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In the works devoted to the phenomenon of transhumanism, it is widely recognized that philosophy of the Enlightenment had a great intellectual influence on the formation of transhumanism. Yet, this article states that the ideas of Enlightenment philosophy can be reasonably treated as not only consisting the conceptual transhumanism core but also as being a source of its internal contradictions. The paper defends the position that transhumanism in general is an intrinsically controversial project and introduces the premises for this contradiction – the basic anthropological views inherited from philosophy of the Enlightenment. Finally, the article questions the status of transhumanism as a techno-scientific program and states it to be an ideologically engaged project in anthropological engineering, which, in its turn, is devoid of any clear theoretical and practical outline.

The aim of the paper is to compare television cultures of Yugoslav republics during socialism. The paper is drawing on the recent comparative studies of socialist television in South and East Europe (Perško et al. 2021; Mihelj and Huxtable 2018; Imre 2016). Following the categories developed by Mihelj and Huxtable (2018) and Imre (2016), Yugoslav television cultures are here analysed in terms of a) generic composition and share of program modes, b) the level of transnationalism, c) the level of openness of television to social critique (semi-publicness), c) focus of television on private life (privatization), d) the gendering patterns, e) temporal orientation, f) characteristics of factual, humorous and history genres. Analysis is based on the data collected for the recently published book by Peruško, Vozab and Čuvalo (2021) and original content analysis of the JRT 79 Television Programme booklet, with a short description and basic info about the program that was shared within the JRT network. The result discerns differences between republic televisions (especially TV Ljubljana, TV Zagreb and TV Novi Sad) in program development toward neo-television, such as the differences in transnational orientation, temporal orientation, gendering patterns.

Ancient Chinese history holds a quality which has syncretized traditional thought with its cultural wealth unified of mystical and mythological figures in the background. Such that classical documents, which had begun to be written before Common Era, has directly influenced the political regime, education system and status of society in China. One of the most prominent features of these works is to propound collective knowledge about perception of cosmology, attitudes to earthiness, community standards, policy and morality. Among Five Classics works of these masterpieces of Chinese philosophy, Book of Changes which stands closest to metaphysical narrative, mainly consists of the texts about prophecy. While this piece of work had been referred as a divination guide in Western Zhou Dynasty (1046-771 BC), it turned into a cosmological text that included a range of philosophical commentary during Warring States Period (475-221 BC). The mainstay of this remarkable change is the direct correlation of all the concepts and terms that characterize the worldly beyond along with the relevant text, especially yin-yang dualism, which symbolizes an extraordinary harmony in early Chinese thought. Traditional idea suggests reciprocity in which heaven, earth and man are interconnected to maintain natural order. However, the superiority attributed to human beings also brings compulsive responsibilities to idealize a compatible society. This paper aims to discuss influences of cosmological and anthropological items on human behaviors explained in prescriptive perspective.

The radical change in the status of non-Western philosophical traditions was the trigger for the development of the methodology for studying philosophy between cultures, the revision of the nature of philosophy itself, which is a matter of metaphilosophy. Hermeneutic works appear on the fundamental fabric of philosophical ideas — basic concepts, their relationship to other ways of thinking, considering their potential and alternative productive lines. Thus, the history of comparative philosophy, through its stages, is formed into a single scheme of complementary philosophical activity and a single comprehensive metaphilosophical project. It is revealed through an "archival" approach (exploring single philosophical traditions in parallel), "equivalent" (comparing the existing traditions in the context of analogies and contrasts), and "problem solving" (using many traditions to provide philosophical solutions), and through a comprehensive hermeneutic project of "cartographic" concepts and their possibilities. This constitutes a theory of philosophy that draws on multiple perspectives of the interconnected traditions of East and West, implicitly participating in mapping the underlying eidetic structure on which philosophy does its work, and outlining conceptual possibilities around any idea. There is a need to study the ability of philosophy to form a broader hermeneutic understanding of the field of concept, giving rise to each philosophical problem, comprehended in their strengths and weaknesses and in connection with alternative configurations — under traditions, conditions, periods and cultures A view of global philosophy is formed, which brings us back to the old idea that philosophy stays above pragmatic goals, it takes on the eidetic fabric of ideas of the world — past, present, possible — as an object of a special kind of hermeneutic understanding, including applied problems in a broader speculative frame, that is, cleaned up through a comparison of radically different approaches. It is here, in philosophy as a study of the "structure of ideas themselves", that we will see a multicultural philosophy proving its indispensability.

Is the science capable to act as the subject of political action? This question is considered as one of themes of the modern philosophy of science. It could not be posed within the framework of the philosophy of science concentrated only on the analysis of logical structures of scientific knowledge or on problems of its dynamics defined by procedures of rational reconstruction of history of science. In this framework, influence of factors of a sociо-cultural context on the formal and substantive aspects of scientific processes was not a subject of the philosophical analysis. However, the internal logic in development of philosophy of science led to expansion of a circle of its interests. This circle included processes of interfluence of science and the cultural environment in its historical development. It affected sense of the major epistemic values: truth, objectivity, rationality. Their interpretation as variable dependent on a sociо-cultural context led to relativism which, in fact, devaluated the philosophical analysis of science. In attempts to counteract relativism the idea of political agency of science had to be rejected, which contradicted the obvious realities. The philosophy of science became in need of reform. Its initiator was historical and socio-cultural epistemology. The central thesis of reform is recognition of equal rights, continuity and interdependence of the principles of truth, ob­jectivity and historicism forming triple complementarity (by analogy with the well-known principle of N. Bohr). In the reformed philosophy of science political agency of science is a fact and a factor in the development of both the science itself, and the socio-cultural context.