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Recently, the topic of the life positions of young people attracts more attention due to the activation of youth in the socio-political space of the society life: defending their right to participate in the formation of urban space, participation in volunteer and environmental movement, for the preservation of cultural heritage and values ​​of a various spectrum: from traditional to modern. The nature of these and other types of activity is regulated by a life position, reflecting the understanding by different groups of young people of themselves, the meaning of their life, their role in society.

The article examines the essence of the life position of youth, the specifics of its formation within the existing semantic space of reality and the relationship with social activity. On the basis of the concept of socio-cultural self-regulation of life activity developed by the Center for Sociology of Youth of the Institute of Socio-Political Research FCTAS RAS and the data obtained in the course of the Center for Sociological Research, the author analyses the connection between the life position of young people and age, the level of material status and education, as well as with regional living conditions.

The interconnection between the life positions of young people and their ideological attitudes towards individualism and collectivism, trust and distrust of others are described. By using structural and taxonomic modeling of the life process of young people, the interrelationships of their life positions with elements of the socio-cultural mechanism of self-regulation are considered. Thus, the author analyzes the connections between the core of the taxon of habitus of active and passive life positions of young people with archetypes, mental traits, modern features and life-meaning values, types of youth cultures. It has been established that the regulatory function of an active life position is realiszed through both traditional and modern elements of the self-regulation mechanism: by archetypes of glory and idealzation of the past, on the one hand, and rationalism, openness to everything foreign, attitude to the country as a place of residence, on the other. In turn, the regulatory function of a passive life position is predominantly formed under the influence of the conditions of the vital activities of the young people, and the role of youth types of culture and life-meaning values ​​is reduced to their awareness of the semantic content of the formed habitual attitude. The article also analyzes the indicators of the social activity of young people based on their connection with the worldview semantic attitudes.

As a result of the development of automation and robotization in the economy of developed countries, the need for labor is reduced, which entails a decline in employment. Given the preservation of existing trends, the labor society is transformed into a rent society, with leisure being the main occupation of the majority of its members. In this regard, concerns are voiced about the loss of habitual meaning of life and, as a consequence, the degradation of the individual and society. The author puts forward a thesis that social activity is more natural (that is, biologically conditioned) for a human being than labor. In support of this fact factual evidence is given, which indicates that for most of their history people have practiced an appropriating economy, which allowed for achieving maximum production with minimal labor. Thus, members of pre-agricultural and extra-agricultural communities could devote most of their time to rest, communication and a variety of group rituals. It is possible that in the emerging post-labor society there will be a similar situation, and the close future might turn out to be similar to the distant past.

The relevance of the study of the living conditions of rural women is related to the actual demographic situation in the Russian hinterland. In rural areas of the Russian Federation there is a stable decline in the population due, first of all, to natural population decrease, as well as migration outflow connected with low standards and quality of life, unattractiveness of labor in rural areas, and social infrastructure. Rural women as a socio-demographic group with typical socio-psychological, ideological, moral and ethno-cultural characteristics, similar spiritual values, social experience and lifestyles, being a more numerous part of the population of rural territories, act as a kind of bulwark for preservation of the village, its culture, traditions and rural economy as a whole. A quarter of all Russian women live in rural areas. Distribution of the country's population by gender and age groups as of January 1, 2019 shows that women predominate in the rural population (52%). And the group of women over working age is twice as large as that of men (6775 thousand against 3230 thousand). In other words, Russian village has actually a female face. In this regard, the study of rural women's issues is very important and timely. The article shows the role of women in the social development of the village, provides excerpts from interviews of rural female activists, their reasoning about how they live despite the difficulties that surround them. It highlights demographic trends in rural areas, assesses the quality of the labor potential of rural residents in comparison with urban residents, and shows a higher level of self-realization in labor activity among women than among men.

This long-read scholarly essay analyzes various aspects of theory and history of early Soviet modernism and avant-garde debated sub specie comprehension of complex mechanisms of late-industrial economy of culture and its fundamental institutions. Particular emphasis is placed on theoretical pragmatics of international modernism and early Soviet 'life-building' envisaged through the perspective of the new suggestive regime of experimental social environment. ; info:eu-repo/semantics/published

The concept of "youth" or "youth" is a special concept inherent in any society and covering certain demographic periods. Although modern researchers do not deny that young people are active in all spheres and industries in the new century, which is the information society, they note that the current development creates certain social, political, economic, legal and, of course, spiritual problems.

