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Paper refers to the issues related to issues of law and legal freedom, E. Kant's considered within the critical philosophy he created, as well as views on these issues researchers of his creative work.

This article contains an attempt to define prospect of research of a phenomenon
of bioethics as indicator of a condition of a society from a sociology position. It is
offered to overcome existing rupture between theoretical researches of bioethics and
their sociological interpretation offered in a categorial field of sociological theories.
The special position occupies a substantiation of a methodological urgency of
sociological studying of bioethics.

International audience ; The institutional frame into which N. K. Roerich and his collaborators wished to fit their actions has attracted little attention from historians, even though if one wants to understand how Roerich planned to fulfill his ideals, one cannot neglect the complex web created during his life in America, Europe, and Asia. This article aims to shed light on one of Roerich's numerous organizations, the "Association française du Roerich Museum de New York," created in Paris in June 1929. Relying on unpublished correspondence, this essay examines the network created by Roerich in his effort to persuade governments in Europe and elsewhere to ratify the so-called Roerich Pact. The Association's Russian section, consisting of a political branch and Siberian, Ossetian, Kalmyk, and Caucasian Muslim branches, attempted to win support from the French military, political, and scientific worlds, as well as from the Catholic Church. The three managers of the Association faced several obstacles which eventually doomed their work to failure. First, despite the stated mission of the Association to promote Franco-American cultural relations, it could not obtain official support from the United States because of the private status of the Roerich Museum, whose subsidiary it was. Second the methods of operation and, particularly, self-promotion imposed on the Association by the Roerich Museum proved entirely unsuited to the European context or to European tastes. Finally, the financial crisis and the revival of international tensions in the mid-1930s rendered the ideals promoted by the Roerich Pact obsolete in Europe. Meanwhile, discussions about Roerich's nationality, as well as about his political persuasion, implicitly cast doubt on the supposed neutrality of his Pact. Rumours spread in Paris by one of his ex-adepts raised suspicions that he was a Bolshevik, a Buddhist, or a Freemason. Moreover, his self-portraits in the guise of a wise Asian and the mysterious Banner of Peace symbol sparked incomprehension in the Vatican as well as in the Belgian and French Catholic worlds--just as the famed French Sinologist Paul Pelliot directed hostile skepticism at the claims made by Roerich and his son George to have discovered evidence of Christ's apocryphal sojourn in Ladakh. In order not to prejudice European governments against the Association, the Roerichs voluntarily curtailed the diffusion of Agni Yoga, with its advocacy of religious syncretism, in France. Two of the Association's managers appear not to have known anything about Roerich's spiritual teachings, or about his changing stance toward the Soviet Union. While adding to our understanding of the Russian emigration in France, this study of the Association between its creation in 1929 and the 1935 resignation of the two abovementioned managers, also shows the forced and artificial nature of its mission. Given the utopian project that underlay it, could things have been otherwise? ; Le cadre institutionnel dans lequel Roerich et ses collaborateurs ont souhaité inscrire leurs actions n'a guère suscité l'attention des historiens. Pourtant qui veut cerner la façon dont Roerich entendit réaliser ses idéaux ne peut négliger la nébuleuse d'organisations créées de son vivant en Amérique, en Europe et en Asie. Le présent article entend présenter l'une de ces organisations, celle créée en juin 1929 à Paris sous le nom d'" Association française du Roerich Museum de New York ". S'appuyant sur des correspondances inédites, cette présentation examine le mode de constitution d'un réseau de sociabilité dont le propos fut de contribuer à faire ratifier le Pacte Roerich par plusieurs États européens et extra-européens. Si l'Association disposa d'une section russe (composée d'une branche exclusivement politique et de branches sibérienne, ossète, kalmouke et musulmane du Caucase), elle visa essentiellement à s'intégrer à la société française et à se concilier les mondes militaire, politique et scientifique français, de même que l'Église catholique. Les trois collaborateurs de Roerich qui œuvrèrent au sein de l'Association furent confrontés à une série d'obstacles qui, à terme, marqua l'échec de leur action. D'une part, l'Association ne put espérer un soutien officiel des États-Unis en raison du caractère privé du Roerich Museum dont elle était la filiale (ce fait amène d'ailleurs à s'interroger sur ses prétentions à promouvoir les relations culturelles franco-américaines). D'autre part, les méthodes de travail imposées par le Roerich Museum s'avérèrent inadaptées à l'Europe. Enfin, avec la crise financière et la résurgence des tensions internationales, les idéaux pacifistes défendus par le Pacte Roerich devinrent, dès le milieu des années 1930, obsolètes en Europe. Dans le même temps, les interrogations sur la nationalité du peintre et sur son engagement politique remirent implicitement en cause la soi-disant neutralité de ce pacte. Des rumeurs répandues dans Paris par une ancienne adepte de Roerich l'accusèrent d'être bolchévique, mais aussi bouddhiste et franc-maçon. Il est un fait que ses portraits en sage asiatique tout comme l'intrigante symbolique de la Bannière de la Paix suscitèrent l'incompréhension. Les réactions du Vatican et des milieux catholiques français et belges en fournissent des exemples. À la même époque, les prétendues découvertes faites par Roerich et son fils Georges sur le séjour du Christ au Ladakh lui valurent l'hostilité d'un sinologue comme Paul Pelliot. Afin de ne pas nuire à l'action menée par l'Association auprès des gouvernements européens, la diffusion en France de l'Agni Yoga - qui prône un syncrétisme religieux - fut volontairement restreinte par Roerich et certains de ses collaborateurs. Deux des dirigeants de l'Association, Marie de Vaux Phalipau et Michel de Taube, semblent d'ailleurs n'avoir jamais rien su de cet enseignement spirituel, pas plus qu'ils ne semblent avoir été au courant du revirement de Roerich à l'égard de l'Union soviétique. Tout en apportant un éclairage original à l'histoire de l'émigration russe en France, l'étude de cette Association pour la période 1929 à 1935 (année de la démission des deux dirigeants évoqués plus haut) révèle le dynamisme exagéré et le caractère finalement artificiel de son action. Étant donné le projet utopique non-avoué qui la sous-tendit, pouvait-il vraiment en être autrement ?

