Human Self-consciousness Research Articles

Самоідентифікація як механізм формування ідентичності особистості

The article considers the process of self-identification as social progress. Theoretical researches of concepts of self-identification and identity are stated. The relationship of self-identification as a factor in the formation of personal identity is analyzed. The process of self-identification can be considered as a component of identification of a person with certain social groups, norms, values, traditions, religious dogmas, certain patterns of behavior and so on. Self-identification is a process of formation of personal identities, which includes the search for a certain identity as a model for personal development, identity formation or change its structure, the choice of certain values and qualities in the structure of the identity. Self-identification is a dynamic process of development of human self-consciousness, which is an important mechanism for the formation of personality. Through the concept of «identification» Freud defines the mechanisms of cognition and understanding of another person and social groups. Identification acts as a mechanism of personality development which consists in the unconscious identification of the subject with the object. Freud emphasizes that all types of identification are mechanisms of personality development. E. Erickson, characterizes the concept of self-identification through the concept of «identity». In turn, identity acts as an assimilated image of the individual in relation to the world around him. The concept of identity and self-identification is essentially plural, thanks to which it is actively applied to various aspects of modern reality. For a person whose originality and uniqueness are postulated from birth and by their own name and the right to show individual character traits, the concept of self-identification is extremely relevant. At the same time, the concept of «self-identification» is unstable and mobile, while acting as a leading and guiding self-concept of the person in the changing system of today. Self-identification is also an expression of the need to integrate certain values into the structure of personality, the desire to master certain knowledge and competencies. The process of self-identification includes identifying oneself with another person, social group, community of people, a certain pattern or image, defining oneself, one's social and moral guidelines, influencing one's own behavior and decisions. In this case, the individual must answer questions about their self-determination, place in life, their desires, goals and plans, opportunities, limitations, ideal image, and so on. The connection between self-identification and morality, on which the preservation of a certain identification status depends, should be taken into account here.

Cognitive neurorobotics and self in the shared world, a focused review of ongoing research

Through brain-inspired modeling studies, cognitive neurorobotics aims to resolve dynamics essential to different emergent phenomena at the level of embodied agency in an object environment shared with human beings. This article is a review of ongoing research focusing on model dynamics associated with human self-consciousness. It introduces the free energy principle and active inference in terms of Bayesian theory and predictive coding, and then discusses how directed inquiry employing analogous models may bring us closer to representing the sense of self in cognitive neurorobots. The first section quickly locates cognitive neurorobotics in the broad field of computational cognitive modeling. The second section introduces principles according to which cognition may be formalized, and reviews cognitive neurorobotics experiments employing such formalizations. The third section interprets the results of these and other experiments in the context of different senses of self, both “minimal” and “narrative” self. The fourth section considers model validity and discusses what we may expect ongoing cognitive neurorobotics studies to contribute to scientific explanation of cognitive phenomena including the senses of minimal and narrative self.

Agonistic Reading: Kleist’s Aesthetics of Temptation

ABSTRACTThe anti-humanism of Kleist’s Über das Marionettentheater — wherein the ideal of grace is supposed to make visible mechanical forces devoid of human self-consciousness — takes the form of a temptation. The text nevertheless has a poetological function inasmuch as temptation lies at the genesis of aesthetic experience for Kleist. The paper examines the potentialities of a form of agonistic reading in response to the challenges posed by Kleist’s aesthetics of temptation, and concludes by considering Die Marquise von O.... as an elaborate ritualistic manipulation designed to integrate transgressive desire into the ethics of civil society.

