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The article changes the problem of verbalization of living knowledge in the philosophy of S.L. Frank. On the material of philosophical kids. Frank divides into two levels – reality and reality. It is revealed that the Russian philosopher understands the reality as the metaphysical, spiritual level of being with the inclusion of the supernatural world in faith in the concept of meaning, while the key figure of spiritual reality in the philosophy of S.L. Frank is God – the Absolute, possessing both personal and prepersonal izneme. It is distinguished by the presence of its own spiritual experience in S.L. Frank. is revealed from the fact that knowledge of the spiritual reality is possible due to living knowledge, knowledge-experience, the article reveals the ideas of expression, the transfer of living knowledge opened as a result of contact with the spiritual reality. It is noted that the interest of S.L. Frank to the proposed problem is fixed in the work of different years. The methodology of the Possible Verbalization of living knowledge throughout the Whole Frank is analyzed and systematized. It is concluded that according to S.L. For Frank, knowledge about the Absolute as the quintessence of living knowledge is not absolutely inexpressible, however, the verbalization of the strategy still turns out to be limited in the exceptionally strong otherness of the spiritual level of being. It is important that the evaluation of the results of living knowledge is possible thanks to verbalization: with the help of metaphor, apophatic and paradoxical, antinomic method, as well as with the help of poetry that rejects to the Absolute.

The article analyzes the grounds on which archaeologists draw conclusions about
the connection of certain finds with Slavic paganism. It is demonstrated that the
conclusions of archaeologists are directly influenced by their ideas about paganism,
which are hypothetical in nature and can easily be questioned. As a result,
interpretations of archaeological finds turn out to be very subjective. A large number
of dubious guesses blur the line between scientific and non-scientific views on Slavic
paganism. The author believes that subjectivism cannot be excluded from historical
science, but there is a way to reduce its influence on the formation of a scientific
picture of Slavic paganism. When creating reconstructions of Slavic paganism,
archaeological materials should be taken into account, but archaeologists should not
take into account such reconstructions when interpreting archaeological finds.

Modern scientific literature is full of the terms "simulacrum", "fake", "post-truth", "hyperreality", again and again explaining to us what an illusory world we live in. This world, the artistic quintessence of which was the fantastic dystopia "The Matrix", is frightening. Fortunately, there is the science that is de­signed to expose myths and explain to us what the world around us really is. But what if science itself begins to produce massively fake knowledge? This is ex­actly what happens in Russian science when it comes to the philosophical under­standing of Slavic paganism. The article provides numerous examples of how modern scientific publications reflect outdated, unreliable, often obviously fan­tastic information about it, often going back to the repeatedly exposed fake – "The Book of Veles", which no longer enjoys authority even among neo-pagans. The mythological phantoms generated by it become not only the elements of mass consciousness, but also the material for various scientific reconstructions. So there is a fusion of science and pseudoscience. The reason for this is the insti­tutional problems of Russian science: excessive stimulation of publication activ­ity, the abundance of scientific publications that publish weak works, and the de­valuation of the concept of "scientific reputation".

Entering the process of consumption, not only does the person construct their individual being and social reality but also completes their individuality, relying on symbols popular in the environment. Attempts to show one's own personality are confronted with the ways of self-presentation accepted in the society, as well as with assessments from other people, so a person is faced with the necessity to choose what and how to present. The openness of self-presentation methods results in the spread of interest in individual aspects and characteristics of the personality and also causes its transition to the category of the object of consumption. At the same time, the desire to get a positive external evaluation from others entails «folding» of the individuality due to the demonstration of only certain aspects that are most in demand (that is, the most «consumed» ones). Such a process is associated with the desire to satisfy the needs for recognition and respect, to supplement the qualities, features, characteristics of the image of the «Self» or to hide the lack of the basic reality and understanding of oneself as an integral personality. On the other hand, identification of oneself in the sociocultural space, in the reference group, leads to the search for and selection of individuals that are of the greatest interest. Personality, while becoming a subject of consumption, objectifies the other, endowed with the desired qualities and characteristics, consuming the information communicated by it. However, such a process of consumption causes a feeling of incompleteness and inferiority of oneself, resulting from the impossibility of possessing the desired qualities, thus provoking ongoing search for objects of consumption, distancing from one's own individuality and the loss of one's own Self.

The paper deals with the apophatic discourse formation in the history of Greek philosophy. The issue of the beginning of negativity is considered. The study highlights the variability of possible answers to this question. The authors of the paper suggest that the beginning of this theme is found at the stage of transition from pre-philosophy to philosophy. The emphasis is on three concepts of early Greek philosophy – Chaos, Arche, Apeiron. In Hesiod's teachings, Chaos can be interpreted as a pre-philosophical analog of the negative beginning. In the Milesian school, the idea of Arche is formed. Water and air are considered as positive principles. A special place is occupied by the doctrine of Anaximander about Apeiron, which can be represented as the "sublation" of the contradiction between Chaos containing negative characteristics and the positive Original.