This paper aims to examine Japanese publications on Nicholas Roerich and to consider how he has been received in Japan. Since the 1920s, three of Roerich's books have been translated into Japanese, and books and articles on him have been published in Japan. Although Roerich is not widely known among Japanese people nowadays, a number of sources, such as a May 1934 article in Yomiuri Shinbun and Numano Mitsuyoshi's essay in IS (March 2002), make it clear that Roerich was welcomed as a national guest when he visited Japan in 1934. Also, according to comments by Roerich's translators, it can be surmised that Roerich has been appreciated among Japanese mystics and occultists since around the 1930s. In order to unveil unknown facts, including details of Roerich's sojourn in Japan and the manner in which Japanese authorities interfered politically with his plans in the mid-1930s, it is a matter of urgency to research unpublished archives in Japan. ; Cet article recense et présente les traductions des écrits de Nicolas Roerich au Japon ainsi que les publications qui lui ont été consacrées en japonais à partir des années 1920 jusqu'à 2006. Il traite également de l'accueil réservé à Roerich en mai 1934 lors de son séjour dans ce pays à partir des articles parus dans la presse japonaise de l'époque et des rapports de police établis à cette occasion. En se fondant sur des documents conservés dans les archives du ministère japonais des Affaires étrangères, il évoque également la brochure Nihon Raisan (La Gloire du Japon) que Roerich diffusa lors de sa venue dans l'archipel. L'auteur revient sur les articles du slaviste Mitsuyoshi Numano (Université de Tokyo) parus entre 1997 et 2002 dans la revue IS (Intellect and Sensitivity) qui envisagent Roerich " non pas sous l'angle de ses idées mystico-religieuses, mais comme un phénomène culturel et artistique unique ". Il constate qu'aucune publication japonaise sur Nicolas Roerich ne fait part du projet du peintre d'organiser une Conférence bouddhique en Asie ni de son projet ...

The article is devoted to the review and analysis of different approaches to the
concept of ecological culture in the socio-philosophical knowledge, philosophical
reflection of ecological culture as value relations between man and nature.

The article deals with the problem of civil education in Gessen's social phylosophy. Opportunities and the meaning of the civil education concept of S.I. Gessen are reviewed with the purpose of individual's forming and development in the modern philosophy of education. The importance of world view are considered as the main value of civil education.

In the article analyses the role and importance of scientific knowledge as a major source of objective knowledge about the development of the society nature and the man. The author is par attention the role of the modern science for the mankind, ask on so that scientific picture of the world perception how is existing in the reality, only no visible. Absolute, the science no is perceiving, passionately and accurate mirror, which is reflected the world in the concepts and the mathematical calculations, but she is how consequence of the evolution consciousness of the people, which are respected the world of ideas, and is develop successful in Dagestan.

The constancy of research interest in the content and forms of interaction between people in the society due to the role of the communication process and communication in the life of people. Most significantly, this role becomes in moments of reconciling work and interests of individuals, communities and groups; in the process of establishing, maintaining and expanding social connections and relations. Presented in the article ideas and concepts ancient thinkers and philosophers of the Middle Ages about the nature and forms of interaction of people in society are shown as supporting the idea of revealing the content of social communication, because they have their fundamental importance in the social and philosophical discourse on the analysis of forms of social interaction between individuals, social groups and society as a whole.

Studying the network of interpersonal and intergroup interactions between individuals / groups of individuals is carried out with the help of mathematical models. This type of study is called cluster-network analysis. In this article, based on years of his own research in this area is represented by adapting the analysis of networking in terms of social philosophy. Inconclusive nature of the relationship stratification in online communities and describes a method of calculation of social capital.

Advocacy as a classic strategy provides for the creation of mass or network communication. Methods of using the strategy of propaganda, which provides for the establishment of interpersonal communication or cluster is called agitation. Campaigning has its own specific characteristics and special requirements to the personality of the sender of the message. The article presents the rules parry kontragitatsionnoy work (antitrolling).

Semantic maintenance of the concept "globalization" is examined, its wide and
narrow interpretations. It becomes firmly established that global integration is the
quantitative state of globalization, indicative on the scale of what be going on in society changes, and universalization is the description of the high-quality state of globalization. Processes of modernisation, internationalization, transnatonalization and
liberalization are methods, relations, structures and principles which accompany the
process of rapprochement of societies in global unit. Modern globalization on the
stage of technogenesis presents not simply socio-economic and socio-biospheric
process, and more vast is a technogenic socio-biospheric process of co-operation of
technogenic society, its technosphere and transformed biosphere.

Moving of objects of culture and interpersonal communication in virtual space leads to virtualization lifestyle of the modern man, calling his new feelings, needs and dependency. One of the most essential dependency is Internet gaming disorder IGD, which attracts the attention of many researchers because their status has not been fully determined, and their influence is constantly increasing. The article presents a review of studies of this problem are the definition and the signs of Internet gaming addiction, is characterized by the potential addictors in different age and gender categories. Shown social, existential, economic and cultural factors associated with Internet gambling, defined the prospects of solution.