Romanticism, Hellenism, and the Philosophy of Nature by William S. Davis

Reviewed by: Romanticism, Hellenism, and the Philosophy of Nature by William S. Davis Christopher R. Clason William S. Davis. Romanticism, Hellenism, and the Philosophy of Nature. Basingstoke: Palgrave Macmillan, 2018. 156 pp. Late eighteenth- and early nineteenth-century European philosophical trajectories were dramatically shifted by the epistemologies of Kant and Fichte. Furthermore, these epistemologies placed the very objects that human subjects experience in a gravely problematic relationship, where it seemed that the essential object could not be known directly, or it would have to be subsumed into a subjectivism that many found difficult to swallow—especially (and most tragically) Kleist, but others as well. Davis's book offers an engagingly readable account of how several of the main figures of literature and philosophy confronted the problem head-on, beginning with the early friendship of Schelling, Hölderlin, and Hegel, progressing through Goethe to the British Romantics Shelley and Byron, and then returning to Hölderlin, all with an eye on how the contemporary world of letters and philosophy valued the ancient Greeks, and how their reception of classical thought aided them in coming to terms with the contemporary abstract view of the aesthetic object in the physical world. In the "Introduction," Davis presents a basic problem endemic to Romantic philosophy, especially the "Ich-Philosophie" of Fichte and his followers. Quoting Frederick Beiser regarding a key issue concerning subjectivity, he illustrates how among the early Romantics there arose a fear that a perceiving subject has no knowledge "beyond its own circle of consciousness." As one possible way through the subjectivity conundrum, several early Romantic philosophers (e.g., Hölderlin, Goethe, Percy Shelley, and Schelling) attempt to find a discursive strategy, by employing literary metaphors of "a restorative unity that lies beyond the subject." Davis suggests that for these writers the solution does not rest in a philosophical-epistemological paradigm, but rather in an artistic one, in an act of the aesthetic imagination, informed by the philosophy of nature and Romantic Hellenism, both of which are inextricably connected. He seizes on an aspect of philosophy according to Schelling, that natural objects are not merely dead things, but are "living potentialities," and "vibrant objects." In the first chapter, Davis presents a scene in which Hyperion, the hero of Hölderlin's eponymous novel, stands atop the Acrocorinth and ponders how division constitutes human self-consciousness, while he contemplates (in a distracted state of mind, which Hyperion describes as being "lost in the wide blue") how one might achieve a merging of the self with the all. Davis then explores what Hölderlin meant by "intellectual intuition" in reclaiming the original unity (the elusive "one with all") that he and a host of other Romantics sought; instrumental in forming this idea was his participation in a secret philosophical club formed by the three fellow students at the Tübinger Stift (with Schelling and Hegel), whose Greek motto "Hen Kai Pan" (one and everything) gave direction to their early thought. Next, Davis guides us through aspects of Schelling's Naturphilosophie and its connections with Goethe's own neoclassical aesthetics, set against the background of the personal and intellectual relationship between the two. Most importantly, Davis highlights the catalytic function each served for the other's thinking regarding the Weltseele (world-soul), which, they believed, inhabits and animates the entire cosmos. In the fourth chapter, which focuses on aesthetic and erotic intuition, Davis shifts to more material concerns. Here he elaborates the literary response to Schelling's realization that the return to wholeness and oneness cannot merely be an intellectual exercise, but must be concretized in order to be truly [End Page 358] successful. The aesthetic object must become substantial and physical, which can only be accomplished through art imbued with elements of the erotic, amounting to a return to the Hellenistic ideal of the lost classical age. As a summary of this process, Davis compares Hölderlin's Hyperion with a scene from Percy Shelley's Epipsychidion, against the backdrop of the space delimited in the two works: Greek islands on which one experiences a conjoining of "poetry, nature philosophy, aesthetics, and sex," a conversion of intellectual intuition into aesthetic-erotic intuition. He maintains that...

О компенсаторной функции «новой простоты» в современной музыке

The purpose of the article is to determine the essence of the compensatory function of the artistic and aesthetic principles of “new simplicity” as the style direction of modern composer practice. The methodology of the study is: a systematic method that allows you to consider individual elements of the style of works in a “simple” style, as those that are aimed at implementing a compensatory function; the comparative method, which allows to identify the general artistic and semantic vector of various composer versions of “simple” music and various levels of manifestation of the compensatory function of the “simple” style in modern music; as well as a musicological method of genre-style analysis, which is aimed at identifying the stylistic complex of “new simplicity”, which is focused on compensating for individual-author “deformations” of the musical language in previous epochs of composer creativity. The scientific novelty of the article is determined by the theoretical development of the compensatory function of musical art in the context of the artistic and aesthetic foundations of modern composer creativity. Conclusions. The compensatory function of “new simplicity” as the stylistic vector of modern composer practice is determined by the objective factors of the evolutionary logic of European musical professionalism and the ontological properties of musical art. This function is manifested at three levels: at the level of historical conditionality, which is associated with the current state of culture and man as its subject. This level is due to the “anthropological inquiry” of each historical era, which determines the forms and content of its artistic manifestations; on the level of the ontological foundations of human self-consciousness in the sense of its binary nature – the unity of personal consciousness, dissolved in the everyday life of social communication and worldly requests and its spiritual side, which is directed towards the transcendence of experiencing religious experience and higher emotions. This level determines individual composer attitudes to compensate for the “lost meaning” in a broad sense – both at the level of individual-personality existence, and at the level of understanding of music as a form of culture and art form; at the level of musical vocabulary, which compensates for the redundancy of individual author’s interpretations of the expressive properties of such elements of the musical language as melody, rhythm and harmony in the previous era of avant-garde composer styles, as well as the absolutization of the increased emotional tone of the musical expression of “life drama” in professional music from the New Age; this type of musical vocabulary compensates for the simplicity and “one-dimensionality” of those sound images of life universals that surround a modern person in his daily life in various forms of “light” or “mass” music.

