocentrism. It is noted that in cosmocentric representations of the human essence, the search for mechanisms for the formation of individuality, included in the world order and experiencing constant influence from both their inner motives and other people, society, prevailed. Medieval theocentric concepts of personality focused on Divine providence, at the same time elevating man as the image and likeness of God above the created world around him. Subsequently, philosophical thought, while preserving mainly the previously developed ideas about personality, added to them an essentially new understanding of the human personality as an autonomous principle.

The presented article contains research into the views of Abdurakhman Jami on the meaning of human life in the interpretation of the scientist philosopher M.N.Boltayev. The article gives a detailed explanation of the views about the essence of man that existed in history and the changed judgments in the present.

The article examines the foundations that constitute the formulation of the metaphysical question in Martin Heidegger’s philosophy. The article focuses in detail on the period of 1929-1930, which includes the report “Was ist Metaphysik?” and the lecture course “Die Grundbegriffe der Metaphysik. Welt–Endlichkeit–Einsamkeit”. The introduction to the article and the main problem are three prejudices from Being and Time that make it impossible to ask a clear question about being. The main material is presented on the basis of primary sources: “Being and Time”, “Basic Concepts of Metaphysics”. The peculiarity of Heidegger’s work of the 1929s and 1930s is the approximation of the research methodology in the 1927 treatise to the present. Phenomenological hermeneutics and fundamental ontology were used in relation to the ancient Greeks to develop a metaphysics of ciphers or special words in which Heidegger concentrated the Greek experience of being. During the 1930s, Heidegger would make an effort to realize this experience by looking for points of intersection between Greeks and Germans in German idealism and poetry. Since the Greeks are ruled by aeon (temporal time) and agon (the spirit of competition), modern metaphysics needs to develop a special concept of being that would distinguish who Germans are, where they came from, and where they are going. The article proposes a distinction between higher being - divine, human life-world – social, human essence – cultural, working, shepherd. Being, being and man are subject to metaphysical questioning as the most general concepts. That is, those that immediately or a priori express a certain clarity. Nihilism, as the spirit of the time, demands that metanarratives be questioned and self-evidence be reassessed. An outstanding achievement of Heidegger’s metaphysical question is the distinction being as Seyn. The nationalist or folk Old German definition of being both frees it from academic requirements and accurately captures the open horizon in which the existence of the first half of the 20th century was frozen. Since this essence of man is presented after the linguistic turn, it lacks the main feature of the turn-a specific linguistic ability or words that clarify being. The article aims to study Martin Heidegger’s metaphysical teaching in the 1929-1930s. The article concludes that the metaphysics of the above-mentioned years of Heidegger’s philosophy reveals itself in parallel with the spirit of the time of the then German conservative revolution. As we know, Martin Heidegger did not remove the question of being and selected names for it, because he was looking for an appropriated lawn and a boundary, beyond which the exit to the lawn opens. This article offers a look at this problematic in the contextual name of metaphysic – Seyn.

This article examines the institution of the family in the culture of Zoroastrianism. In modern society, there is a devaluation of the institution of marriage, which emphasizes the relevance of the study of family values in traditional cultures. There is a widespread opinion that Zoroastrians welcomed consanguineous marriage, however, the presented work emphasizes that this opinion is erroneous, such a marriage was not recognized as a norm, it is mentioned only in individual cases that were discussed in judicial instances, which in itself indicates the atypical nature of this phenomenon. In Zoroastrianism, the norms of chastity and fidelity are fundamental, which ethically makes this religion related to Christianity and Islam. The purity of family relations in Zoroastrianism has a spiritual and theological meaning, draws society to the protection of nature and the essence of man. It is appropriate to perceive a kinship marriage in a spiritual dimension, that is, the creation of a family between people who adhere to the same religious teaching and share common ideological principles. Also, a related marriage can be considered as a union between a believer and the God Ahura Mazda. As a conclusion, the article notes that in Zoroastrianism, traditional marriage was welcomed and defended, similar to the one whose value is postulated in Christianity and Islam.

The article analyzes the main provisions of constructive anthropology developed in Russian empirio-criticism in the first quarter of the 20th century. The justification of non-metaphysical philosophy, which developed the “problematic” approach to cognition, made the new understanding of man possible. From this point of view, the essence of man is not a metaphysical constant, but is modeled on the basis of an appropriate organization of experience; the essence of man is determined by his existence and is constantly changing; the essence of man can be consciously adapted by directing his development and giving him the necessary characteristics; man as an essence is always man’s project, or scientific and philosophical concept; only by understanding man as a dynamic project can we justify free will and man’s capacity for creation. The project of constructive anthropology is fundamentally different from the philosophical anthropology developed in Germany in the 20th century by Max Scheler and Helmuth Plessner, since the latter is essentially an attempt to preserve the traditional metaphysical interpretation of man.

