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In the article, the author sums up his research on Prishvin. The focus is on the problem of the specifics of artistically oriented cognition, a unique exam­ple of which was realized in the work of the Russian writer-thinker Mikhail Mikhailovich Prishvin (1873–1954). It is shown that behind his external, seem­ingly purely literary activity, there is a deep intellectual work of a thinker who positioned himself as a representative of the philosophy of spiritualism and intu­itionism. The author of the article compares the Prishvinian artistic method of cognition with the philosophy of the Christian existentialist Gabriel Marcel. The common denominator between these figures, who are at first glance distant from each other figures, is their inherent rejection of the "spirit of abstraction", the negative role of which in culture both of them demonstrate in their own way.­For Prishvin as a personalist differences are important in the world, and not the similarities and identities of things accessible to mathematical representation. The lesson of Prishvin, as understood by the author of the article, is to reveal the significance of artistic and existential personalistic knowledge not only in the narrowly artistic practice of art and literature, but also in philosophy and even in science. After all, "the origins of science and art", as Prishvin believed, "are personal". The author suggests that in order to cognize such synthetic cul­tural phenomena as Prishvin, a spiritual resonance of the cognizer with his cog­nizable is needed.

The subject of the article is the numerical culture of China, the meaning of numbers in the traditional and modern Chinese culture. When investigating issues related to intercultural philosophy, we should remember about the bearers of a certain traditional philosophy - people who grew up in a specific cultural and historical environment, who absorbed certain cultural, philosophical and worldview attitudes, manifested in everyday household traditions and views. One of the most important elements of Chinese everyday traditions is numbers, which, except for the division into even-odd (yin/yang), each have their own symbolic meaning, reflected in customs, holidays, gifts, interiors, etc. The study of cultural and philosophical roots of these phenomena will allow us to form a wider angle of view on Chinese rationality. Materials related to the traditional understanding of numbers associated with the Lo Shu square were studied, in particular, the numeric expression of ideas about the universe. Also, we considered some features of Chinese traditional architecture that reflect these representations, superstitions and some details of everyday life associated with numbers, folk holidays and important dates that arose in connection with the ordinary and traditional perception of numbers. An attempt has been made to trace intracultural worldview and linguistic connotations. It is shown that the traditional 'numerical' worldview is still manifested in areas related to aspects typical of Chinese culture - everyday life, arrangement of space (including feng shui), traditional medicine, etc. The belief of the Chinese in the magic of numbers is still quite strong. In some cases, the socialization of ancient texts has taken place, and we see how traditions cement the social space. It can be concluded that the modern everyday understanding of numbers among the Chinese, on which modern signs and customs are based, is closely connected with emotional perception, associative thinking, as a special kind of rationality, which can also be described as the rationality of everyday life.

The article examines three main types of realities (social, biological and cosmic), which came into interaction at the planetary level, giving rise to negative conse­quences (environmental crisis, pandemic, etc.). The author raises the question of the reasons, pointing to two main ones. The first is the understanding of nature, the concept of which allows you to describe scientifically only one type of real­ity (cosmic); life and social relations were then reduced to this reality. The sec­ond reason is the design nature of the mind and culture of modernity, provoking not only the complication of realities, but also negative consequences. A scheme of the genesis of these three types of realities is proposed, based on two posi­tions, namely, that only one reality (cosmic) was the original and that within the limited whole planet there was a complication of reality and the formation of a new type of reality (biological, and then on its basis – of social one). At the same time, the author shows that the formation of a new type of reality occurs not according to the logic of development, but according to the logic of forma­tion. The analysis of formation presupposes the allocation of the prerequisites for a new whole and its constitution as a new formation. Examples are given to con­firm this logic. On the basis of the proposed scheme of genesis and analysis of the three main types of reality, the opposite discourses (project mind and nature) are considered in the works of Plato and Aristotle, as well as I. Vernadsky and A. Losev. In conclusion, it is suggested that at the present time, the formation of the fourth type of reality, called by the author "anthropo-activity-technical", is taking place; this idea suggests itself under the influence of the analysis of the Internet, mobile communications, robotics and a number of other new forma­tions.

Bioethical challenges associated with the development of human e mbryo genome editing technologies are being investigated. The role of bioethics as a fo­rum for discussing the interdisciplinary anthropological and ethical problems generated by the progress of biomedical technologies is noted. The basis of con­tradictions and discussions around the acceptability of the technologies under consideration is the value ambivalence associated with the difference between the artificial and the natural. Almost any innovation in the field of biology and medicine, and here genome editing technologies are no exception, since its in­ception has been at the epicenter of a sharp ideological confrontation between supporters of the progressive technological transformation of the world and their opponents from the camp of environmentally concerned people of bio-conserva­tive values. Progressive ideas are refined through ideas the life instrumenta­lization. Bio-conservative ideas are substantiated by the principle of natality H. Arendt, which is used by J. Habermas in criticizing neo-eugenic projects and supported by G. Jonas in the concept of ecological imperative. The problem of the moral status of embryos, the specific advantages and disadvantages of con­servative and liberal positions are analyzed, and a retroactive model of the moral status of embryos is proposed, which represents a specific social construction. The project of normative monitoring of the consequences of using human em­bryo genome editing technologies Sh. Yasanoff is discussed. Its connection with the ideas of ethics of responsibility of H. Jonas is established.