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The article raises the question of the relationship between the practice of artificial intelligence and universal ethics. The topic is fundamentally important, since a person and society that have lost their ethical foundations are deprived of their humanity. The ethics of scientists, designers, high-level managers play a decisive role in modern processes of development and application of artificial intelligence. In their activities, an ethic of responsibility develops, originating from the Russell-Einstein Manifesto, published in 1955 in the conditions of a nuclear standoff during the Cold War. The article shows the modern indescribably rapid growth and development of artificial intelligence applications in the practical life of people. Attention is drawn to the fact of the presence of uncertainty in situations of practical application of artificial intelligence, the presence of unforeseen consequences in addition to the expected consequences, who is responsible for those consequences (individuals, corporations, governments). The responsibility lies with the one who decides on the action: the actor. The actor is in a situation of ethical risk. It is shown that the risk increases due to a number of circumstances: 1) a variety of applications; 2) uncontrolled rampant growth; 3) difficulties in tracking the empirical situation of application; 4) difficulties in theoretical analysis of the situation of action. The article focuses on the risks of the practice of peaceful use of remotely piloted aircraft, as well as their military use and automated weapons without operator confirmation. The sharp, apparently exponential growth of information technology, the practical implementation of artificial intelligence, puts people in a difficult situation, an ethical situation: what to choose 'to have or to be'. Or is there a third choice?

The subject of the research is the philosophical (ontological, epistemological, philosophical-anthropological and social-philosophical) foundations of personalized medicine, the biomedical foundations of which are methods of therapy and prevention of diseases based on the individual characteristics of the patient. The authors highlight the preventive nature of personalized medicine - to prevent the patient's diseases based on certain diagnostic methods and using a system of preventive measures, as well as its focus on improving the effectiveness of treatment for a specific patient. The value of personalized medicine is that it allows to determine precisely the causes of a particular disease or to assess a person's predisposition to certain diseases, to apply preventive measures to minimize the risks of diseases; to use personalized methods of treatment and correction of the conditions of a particular patient, as well as biomarkers for monitoring the effectiveness of therapy. The philosophical foundations of personalized medicine, on the one hand, contain certain philosophical attitudes related to medicine in general, and on the other hand, reflect specific features determined by new technologies that modern medicine possesses. In particular, the article points to a change in the concept of personalization in connection with the disclosure of its content at the genomic level. The authors emphasize that personalized medicine raises a number of new problems of a philosophical nature: the approach to a person as a set of data about his or her body, the possible increase in social inequality due to the lack of general availability of the results of personalized medicine, and so on. The article substantiates the idea that improving and reducing the cost of sequencing technologies will help make new methods of treating diseases more accessible to the general population. Further personification of medicine will occur due to obtaining more and more objective information about patients, increasing the number of subgroups in the typology of patients, offering them variable methods of treatment, as well as due to the increasing involvement of a patient in the treatment processes, based on a better understanding of his/her "existential presence analytics".

The article discusses the problem of rejecting the image of beauty in modern dance. It is indicated that the theme of despair, fear, violence and depression begins to dominate in modern dance since its inception in the 20s of the last century. The characteristic features of movements and plasticity in expressionist dance, in the school of M. Graham, are described: broken vertical, inwardly turned chest and feet, sharpness and convulsiveness of movements, blows aimed at oneself, etc. The article consistently examines the possible causes of this trend, such as technical ease and accessibility, lower energy cost of 'sad dances', as well as the opportunity to demonstrate originality, nonconformism, express social protest, etc. There is an opinion that the expression of pathological motives, negative feelings, fears in art contributes to the liberation from their destructive effect in real life. This approach is questioned, because there is also a reverse mechanism: as a result of viewing relevant plots (for example, scenes of violence), infection with emotions occurs, role models arise, and the thresholds of what is permissible decrease. Along with criticism of a number of trends in contemporary art, the importance of the concept of ugliness for culture is emphasized. Meeting one's own infirmity and imperfection, be that physical, psychological or moral, plays an essential role in the spiritual development of a person. However, modern art, including the dance performances considered, follow the path of establishing ugliness as a new norm and cultivate the perverted reality of the 'sick' creativity of a disintegrating personality. The expression of beauty, on the contrary, is characteristic of an integral personality striving for perfection and praising life.

