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© 2001 Elsevier Ltd. All rights reserved. Anthropology is a modern study of human existence in which the anthropos becomes an object of knowledge and also a technique of modern power. The field readily acknowledges that it is both a product, and an interrogator, of modernity. This relationship has given anthropology its existential doubling, as an extension, and as an undoing, of the taken for granted aspects of Western modernity. For much of the twentieth century, anthropologists have used ethnographic findings to question the assumed aspects of the historical framing of modernity and its others. Another feature of anthropology"s approach to modernity is through the notion of plural modernisms, which seeks to capture the particularistic experiences of others in encounters with modern Western forms. The most promising approach has been to treat modernity as a specific ethnographic project, one that tracks the spread of political and social rationalities, and their production of new techniques, social forms, and subjects in a variety of ethnographic settings. Anthropology as a field and an ethnographer"s craft is especially well suited to identify the ever shifting webs of rationalities that constitute our plural worlds, and to pose the question of modernity itself as a paradox about humanity.

Anthropology is a modern study of human existence in which the anthropos becomes an object of knowledge and also a technique of modern power. The field readily acknowledges that it is both a product, and an interrogator, of modernity. This relationship has given anthropology its existential doubling, as an extension, and as an undoing, of the taken for granted aspects of Western modernity. For much of the twentieth century, anthropologists have used ethnographic findings to question the assumed aspects of the historical framing of modernity and its others. Another feature of anthropology"s approach to modernity is through the notion of plural modernisms, which seeks to capture the particularistic experiences of others in encounters with modern Western forms. The most promising approach has been to treat modernity as a specific ethnographic project, one that tracks the spread of political and social rationalities, and their production of new techniques, social forms, and subjects in a variety of ethnographic settings. Anthropology as a field and an ethnographer"s craft is especially well suited to identify the ever shifting webs of rationalities that constitute our plural worlds, and to pose the question of modernity itself as a paradox about humanity.

Awareness about the role of anthropological perspective places each anthropological research within the context of globalization, pointing at the need for making the difference between concepts of globalization as the description and as the political project. This differentiation represents a frame of the research of globalization phenomena in order to understand their influence on concrete people in a concrete situation. The importance of the role of concepts in ubiquitous transformation of human lives is also confirmed in the paper. This is the way the influence of one culture unfolds through the dominant concepts, the culture which symbolically and normatively imposes itself as 'global' in spite of the fact that it is 'local' not only (and/or not any more) in territorial sense but in its materialistic approach to the values. Hence, horizontal communication (globally available via the internet) could serve to the communication of values as crucial spiritual points. It could contribute not only to the widening of cultural circles, but to the evolution of consciousness about the generalization of values up to the universal. This requires transcending of particular interests, which prevent effective conceptualization of the global anthropological meaning.

The article deals with the philosophical and anthropological aspects of narcissism as a specific characteristic of personality. The author analyzes the concept of "narcissism", its causes, explains the narcissistic character from the point of view of psychoanalytic, philosophical-anthropological and cultural-historical psychological concepts. The purpose of the study is to define the concept of the phenomenon of narcissism and the principles of its formation. Results. As a result of the research, the author comes to the conclusion that the narcissistic personality type is the result of lack of personal development motivational-needs. As the basis for this conclusion, in the course of the research, specific properties of a narcissistic character are singled out, which are characteristic of describing the crisis of the age period of 3-7 years. The author concludes that in case of violation of intra-family relations, the process of self-identification is violated, as a result of which the structure of the Self freezes in development. The formation of this process determines how the child identifies himself with his parents and what role he takes in these relationships. At the same time, the author takes into account gender characteristics that determine the role of the child in the family and the attitude of the father and mother towards him. The author concludes that in order to overcome the narcissistic structure of the personality, personal reflection and introspective awareness of the act of one's own consciousness is necessary, leading to the formation of a new structure of the psyche.

Konstantin Nikolayevich Leontiev was a philosopher of a particular mentality. Aesthetics was the dominant of his work. Love for life, for the world of the beautiful was Leontiev's fundamental intuition. For the philosopher, the aesthetical criterion was an all-embracing base for assessment of the being. However, the pure aesthetics of nature is not given much attention in his works. Unlike Vladimir Solovyov, Leontiev does not have a single special work devoted to the beauty of nature. In his fiction works, thedescriptions of nature occupy relatively small space. Partly it can be explained by Leontiev's maximalism and also by his love for antitheses. He does not want to write a lot about the subject which it is impossible, in his opinion, to say something new about. Sometimes the images of nature in Leontiev's fiction works are symbols of the social being, of his heroes' inner world. Remarkably, a number of Leontiev's works begin with landscape descrip-tions. The philosopher evidently prefers dynamically revealing images of the beautiful. In general, this world is impossible for him without the struggle of opposites. The antihumanism of means aimed at sup-porting the blossoming of the being is «counterbalanced» in Leontiev's aesthetics by the acceptance of their necessity for maintaining the natural variety of the forms and colors of the world. Thus, the socio-anthropological aspects have a special place in Leontiev's works. They predominate over the aesthetics of nature. The latter is associated with the former. Both are conceived by the philosopher in the context of the cosmic whole.Leontiev writes a lot about the sensory beauty of the world but not about God's beauty perceived by intellect. He particularly appreciates bright and complicated phenomena of the being.