Pragmatism and Emergentism

The notion of “emergence” has recently received renewed attention in research fields ranging from biology to cognitive sciences and philosophy of mind. Today’s concept of “emergence” incorporates a long history of philosophical debates and reflections that can be traced back to James and John Stuart Mill and nineteenth-century associationist philosophy. This tradition reached its theoretical maturity in the early twentieth century with so-called classical British emergentism, which gained the attention of pragmatist philosophers from the beginning. In the current literature exploring the relationship between Pragmatism and the emergentist tradition, almost nothing is said about the interesting case of Chauncey Wright (1830-1875), a follower of J. S. Mill and A. Bain, and a crucial figure for the origins of pragmatist philosophy. After a brief historical introduction about the history of the notion of “emergence” and its relationship to classical Pragmatism, the paper aims to examine Wright’s philosophy in relation, on one hand, to the pragmatist tradition and, on the other hand, to the problem of emergence. In the wake of Wright’s original interpretation of Darwin’s evolutionary theory, the article focuses on the key notions of “novelty” and “new uses,” through which Wright developed an “emergentist” philosophy that was well ahead of its time and attracted the interest of Samuel Alexander, one of the major philosophers of classical British emergentism. In the second part, the paper analyzes Wright’s reflections about the origin of human self-consciousness as a paradigmatic case of authentic evolutionary novelty. In the final part, the article focuses on the kind of pragmatic realism sketched out by Wright and summarizes the most important aspects to have emerged during the scholarly debate on the topic.

The phenomenon of call: voices and silence in the experience of calling

The article deals with the analysis of the experience of calling in the existential and phenomenological aspects. The phenomenon of call revealed in the experience of sensing and understanding of human being towards the world and as an event of a personal existence. The study proves that calling responds to the human need of going over the limits of own self towards the co-existence with people, serving the life-work and the ideals. The author analyses the problem of existential and religious truth. The research discovers the meaning of voices and silence in the phenomenal field of calling. Analyzed the difference between the vocal and visual experience, between the feeling and seeing, the necessity of organization of a sound being in human self-consciousness. The meaning of silence is explicated as an internal space of human experience. Silence is researched as an existential phenomenon,  as a special mood making possible for a personality to experience the fullness of being. Silence is revealed as an existential dimension of the origin of language, of the voice of conscience and as a reality of the experience of responsibility of a personality. Therefore, in silence takes place sensing of oneself and occurs the revelation of a call for a person.

The Tilted Self: Visuo-Graviceptive Mismatch in the Full-Body Illusion.

The bodily self is a fundamental part of human self-consciousness and relies on online multimodal information and prior beliefs about one's own body. While the contribution of the vestibular system in this process remains under-investigated, it has been theorized to be important. The present experiment investigates the influence of conflicting gravity-related visual and bodily information on the sense of a body and, vice versa, the influence of altered embodiment on verticality and own-body orientation perception. In a full-body illusion setup, participants saw in a head-mounted display a projection of their own body 2 m in front of them, on which they saw a tactile stimulation on their back displayed either synchronously or asynchronously. By tilting the seen body to one side, an additional visuo-graviceptive conflict about the body orientation was created. Self-identification with the seen body was measured explicitly with a questionnaire and implicitly with skin temperature. As measures of orientation with respect to gravity, we assessed subjective haptic vertical and the haptic body orientation. Finally, we measured the individual visual field dependence using the rod-and-frame test. The results show a decrease in self-identification during the additional visuo-graviceptive conflict, but no modulation of perceived verticality or subjective body orientation. Furthermore, explorative analyses suggest a stimulation-dependent modulation of the perceived body orientation in individuals with a strong visual field dependence only. The results suggest a mutual interaction of graviceptive and other sensory signals and the individual's weighting style in defining our sense of a bodily self.