The ancient separation of the world into the domains of ideas and things created the ground for questioning about true existence. Thus, reality could be attributed to ideas, or it could be attributed to things. Given the tension between Platonic and Aristotelian ontologies, the problem of the status of general notions was embodied in medieval philosophical discussion, often clothed in theological form. The article reconstructs the controversy around the ontological status of universals within several scholastic doctrines. The essence of this dispute, from a perspective that is of ontological and gnoseological interest, comes down to clarifying the categorical grid, within which it is possible to make statements concerning reality. There are at least three main positions that refl ect the views of scholastic thinkers on the ontological nature of universals: realism, nominalism and conceptualism. The basic difference between them is determined by confl icting opinions regarding the issues of autonomy of the existence of universals, their dependence on the mind and things, and also about their materiality. This study reproduces the crucial moves of the scholastic thought of realists (A. Canterbury), nominalists (W. Occam), conceptualists (P. Abelard) and moderate realists (F. Aquinas), around which the conceptual background of the conversation about reality is formed. At the same time, it became obvious that the concept of realism (which was not yet in the philosophical vocabulary during the period of scholasticism) acquires its features in the intersections and contradictions between positions in the range from strong realism to extreme nominalism. Besides, it has been demonstrated in actual analysis that a set of alternative solutions to the problem of universals was refl ected in the broad philosophical problems of Modern (along the epistemological teachings of rationalism and empiricism) and contemporary thought (in projects of speculative realism, fl at ontologies, as well as in the fi eld of philosophy of mind). At the same time, it must be recognized, as a result, that the later development of the concept of realism and the problems of cognition associated with it had a retrospective impact on the correlation of scholastic positions with each other.

Modern philosophy of mind focuses on such aspects of consciousness as perception, information processing, and qualia (also occurring in perception). At the same time, insuffi cient attention is paid to such conscious actions of the subject as decision-making and action. However, action requires no less consciousness than perception. It is not so much the philosophy of mind that deals with action as the philosophy of subject. This article makes a connection between the philosophy of mind and the philosophy of subject through the concepts of freedom and selfrelationship. The subject is essentially free because he makes decisions. Even if his decisions are determined by his biological arrangement or his history, he transforms past determinations into future ones, and still the decision-making occurs, so that some freedom is required. As for mind, it is also related to freedom because its light is lit in the same decision-making situations. There is a special group of decisions concerning subject's relations. The subject's relations to the world, to the Self, to the Others, to transcendence are considered. In relation to the world, the subject can manifest his freedom through self-restraint, renunciation of power, based on Heidegger's maxim of "letting being be." He can build his attitude towards Others in an ethical paradigm, for example, according to the teachings of Levinas. Transcendence can be given in the form of looking at oneself from the outside. A special group of actions of the subject is distinguished: self-attitude and self-action. In the fi eld of mind it is self-consciousness. The subject can modify his own attitudes based on the transcendent point that he himself posits. This also has implications for the choice of values. The religious relation to one's own soul and Heidegger's doctrine of transcendence are considered. Self-existence is a supremely free action of the subject through which he constructs himself.

The article analyses both the book of American philosopher Christoph Cox "Sonic Flux: Sound, Art and Metaphysics" and a wide range of critical publications dedicated to this book. The project "Sonic Flux" belongs to sonic materialism (a branch of "New Materialism') also known as "Deleuzian sound studies". For Cox this means a development of "immanent metaphysics" launched by G. Deleuze. But while continuing the project of Deleuze, Cox inherits his predicaments. Their range is as broad as the specter of Cox's sources covering philosophy, arts, theory of perception. Debates around the project "Sonic Flux" highlighted such problems as the way Cox understands materialism and how he understands access to reality. Cox's correlation of finite and infinite; particularity and universality, and anti-historicism are highly problematic for critics. Since Cox claims to develop a theory of sound art we assess his ideas from this perspective. This allows us to focus on modernism, anonymity and anti-humanism, central to Cox's project but not to its criticism. A less important aspect – resentiment in Cox's style – turned out to be helpful in drawing conclusions that the whole project "Sonic Flux" is built upon a range of assumptions. Cox himself names some of them while we indicated some others. The main conclusion of the article is the idea that the project "Sonic Flux" cannot provide an adequate theory of sound art nor contribute to sound studies because it is too embedded in the worst kind of modernism and structuralism. Such important notions of sonic materialism as autonomy and anonymity of sounds perfectly fit the tradition of Modernism while being completely alien to the sound studies.