At present, both from the point of view of individual sciences and, above all, from the point of view of the emerging interdisciplinary approaches, the problems of the correlation between the physical and the mental in human development are a very relevant area of scientific research. Each science in the interdisciplinary approach has its own traditions, methods and research methodology, the use of which largely depends on the particular scientist and the scientific school he or she has passed through. The problem of sports training of disabled people touches a powerful layer of anthropological problems, ranging from anthropometry to social, cultural and philosophical anthropology, aimed at understanding the nature and essence of man. Within the problem field of cultural anthropology at the intersection with cognitive science, the problems of cognitive anthropology are considered. Modern cognitive science insists on the inclusion of an inner plan, a plan of mental intentions, in order to understand the essence of any kind of human activity. In sport, the inseparability of mental and physiological, mental and physical, feeling and action is an indispensable condition of this kind of human practice. A special role is played by sport for the disabled. The article deals with the methods of assessing the level of physical development of persons with lesions of the locomotor system who are engaged in powerlifting. The positive influence of powerlifting on the physical condition of athletes of this category is proven, which leads to a more stable mental state and greater psychological well-being.

“The Outline of Feuerbach”, as one of Marx's important early works, contains rich ideas of practice. In “The Outline of Feuerbach”, Marx carried out a thorough critical reform of the previous philosophical thinking with a practical way of thinking, realizing a complete separation from the previous speculative way of thinking and the humanistic way of thinking, and finally established a new way of thinking of Marxist practical theory. This paper expounds the historical background of the emergence of “The Outline of Feuerbach”, and expounds the great practical significance and main content of Marx's scientific practice view, that is, practice is the standard for testing truth; Social life is practical in nature; Environmental change and human change are unified in practice; The essence of man is the sum of all social relations and other important issues, which has important theoretical significance for the development of Marxist philosophy in the world today and the correct application of Marxist scientific practice concept in the context of economic globalization.

The theoretical and historical aspects of the development of capitalism in Europe, which is dynamically developing, creates and overcomes deep socio-economic crises, are considered. Modern capitalism has a complex structure: a «core», «periphery» and a small middle layer of «satellites». The countries of the capitalist core have «outgrown» their economic models, while the countries of the periphery have not «grown up» to the current models of the «core». It was determined that most countries are in search of more perfect models of production development, maximizing the profit of the ruling classes and elites. For this purpose, mechanisms for accelerating scientific and technological progress, new technological systems, and relevant institutes are used. Technical progress is accompanied by the loss of spirituality, the destruction of values and traditions, which significantly slows down the development of the economy and enterprises. The instability of society arises as a result of the mismatch of social, collective (group) and personal interests of the population, classes, elite groups, clans, and families. Social sciences develop under the influence of the class interests of the ruling elites. Economic science actually lags behind economic practice. Liberal theories, focused on the exclusion of the state from the economy, complicate the situation of real production and business entities. It was determined that despite systematic crises, capitalism provides a certain level of technical progress (four industrial revolutions, six technological systems), deepened the social division of labor, increased the level of labor productivity, mastered ICT, digitalization, etc. Based on the current state of science and practice, management models adequate to the theories of «inclusive capitalism», «new integral economic system», «convergence», «people’s capitalism» become promising for enterprises. Their use requires deep knowledge in the field of management, planning and their carriers – initiative, persistent, responsible, self-sufficient, constantly updating their skills, professionalism. The purpose of the research is to identify the signs and characteristic features of models of modern capitalism, the formation of directions for their use by enterprises in the context of ICT, digitalization of the economy. The methodological prerequisites of the study are the priorities of spirituality in the system «consciousness-matter; spiritual-bio-social essence of man and society; the basis of society – the spirituality and traditional values of the people; social economic laws are based on empirical knowledge, hypotheses and faith, established by law and morality; system and coordination of interests of the state, society, corporations, enterprises; the priority of public interests; increasing the role of natural assessment indicators, which are necessary in the conditions of digitalization of the economy. Research methods: dialectical; the concept of three forces of development; historical; evolutionary; cognition – «from empirical perception to abstract (theoretical) understanding, from this to practice»; analysis and synthesis; modeling; comparison, evaluation, standardization.

The subject of the study is the relationship between philosophical anthropologists, who deal with the nature and essence of man, and neurosciences, who study neural processes - the work of the brain and nervous system. In particular, the present article is a discovery of how these two fields can shed light on issues related to detection and artificial intelligence, such as the nature of consciousness and intelligence, as well as the possibility of creating conscious machines and the ethical implications of the emergence of artificial intelligence. The study suggests an interdisciplinary approach. In this methodological work, dialectical methods are encountered in this important methodological plane, but also the hermeneutic and phenomenological approaches most often used in philosophical research are used. The novelty of research is found in the frequency of violations between the philosophical and empirical points of medicine in the considered area. Within the framework of this study, a philosophical examination is carried out for the most “objective” examination - a representative of philosophical anthropology, the doctrine of the nature and nature of man. The subject of research suggesting the creation of a promising possession towards a versatile understanding of man. Problems notwithstanding, the interplay between philosophical anthropology and neuroscience can provide valuable insights into some of the most fundamental and elusive aspects of the human experience, such as consciousness, the self, and free will. The interaction of philosophical anthropology and neuroscience can be organized as a dialogue between two approaches to understanding the human condition. Philosophical anthropology offers a conceptual framework for thinking about the nature of human experience, while neuroscience provides empirical evidence that can help test and refine philosophical theories. Together, these two areas can help shed light on some of man's most fundamental questions about what it means to be.