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Research on 'Muslim societies' is a controversial topic in the present, particularly given the US army's current employment of anthropological experts in war zones under military occupation. In 2006 the UK Foreign Office, too, sought to include anthropologists in its worldwide research project entitled 'Combating Terrorism by Countering Radicalization', with grants given outside the normal process of research funding and differently assessed. In this article, I immodestly argue for how the discipline of anthropology should apprehend and analyse Islam in the present political context. The paper claims that anthropological research provides an antidote to the Islamophobia of much talk about Islam in the Australian public sphere, an Islamophobia originating not only from the right but from some leftists and feminists as well. ; Исследования «мусульманских обществ» в наше время вызывают дискуссии, особенно с учётом того, что армия США стала привлекать экспертов-антропологов к работе в зонах боевых действий в условиях военной оккупации. В 2006 г. МИД Великобритании также стремилось включить антропологов в свой глобальный исследовательский проект «Борьба с терроризмом через противодействие радикализации», выдавая гранты в обход нормального процесса финансирования исследований и с иными квалификационными требованиями. В этой статье я открыто отстаиваю свою точку зрения на то, как антропологическая наука должна воспринимать и анализировать ислам в современном политическом контексте. Я утверждаю, что антропологические исследования дают противоядие от исламофобии, о которой много говорят в австралийском обществе в связи с исламом — исламофобии, исходящей не только от правых, но также и от некоторых левых и феминисток.

The article explores the problem of purposeful human evolution, acquiring a new dimension in the unfolding fourth industrial revolution. The object of socio-philosophical analysis is a complex of ideas of N.F. Fedorov's teachings about the actively-evolutionary perspectives of man, the humanistic potential of cosmosophy as a whole. The subject is specific methods and principles of the evolution of Homo sapiens, the final image of the «perfect man» proposed by the cosmosophy and defined in the main features of projective-cultural anthropology. The fundamental concepts that express the intention of transforming the «old man» are revealed in the value field of humanistic representations of the philosophy of cosmism. The article explicates by the method of content-analysis the semantic variations of such concepts as full organisms, natural tissue creation, organo-creation, psychocracy. The synthesis of cosmosophy's ideas about a person is carried out in the form of an integral cultural-evolutionary, humanistically given projection of a human being. Attention is focused on the fact that in the planned practice of real improvement of the «son of man», the cosmosophy confirms the beginning of creative-organic cultivation of projectively given anthropology, assigning to the technical equipment of the process an auxiliary and temporary role. For discussion within the topic frame of a new anthropology formation, it is proposed that the classical form of humanism will inevitably undergo a transformation in the technological environment of Industry 4.0. It is pointed out that the radical forms of transhumanism can provoke a new form of technology race, transferred to the humanistic sphere, and create risks of cyber segregation in society. In conclusion, it is argued that on the issue of the transformation of Homo sapiens anthropological identity, the philosophy of cosmism takes a firm and justified supramoralistic and suprahumanistic position. Cosmosophy postulates an organic principle in the cultivation of cultural anthropology and the principle of the natural gradualness of the evolutionary process.

This paper deals with Bulgakov's doctrine on the human being and creative work. The reason why it is possible to interpret and understand Bulgakov's conception of creativity in the light of anthropology is justified in the paper. It is indicated that many researchers of Bulgakov's philosophy did not make an explicit connection between anthropology and creativity and did not raise the question why man is capable of creativity. Anthropology and the concept of creativity are reconstructed using Bulgakov's texts. The role of Sofia in the creative process and her role in human life as a whole are determined. The change of the ontological status of man as a result of the original sin is analyzed. The specificity of Bulgakov's understanding of the creative act and its influence on man is revealed. The impact of creativity on a person is analyzed in the paper. It is proposed to consider artistic creation separately from self-creation, as it is fundamentally different from artistic creativity. It is emphasized that according to Bulgakov, self-creation can lead a person to salvation and even to Holiness. It is argued that self-creation as the implementation of one's own idea-norm is the true meaning of human life. Attention is drawn to the tragedy of creativity, which every person-creator experiences. In conclusion, it is pointed out that in the future the concept of Bulgakov's creativity can be ap-plied to the evaluation of works of art. The article concludes that, according to Bulgakov's philosophy, the main characteristics of a person that make him capable of creativity are his freedom, genius and talent. This way the importance of creative activity, both for an individual and for the whole world, is proved and the eschatological role of creativity is indicated.