The article presents a brief essay on the analysis of three key concepts in the philosophy of Georges Bataille – heterology as the logic of exclusion, (a-)theology as an atheistic understanding of the death of God and the concept of 'negative' or 'sacrificial' Sovereignty. It seems that the key to understanding the various and heterogeneous philosophical, literary-poetic, cultural-anthropological and socio-economic concepts of the French thinker is the prism of the heterological logic of exclusion, which opposes the internalization of the dominant ontological discourse. The heterology or 'logic of exclusion' used by Georges Bataille, is not so much a negative version of the traditional logic of 'inclusion', but is a logic of alternative extremes. It is precisely by striving to overcome the dominant metaphysical universalism of the general order of being (embodied, according to Bataille, in the concept of 'being' / 'die Existenz' in the philosophy of Martin Heidegger). In an effort to overcome the dominant metaphysical universalism of the general order of being, Bataille turns to various kinds of 'denials' and extremes – the left sacred or the sanctity of 'foulness', the metaphorical of the disgusting, erotic and violent forms of transgression, the cultivation of the experience of inner abandonment and ultimate despair, and, also, to his own concept of 'sacrifice', serving as a guide to the world of sovereign domination. Thus, developing his concept of metaphysical 'sovereignty', Bataille turns not only to the existential, but also to the political sphere, largely contrasting his 'metaphysics of sacrifice' with the concept of 'metaphysical domination' of the German political and legal theorist Carl Schmitt. The nihilistic energy drawn from Friedrich Nietzsche and the 'metaphysical negation' taken from Hegel's dialectic through the interpretation of Alexander Kozhev is used by Bataille for the purposes of his own 'heterological' logic of exclusion, desubjectivization and dissolution. However, negation for Bataille is not a target for itself, but a methodological tool on the way to the 'Other' excluded from any ontosemantic order.

The subject of the study is the concept of the historical hero as a victor of the gods and his role in contemporary Western cultural heritage, with a focus on the reinterpretation of Scandinavian culture in the works of Lars von Trier. The research methodology is based on the analysis of Hollywood's reception of neo-European rationalism and the ideas of individualism and free will in European culture. The author examines the influence of the implementation of freedom without morality on the exploration of the idea of the Übermensch (superman) and discusses unresolved questions in this context. The research findings highlight the importance of the themes of personal responsibility and freedom in Western culture, as well as the legacy of Scandinavian culture as a source of the manifestation of truths. The conclusions of the study emphasize the relevance and significance of the discussed issues in the contemporary cultural context. The main goal of the research is to identify the consistent stages of Lars von Trier's apocalyptic consciousness, particularly in the context of resistance to the colonization of art by ontological philosophy and the dominance of Hollywood clichés and political sentiments in the film market. This work conducts a methodological investigation into how Lars von Trier applies the philosophy of images through cinematography as a tool to separate false and immaculate representations of the world, with a focus on the problem of sin in his composition. This work methodologically explores this process and analyzes how it interacts with contemporary culture and cinema. In the context of the scientific novelty of the research, a question arises about Lars von Trier describing himself as a 'sadistic doctor' who saves lives but remains, in the eyes of those saved, an antichrist and a criminal in the humanistic world and humanity's defense of a world different from the existing one. The results of this research can be used to study philosophical anthropology in the field of film studies and visual arts, as well as in related social and humanitarian disciplines, to analyze how this theme interacts with culture and society.

In the current article the author considers the problem of the subject's personal identity. The analysis of this concept seems to be very relevant, since in today's public space the concept of identity is used, firstly, as non-problematic, and, secondly, as completely politicized. The analysis of the concept of identity is important because philosophy can look at the subject's identity without prejudice and thereby depoliticize its concept. And ontology as a branch of philosophy is able to carry out a truly fundamental and comprehensive research of the concept of the subject's identity. Personal identity turns out to be an ontological concept because the subject exists as identical to itself, and consistent reflection on the modes of existence of the subject inevitably leads us to discover the concept of its identity. The subject of the article is the subject's personal identity. On the basis of philosophical methodology and on the method of historical analysis, the author of the study considers personal identity as something non-self-evident, placing it in the conceptual framework of subjectivity proposed by Levinas. The personal identity of the subject is endowed with the status of a mediator, smoothing out the collision of the same and the other. In this research, human identity appears as both a space and the result of a collision of familiar experience and new impressions – in the terminology of Levinas – identical and different. The temporal structure of the subject's identity is revealed. The concept of an ontological criterion of personal identity is put forward and four historical concepts that offer such a criterion are considered: Locke, Hume, Kant and Parfit. Thus, four ontological criteria are found – consciousness, memory, transcendental criterion and psychological continuity. Each criterion is analyzed, integrated into the ontology of the subject's personal identity and the role of each criterion is traced in the organization of its temporal structure. The results of the research are the reconstruction of the discovered concepts in the status of ontological criteria of personal identity, their comparative analysis is carried out. It is concluded that Parfit's psychological continuity is the most consistent of all the analyzed criteria because it simultaneously affirms the possibility of the subject's personal identity and outlines the boundaries of the application of this concept. Though psychological continuity doesn't fit in Levinas' conceptual frame because it doesn't solve existential and ontological problems, that exist around concept of personal identity.