РОЛЬ СВОБОДНОГО ВЫБОРА В ЖИЗНИ ЧЕЛОВЕКА

The article describes approaches to freedom of choice and their diversity, as well as the role of freedom itself in the society and its characteristics. Choice in different forms is present throughout a person’s life. Whether choice becomes free depends on many factors: society, personal preferences, random circumstances. The possibility of freedom of choice is a measure of the realization of people’s rights and freedoms. Particular attention is paid to the specificity of free choice in the modern society associated with the situation of social polarization and total human responsibility. The level of human self-consciousness is important in this process, it is necessary to make the only right decision in the situation of free choice.

Psilocybin-assisted mindfulness training modulates self-consciousness and brain default mode network connectivity with lasting effects

Both psychedelics and meditation exert profound modulatory effects on consciousness, perception and cognition, but their combined, possibly synergistic effects on neurobiology are unknown. Accordingly, we conducted a randomized, double-blind, placebo-controlled study with 38 participants following a single administration of the psychedelic psilocybin (315 μg/kg p.o.) during a 5-day mindfulness retreat. Brain dynamics were quantified directly pre- and post-intervention by functional magnetic resonance imaging during the resting state and two meditation forms. The analysis of functional connectivity identified psilocybin-related and mental state–dependent alterations in self-referential processing regions of the default mode network (DMN). Notably, decoupling of medial prefrontal and posterior cingulate cortices, which is thought to mediate sense of self, was associated with the subjective ego dissolution effect during the psilocybin-assisted mindfulness session. The extent of ego dissolution and brain connectivity predicted positive changes in psycho-social functioning of participants 4 months later. Psilocybin, combined with meditation, facilitated neurodynamic modulations in self-referential networks, subserving the process of meditation by acting along the anterior–posterior DMN connection. The study highlights the link between altered self-experience and subsequent behavioral changes. Understanding how interventions facilitate transformative experiences may open novel therapeutic perspectives. Insights into the biology of discrete mental states foster our understanding of non-ordinary forms of human self-consciousness and their concomitant brain substrate.

Feel-Good Robotics: Requirements on Touch for Embodiment in Assistive Robotics.

The feeling of embodiment, i.e., experiencing the body as belonging to oneself and being able to integrate objects into one's bodily self-representation, is a key aspect of human self-consciousness and has been shown to importantly shape human cognition. An extension of such feelings toward robots has been argued as being crucial for assistive technologies aiming at restoring, extending, or simulating sensorimotor functions. Empirical and theoretical work illustrates the importance of sensory feedback for the feeling of embodiment and also immersion; we focus on the the perceptual level of touch and the role of tactile feedback in various assistive robotic devices. We critically review how different facets of tactile perception in humans, i.e., affective, social, and self-touch, might influence embodiment. This is particularly important as current assistive robotic devices – such as prostheses, orthoses, exoskeletons, and devices for teleoperation–often limit touch low-density and spatially constrained haptic feedback, i.e., the mere touch sensation linked to an action. Here, we analyze, discuss, and propose how and to what degree tactile feedback might increase the embodiment of certain robotic devices, e.g., prostheses, and the feeling of immersion in human-robot interaction, e.g., in teleoperation. Based on recent findings from cognitive psychology on interactive processes between touch and embodiment, we discuss technical solutions for specific applications, which might be used to enhance embodiment, and facilitate the study of how embodiment might alter human-robot interactions. We postulate that high-density and large surface sensing and stimulation are required to foster embodiment of such assistive devices.

The Embodied Self, the Pattern Theory of Self, and the Predictive Mind.