One can often read about the religious revival that came about in Russia after the collapse of Soviet power, both in the media and in scientific literature. According to opinion polls, the majority of Russians are believers, mostly orthodox Christians. The Russian state clearly patronizes religion, at least some specific ("traditional") religions. In socio-political discourse, the prevailing view is that religion is a good thing, and if sometimes religion is a source of problems, it is associated with some deviations from the norm, a perversion of the very essence of religion. This point of view can easily be found in Russian scientific periodicals. However, a critical attitude towards the growing role of religion in Russia is also often expressed in Russian science. The article highlights the main reasons for the dissatisfaction of scholars with the current state of affairs. It is also shown that such works have no influence on the religious situation in Russia. Although anti-clerical sentiments are quite clearly expressed in Russian science, they do not fall into the socio-political discourse, since there is simply no such force in Russia that could consistently promote the principle of secularism. In search of an additional electoral resource and a replacement for the Soviet ideology, the authorities did everything to enhance the importance of religion and strengthen the authority of religious leaders. As a result, today, despite the fact that the real level of religiosity of the population is apparently much lower than is commonly believed, politicians (even opposition ones) are not ready to openly doubt the positive role of religion, fearing PR problems.

The study of the specifics of publicistic style and its linguistic and stylistic peculiarities is relevant and it is caused by the linguists' increased attention to mass media texts as a means of influence on the audience and the importance of a more complete examination of the linguistic text features. The lexical composition of newspaper texts is extremely diverse as the newspaper is a means of reflecting modern language development, and the periodical press uses various expressive means. The following English-speaking newspapers The Daily Mail, The New York Times, The Telegraph, The Guardian, The Times, Daily News, BBC News, Los Angeles Times, Esquire and The Washington Post , provide analysis of expressive means used with a view to distin-guishing epithets and examining their distribution and use in the periodical press. The article researches and illustrates different types of epithets distinguished on a variety of principles: in terms of their semantics, structure, nature of nomination and type of connotative meaning. From the semantic perspective there exist common language and individual epithets. In terms of nature of nomination epithets are classified into metaphoric and metonymic. The periodical press verifies use of all the structural epithet types, viz. simple, compound and epithet chains. The expression of the author's viewpoint can be communicated with the help of epithets with meliorative, pejorative or neutral connotative meaning.

The paper analyses B.N.Chicherin's views on the individual, society, and their interaction. The emphasis is made on two opposite social trends — aspiration towards solidarity and individualization. Because of his liberal beliefs, the philosopher appears to favor the latter, prioritizing individual freedom. It is worth noting that for B.Chicherin society is not something single whole, existing beyond the person. A person's behaviour and actions are a stimulus for social development serving as a means to communicate the "world's energy" and goals of humanity. A very special historic role B.Chicherin attributes to the state, as it affects the "collective will", narodnost', which is a basis for social development. Furthermore, the given paper examines the relationship between narodnost' and humanity — the latter is a guarantee of the historical unity, meaning that nations are to internalize the products of the historical progress. B.Chicherin arrives at the conclusion that Russia is unlikely to have a unique history of its own, rather it needs to join the historical global developmental process (it is evident that the scholar confronts the Slavophile doctrine). The paper highlights that B.Chicherin applies the afore-mentioned principles to the conceptualization of the Russian history. He sees the absolute autocracy as an obsolete regime that peacefully needs to give way to the constitutional monarchy. When analyzing different forms of liberalism, the philosopher suggests that the most effective one is "protective liberalism", since it encompasses freedom, social order and rule of law. Examining the system of education, the scholar calls for cautious and well thoughtover reforms. He acknowledges a leading role of universities in social development, believing in the importance of preserving their autonomy and increasing their academic status.

The article presents a brief overview of contemporary discussions on the transformation of historical memory in digital culture, and above all in video games. The representation of the heroic and tragic narratives in games, most often related to World War II and World War I, respectively, differs significantly. The former uses a realistic strategy of representation and emphasizes visual detailing, linear plot construction, and the synchronization of in-game, fictional, and historical time. Authenticity is perceived here through the realism of details. The tragic narrative uses a deconstructivist strategy of representation, characterized by animated or impressionistic graphics and by positioning war itself as the main enemy, not national armies or individual soldiers. Thus, authenticity is understood through a reference to the existential nature of the war experience. The realistic strategy prevails in contemporary popular culture, but the heroic narrative is increasingly intertwined with the tragic. As a result, the balance between the desire to normalize the war and its problematization shifts significantly in the space of culture. The article analyzes Western historiography by examining the games "Verdun 1914–1918", "The Trenches", "Brave Hearts" and others. The authors conclude that the influence of digital culture and video games on the perceptions of the past cannot be reduced exclusively to consumerism or the popularization of academic knowledge. It implies an active transformation of the very ways of interacting with the past, a change in established genre norms, an increase in interactivity, democratization, and aestheticization. These trends are inextricably linked with broader transformations of the modes of historicity in public consciousness at the turn of the 20th and 21st centuries.