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In the first half of the 20th century, a new genre developed in the Chinese visual arts, which is called the revolutionary historical painting. For more than 70 years, this trend in art has been supported by the state and has been in demand in the society. The early works of the revolutionary historical genre were mainly devoted to the opposition of the proletariat to imperialism, feudalism and bureaucratic capitalism during the new democratic revolution in China with the CCP playing the leading role in this struggle. Currently, Chinese artists working in the genre of revolutionary historical painting create works aimed at fostering the patriotic spirit and glorifying the greatness of China. The subjects of such works include not only heroic episodes of the revolutionary past, but also important events of our time.

The article deals with "Chinese path" ‒ modernization transformation of the Chinese Civilization. It is shown that "Chinese path" reflects the formation and development of a new configuration of Chinese civilization. From civilizational transformation to "the Chinese path" is the gradual historical development, was the failure "to improve the state of construction of the" victory "of the revolution state-building", the success of the "economic state-building", constructing a "civilizational state-building". Socialism with Chinese characteristics liberates and develops the productive forces, creating a socialist market economy, socialist democracy, advanced socialist culture, harmonious socialist society, eco-culture of socialism. ; В статье рассматриваются «китайский путь» ‒ модернизационная трансформация китайской цивилизации. Показано, что «китайский путь» отражает формирование и развитие новой конфигурации китайской цивилизации. От цивилизационной трансформации к «китайскому пути» проводится поэтапное историческое развитие, были неудачи «совершенствования государственного строительства», победы «революции государственного строительства», успехи «экономического государственного строительства», конструирование «цивилизационного государственного строительства». Социализм с китайской спецификой освобождает и развивает производительные силы, создает социалистическую рыночную экономику, социалистическую демократию, прогрессивную социалистическую культуру, гармоничное социалистическое общество, экокультуру социализма.

После подписания российско-китайского договора в 1860 г. и Россия оккупировала Дальний Восток, и китайцы решили уехать в Россию, чтобы заработать на жизнь из-за различных факторов внутри страны и за рубежом. Китайцы занимались различными видами экономической деятельности на Дальнем Востоке, такими как коммерческая торговля, экспорт рабочей силы и сельскохозяйственное производство. В определенной степени китайцы играли важную роль в решении проблем спроса на сырьевые товары, нехватки рабочей силы и продовольственного обеспечения в период развития и строительства российского Дальнего Востока. Собирая и сортируя отечественные и зарубежные литературы и документы, автор попытается исследовать причины выезда китайцев в Россию, чтобы заработать на жизнь, состав персонала, и подчеркивает глубокое влияние китайцев на повседневную жизнь и развитие и строительство Дальнего Востока.

The turning points of the history are characterized by people's active participation in one of the most natural for the man social activity - the creation of new self-images. Being incorporated in these images, people are able to realize their involvement in social events. The new ideas and meanings acquire "corporality" in the new images of man and get accumulated in them becoming the reality accessible for the majority of people. Being revealed in the images of people, new ideas obtain real bodies, penetrate to the living tissue of culture, transform into reality, which can be perceived. Man uses their body as a tool for coding significant cultural meanings. The rules of behavior, public manners, the elements of appearance and clothing become the material signs of nonmaterial ideas. They transform into the complex distinguishing system, which allows for the consolidation of people with similar viewpoints. The creation of new visual images comes in hand with the experiments in the field of creating a new language. The authors demonstrate the appearance and creation of such images using the examples of Great French revolution, the revolutionary transformations of Post-reform Russia, Great Russian revolution, cultural revolution of the Chinese People's Republic. M.M. Zagorulko and I.A. Petrova represent common theoretical approaches to the analysis of cultural revolutions of the New Time and Modern period, to understanding the principles of interaction between the "old" and the "new" in culture. I.A. Petrova carries out analysis of theoretical disputes of A.V. Lunacharsky and A.A. Bogdanov about the possibility of constructing "pure proletarian culture". I.K. Cheremushnikova proves the significance of emblematic images in the culture, the connection between body self-representation and the privileged meanings, adopted during the revolution; she represents numerous examples of man becoming the carrier of new cultural meanings in the process of self-representation.

