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"Posthuman" is considered now to be one of the most important concepts in contemporary political philosophy, cultural studies, theory of literature and art, sociology of the body and identity, etc., which keeps in focus a detailed discourse regarding the knowledge of the "posthumanity" condition (R. Braidotti, N. Gane, N.K. Hayles, F. Fukuyama, and others). This concept is no longer necessarily confined to the image of a "cyborg" as an ironic political fiction that skillfully reinvents social reality and everyday life in the context of eroding boundaries between nature and culture, or a metaphor that remains symbolically significant due to the ethical impulse and social commitment of its author (D. Haraway). Even a fragmentary involvement in the "posthuman" discourse cannot but encourage reflection on the structure of our common identity as people in the modern global world of high technology and local wars, complex interactions between science and technology, commodification of the natural world, as well as politics and international priorities; this cannot but promote rethinking the imperatives of anthropocentrism. In the case of identities, whether individual or collective, we are talking about partial, contradictory and always open constructions, about their impossibility of relying upon a single essentialist foundation, which can be skillfully intercepted by ideological and political rhetoric but not recognize obvious social and cultural differences; however, such a foundation is unlikely to lose the image of possible unifications in future, effective attraction and solidarity-driven identifications. Depending on the degree of subjects' involvement in the transitional states of interaction between nature and culture, identities are fragmented and "denaturalized" in various ways; and it is precisely these transitional states, flows that cross borders, whether they are defined metaphorically or instrumentally, that become, first of all, the objects of control strategies, not without activating the mechanisms of informatics of domination, ignoring local knowledge in a military context, which takes into account the status of partial explanation but does not insist on the total substantiation of statements, conclusions and perspectives.

Despite the widespread understanding of identity as "the meaning of oneself" (S. Huntington), it remains an opaque concept that firmly holds a double identity — a simultaneous reference to uniqueness in the subject (identity to oneself), singularity and to sameness (identity as an analogy to a norm, type, class, collective pattern). This key paradox, the contextual dependence of this concept, is cultivated not only within scientific discourse, but also in the habitual gesture of public rhetoric, which tirelessly "calls things by their proper names". Based on modern ideas about the production of identities through the "politics of resentment" (F. Fukuyama), "politics of the street" (J. Butler) or "politics of vulnerability" (L. Chouliaraki), the article examines the transformation of cultural identities in Ukrainian society in recent years. The fragmentation and multimodality of identities in the state of the coronavirus pandemic is due to the testing of new formats of global and local interactions against the backdrop of changes in information regimes, forced closure of national territories and actively implemented biopolitics. The event of Russia's military invasion divided the space and time of existence into "we" and "they", overcoming the uncertainty and multiplicity of previous reactions of individual and collective subjects, turned participation in society, the fact of citizenship into an existential experience of people, formed the Ukrainian project as a model of identity, with a clearer than before value credo of "freedom, dignity, security." The near future will show how the mastered practices for producing identities will be sustainable and effective in the conditions of the "new normality", what are the risks of their modifications.

The article presents methods of reasoning about the modern algorithmic culture defined by the communicative modes of networks. It is emphasized that, regardless of the biases and accentuations of theoretical thought regarding the information environment and digital communications, the transformation of operator statuses and the mechanics of exchanges, the conceptual space is increasingly leaning towards variations in modeling the interaction of human and non-human agents, in parity or enhancing the privileges of everyone. In support of this, cases of mutual observability of complex algorithms of status online platforms and financial markets, that increases their micro-temporal predictability; the use of botnets of infected computers without the consent of their users in an attack on targeted websites, demonstrating the capabilities of internal machine logic; broadcasting "fake news" in informative practices inspired by human intentionality and adjusted by network generativity are considered. In attempts to discuss socio-technical media reality, discourses of power systems, hierarchical structures and civil society are combined with an understanding of the processes of "social submission" and "machine enslavement"(Deleuze, Guattari), the "technical mentality" (Simondon), as the ontogenetic ability of complex machines to autonomous and self-referential development, that should not be ignored or exaggerated. The search for "non-technical" semantics for describing the media state, updating an acceptable language for sociology, without losing the patterns and facts of media reality, providing a speedy universal connection, producing new solidarity and disunity, changing meanings, but also exuding virulence, remains urgently needed.

The subject matter of research interest here is the movement of sociological reflection concerning the interplay of public and private realms in social, political and individual life. The focus is on the boundary constructs embodying publicity, which are, first of all, classical models of the space of appearance for free citizens of the polis (H. Arendt) and the public sphere organised by communicative rationality (Ju. Habermas). Alternative patterns are present in modern ideas pertaining to the significance of biological component in public space in the context of biopolitics (M. Foucault), "inclusive exclusion of bare life" (G. Agamben), as well as performativity of corporeal and linguistic experience related to the right to participate in civil acts such as popular assembly (J. Butler), where the established distinctions between the public and the private are levelled, and the interrelationship of these two realms becomes reconfigured. Once the new media have come into play, both the structure and nature of the public sphere becomes modified. What assumes a decisive role is people's physical interaction with online communication gadgets, which instantly connect information networks along various trajectories. However, the rapid development of information technology produces particular risks related to the control of communications industry, leaving both public and private realms unprotected and deforming them. This also urges us to rethink the issue of congruence of the two ideas such as transparency of societies and security.