The article deals with the important question "about the meaning of life" for an individual as well as for society as a whole, within the co-evolution of man, society and nature, taking into account socio-economic and political systems for the development of social relations. At the same time, the works of famous scientists and public persons are used for analysis and generalization. Particular attention is paid to the history of social relations in Russia, pre-revolutionary, Soviet and post-Soviet periods. Taking into account the mentality of the Russian people, both the indigenous and the state forming, the main features of it are: the priority of the public over the private, catholicity, non-covetousness and an acute sense of social justice. These features are most consistent with the socialist basis of management, the beginnings of which were already manifested in the community-collective farms of the Old Believers as far back as the 17th century, long before the Marxist theory, which was confirmed by Karl Marx himself. It was the archetype of the Russian man, corresponding to the collective principles of management, that contributed to the October Revolution of 1917 and the creation of socialism in a single country, despite the encirclement of the capitalist countries. Only treason, beginning with Gorbachev, led to the elimination of socialism and a second return to capitalism, which threw the country back several decades ago. But the experience of Russia in the field of socialism was fully utilized by China, which has already become, in exchange for the USSR, the world's second superpower, and will overtake the United States in its economic development in the coming years. The policy announced by Russian President Vladimir Putin for a breakthrough in all directions of social development is possible only on the road to liberation from the capitalist lines and transition to the socialist principles of economic management. ; Рассматривается важный вопрос «о смысле жизни» как для отдельного человека, так и для общества в целом, в рамках коэволюции человека, общества и природы, с учетом социально–экономических и политических систем развития общественных отношений. При этом для анализа и обобщения используются труды известных ученых и общественных деятелей. Особое внимание уделяется истории общественных отношений в России, в дореволюционный, советский и постсоветский периоды. С учетом менталитета русского народа, как коренного и государствообразующего, главными особенностями его являются: приоритет общественного над частным, соборность, нестяжательство и острое чувство социальной справедливости. Этим особенностям в наибольшей степени соответствуют социалистические основы хозяйствования, начала которых проявились уже в общинно–коллективных хозяйствах староверов еще в XVII веке, т.е. задолго до марксистской теории, что подтвердил и сам Карл Маркс. Именно архетип русского человека, соответствующий коллективным началам хозяйствования, способствовал и октябрьской революции 1917 г. и созданию социализма в отдельно взятой стране, несмотря на окружение капиталистических стран. Лишь предательство, начиная с Горбачева, привело к ликвидации социализма и вторичное возвращение к капитализму, что отбросило страну на несколько десятилетий назад. Но опыт России в области социализма сполна использовал Китай, который уже стал, сменив СССР, второй сверхдержавой мира и в ближайшие годы в своем экономическом развитии обгонит и США. Объявленный президентом России В.В. Путиным курс на прорыв во всех направлениях общественного развития возможен только на пути освобождения от капиталистических пут и перехода на социалистические начала хозяйствования.

The article examines some aspects of the daily life of German soldiers on the Eastern Front in the spring - autumn of 1942. The author notes that in addition to the fighting, great attention was paid to public health, the establishment of everyday life, the provision of food and various kinds of entertainment: contests, holidays, leisure activities in the rear. These measures contributed to the preservation of psychological comfort among the soldiers and officers among the monotony of frontline life. ; В статье исследуются некоторые аспекты повседневной жизни немецких солдат на Восточном фронте весной - осенью 1942 года. Автор отмечает, что помимо боевых действий большое внимание уделялось здравоохранению, налаживанию быта, обеспечению продовольствием и разного рода развлечением: конкурсам, праздникам, организации досуга в тылу. Эти меры способствовали сохранению психологического комфорта среди солдат и офицеров среди монотонности фронтовой жизни.

The article considers new non-traditional types of mass culture that hinder the formation of the spiritual and moral life of the youth. In the era of market economy and transformation of national values and ideals, there is a need to improve the tolerant attitude of mass culture. We often hear from TV screens, from leading politicians, the word «tolerance» or «toleration in various guises and meanings of socialization of young people», which we were not familiar with until recently. In many cultures, the concept of «tolerance» is characterized by a kind of synonym for toleration: Latin-tolerantia; Portuguese-tolerância; Italian-tolleranza; Dutch-tolerantie; Uzbek-bag'rikenglik and sabr-toqatlilik. Sociological analyses show that some types of modern non-traditional forms and patterns of culture have a negative impact on the spiritual and moral life of the younger generation. In our opinion, it is tolerance that has become the basis for the spread of new types of mass culture among young people. Starizm (translated from English «stars», means celebrity cult) causes young people to have new artifi cial idols to copy. Kitsch — hack, tasteless, «cheap». Flash mob — a pre-planned mass gathering. Vandalism was manifested in the past in the destruction of national historical monuments, which passes into the area of the spiritual life of the population, especially young people. We stand in solidarity with those specialists who are in favor of the expediency and consistency of the work carried out among young people. However, the most important innovative method that ensures the effectiveness of educational work, as we think, is the revival of the traditional social status and function of the family. The family as a traditional institution has been modernized to the detriment of national peculiarity and ideals. The work on the formation of tolerance in modern society should be associated not only with the training of young people in specific skills of tolerant behavior, but also with the formation of certain personal qualities. It is about self-esteem and the ability to respect the dignity of others; the awareness that each person is diverse in their manifestations and is not like others; a positive attitude towards oneself and representatives of other peoples and other cultures.

