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The contribution of Omeljan Pritsak (7.04.1919-29.05.2006) to the development of Ukrainian studies abroad as an important factor in consolidating world Ukrainians' unification of the post-colonial period and the international recognition of Ukrainian science has been investigated. The underlying reasons that prompted the scientist to become a researcher of Ukrainian history and to create the "Harvard miracle" were found out. The names of the scholars as well as the teachers of O. Pritsak that have affected his formation as a universal scientist and a patriot who faced up to the role of science as a framework of culture and development of nation and state were submitted. The scientist's institutional arrangements in the area of building up scientific basis for the disciplines in Ukrainian studies were analyzed, in particular the relations regarding formation of the three departments of Ukrainian studies within the structure of Harvard University that are as follows: Ukrainian History, Ukrainian Linguistics and Ukrainian Literature. It was revealed the principles of organizing the scientific Ukrainian school of O. Pritsak at Harvard University and the conceptual underpinnings of its activity that allowed for the attainment of a world-class level of development of Ukrainian humanities and its international recognition. Attention is drawn to the practice of organizing scientific activities by Ukrainian foreign scientists as an important factor in preserving Ukrainian identity and consolidating world Ukrainians' unification. The role of O. Pritsak in overcoming the isolation of Ukrainian humanitarian fundamental science and its integration into the world cultural context is shown. It was described the personality of the scientist as a theorist and a practitioner of establishing a national identity, a real patriot and the state creator, the author of the model of academic Ukrainian science outside of Ukraine. The attempts which have been made to transfer the experience of organizing academic research activities in the diaspora to the territory of a mainland Ukraine following the proclamation of independence in 1991 are noted.

The current international processes and events, world politics at the beginning of the 21 century have once again clearly demonstrated that their meaning often emerges through the historical context without which the understanding of what is happening is hardly possible. Rector of MGIMO A.V. Torkunov in his talk on International relations as an educational discipline remarked that "as for sciences the basis of professionalism is mathematical skills and competencies, for international relations such a basis is history". Historical disciplines are taught at MGIMO from the very start of education process. MGIMO is one of the leading centers of research in the fields of history, political sciences and humanities. Here, in different years academics E.V. Tarle, L.N. Ivanov, V.G. Trukhanovskiy, A.L. Narochnitskiy and other prominent scholars and historians taught. Historical School of MGIMO has united important areas of historical science: the history of political processes in the twentieth century, modern history, the history of international relations and diplomacy, historical regional studies and cultural studies, oriental, philosophy and theory of history. The best traditions of the MGIMO historical school incorporated by its founders, make the foundation of its development at present. In 1992, the Department of MGIMO world and national history was established. The principle innovation was the combination of two components - historical education and historical science. This made it possible to present the story of Russia as an important part of the world history, opened up prospects for the implementation of comparative history, the synthesis of specific historical approaches and generalized global vision of civilization and human development. The historical school has realised a number of research projects, including "Alexander Nevsky" and the multi-volume "Great Victory", the work continues on a research project "Russia in the Modern World", and on a project "Synchronous History", etc.

This paper considers some reflections on healing, witchcraft and magic in Pliny the Elder's Naturalis Historia, published around AD 77-79. As scholars of Classical antiquity, we find ourselves dealing with authors' different ideas about reality and the consistency of truth and belief in our understanding of life sciences, ancient medicine included. Representations of real, unreal or imagined experiences affected the Roman perception of differences and cultural specificity whenever detailed magico-religious formulae came to the knowledge of Roman people from what Greece and Asia considered to be medical lore. A definition of science and its borders arises from the Natural History's attitude in presenting knowledge and introducing the readership to the study of nature. Herbal recipes that he reports and are no longer knowable by any other means often enrich our ability to comprehend how man was considered to be the microcosm, that is, a miniature of the universe. This also serves the purpose of political propaganda, presenting the Roman Empire as the social milieu capable of giving people products from distant lands, as well as knowledge one might need and desire. I will explore the way in which magic is fully explored in the first encyclopaedia in the ancient world, Pliny's Naturalis Historia, that is to say, the Encyclopaedia Britannica of his day, for which purpose Book XXX, starting with a preamble about magic arts, is particularly interesting, as well as Book VII on anthropology. From these sources, we learn that magical observation and actions tend to mirror nature. Therefore, interacting with nature is ruled either by analogy or by contrast actions to achieve a desired effect. There is more than just a repository of knowledge. Pliny's Naturalis Historia, an influential textbook for over fifteen centuries, shaped the learning contents and methods leading to the way we perceive science and non-science even today.