In the history of philosophical thought the past twentieth century was marked by a great turning point caused by the collapse of the previous intellectual, cultural, and attitudinal paradigm characteristic of the classical modern era. Acting as the destroyer of this paradigm, postmodernism prioritized the "effectiveness of language", freeing it from morality and truth, and reducing it to the transmission of information regardless of the degree of honesty or dishonesty of the position taken by the interested party. It is in the philosophy of postmodernism that language in its functional and especially in its axiological relation has undergone a violent degradation. Unlike postmodernism, the philosophy of the modern era has never ceased to live the history and heritage of world philosophical thought, the importance of which in the history of cultures and civilizations has always been recognized as the beginning of all subsequent intellectual and technical achievements of mankind. The key place in the article is occupied by the analysis of Heidegger's fundamental ontology, which creates a "theology without God" and rejects divine reality, without the realization of which the only possibility remains despairing pessimism. In postmodernism, language ceases to be an instrument of cognition of reality, remaining an instrument of the strategy of persuasion. Thus, philosophy should not abandon its own purpose in the search for teleological meaning in the evaluation and interpretation of human being in the world. The new conceptualization of the existence of the world and man was formalized in the philosophy of existentialism and postmodern. These approaches to the interpretation of man, his language, thinking, consciousness and faith inherent in the philosophy of J.-P. Sartre, N.A. Berdyaev, K. Jaspers, M. Heidegger, J. Derrida, M. Foucault and R. Rorty form the subject of this article. The author shows that it is the philosophy of classical modernity, based on Christian doctrine with its orientation to the life of the future century, is an alternative to postmodernism.

The article is an attempt to reconstruct Paul Claudel's views on the tasks of art and the role of a poet. We find a connection between his thoughts and the philosophy of Thomism, and consider the problem of the world order, presented in his work "Poetic Art" (1907) and we show its connection with the question of the aims of poetry. The article explains the meaning of the specific Claudelian term co-naissance, simultaneously translated as "cognition" and "shared birth", "coexistence". This notion is important for understanding Claudel's model of the universe. The basic theoretical intuition that underlies his cosmism is clearly formulated in the mentioned text and developed both in Claudel's literary work and in his articles "Religion and Poetry", "Poetry is Art", "Art and Faith" and others. The notion of the reciprocal relationship of all that exists implies a view of the world as a harmonious divine creation in which man and the artist are directly involved. The duty of the artist is close to that of the Christian and the saint, but it also includes very special tasks. Poetry can even be considered as a priority type of creativity, but Claudel's interest in other arts, in particular painting. The genuine artist and, more specific, the poet are charged with both the knowledge of divine truths and the instruction of the public. In this connection, the conclusions also include an analysis of the question of the artist's moral responsibility, to which Claudel provides an answer that assumes the primacy of ethics over aesthetics. In the historical and cultural context, this answer itself may hardly seem original, unlike the way of justifying it — that was revealed by the author of the article.