Do we have to presuppose a self to account for human self-consciousness? If so, how should we characterize the self? These questions are discussed in the context of two alternatives, i.e., the no-self position held by Metzinger (2003, 2009) and the claim that the only self we have to presuppose is a narrative self (Dennett, 1992; Schechtman, 2007; Hardcastle, 2008) which is primarily an abstract entity. In contrast to these theories, I argue that we have to presuppose an embodied self, although this is not a metaphysical substance, nor an entity for which stable necessary and jointly sufficient conditions can be given. Self-consciousness results from an integration of an embodied, basic affective flow with an intentional object (the self as agent or as center of imagination or thought), where this integration remains anchored in an embodied self. This embodied self is a flexible and variable entity, which we can account for only with a pattern theory of the self (in line with Gallagher, 2013). Furthermore, I outline how this pattern theory of the self fits into the predictive coding framework, which also answers the open question whether self-representation is prior to world-representation or the other way around. The principal organization of a mechanism of building up a self-model is such that both types of representations are always activated and developed in parallel. Modeling oneself is a process which is always activated when one interacts with the world – much as a shadow is present when a person walks in the sun.

Las tres modalidades de la autoconciencia

We shall study the modes of self-consciousness such as they have been described by A. Millán-Puelles in his work. This article deals exclusively with human self-consciousness, leaving aside other non-human beings gifted with consciousness, and of course, the Divine Being, which should properly be called Absolute Self-Conscience. Furthermore, the kind of selfconsciousness to be dealt with here is but one of the three ways in which the human ego relates with itself.

The Ontogeny of Human Self-Consciousness

Self-consciousness is an essential characteristic of what it means to be human and is arguably a unique adaptation of our species. Human self-consciousness is construed here as the propensity to perceive and be aware of oneself not only for oneself, but also through the evaluative eyes of other individuals. The origins and determinants of this characteristic remain wide-open questions. I propose a developmental account and suggest possible new directions in the investigation of genetic, brain, and cultural factors that play a role in the ontogeny of human self-conscious psychology.

MASS HUMAN AND THE PSYCHAGOGIE PROBLEM IN THE CONDITIONS OF THE ANTHROPOLOGICAL CRISIS DEEPENING

Problem setting. The anthropological crisis in XX-XXI centuries led human to the edge of extinction as metaphysical so actual. The problem became especially aggravated in Post-structuralism and Post-modernism as well as with emergence of the transhuman- ism. Today there is no philosophic doctrine proposing the real ways of the crisis negotia- tion but they ought to be built otherwise human will have no future in its philosophical meaning.Recent research and publications analysis. One of the first who claimed and substantiated the anthropological crisis was E. Husserl. Concerning the problems of mass society, popular culture and mass human specifying the anthropological crisis we have to name the researches of Frankfurt School thinkers, K. Jaspers, O. Spengler,H. M. Enzensberger, J. Baudrillard, others. The attention has to be paid to the J. Orte- ga y Gasset who formulated the concepts of «mass society» and «mass human» and who identified these phenomena with the anthropological crisis. The M. Buber’s andM. Foucault’s works were useful to explain the anthropological crisis essence and to build the new human life strategy in particular with the Foucault’s elaboration of the psychagogie.Paper objective. The general analysis of the anthropological crisis, the detection of the interdependency between the crisis and mass society, popular culture and mass human phenomena could be named as the aims of the article. To show the abruption between the human being and the knowledge production which is turned into the consciousness indus- try are also the task of the research. To bear in mind the technical factor and its influence on the anthropological crisis deepening the article is also aimed at the research of psy- chagogie as the possible way of the human formation.Paper main body. The development of the western civilisation naturally formed the mass society and mass human phenomena. Mass human is mediocrity with no genius. As a product of a mass society mass human is characterised by the continual increasing of the needs and by the inborn ingratitude to everything that realises those needs. Such paradox transformed human into the product of popular culture. Counting technical com- ponent and the productive character of the knowledge receiving its necessary to interpret human as a result of the consciousness industry when any knowledge is considered to be unfamiliar to the human being, not enrooted into the human life. So progress in knowledge is transformed into the simple accumulation, it doesn’t influence on the human being, and the truth of human life is lost. To overcome the anthropological crisis and to avoid the further abruption between the human being and the knowledge as the essence of the mo- dernity it is proposed to change the way of human formation by implementation of the psychagogie. This method is considered to be not only the way of human nurturing but as well the condition of changing the notion about human.Conclusions of the research. The anthropological crisis is deepening and civilisation doesn’t propose the exit from this situation. So one of the ways of its overcoming is to implement the new approach into the nurturing system using psychagogie as the true philosophical basis of the human self-consciousness.