SUMMARY:
The essay by Sergei Sokolovsky explores the relationship between the concept of indigeneity as it is practiced in autochthonous, nationalistic, and indigenous claim making and identity politics and the more respectable spheres of production of regulatory norms and knowledge, such as international law and biomedical sciences. Sokolovsky begins his essay with an analysis of the concept of the indigenous, aboriginal, and autochthonous as modern discursive formations. With the help of political theorist Jeremy Waldron, the author unpacks the essential contestation in the definition of indigeneity. There are two contradictory models: one is based on the claim of first settlement on a given territory and the utilization of land resources; the other defines indigeneity as the preceding social and political order in relation to colonial rule by Europeans. Sokolovsky demonstrates that even though the second model is applied in the system of international law, it is paradoxical because many peoples who are defined as indigenous according to this model were the conquerors of their territories in the distant past. Sokolovsky contends that these contradictions in international law arose as a result of the problematic epistemology of the discourse of indigeneity. The author further discusses how this problematic epistemology is transferred to biomedical sciences and the international program of containment of invasive species. Sokolovsky demonstrates the resemblance of the biology of invasive species and environmental thinking to the discourse of sociocultural nativism and xenophobia. The author then applies the critique of nativism and indigeneity from social sciences to the analysis of discursive formations in contemporary biomedical sciences. With the help of environmental studies of Hawaii, he shows that many premises of the biology of invasive species are based on flawed assumptions about indigeneity taken from cultural and social constructions.

Domestic practices related to energy consumption is not a common object of contemporary social sciences even though they have become a global issue, as a consequence of the scarcity and the rising cost of fossil fuels. This research proposes, using social sciences tools, to study energy consumption through social practices within the domestic space. It is also to identify practices that could be consistent with global and current concerns of conserving energy. This work tries to design these social practices as domestic practices that cannot be isolated from each other at the risk of rendering them meaningless. Research on first humans and fire domestication elaborate humans compared to animals, their forms of settlement, the relation that they maintain with the environment and its symbolic value. Construction practices, cooking, heating and lighting are all cultural productions that involve energy consumption and tell us about the relationship that Man has with his surrounding. Studying practices has also to be based on technical objects. Here, the process of technical spread is a contemporary data that had to be taken into account: times are no longer to make up effective tools, but to accumulate devices that operate independently. We conclude with the concept of "energy intelligence" as a behavioral data, apart from current political and media speeches. Understand ones living space, understand the organization of family life and its necessary adjustments are observation points that emphasize the need to consider the place of the body, as part of a mesological whole, within the approach of contemporary energy issues. ; Les pratiques domestiques liées à la consommation d'énergie ne sont pas un objet courant des sciences sociales contemporaines alors même qu'elles deviennent un enjeu mondial ; conséquence de la raréfaction et du renchérissement des ressources fossiles. La présente recherche propose, avec les outils des sciences sociales, de saisir la consommation d'énergie à travers l'étude des pratiques ...