Speculative realism is often associated with a group of thinkers who have consciously united around the idea of fighting a common enemy – correlationism. The article substantiates the thesis that there is no agreement among speculative realists both about correlationism and the ways to overcome it. Based on the works of Meillassoux, Harman and Brassier, the author demonstrates that their interpretations of correlationism and programs for its refutation are incompatible. It is suggested that the result of such incongruence of the concept of correlationism is the conviction of the philosophers of this direction in correlationism of each other. The author considers Meillassoux's concept of the "Era of Correlation". From the point of view of Brassier, Meillassoux fails to substantiate the anti-correlationist thesis that human thinking is capable of cognizing non-subjective being. Rather, on the contrary, Meillassoux once again subordinates this being to thinking, and therefore remains a correlationist. Harman also accuses Meillassoux of correlationism for anthropocentrism. The author also clarifies Harman's concept of the "philosophy of access". It is established that the concepts of correlationism in the interpretation of Harman and Meillassoux cannot be completely compatible. It is revealed that Harman remains a philosopher of the era of correlation for Meillassoux, because, firstly, he illegitimately attributes human characteristics to non-human beings. Secondly, it does not accept the correlationist argument of the circle and preserves the Kantian metaphysical dichotomy of the noumenal/phenomenal. Brassier also considers Harman a correlationist, since he ontologically equates natural science knowledge and scientific rationality with other types of knowledge. The paper reveals the main features of correlationism in the interpretation of Brassier. It is established that for Meillassoux, the Brassier approach is correlationist on the same basis as the Harman approach. Harman, in turn, considers Brassier as a correlationist, since the latter postulates various ontological taxonomies, the most obvious among which are the priority of scientific rationality and anthropocentrism. According to the results of the work done, it is once again emphasized that speculative realists are by no means united in their understanding of correlationism and ways to overthrow this philosophical program.

The sociopolitical circumstances of people's lives are constantly changing, which is studied by science, philosophy and art. The twentieth century is a time of great upheavals that changed the approach to the concept of man and the field of his existence. Philosophers of the second half of the twentieth century pay attention to the destructive nature of state power, its institutions are interpreted as suppressing freedom and consolidating violence as an ideology (the Frankfurt School, J. Baudrillard, S. Zizek, etc.). Another important concept is the interpretation of destructive impulses as a normal component of a person (J. Bataille, Z. Freud, E. Fromm, J. Deleuze, etc.). This idea creates a pattern of behavior that is considered psychopathic in the article. Psychopathy is a genetically determined type of antisocial personality. The phenomenon of psychopathy is a subject not only of scientific study, but also of art: the psychopath became a central character in many works of literature and cinema in the second half of the twentieth century. The article analyzes the novels "A Clockwork Orange" by E. Burgess (1962) and "The Wasp Factory" by I. Banks (1984), where the main characters are teenage psychopaths. The article concludes that these works complement each other, exploring two main areas of human life (the world of the state and the world of the family). It is suggested that by referring to the psychopathic hero, writers describe the changes that take place in society, these changes are also analyzed by philosophers. The fact that psychopathic traits in novels are concentrated in the images of teenagers indicates the possibility of psychopathy developing and spreading in the future.

Topic: The philosophy and views on the process of nation building of Ziya Gökalp – the revolutionary ideologist of Turkish nationalism and one of the founding fathers of Kemalism, who played a key role in the articulation of Turkish national identity in the early 20th century. It is hard to overestimate his impact on Mustafa Kemal Atatürk: the founder of the Turkish Republic described Gökalp as the "father of my thoughts". Gökalp's ideas come together in the concept of the "Turkish ideal" or "mefkure" (Turk. mefkûre). The principle of "mefkure" was subsequently adopted by the majority of nationalist thinkers. Methodology: Contextual analysis of sources on the research topic; historical comparativism; synthesis and generalization of factual material. Results of the study: Ziya Gökalp's ideas were focused on the transition from the multinational Ottoman state to a national state and the promulgation of the Turkish Republic. They were largely derived from the philosophy of Émile Durkheim, including idealist epistemology, positivist methodology and solidarist corporatism - together known as positivist idealism. Gökalp's ideas can be summarized as cultural Turkism, ethical Islamism and Durkheimian solidarism. Gökalp succeeded in synthesizing different philosophical approaches, while avoiding eclectic mixing of ideas. Conclusions: Gökalp's nationalism was heavily influenced by the West, though he tried to withstand this influence. The romantic principle of the "Turkish ideal" largely reiterates the concept of Volksgeist (German: "spirit of the people") characteristic of German nationalism. Gökalp's works clearly illustrate one of the key internal problems of Turkish nationalism – the question of how to restore national self-respect, which had been undermined by the prolonged decline of the Ottoman state and its stature in the eyes of the West. Gökalp's philosophy clearly links the Young Turk ideology with the Atatürk regime. But in the course of his life, Gökalp's views underwent significant changes, as he gradually turned away from the principles of the 1908-1909 revolution (constitutional monarchy, Ottomanism, Islamic reformism etc.) and laid the theoretical foundations of Kemalism and the modern Turkish state.