自己意識の創発と脳・神経細胞・シナプスの神経回路網構造

自己意識の創発と脳・神経細胞・シナプスの神経回路網構造

… et l’âme créa le rêve. Le traité Sur les songes de Synésios de Cyrène

AbstractFrom Homer onwards, in both ancient Greek and Byzantine cultures, dreams were generally conceived as a phenomenon that enters the human being from outside, inasmuch as inspired by the divinity, and not as a product of human interiority. Nevertheless, there exists a distinctly dedicated work about this subject that provides a completely different point of view: it is the treatise On dreams by Synesius of Cyrene. Assuming that dreams are cognizable, Synesius argues that they must be perceived in the same way as sense perceptions. Therefore, they must pass through the center of human self-consciousness, which Synesius calls «Imaginative Spirit». This is only the beginning of a philosophical demonstration aiming to prove that all the images belonging to the Becoming, including oneiric ones, reside inside the soul and do not have their own source outside the human being.

From Sexuality to Eroticism: The Making of the Human Mind

This paper proposes that the human mind in its creativity and emotional self-awareness is the result of the evolutionary transition from sexuality to eroticism. Eroticism is arrived at and defined by the high amount of energy displayed in animal sexuality. We propose that the unique human emotional intelligence is due to this “overflow” of mating energy. What from the survival viewpoint looks like an enormous waste of time and energy reveals itself to be an unexpected psychological benefit. The diversion of sexual energy from procreation—a process that results in erotic fantasies—turns intimacy into a source of human self-consciousness. This places different emphasis on the meaning of eroticism and provides a coherent scenario of mental development beyond mere cognitive capacities. Arguments are presented on how erotic imagination, or sexual excitation as an end in itself, promotes the human propensity for explorative curiosity; data from ethology, psychology, sociology, and neuroscience are presented to support these arguments. As philosophical anthropologists, we do not provide new empirical data, but the available results of comparative behavioral research confirm our hypothesis.

REFLECTION OF THE AUTHOR'S INDIVIDUALITY OF A.I. SOLZHENITSYN IN THE MEDIA PUBLICISM OF 2000-2008

A. I. Solzhenitsyn‟s publicist works became a significant phenomenon in the information space of the beginning of the 21st century. Almost all of his publicist texts have factographical and historical features. The aim of the article is to describe the reflection of Solzhenitsyn‟ s authoring individuality in the media publicism in 2000-2008. The author's media texts are marked by the individual style identity thanks to the genre and compositional features, introduction of national archaic words, particular rhythm, alliterations, numerous symbolic images and motives. Solzhenitsyn is a master of shaping the informationalcommunicative fields. His author‟s intentionality is clearly read in the media texts. The topicality of the study is conditioned by the increased interest to the publicist works of A.I. Solzhenitsyn in newspapers and magazine editions in the beginning of the 21st century. The author of the article revealed the main features and stylistic means used by A.I. Solzhenitsyn in his texts. The main means of expressiveness in A. I. Solzhenitsyn‟ s media texts are experiments with the language, his own system of word formation and orthography. The artistic heritage of Solzhenitsyn-publicist, who created his works in the information space of the early XXIst century, is important for future generations, because it reflects a folk sense of Being and human self-consciousness.

REFLECTION OF THE AUTHOR'S INDIVIDUALITY OF A.I. SOLZHENITSYN IN THE MEDIA PUBLICISM OF 2000-2008

A. I. Solzhenitsyn‟s publicist works became a significant phenomenon in the information space of the beginning of the 21st century. Almost all of his publicist texts have factographical and historical features. The aim of the article is to describe the reflection of Solzhenitsyn‟ s authoring individuality in the media publicism in 2000-2008. The author's media texts are marked by the individual style identity thanks to the genre and compositional features, introduction of national archaic words, particular rhythm, alliterations, numerous symbolic images and motives. Solzhenitsyn is a master of shaping the informationalcommunicative fields. His author‟s intentionality is clearly read in the media texts. The topicality of the study is conditioned by the increased interest to the publicist works of A.I. Solzhenitsyn in newspapers and magazine editions in the beginning of the 21st century. The author of the article revealed the main features and stylistic means used by A.I. Solzhenitsyn in his texts. The main means of expressiveness in A. I. Solzhenitsyn‟ s media texts are experiments with the language, his own system of word formation and orthography. The artistic heritage of Solzhenitsyn-publicist, who created his works in the information space of the early XXIst century, is important for future generations, because it reflects a folk sense of Being and human self-consciousness.