Domestic practices related to energy consumption is not a common object of contemporary social sciences even though they have become a global issue, as a consequence of the scarcity and the rising cost of fossil fuels. This research proposes, using social sciences tools, to study energy consumption through social practices within the domestic space. It is also to identify practices that could be consistent with global and current concerns of conserving energy. This work tries to design these social practices as domestic practices that cannot be isolated from each other at the risk of rendering them meaningless. Research on first humans and fire domestication elaborate humans compared to animals, their forms of settlement, the relation that they maintain with the environment and its symbolic value. Construction practices, cooking, heating and lighting are all cultural productions that involve energy consumption and tell us about the relationship that Man has with his surrounding. Studying practices has also to be based on technical objects. Here, the process of technical spread is a contemporary data that had to be taken into account: times are no longer to make up effective tools, but to accumulate devices that operate independently. We conclude with the concept of "energy intelligence" as a behavioral data, apart from current political and media speeches. Understand ones living space, understand the organization of family life and its necessary adjustments are observation points that emphasize the need to consider the place of the body, as part of a mesological whole, within the approach of contemporary energy issues. ; Les pratiques domestiques liées à la consommation d'énergie ne sont pas un objet courant des sciences sociales contemporaines alors même qu'elles deviennent un enjeu mondial ; conséquence de la raréfaction et du renchérissement des ressources fossiles. La présente recherche propose, avec les outils des sciences sociales, de saisir la consommation d'énergie à travers l'étude des pratiques ...

Domestic practices related to energy consumption is not a common object of contemporary social sciences even though they have become a global issue, as a consequence of the scarcity and the rising cost of fossil fuels. This research proposes, using social sciences tools, to study energy consumption through social practices within the domestic space. It is also to identify practices that could be consistent with global and current concerns of conserving energy. This work tries to design these social practices as domestic practices that cannot be isolated from each other at the risk of rendering them meaningless. Research on first humans and fire domestication elaborate humans compared to animals, their forms of settlement, the relation that they maintain with the environment and its symbolic value. Construction practices, cooking, heating and lighting are all cultural productions that involve energy consumption and tell us about the relationship that Man has with his surrounding. Studying practices has also to be based on technical objects. Here, the process of technical spread is a contemporary data that had to be taken into account: times are no longer to make up effective tools, but to accumulate devices that operate independently. We conclude with the concept of "energy intelligence" as a behavioral data, apart from current political and media speeches. Understand ones living space, understand the organization of family life and its necessary adjustments are observation points that emphasize the need to consider the place of the body, as part of a mesological whole, within the approach of contemporary energy issues. ; Les pratiques domestiques liées à la consommation d'énergie ne sont pas un objet courant des sciences sociales contemporaines alors même qu'elles deviennent un enjeu mondial ; conséquence de la raréfaction et du renchérissement des ressources fossiles. La présente recherche propose, avec les outils des sciences sociales, de saisir la consommation d'énergie à travers l'étude des pratiques ...

Domestic practices related to energy consumption is not a common object of contemporary social sciences even though they have become a global issue, as a consequence of the scarcity and the rising cost of fossil fuels. This research proposes, using social sciences tools, to study energy consumption through social practices within the domestic space. It is also to identify practices that could be consistent with global and current concerns of conserving energy. This work tries to design these social practices as domestic practices that cannot be isolated from each other at the risk of rendering them meaningless. Research on first humans and fire domestication elaborate humans compared to animals, their forms of settlement, the relation that they maintain with the environment and its symbolic value. Construction practices, cooking, heating and lighting are all cultural productions that involve energy consumption and tell us about the relationship that Man has with his surrounding. Studying practices has also to be based on technical objects. Here, the process of technical spread is a contemporary data that had to be taken into account: times are no longer to make up effective tools, but to accumulate devices that operate independently. We conclude with the concept of "energy intelligence" as a behavioral data, apart from current political and media speeches. Understand ones living space, understand the organization of family life and its necessary adjustments are observation points that emphasize the need to consider the place of the body, as part of a mesological whole, within the approach of contemporary energy issues. ; Les pratiques domestiques liées à la consommation d'énergie ne sont pas un objet courant des sciences sociales contemporaines alors même qu'elles deviennent un enjeu mondial ; conséquence de la raréfaction et du renchérissement des ressources fossiles. La présente recherche propose, avec les outils des sciences sociales, de saisir la consommation d'énergie à travers l'étude des pratiques ...

