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During the pandemic, it is justified to track the movements of millions of infected people, to adopt the development of surveillance tools for all members of society and the introduction of more and more advanced PC algorithms, which would improve the quality of this surveillance. This trend is acquiring a new impetus and receiving additional funding in many countries. The SARS-CoV-2 pandemic was a good pretext for this. More and more effective and powerful means of controlling people are justified by new legislations adopted to "protect" people from the global threat. In particular, the quality of geo location programmes built in smartphones is constantly improving. Already at the present time, the leaders of various countries are receiving additional powers to bypass democratical rules and mechanisms of administration. The analysis of moral and ideological consequences of the current Covid-19 pandemic, leads us to the following conclusions: 1. In contrast to natural and artificial disasters, epidemic situations do not unite, but divide people. In the situation of global uncertainty caused by the current pandemic, anxiety and, accordingly, suspicion of people grows. The habitual rationalism of a city dweller partially gives way to instincts. E.g., seeing masks instead of faces, a person reacts to them as to a generalised "alien." Morally binding interpersonal relationships are being replaced by indifferent relationships between "masked personalities," that have no facial expression due to wearing individual protective units and cannot smile to show their potential good will. Accordingly, the good will and warmth go away from interpersonal communication. 2. The tendency of population's distrust towards authorities has increased substantially. In many cases during the SARS-CoV-2 pandemic, the authorities were not only unable to protect their own population, but sometimes made decisions far from being adequate to the situation and responsible. The decline in trust, in turn, leads to an elevated confrontation ...

Russia was and remains to be a Eurasian territory in terms of its geographic location. However, there is nothing specifically Eurasian, either ideologically, politically, culturally or economically, that would make it possible to speak seriously about Eurasianism as a basis for future international political and economic integration of different countries around Russian Siberia and – more broadly – Russia as its centre, without considerable economic achievements of Russia and serious financial inflows in the Siberian economy. The colossal space of Russian Siberia with scattered spots of current economic exploitation activity primarily designed and operated for excavation of natural resources, cannot serve the purposes of Eurasian integration in any way. There remain serious opportunities associated with the development of the Arctic territories, but they can serve Eurasian integration purposes only if large infrastructure projects are implemented that would link the southern and northern zones of Siberia into a single economic space.

In "Axial time," the notion of order begins to be understood in the emerging forms of individual creativity - lyric poetry, philosophy and mystery. If the notions of order, truth and justice before that time were understood only in specific actual contexts, then along with the movement towards individual consciousness the nature of the referent is changing, and these concepts begin to interact independently of the context. As far back as the Indo-European unity, the ideas of order and struggle of the two beginnings (positive and negative), embodied in different forms, appeared. The idea of order is represented by the Vedic ṛta, the Iranian arta, and the Greek dike. It is interesting that certain ideas expressed by a number of words may end up being represented by a set of concepts in which these words sometimes are no longer included. If we turn to Greek, dike begins to correlate with themis, where the first word refers to inter-family and the second to family law. But in the "Axial Age," themis is limited to the communal level, while dike reaches the cosmic level and turns out to be just world order. And, paradoxically, because of this, it is also placed in each individual soul. This truth is revealed in a state of frenzy to the mystics, to the prayers, and to the poets. The idea of metempsychosis plays a role here. A hitherto unknown state of individual responsibility arises. The article examines the situation according to which the formation of abstract concepts proceeds by the gradual formation of a semantic field, on which the meanings of words begin to be more and more definitely differentiated. The comprehension of the corresponding images and concepts at the individual level leads to the formation of the system of philosophical categories. The connection of the conceptual system and the orientation towards individual justice is determined, in particular, by the development of the mystery cults.

The author presents the attitude of Russian poets of the XVIII–XIX centuries to different aspects of economic life based on their works. The poetry of the XVIII century was rigidly differentiated by genre, and it was not supposed to reflect the specifics of economic relations in general. The only exceptions were satirical works whose authors criticized, primarily from the moral side, certain aspects of everyday life, and in particular, the practice of tax collectors. Nevertheless, poets did not do without comments about the socio-economic division of society into separate groups, the significance of certain power decisions for the development of the country's economy, and, of course, the role of money and trade in the development of society as a whole and in human lives. Some poems contain curious references to international trade, the development of which, especially in the reign of Catherine II, led some poets to hail progress and even characterize this time as a 'Golden Age'. It is shown how the assessment of the epoch changes during the first half of the XIX century, and how the 'Golden Age' is transformed in common opinion into the 'Iron Age'. The role of economic and socialist theories in the life of society is increasing. A poet of the XIX century descends from the position of an external observer watching the sinful earth and he is horrified to find himself at the mercy of money and related interests, which produce a highly negative effect on morality, subordinating all human aspirations to monetary relations and, therefore, coarsening the soul. We consider the disputes about the progress between the lyric poets and our quite straightforward Westerners. Alexander Blok sums up a certain result of the social orientation towards purely economic relations and the technological progress associated with it in the poem "Retribution".

The article explores the question of how the ideas about the source of creativity were been changing among European thinkers. In the classical period in Ancient Greece the idea prevailed, coming from Homer, Hesiod and Pindar, that poets derive the content and form of poetic works from Muses, who give them the opportunity to create at their will. At the same time, a common place was the idea that poets do not always bring the truth to the world. Plato, analyzing the work of poets, speaks of two sources – pleasure and inspiration, but only the gods choose when the poet speaks on their behalf. He also clarified the content of poetry by relating it to the different Muses. Aristotle moves away from an external source, placing the source of creativity in the creator of the work, who obtains special abilities, and Aristotle calls imitation (mimesis) the main mode of creativity. Yet at the same time he takes imitation as not limited by visible reality, since the poet speaks of what could have happened, not of what actually has happened. Christian thinkers, from apologists to scholastics and mystics, agree that God is the source of creativity. But their views differ considerably in the details. Thus, for instance, in Thomas Aquinas works we find a peculiar synthesis of the Aristotelian concept of mimesis and Plato's breakthrough to the divine. The Renaissance desacralization of the world ultimately leads to an exclusively rational conception of association, which allows us to explain the emergence of the new only as the creation of wrong associations. Kant, turning to the theme of genius, finds himself in a difficult situation between two positions: on the one hand, he cannot accept the traditional idea of divine inspiration, on the other hand, the purely empirical idea of association built on tabula rasa material. He had to find some third way. He finds it in the a priori given principle of the ability to think the particular as subordinate to the general, which manifests itself in two aspects – as determining and as reflective. The poet has an idea of some goal and some indeterminate idea of the material and, guided by his genius and not limited by any rules, freely expresses aesthetic ideas.