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The article notes that for an in-depth analysis of the worldview and socio-political exhortations of the "Russian world" ideology carriers, it is insufficient to identify only the natural and historical prerequisites for the formation of these exhortations. It is necessary to reveal the deep metaphysical foundations of the Russian ethnic group spirituality. The fact these foundations have transformed into one of the essential elements of the "Russian world" aggressive spiritual substance, increase the relevance of this problem in modern conditions. The author of the article offers an overview of understanding of this problem by the representatives of Russian journalism and philosophy of the beginning of the 20th century, Maxim Gorkiy and Nikolai Berdyaev. The article notes that M. Gorky in his essay "On the Russian Peasantry" criticizes the illusory views of Russian writers of the middle and the second half of the 19th century on the nature of the Russian peasantry (and at the same time the Russian ethnic group in general, because Russian society was mostly peasant) as a wise seeker of truth and justice, a person with a broad and generous soul, a carrier of world humanistic values. The specificity of the development of Russian history, the geographical living conditions formed, in Gorky's opinion, the traits of cruelty, aggressiveness, and contempt for the human personality that define the behavior of the Russian peasant. These features, imprinted on the deep supra-individual level of the Russian peasant, are invariant with respect to the class and political affiliation of their bearers. They can be eradicated only through radical social transformations and long educational processes. The article pays special attention to N. Berdyaev's views on the metaphysical roots of historical and spiritual manifestations of the Russian soul. Under this review, he analyzes the existential ideas of Russians about the value of human life, about their attitude to God, to the ideas about good and evil, as well as their attitude to the state and other peoples. Berdyaev considered the main source of aggressiveness, irrationality and unpredictability of Russian deeds to be the underdevelopment of the personal principle in the spiritual and social life of Russian society. He considers the consequences of such underdevelopment in the history of the social structure of Russian society, in the religious practices of Russians. The conviction of Russians in the divine origin and universality of their values gives them confidence that Russia must become the liberator of the nations.The author of the article expresses the opinion that the value orientations of Russians rooted at the metaphysical level regarding the messianic character of their actions in relation to other peoples, confidence in their chosenness do not provide grounds to hope for changes in these orientations as a result of a change in political, spiritual leaders or political power.

The problems of philosophical comprehension of the spiritual aspect of the culture of this ethnic group at the archaic stage of its development are among the least studied. The article examines the important and practically untouched issue in our literature of identifying the stages of the genesis of the collective self-consciousness of the ancestors of Ukrainians through their understanding of their ontological status. Cognition of this aspect of the spiritual world of ancestors is carried out through the analysis of the most archaic genres in our folklore—spells and ritual actions. The logical stages of a person's understanding of their place and purpose in the world are distinguished through the analysis of their awareness of relations with the highest spiritual forces. In the context of the pagan worldview, the earliest form of self-awareness of an individual through their relationship with the highest spiritual beings was the position of subjection, worship to these beings, as evidenced by the texts of spells that have reached our time and fragments of rituals. By dominating over nature and mastering social relations, a person begins to realise themselves as a being stronger than evil spiritual forces, and in healing magic (in the texts of spells) appear motives of threats to evil spirits, orders to them, and this is a manifestation of a new stage of awareness by a person about their ontological status. In the process of the cultural-historical transition of the ancestors of Ukrainians from paganism to Christianity, there can be distinguished several stages of awareness of changes in the ontological status of the individual. Christianity in the spiritual world of the individual initially appears only as an external surround of the pagan worldview paradigm – Christian characters appear in the form of altered pagan spirits and gods, while the ontological status of a person remains unchanged. At the next stage, Christianity absorbs pagan plots and characters, filling them with Christian values. Later in the spells, the subject weakens his participation in the fight against evil forces, giving this role to the Christian characters. The genesis of the ontological status here is contradictory: a person feels under the care of powerful Christian forces, which strengthens the processes of historical self-affirmation, and at the same time is completely dependent on these forces, weakening the feeling of being an autonomous being.

The article deals with aspects of the interconnection of the phenomena of social trauma and social conflict, especially in the context of modern Ukrainian society, as well as in the context of the problems of Ukrainian studies discourse. The authors note the extreme importance of the phenomenon of social trauma in the state of health, in the vital program of the individual, in the collective self-identification of social groups, in particular of nations, and the problems and specifics of the manifestation of social trauma in philosophical and sociological sciences. Social trauma is capable to influence the personality's understanding of the meaning of its existence, the interpretation of the direction of development of social processes, the content of interpersonal and intergroup relations in the society. As a result of the defeat of one of the parties of a social conflict, the trauma itself can turn into a conflict factor in the social organism. The authors emphasize the diverse impact of social trauma on the emergence and course of social conflicts in interpersonal and intergroup spheres in the history and contemporary realities of Ukrainian society. It is emphasized that social trauma can be caused not only by real but also by fictional events, which can also cause social conflicts. The article emphasizes the extremely important role of the value positions of the subjects of social conflict in the ranking of traumatic events in the Convention of Ukrainian Studies, shows the influence of these positions on the interethnic and interclass relations in Ukraine. The peculiarities of the connection of social trauma with social conflicts in the life of the modern Ukrainian society in the post-truth situation are also analyzed. The authors emphasize that provoking social conflict by means of creating a post-truth situation if post-truth speculates on real or imagined social trauma is especially dangerous for the society. An ongoing social conflict will be deep and lasting. The manipulation of historical facts by placing them in a post-truth situation is illustrated in the article by facts from the sphere of hybrid warfare conducted by the Russian Federation in the eastern territories of Ukraine. The article explores several aspects of the impact of social trauma on social conflicts in the context of anomie in the spiritual life of the Ukrainian society.

The article analyzes the impact of the full-scale aggression of the Russian Federation against Ukraine on the modern ethno-cultural and national-patriotic development of Ukrainian students based on the materials of a sociological survey. It is proved that the results of the sociological research make it possible to characterize professionally the influence of the policy of Russian neo-imperial revanchism on ethno-cultural characteristics and others related to them among student youth. It is shown that studentship as a socio-cultural community is characterized by a certain commonality of views, social norms, value systems, guidelines and interests. It is noted that since February 24, 2022, as a result of Russia's aggression there has been a sharp change in the ideological views of Ukrainian students regarding any markers associated with the aggressor country. "Decommunization" and "derussification" of student opinion took place, everything "Soviet" is now perceived by them as Russian and hostile. It was revealed that the level of linguistic self-identification of student youth, according to the results of a sociological survey, is steadily increasing, and the war, as a challenge for the entire society, only accelerates this process, therefore, the Ukrainian language, as one of the cornerstones of statehood, is only getting stronger today, and the lines of opposition in this matter are disappearing. It was revealed that, according to the majority of surveyed students, the full-scale military aggression of the Russian Federation against Ukraine led to the consolidation of Ukrainian society and increased patriotic feelings of citizens, therefore the vast majority of respondents joined the resistance to Russian aggression in Ukraine. It was found that the students are very interested in the events that have been taking place in Ukraine during the Russian military aggression that began in 2014, the vast majority of the respondents feel responsible for the fate of Ukraine and are convinced that it can affect its future. It was found that more than half of the respondents support receiving the Tomos on the Autocephaly of the Orthodox Church of Ukraine.