The article touches upon a set of questions about the role of Freemasonry in the writer's life and how Masonic teaching was expressed in his texts.
Grigoriev considered himself a hereditary mason and, according to his confession,
"believed in some mysterious connection" of his soul with the soul of his late grand-father, the mason Ivan Grigoriev. A friend of Grigoriev's youth and his comrade at
Moscow University, the poet Afanasy Fet recalled that Grigoriev had repeatedly told
him "about his admission to the Masonic lodge". Freemasonry and Hermeticism
also inspired (directly or indirectly) the literary pseudonym of the poet: "A. Trismegistov". Grigoriev's Masonic Hymns (1845) are considered in the context of the
hymns of the Russian Masons of the late 18th — fi rst quarter of the 19th centuries.
Th e "Masonic plot" of the play Two Egoisms (1845) and the Masonic subtext of the
novels One of Many (1846) and Th e Other of Many (1847) are also analyzed. In his
later works, Ap. Grigoriev acted as a bold innovator, portraying Masonic heroes at
a time when Freemasonry was offi cially banned in Russia, and depicted them not
retrospectively, but as his contemporaries, i.e. people of the forties.

The article describes the life and creative path of the famous scientist, a prominent specialist in the field of ecology, breeding and seed production of vegetable crops, аcademician of the Russian Academy of Sciences, Honored Scientist of the Russian Federation, laureate of the State Prize and the Prizes of the Government of the Russian Federation Viktor Fedorovich Pivovarov. ; В статье изложен жизненный и творческий путь известного ученого, крупного специалиста в области экологии, селекции и семеноводства овощных культур, академика РАН, Заслуженного деятеля науки РФ, лауреата Государственной премии и премий Правительства РФ Пивоварова Виктора Фёдоровича.

Young people's transitioning into adulthood is accompanied by their inclusion into society's socio-cultural context, together with the development of their own cultural models and interaction practices. Youth cultural space develops as a result of layered connections between young people and culture in general – elements of which are simultaneously inherited and altered by them – as well as subculture models, which emerge in the realm of intra-group interactions, i.e. within youth communities. During the dialectical process of inheritance, denial and construction, young people obtain their own social-group characteristics. In turn their cultural space is distinguished by features which differentiate their activities from other social groups. In modern society youth cultural space is very much a self-regulating realm, within which occurs the development and construction of the most important values which then become the foundation for purpose in life. Base culture plays an essential role in shaping purpose, with its models – contained within the collective unconscious – being directly linked to historic memory. Historic memory, reflected in archetypical and mental structures, influences the content of life purpose values. Engraining itself into habitus during the habitualization process, it becomes the basis for purpose which defines the direction for behavioral predispositions. Together with historic memory, youth life purpose values are significantly influenced by everyday knowledge and experience, which accumulate as a result of young people interacting with others participating in the development of cultural space. In order to confirm self-regulation of youth life purpose values as a holistic process, this article analyzes the connection between young people's concepts on the meaning of life and various types of culture, archetypes, mentality, habitus. This was facilitated by the fact that the article presents results of developing a cultural space typology, of highlighting – based on analyzing existing approaches towards studying the unconscious – the most common archetypes, mental and modern features of national character, habitual attitudes. Analyzing their relationship allowed for tracing the influence of each on the development of young people's purposes in life during the self-regulation process. The article substantiates the conclusion – drawn as a result of analyzing how life purposes are connected with types of culture and archetypes – that young people for the most part accept traditional culture, which defines the general direction for the development of meaning in their lives. Based on analyzing the connection between life purpose values and mental, modern features of national character, the study reveals the dialectics of "traditional" and "contemporary" in the altering of meanings in young people's lives. Analyzing the connection between life purpose values and habitus allows us to consider the modification (hybridization) of meanings in the process of developing behavioral inclinations among young people in terms of self-regulating their living activity. Therefore self-regulation of young people's life purpose values appears to be a dynamic process which fills their lives with new meanings in an evolving cultural space.

This article presents the results of theoretical and empirical study of the psychological problems, which are arisen on the influence of high-intensity stressors on a personality. The post-traumatic stress, as a delayed complex response to a stress- or – a life-threatening disease, is considered as one of such consequences. On a sample of people (n = 39) diagnosed with meningioma (a benign tumor of the arachnoid mater), in the post-surgical period, a comprehensive psychological study was conducted using the interviewing and testing methods. The authors verified the hypothesis of a special configuration of personality characteristics and psychopathological symptoms at different levels of post-traumatic stress (PTS), caused by the reaction of the individual to the diagnosis of meningioma. The investigation demonstrates that at the high level of PTS such personality traits as depression, emotional lability, shyness and irritability are diagnosed, that are the most likely prerequisites for the development of psychopathological symptoms – depression, anxiety, paranoid ideation and psychoticism. It is concluded that the severe experience of post-traumatic stress, caused by the diagnosis of a life-threatening illness, systematically manifests itself at all levels of the individual functioning – organismal, psychological and social.