Domestic practices related to energy consumption is not a common object of contemporary social sciences even though they have become a global issue, as a consequence of the scarcity and the rising cost of fossil fuels. This research proposes, using social sciences tools, to study energy consumption through social practices within the domestic space. It is also to identify practices that could be consistent with global and current concerns of conserving energy. This work tries to design these social practices as domestic practices that cannot be isolated from each other at the risk of rendering them meaningless. Research on first humans and fire domestication elaborate humans compared to animals, their forms of settlement, the relation that they maintain with the environment and its symbolic value. Construction practices, cooking, heating and lighting are all cultural productions that involve energy consumption and tell us about the relationship that Man has with his surrounding. Studying practices has also to be based on technical objects. Here, the process of technical spread is a contemporary data that had to be taken into account: times are no longer to make up effective tools, but to accumulate devices that operate independently. We conclude with the concept of "energy intelligence" as a behavioral data, apart from current political and media speeches. Understand ones living space, understand the organization of family life and its necessary adjustments are observation points that emphasize the need to consider the place of the body, as part of a mesological whole, within the approach of contemporary energy issues. ; Les pratiques domestiques liées à la consommation d'énergie ne sont pas un objet courant des sciences sociales contemporaines alors même qu'elles deviennent un enjeu mondial ; conséquence de la raréfaction et du renchérissement des ressources fossiles. La présente recherche propose, avec les outils des sciences sociales, de saisir la consommation d'énergie à travers l'étude des pratiques ...

In this paper, I show how the consideration of the role of the intellectual in democratic society informs an understanding of the critical project of the sociology of culture. This leads to a review of general sociological approaches to the problem of culture as they contribute to a critical project, suggesting the need for a distinctive conceptualization of the object of inquiry, "culture as the arts & sciences, broadly understood." This approach requires making crucial distinctions, as well as studying key correlations. The distinctions are between: (1) Culture & Ideology, (2) High Culture & Autonomous Culture, & (3) Power & Knowledge. The correlations are between: (1) The Arts & Sciences, & Everyday Life, & (2) The Arts & Sciences, & Politics. At a time when the alternative to globalization is far from certain (this is what I get from the implicit debate between Calhoun & Beck), when the grounds for critique seem to be based on little more than nostalgic utopianism (this is how I understand Touraine's prognosis of the end of society) or nostalgic pessimism (see Bauman) or hopeful pragmatism (Beck), I believe it is necessary to get closer to the pits of critical reflection & creative action in the cultural sphere. Casanova points to this in his consideration of religion in public life, even globalized religion (Casanova). Sassen (1998) suggests that we must understand globalization & its alternatives in their concrete local manifestations. Here, I would like to investigate secular alternatives, attempting to localize the critique of the global, showing how the traditions & projects of culture as the arts & sciences inform a collective intelligence with democratic deliberative dimensions (Pierre Levy). This is a call to keep alive critique in the postmodern circumstance, as part of an incomplete project of critical reflection & democratic action, a call for a sociology of culture as a key instrument for a renewed sociological imagination. The paper is centered on dialogue, (the relative autonomy of) culture, & critique. References. Adapted from the source document.

This paper stresses the global dimension of the present-day human predicament, marked by the inequity of simultaneous material abundance and overdevelopment in some regions or sections and underdevelopment, increasing poverty and deprivation in some others. It seeks to examine the dynamics of a global structure that forces a continual flow of resources away from non-industrialized into industrialized countries, and from a steady and sustainable to an accelerating and rapacious use of resources in the service of a parasitic and wasteful life-style that is now spreading to the developing countries as well. The science-and-technology that sets this process in motion and sustains it, by making an incessant demand on fast-depleting natural resources, leads not only to the domination of man by machine but also to an increasing redundancy of man himself, besides blighting the life chances of future generations. Furthermore, this science-and-technology posits development and environment in an adversary relationship, and thus puts developmentalists and environmentalists in two hostile camps. The paper examines the philosophical, historical, cultural and ethnic underpinnings of modern science-and-technology, which has subverted its original purpose of liberating man, and points to the urgent need for rediscovering the other traditions that take an integrated and holistic view of life as a whole, in which science and technology and development and environment all merge in a symbiotic relationship. This entails the search for an alternative concept of both development and technology as well as of life-styles, so as to ensure diversity in consonance with local resource endowments (human, material and technical), foster self-reliance and autonomy, and promote equity and participation, not only in economic and political processes, but also in giving meaning and content to human dignity at various levels. In the end the paper spells out the policy implications of such an approach.