The purpose of the research is to find new ways and methods to substantiate ethic and moral standards as the basis of civil interference into the life of the state. The role and place of the state in social, political and spiritual transformations are not always considered due to the crisis of certain social theories and models of state development. Methodology of the research is based on comparative, historical and logical methods. The applied investigation methods enable to reveal and analyze specific models related to anthropological aspect in social relations used in definite types of state formations in order to find that dynamic outlook on future and personal fulfilment of a human.The scientific novelty is in concept to broaden the representation of freedom evolution of a human in different historic types of states. Comparative analysis of state development and the place of human freedom in them helps firstly, conceive anthropological determinant, the one that gradually places under control state institutions which are necessary for humanization of external conditions of human beings and secondly, find out possible directions of state development and freedom for human activity. Conclusions. Understanding and reasoning of paradigm systems development based on moral constituent of the state is an anchoring point for the reforming state towards human values. The state developing on moral human principles gravitates towards its self-destruction.

Purpose. The article, based on the analysis of actual materials, highlights the importance of taking into account the influence of the human factor in occurrence of emergency situations in terms of transport infrastructure. Methodology. The research is based on the interdisciplinary system analysis. It was comprehended how the service technicians of high-tech systems can create latent unsafe conditions that combined with other hazardous activities can cause an emergency and injury. The authors attempt to dramatize the issue in order to find a solution – on the one hand, man is the most crucial part of a complex technological system, on the other hand – he is the most unreliable part of the system, especially in terms of the extreme power of modern vehicles and their speeds. The above situation demonstrates the need for a new level of anthropic comprehension of the high-tech systems in the schematic set "human-system-environment". Originality. The paper analysed the problems and conditions of human factors that allow detecting the causes of technicians' errors. The authors highlighted proposals for psychocorrective work among the personnel of the facilities. The problem of further development of continuous improvement of the equipment maintenance systems, based on integrated approach taking into account the human factor, is also not overlooked. Conclusion. In the course of understanding the human factor and its influence on the processes, the most urgent tasks are as follows: implementation of new system software, automation of vehicles and development of high production culture based on moral qualities of experts.

"This detailed study by Jutta Sperber shows how the magisterium of the Roman-Catholic Church, the Pontifical Council for Interreligious Dialogue and various parts of the Muslim world from Saudi Arabia to Iran have been engaged in Christian-Muslim dialogues. The mainly anthropological topics range from tolerance and human dignity, the position of women and children, media and education to mission, resources and nationalism. They paint an interesting picture of the position of Man before God and the world in both Christianity and Islam."--

Frontmatter -- Acknowledgements -- Contents -- Introduction -- I. The theological foundations for the dialogue with Muslims: Statements by the magisterium -- II. The Secretariat's Publications -- III. The Christian-Muslim Dialogues -- IV. Evaluation -- Bibliography -- Index

This article is devoted to the analysis of the anthropological aspects of the concept of religio used in the well-known legacy of Marcus Tullius Cicero. Cicero's contribution to the development of philosophical understanding of various aspects of human society is generally recognized, but one of the most valuable "pearls", which is highly valued by modern researchers, is his analysis of the Latin word religio, which is found in his works more than 600 times. In our opinion, an important aspect of Cicero's reflections on religion is the consideration of his literary and philosophical heritage in the context of the crucial historical and political processes that took place in the Roman Republic in the first century BC, similar to the challenges facing the modern Russian and international community. The article attempts to comprehend the Latin lexemes superstitio and sacrum, which are close in meaning to the concept of religio, which allows us more accurately to explicate this concept from its related definitions. The results of the study. Cicero draws a clear line between the concepts of religio (internal and external sincere piety), sacrum (Roman state understanding of shrines) and superstitio (false beliefs). He identifies the following main functions in the concept of religio: Ideological (uniting people on the basis of pious beliefs in common gods), ideological (everything in the world happens with the permission of the gods as the foundations of the "higher order of nature") and socio-managerial (universal values that govern the behavior of an individual in society).