The article discusses the concept of «cultural techniques», which in recent decades increasingly fits into various approaches to cultural analysis, inspired by the development of modern German media theory ("Kittler and after Kittler"), where the focus shifts to the technological dimension of culture and media, «a new materiality», the interaction and inseparability of human and non-human actors in cultural-medial ensembles. The question of whether the ontological advantages of culture or technology are predominantly synthesized in this concept is today vigorously debated, drawing on post-humanistic, non-discursive, technocentric, but also anthropological, interpretative arguments. The relevance of attention to cultural techniques and the mediation of emergent states in studies of cultural citizenship participation is emphasized, articulating the social and political effects accompanying them. ; В статье обсуждается концепт «культурные техники», который в последние десятилетия все больше вписывается в различные подходы к культурному анализу, инспирированные разработкой современной немецкой теории медиа («Киттлер и после Киттлера»), где фокус перемещается на технологическое измерение культуры и медиа, «новую материальность», взаимодействие и нераздельность human и non-human акторов в культурно-медиальных ансамблях. Вопрос о том, онтологические преимущества культуры или же техники преимущественно синтезированы в этом концепте, сегодня энергично дебатируется, привлекая пост-гуманистические, нон-дискурсивные, техноцентрические, но также и антропологические, интерпретативные аргументы. Подчеркивается уместность внимания к культурным техникам и медиатизации эмерджентных состояний в исследованиях культурной партиципации граждан, артикулируя социальные и политические эффекты, им сопутствующие. ; У статті обговорюється концепт «культурні техніки», який в останні десятиліття все більше вписується в різні підходи до культурного аналізу, інспіровані розробкою сучасної німецької медіа-теорії («Кіттлер і після Кіттлера»), де фокус зміщується на технологічний вимір культури й медіа, «нову матеріальність», взаємодію й неподільність human і non-human акторів у культурно-медіальних ансамблях. Питання про те, онтологічні переваги культури або ж техніки переважно синтезовані в цьому концепті, сьогодні енергійно дебатується, залучаючи пост-гуманістичні, нон-дискурсивні, техноцентричні, але й також і антропологічні, інтерпретативні аргументи. Підкреслюється доречність уваги до культурних технік і медіатизації емерджентних станів у дослідженнях культурної партіципації громадян, артикулюючи соціальні й політичні ефекти, що їм супутні.

The simultaneous effect of two opposite tendencies is peculiar to the Ukrainian television as well as to most national media. Firstly, communication assumes more and more universal character due to expansion of the access to the media and because of the standard content. At the same time cultural, social and political distinctions of communications free themselves as the result of the media market's influence. Both tendencies exhibit internal contradictions and counteractions. The obvious heterogeneity of viewer's preferences opposes the total entertainment effect of the media reality and essential resistant potential of the Ukrainian audience as well as low level of trust in political media oppose total control over political preferences of the viewers. It would seem that the articulation of distinctions corresponds to the real life styles of population, but in fact it turns out to be a fixation of the traditionally established division into cultural competent and undemanding audiences, a strengthening of "mechanical" pluralism sanctioned by media business. The situation with the Ukrainian media is considered on the basis of the results of sociological researches conducted by the Institute of sociology of National Academy of sciences of Ukraine in 2000-2007. Keywords: Sociocultural differentiation of audience; Political media; Content analysis of TV news ; Os efeitos simultâneos de duas tendências opostas são peculiares à televisão ucraniana, bem como para a maioria dos meios de comunicação nacionais. Em primeiro lugar, a comunicação assume mais e mais caráter universal, devido à expansão do acesso aos meios de comunicação social e à padronização do conteúdo. Ao mesmo tempo, distinções de comunicação cultural, social e política se libertam como resultado da influência da mídia no mercado. Ambas as tendências apresentam contradições internas e ações contrárias. A óbvia heterogeneidade das preferências do telespectador opõe o efeito do entretenimento total da realidade da mídia e o potencial de resistência do ...

Identity legitimacy is regarded as a key issue to understand the current post-communist world and to substantiate the identity recognition policy, that is a legitimate (for society) way of differentiation control. There are presented two ideal models of identity production: 1) based on essentialistic imperatives, and 2) close to constructivism in its various versions, like post-classical one. There are an a lyzed significant practices and figurative representations applied to identities.