This research analyses the way in which social housing policy contributes to the construction of ethnic boundaries in Britain and in France, relying on case studies in Birmingham and Marseilles. The thesis which is advocated is that social housing policy has a central role in the production of ethnic boundaries in both countries. As a consequence, it is not relevant to oppose a French universalist model, blind to ethnicity, to a British multiculturalist model which would recognise ethnic differences and mobilise ethnic categories. On both sides of the Channel, there is some institutional racism in local social housing policies, especially in the local management of social housing allocations. Social housing institutions routinely produce and mobilise ethnic categories and develop processes of ethnicisation and exclusion (or segregation) of some groups. Racism can neither be reduced to an ideology nor to individual and intentional acts. The ethnicisation and the exclusion of some groups from social housing (or from some parts of the social housing stock) are rooted in the banal, day-to-day working of institutions. The comparison between France and Britain reveals that there are some structural and cultural conditions of the production of ethnic boundaries. Its also shelds light on the contradictions of local antiracist policies. In Britain, multiculturalist antiracism, based on the recognition of "cultural difference" and of ethnic communities, encourages the euphemisation of ethnic discriminations into mere "cultural differences". In France, universalist antiracism, relying on the republican myth of ethnic indifferentiation, encourages the denial of ethnic discriminations, euphemised into socio-economic inequalities or attributed to the "misfitness" of some groups. ; Cette recherche analyse la façon dont la politique du logement social contribue à la construction des frontières ethniques en Grande-Bretagne et en France à partir d'études de cas menées à Birmingham et à Marseille. La thèse défendue est celle selon laquelle la politique du logement social participe de façon décisive à la production des frontières ethniques dans les deux pays et que l'on ne peut, en conséquence, opposer un modèle français universaliste, qui serait aveugle à l'ethnicité, à un modèle britannique multiculturaliste, qui reconnaîtrait les différences ethniques et mobiliserait des catégories ethniques. Des deux côtés de la Manche, un racisme institutionnel peut être mis en évidence dans la gestion locale du logement social et notamment des attributions de logements sociaux. Les institutions de la politique du logement social construisent et mobilisent de façon routinière des principes de classification ethniques et développent des logiques d'ethnicisation et d'exclusion (ou de ségrégation) de certains groupes. Le racisme ne se réduit ni à une idéologie, ni à des actes individuels et intentionnels ; l'ethnicisation et l'exclusion de certains groupes du logement social (ou de certains logements sociaux) relèvent du fonctionnement banal, routinier, des institutions. La comparaison franco-britannique conduit à mettre à jour des conditions structurelles et culturelles de production des frontières ethniques. Elle éclaire aussi les apories des politiques locales antiracistes. En Grande-Bretagne, l'antiracisme multiculturaliste, fondé sur la reconnaissance de la « différence culturelle » et des communautés ethniques, favorise l'euphémisation des discriminations ethniques en simples « différences culturelles ». En France, l'antiracisme universaliste, sous-tendu par le mythe républicain de l'indifférenciation ethnique, favorise le déni des discriminations ethniques, euphémisées en inégalités socio-économiques ou attribuées à l'« inadaptation » de certains groupes.