In the history of Chinese people staying on Russian territory there is still a lot of questions and areas for investigation and clarification. It is clear that the interaction between the Russians and the Chinese had a direct impact on the further development of Russian- Chinese relations. One of the unique event in the history of Russian-Chinese relations was the 6th Congress of the Communist Party of China, held in Moscow region in the Pervomayskoe village. It was the only Congress of the CPC held abroad and the Congress, where Marxism was adopted by the Chinese Communists, and later it was spread to China. In fact, the Congress was the starting point of the process of Marxism Sinification. The delegates of the 6th Congress included the Chinese immigrants who worked and studied in the USSR. They are directly influenced by the October Revolution which changed their way of thinking, these were people who perceived the ideas of Marxism-Leninism early, they organized the holding of this congress, where examined in detail the possible ways of the Chinese revolution. By adopting Marxism- Leninism and starting its propaganda, they have made a significant contribution to its spread in China in the form of Sinificated Marxism. The further destiny and life of overseas Chinese were different, but almost all of them were closely linked to the Chinese revolution and the transformation process in the Chinese society in the middle of the 20th century. The authors described in detail the composition of the participants and organizers of the Congress, analyzed the content of speeches and reports of the head of the Central Committee of the Communist Party of China at the congress, considered the further destiny of the participants and delegates.

The subject. The article is devoted to the study of the relationship between property and the state-building in socialist States.The purpose of the article is to confirm or disprove the hypothesis that the socialist practice of state-building, depending on the combination of interaction of the main ways of organizing property, has a different social nature of existence. Methodology. The work provides the author's methodology for studying the structure of the state, depending on the combination of interaction of the main ways of organizing property. The main results of the research. There are some possible basic options for the existence of a socialist practice of state building. After the disappointing results of the Soviet experience, the quite logical question is: what will be the future of the socialist concept of state-building and does it even exist? Socialist practice of state-building, depending on the combination of the interaction of the main ways of organizing property, has a different social nature of existence. The Soviet model was based on the liquidation of the private way of organizing property and the monopoly dominance of the forms of the general (collective) way of organizing it. The Chinese model, in which the monopoly of the forms of the general (collective) way of organizing property, corresponds to the legislative assumption of a private way of organizing it. The European Social Democratic model, where the private way of organizing property as the main system-forming one, acts in combination with forms of general (collective) and mixed (corporate) ways of organizing it.If we take into account that each method of organizing property is determined by the need to perform a specific social function, then in each model of socialist construction, depending on the particular combination of methods of organizing property, it is clear which of the social functions is dominant in the practice of construction. For example, if the main system-forming way of property organization is private, then this is a function of social development; if general (collective), then the function of social security, and finally, if mixed (corporate), then the function of social compromise (convergence). Such determination, in our opinion, is sustainable. Conclusions. Socialist practice of state-building has a different social nature of existence. This nature can be described provisionally as the Soviet, the Chinese and the European Social Democratic models. ; Исследуется социалистическая практика государственного строительства, которая в зависимости от комбинации взаимодействия основных способов организации собственности имеет различную социальную природу существования. Делается вывод, что советская модель была основана на ликвидации частного способа организации собственности и монопольном доминировании форм общего (коллективного) способа её организации; в китайской модели монополия форм общего (коллективного) способа организации собственности корреспондируется с законодательным допущением частного способа её организации; в европейской социал-демократической модели частный способ организации собственности в качестве основного системообразующего действует в комбинации с формами общего (коллективного) и смешанного (корпоративного) способов её организации.

