The provisions of the new RF Foreign Policy Concept are compared both with the previous versions of this document (adopted in 2013 and 2016) and with the effective National Security Strategy. Structural, normative, and strategic novelties are discussed. They determine not only Russia's foreign policy priorities in the changing world order but also substantiate, ideologically and geopolitically, its commitment to these priorities. A clear statement of national interests, and foreign policy goals and objectives provide a clearer and more logical framework for Russia's further actions in the international arena.
The article analyzes the multidimensional nature of Turkey's foreign policy and its relations with Russia in the 2010s and the early 2020s through the prism of strategic hedging concept. Since the late 2010s, Turkey has systematically positioned itself as a power aspiring for significant strategic autonomy in international affairs. Due to a complex of international and domestic reasons, Turkey has been trying to combine different types of balancing and hedging. This strategy enables Turkey to enhance its strategic autonomy in international relations. Russia has become an important source of Turkey's strategic autonomy while the crisis in Ukraine, with all its negative impact on Turkey, has opened up new opportunities.
Weber's concept of "vocation" in science implies "anti-monumentalism": research can always be continued, and the results obtained can be used in various ways. The scientist cannot be completely aware of the final impact of their work, so they are faced with a paradox of consequences. This paradox is based on value polytheism, a concept put forward by Weber. There are two ideas central to polytheism: first, one must recognize the internal logic of value spheres and, second, one must consider their fundamental incommensurability. But how does this idea emerge in Weber's theory? Interpretations of value polytheism as a "fact" of a cultural situation and as the logical foundation of science do not allow one to answer the question of its origin. The conceptual bridge is found in Weber's sociology of religion. Tenbruck's, Schluchter's, and Hennis's models are examined to identify variations of value polytheism. However, their macro-orientation does not demonstrate the internal structure and functioning of polytheism. The present paper explicates the logical-methodological foundations of Weber's scientific programme to clarify these points. Primarily, it investigates the problem of the consequences of an action carried out in a "vocation" mode and the boundaries of "adequate" causal explanations as presented in Weber's works. It makes it possible to consider Weber's value polytheism and concepts associated with it not as value metaphysics or unreasonable axioms,but as a methodologically based conceptual apparatus.
The article proposes a new approach to understanding gamification. Its feature lies in taking into account the criticism expressed against gamification to date. The article examines in detail the history of gamification, it is shown that at its first stage (before 2015) approaches oriented towards extrinsic motivation prevailed, while at the second stage (after 2015) approaches oriented towards intrinsic motivation began to prevail. Ignoring this point just leads to the fact that the criticism expressed in the early 2010s (its main idea was that gamification is a new form of exploitation and manipulation) seems relevant today, although in fact it is no longer so. But it's not just about rethinking criticism, it's also about taking a fresh look at gamification itself, which has continued (since 2011) to be defined as «the use of game design elements in non-game contexts". And this is even despite the fact that such a definition no longer corresponds to the current situation. First, it is confusing by mixing gamification with serious games. Second, it is confusing by limiting gamification to non-game contexts. Third, it is silent about why gamification is used. Fourth, it does not explain exactly which elements are being implemented. Alternatively, we propose our own definition: gamification is a methodology for using metagame elements and mechanics to correct human behavior by creating a favorable emotional background.