This article deals with the possibilities of integration of Marxist and neoevolutionary paradigms in history and anthropology. By the 1990s historical materialism and neoevolutionary branch of political anthropology reached a certain theoretical deadlock. Trying to preserve a holistic kernel of historical materialist method, some marxists rejected the traditional five-membered scheme and embraced the fundamental similarity of social and economic nature of majority of known pre-capitalist societies. Yet the new-born model of a unified pre-capitalist formation lacks any historical dynamism. On the other hand, political anthropologists revising their own unified stadial sets developed a new vision which absorbed the concepts of contingency and multilinearity as well as collapse and desintegration in the societal development. Despite this its fundamentals are still based on the positivist theory of «factors». The return of world-wide holistic vision combined with the rediscovery of the traditional subjects of labour systems and modes of exploitation could enrich the euristic and explanatiory potential of political anthropology. Similarly, rich empirical data collected by the political anthropology could serve as a point of departure for deepening the marxist vision of social reproduction in pre-capitalist societies. ; К 1990-м годам как историко-материалистический метод, так и неоэволюционистские направления политической антропологии зашли в тупик. Сохранив своё холистическое ядро, а именно понимание человеческой истории как единого всемирно-исторического процесса, многие марксисты пришли к пересмотру традиционной формационной модели, признав фундаментальное сходство социально-экономического строя большинства докапиталистических обществ. Тем не менее, зародившиеся на почве этих сомнений социологические модели оказались слабо восприимчивыми к исторической динамике. С другой стороны, политическая антропология в попытке преодолеть универсально-стадиальный взгляд на общество пришла к представлению о разнонаправленности и вариативности исторического процесса. Вместе с тем её арсенал далек от холизма историко-материалистического метода, основываясь на позитивистских идеях о рядоположенности различных «факторов» в становлении экономического и политического облика древних и традиционных обществ. Возвращение представления о единстве всемирно-исторического процесса, акцент на формах организации труда и способах эксплуатации может значительно углубить познавательный потенциал политической антропологии. С другой стороны, накопленный политическими антропологами огромный эмпирический материал должен послужить отправной точкой для дальнейшего развития марксистского представления об особенностях общественной эволюции докапиталистических обществ.

The article deals with the conception of the future as a subject of ethnology and social anthropology. This conception is a part of historical perception of the past, the present and the future, providing guidance to a society on the orientation in time and space. That's why the future may and should be of research interest to ethnology. It should examine this phenomenon not only in respect of folk culture but also regarding professional forms of reflection such as science, politics, ideology and art. It is necessary to study mechanisms, channels and outcome of influence of all forms of reflection about the future. Together they are a significant factor in ethnic and civic identification. Globalization and growing interaction among peoples and cultures are provoking more and more attempts to impose ideas about society prospects as means of influencing the present under a certain political and ideological pressure. ; В статье рассматривается феномен представлений о будущем в качестве объекта исследования в этнологии и социальной антропологии. Эти представления есть часть исторического сознания, объединяющего три проекции времени (прошлое, настоящее, будущее), некая «лоция» для ориентации общества во времени и пространстве. Поэтому будущее может и должно быть в сфере исследовательских интересов этнологии, включая изучение как массовых народных представлений о нем, так и профессионализированные варианты рефлексии (науку, политику, идеологию, искусство). Необходимо изучение механизмов, каналов и результатов воздействия на общество и специализированных, и стихийных форм рефлексии о будущем: вместе они важный фактор этнической и гражданской идентификации. В условиях глобализации на фоне роста взаимодействия народов и культур значительно возросло навязывание обществу представлений о его перспективах как некое средство воздействия на настоящее под определенным политико-идеологическим прессом.