One hundred years ago, deep contradictions accumulated in Russia, and they were not peacefully resolved by the elite society of the time. The contradictions intensified both within the capitalist society and between the thriving capitalism and the huge peasant mass educated in the commune which did not stay aloof and was involved in the revolutionary flame.The paper considers the civilizational factor of the Russian revolution of 1905-1907 and 1917, which is as important as the factor of formation. Attention is drawn to the views of L. N. Tolstoy and V. I. Lenin. They characterised the Russian revolution as anti-capitalist and capable of developing into a socialist one. They also noted the peculiarities of the Russian revolution and its results in terms of the transition from the first, Eastern Orthodox, modification of the Russian idea, to the second — Soviet.The paper analyses the three main forces of the Russian revolution on three levels — natural, which became active in power vacuum, political — at the level of political coalitions and organizations, and the ideological level, represented by the capitalist and socialist ideologies and the Russian idea. The author shows the establishment of the power of a new nationhood type – the Soviets, based on principles similar to communal self-government under the dominance of the Bolshevik Party; the strengthening of new collectivist forms of life in the economy, under the hard management of a "new-type party"; the coming of socialist principles of morality and ethics which replaced Orthodox, ecclesiastic foundations of the society in the spiritual and ideological sphere.The paper points out the lessons of the Russian revolution of 1917: the seizure of power and the destruction of the old elite does not ensure the final victory of socialism as a rebirth of the newly emerged elite is possible; building socialism and retaining socialist transformations requires a fairly high level of the moral development of a society; the built socialism must correspond to the peculiarities of this civilization and to the national mentality and the nature of its representatives.The conclusions of the article can serve as material for further discussions on the events that changed the course of the Russian and world history. The Russian revolution had both positive and negative consequences. ; Сто лет назад в России накопились глубинные противоречия, которые не были мирно разрешены тогдашней элитой общества. Противоречия обострились как внутри капиталистического общества, так и между бурно развивающимся капитализмом и воспитанной в общине огромной крестьянской массой, которая не осталась безучастной и была вовлечена в революционное пламя. В работе рассматривается цивилизационный фактор русской революции 1905–1907 гг. и 1917 г., который столь же важен, как фактор формационный. Обращается внимание на взгляды Л. Н. Толстого и В. И. Ленина. Они характеризовали русскую революцию как антикапиталистическую и способную перерасти в социалистическую, а также обращали внимание на особенности протекания русской революции и ее результаты в плане перехода от первой, православной, модификации русской идеи ко второй — советской.Анализируются три основные силы русской революции на трех уровнях — стихийном, активизировавшемся в условиях вакуума власти, политическом — на уровне политических организаций и коалиций и идеологическом, представленном капиталистической и социалистической идеологиями и русской идеей. Показывается, как утверждалась власть нового типа государственности — Советов, основанных на принципах, аналогичных общинному самоуправлению, под доминированием партии большевиков; как в экономике укреплялись новые, коллективистские формы жизнеустройства при жестком управлении «партии нового типа»; как в духовно-идеологической сфере на смену православным, церковным устоям общества пришли социалистические принципы морали и нравственности.Отмечаются уроки русской революции 1917 г.: захват власти и уничтожение прежней элиты не обеспечивает окончательной победы социализма, так как возможно перерождение возникшей новой элиты; для построения социализма и удержания социалистических преобразований необходим достаточно высокий уровень нравственного развития общества; построенный социализм должен соответствовать особенностям данной цивилизации и национальному менталитету и характеру ее представителей.Выводы статьи могут служить материалом для дальнейших дискуссий, посвященных событиям, которые изменили ход русской и мировой истории. Русская революция имела положительные и отрицательные последствия.

Article about the new form of trade in a network the Internet. Advantages of dropshipping open to the Russian manufacturers and businessmen new horizons in international trade and marketing. The author considers features of evolution and a role of dropshipping in electronic commerce of a new millennium.

More than 80 years ago, an important award was established in the USSR - the Hero of Socialist Labor. This article presents a brief historical and political excursion into the appearance and existence of this award in the Soviet state.

In Russia, the very idea of a Communist revolution – from 1905 onwards – meant both hope and dread. This attitude is quite clearly shown in a very significant part of the Russian literary process, from 1908 to the beginning of the Stalin era. An obvious thread, in fact, connects Aleksandr Bogdanov (Red Star, 1908), Evgeny Zamyatin (We, 1921) and Vladimir Mayakovsky (The Bedbug, 1929): the growing awareness that the Communist revolution, as Lenin had conceived it, was little more than a model and that a model could not describe – much less forecast – a complex reality (a complex system) like a social and political one. As a result of this awareness, hope and a dark prophecy (Bogdanov) slowly turn into despair (Mayakovsky). The model is subsumed by Vladimir Mayakovsky's dystopian satire of The Bedbug and The Bathhouse which propose a new paradigm of dystopia: a bottleneck in the flow of the information produced by blind adherence to a preconceived project that prevents the discovery and the implementation of la volonté générale in so complex a system as human society. ; Для периода господства революционных идей в России начала XX в. были характерны противоречивые настроения надежды и страха. Это ярко проявлялось и во многих произведениях русской литературы, начиная с 1908 г. и вплоть до сталинской эпохи. Такие представления были связующей нитью для творчества Александра Богданова (Красная Звезда, 1908), Евгения Замятина (Мы, 1921) и Владимира Маяковского (Клоп, 1929): по их изменениям можно проследить то, как в сознании людей росло убеждение, что коммунистическая революция – всего лишь абстрактная модель. А модель не может описать и, тем более, предсказать сложную реальность, включающую в себя социальную и политическую системы. Из осознания этого факта, по мнению автора, и происходит мрачное пророчество А. Богданова (соединенное с надеждой), которое затем перерастает в отчаяние у В. Маяковского. Эта модель представлена в сатире Маяковского – в «Клопе» и «Бане», в которых возникает новая парадигма антиутопии: информационная ограниченность, вызванная слепым следованием заранее заданному замыслу, препятствует открытию и внедрению volonté générale (всеобщей воли как результата ограничения людьми своих прав) в такой сложной системе как человеческое общество.