This research analyses the way in which social housing policy contributes to the construction of ethnic boundaries in Britain and in France, relying on case studies in Birmingham and Marseilles. The thesis which is advocated is that social housing policy has a central role in the production of ethnic boundaries in both countries. As a consequence, it is not relevant to oppose a French universalist model, blind to ethnicity, to a British multiculturalist model which would recognise ethnic differences and mobilise ethnic categories. On both sides of the Channel, there is some institutional racism in local social housing policies, especially in the local management of social housing allocations. Social housing institutions routinely produce and mobilise ethnic categories and develop processes of ethnicisation and exclusion (or segregation) of some groups. Racism can neither be reduced to an ideology nor to individual and intentional acts. The ethnicisation and the exclusion of some groups from social housing (or from some parts of the social housing stock) are rooted in the banal, day-to-day working of institutions. The comparison between France and Britain reveals that there are some structural and cultural conditions of the production of ethnic boundaries. Its also shelds light on the contradictions of local antiracist policies. In Britain, multiculturalist antiracism, based on the recognition of "cultural difference" and of ethnic communities, encourages the euphemisation of ethnic discriminations into mere "cultural differences". In France, universalist antiracism, relying on the republican myth of ethnic indifferentiation, encourages the denial of ethnic discriminations, euphemised into socio-economic inequalities or attributed to the "misfitness" of some groups. ; Cette recherche analyse la façon dont la politique du logement social contribue à la construction des frontières ethniques en Grande-Bretagne et en France à partir d'études de cas menées à Birmingham et à Marseille. La thèse défendue est celle selon laquelle la politique du logement social participe de façon décisive à la production des frontières ethniques dans les deux pays et que l'on ne peut, en conséquence, opposer un modèle français universaliste, qui serait aveugle à l'ethnicité, à un modèle britannique multiculturaliste, qui reconnaîtrait les différences ethniques et mobiliserait des catégories ethniques. Des deux côtés de la Manche, un racisme institutionnel peut être mis en évidence dans la gestion locale du logement social et notamment des attributions de logements sociaux. Les institutions de la politique du logement social construisent et mobilisent de façon routinière des principes de classification ethniques et développent des logiques d'ethnicisation et d'exclusion (ou de ségrégation) de certains groupes. Le racisme ne se réduit ni à une idéologie, ni à des actes individuels et intentionnels ; l'ethnicisation et l'exclusion de certains groupes du logement social (ou de certains logements sociaux) relèvent du fonctionnement banal, routinier, des institutions. La comparaison franco-britannique conduit à mettre à jour des conditions structurelles et culturelles de production des frontières ethniques. Elle éclaire aussi les apories des politiques locales antiracistes. En Grande-Bretagne, l'antiracisme multiculturaliste, fondé sur la reconnaissance de la « différence culturelle » et des communautés ethniques, favorise l'euphémisation des discriminations ethniques en simples « différences culturelles ». En France, l'antiracisme universaliste, sous-tendu par le mythe républicain de l'indifférenciation ethnique, favorise le déni des discriminations ethniques, euphémisées en inégalités socio-économiques ou attribuées à l'« inadaptation » de certains groupes.

Теоретические и эмпирические данные указывают на необходимость признать ценность и применимость инструментария политологии права в юридических исследованиях. Определение научного статуса политологии права в качестве элемента общетеоретической науки о праве или самостоятельной науки на начальном этапе апробации ее методологических перспектив не является самоцелью. В статье предпринята попытка первичного осмысления политического содержания юридической ответственности и ее системы на нормативном и индивидуальном уровнях правового регулирования с использованием методов политологии права. На основе анализа общественно-политической практики, отечественных и зарубежных концептуальных идей, а также положений действующего законодательства России и специфики его применения автор приходит к выводу о глубоком проникновении политико-правовой действительности в структуру феномена системы юридической ответственности. Посредством определения границ политического элемента выявлены области соприкосновения системы юридической ответственности с социально-политической сферой в общем контексте процесса правообразования, оценки регулирующего воздействия и степени результативности правоприменительной деятельности. Раскрыты проблемные зоны системы юридической ответственности, требующие применения методов политологии права и наложения модели юридического процесса, опосредующего закрепление и реализацию ответственности, на модель политического процесса. Установлены перспективы и сформулированы предполагаемые результаты использования политико-правового анализа, политико-правового моделирования, политико-правового эксперимента и сравнительного политико-правового метода применительно к предмету исследования. ; Theoretical and empirical data indicate the need to recognize the value and applicability of the political science tools of law in legal research. Determination of the scientific status of political science of law as an element of the general theoretical science of law or an independent science at the initial stage of approbation of its methodological prospects is not an end in itself. The article attempts to initially understand the political content of legal liability and its system at the normative and individual levels of legal regulation using the methods of political science of law. Based on the analysis of social and political practice, domestic and foreign conceptual ideas, as well as the provisions of the current legislation of Russia and the specifics of its application, the author comes to the conclusion that political and legal reality deeply penetrates into the structure of the phenomenon of the system of legal liability. By defining the boundaries of the political element, areas of contact of the legal liability system with the socio-political sphere in the general context of the legal formation process, assessment of the regulatory impact and the degree of effectiveness of law enforcement are identified. The problem areas of the system of legal liability are revealed, requiring the application of the methods of political science of law and the imposition of the model of the legal process, mediating the consolidation and realization of liability, on the model of the political process. The prospects are established and the expected results of the use of political and legal analysis, political and legal modeling, political and legal experiment and a comparative political and legal method in relation to the subject of research are formulated.

Представлен первый опыт историографического осмысления российского музееведения советского и постсоветского времени. Раскрыты обстоятельства и мотивы парадигмального слома музейной науки, осуществленного с целью подчинить музейное дело задачам «социалистического строительства». Показано поступательное движение музееведческой мысли по пути складывания комплекса научных знаний о музейном деле России. Выявлена роль А.М. Разгона, его коллег и учеников в процессе формирования и изучения российского музееведения. ; The study on the historiography of Russian museology, started in 2015, needs to continue. Knowledge of the museum history makes it possible to maintain that at the turn of the 1920-30-s the paradigm of museology changed. Categories of the Marxist-Leninist philosophy theory and practice were the basis for the new concept of museum science. It was formulated at the First All-Russia Museum Congress. Very soon, the theory was understood as instructions of the Central Committee of the Communist Party and the Soviet Government. The concept of practice was regarded as the implementation of those directives in museums. Museums were stripped of academic significance and were turned into institutions for political education. Rebirth of museology occurred in the post-World War II period. The main event in this process was the extended session of the Institute of Regional Studies and Museum Work, held in 1948. The participants of the session returned the significance of an academic discipline for museology. A.M. Razgon published an article in The Great Soviet Encyclopedia in 1974. He wrote that museology was an academic discipline which studied the origin of museums, their public functions, and questions of theory and methods of museum science. Later, in 1988, this definition was repeated in the book Muzeevedenie. Muzei istoricheskogo profilya [Museology. Museums of A Historical Profile]. The authors called museology an academic discipline. At the same time, they included independent academic disciplines (museum theory, history of museum science, museum source studies) in its structure. In fact, they reflected on museology as on a complex of academic knowledge on museum science, but did not recognize it. In the 1990s, the socio-political development of the Russian society hanged. Consequently, a new non-politicized concept of museology was required. Response to the public demand was The Russian Museum Encyclopedia (Moscow, 2001. Vol. 1-2). The authors of the Encyclopedia summed up Russian museology, identified gaps in museum knowledge. Their definition of museology, in fact, was the same as in the 1980s. Museologists of today underestimate the achievements of their predecessors. We can say there was no shift in the museology paradigm. Nevertheless, there is a clear movement towards a change of the paradigm. It is expressed in the intensive research of the museum science history, in the attention to the experience of pre-revolutionary museology, in the development of the historiography of museum science. The widening and deepening of problems, the improvement of museum study methodology identify new questions for discussion, and their solution needs a new investigation.