This paper investigates the Korean foreign direct investment (FDI) in the Russian Far East, a significant area to develop South Korea's new northern policy and Russia's pivot to the East policy. Unlike the insignificant influence of the Korean FDI on Russia's economy as a whole, South Korea is one of the key economic partners in the Russian Far East. For the period 2015–2019, South Korea is the 4th largest investor in the Russian Far East. In 2019, 69.7% of the Korean investments in the Russian Far East concentrated on Primorsky Krai, which contradicts the general trend that the world investments in the Russian Far East are highly skewed in Sakhalin Oblast to participate in the gas and oil projects. The Korean FDI in the Russian Far East aims market seeking rather than resource seeking. Besides, due to the high entry barrier of "nine bridges", there are limited numbers of companies in nine bridges-industries.
This article discusses the methodology the Central Bank of Iraq developed to assess the financial stability of commercial banks. This topic is relevant because, in modern economic conditions, the Central Bank of Iraq is forced to tighten requirements to credit institutions. Banks use not only their own funds, but also the funds of the population, legal entities, so they must be reliable and stable. Financial stability directly characterises the reliability of banks, so it must be strictly controlled. The Central Bank of Iraq has created its own methodology for assessing the financial stability of the banking sector. Its use should improve the quality of the created banking system development strategies and the financial monitoring of these strategies' implementation. The Iraqi banking sector has a high level of capital adequacy, which helps to reduce the likelihood of financial distress in it.
This article aims to clarify two traditions of understanding time, namely the rationalistic, which includes the scientific (in the West, going back to the 'Physics' of Aristotle) and philosophical (going back in the West to Augustine), and mystical (the most methodically sustained is the Yogic tradition of Classical India and Sufism). The article contains several sections: Introduction raises the problem of time and sets the subject boundaries. The main part is comprised of the following sections: 1. Time as found in objects: a brief summary of the rational scientific and quasi scientific trend of time interpretation from Aristotle's Physics to Reichenbach's "Philosophy of Time and Space". The physical one-sidedness of the consideration of time is completely immersed in the object domain. 2. Time as associated with the ontological subject: essential points of purely philosophical understanding of time beginning with St. Augustine via Kant up to Heidegger. This philosophical approach is no less one-sided, and comprehends time almost exclusively as a subjective phenomenon (memory, contemplation, desire, one's own nature etc.) Both trends lack any discrimination between the initial indication of the phenomenon of time (the answer to the question 'what is time as a phenomenon?') and the interpretation of the meaning of this phenomenon (the answer to the question 'how to understand the phenomenon of time?'). 3. Interpretations of the time phenomenon are implicitly based on the everyday mode of awareness. The problem of time is one of the most difficult problems to comprehend. The main thesis of the article is that the pra-phenomenon of time is revealed to consciousness from the necessarily occurring switching and comparison between two processes: orientation in the external world and attention to cogitation, i.e., between the external and internal. This duality coincides with the duality that is realized in the elementary unit of rational thought - judgment, the subject of which is recognized as belonging to the external world, and the predicate – to the internal. Separately, it is planned to consider the understanding of time in the mystical tradition. We will focus on two ways of understanding time - the rationalistic (philosophical), represented by the teachings of Kant, and the mystical, represented by the Sufis and Yogis (with an indication of the fundamental difference between them). Note that these two methods are not opposed by us, although in a sense they exclude each other. 4. Lapse of time and the notion of a mode of awareness. The ordinary mode of awareness called vikṣipta 'dispersed' in Yoga philosophy is characterized by a fundamental dualism of inner and outer worlds' events. Both are processes and the non predicative comparison of their pace constitutes the ordinary experience of the lapse of time. This mode is the most habitual one and the very mode within which it is possible to speak and compose texts, however it is not unique. There exist other possibilities. 5. One-pointed awareness mode and the atemporal process. Voluntarily achieved one-pointedness has no distinction between the outer and inner world and is therefore 'out of' or 'above' time. It is well known in mystical literature (exemplified by the text by eminent Sufi author, Niffari). In European rational philosophy this position was explained by Hegel, but not in his 'Philosophy of Nature", usually associated with the concept of time, it was in the 'Science of Logic' (in the timeless unfolding of absolute knowledge). The Conclusion presents a summary. The crucial point which enables a thinker to overcome the traditional scientific and philosophical one-sidedness of the conceptualization of time is the notion of a mode of awareness and comprehension of the fundamental duality of outer world processes and cogitations' succession. A non-ordinary awareness mode is methodologically elaborated in Yoga philosophy, witnessed in mystical Sufi texts, and finally, grasped in Hegel's concept of a speculative proposition.
In the XXI century, the Russian Federation and the Republic of India have great scientific and educational potential. A particularly privileged strategic partnership between the two states and their leaders, President Vladimir Putin and Prime Minister Narendra Modi, is aimed, among other things, at developing and innovating scientific and educational cooperation, which has stable traditions laid down in the second half of the XX century. The 75th anniversary of India's independence and the establishment of Soviet/Russian-Indian diplomatic relations, widely celebrated in both countries in 2022, emphasize the relevance of studying the history of cooperation between the two states in the field of science and higher education, its current state and prospects. One of the aspects of such a partnership is the Russian-Indian cooperation between regions and individual universities. In this practice-oriented article, based on the principle "not in general, but in particular", the authors characterize the experience of scientific and educational activities and international cooperation of the Oriental Studies Laboratory of the Lipetsk State Pedagogical University named after P.P. Semenov-Tyan-Shansky with Indian publishing houses, the Center for Russian and Central Asian Studies of the Jawaharlal Nehru University (Delhi), participation in international forums and their organization, implementation of grant projects on Indian issues with the support of federal funds: the Presidential Grants Fund, the Fund of the Federal Agency for Youth Affairs (Rosmolodezh), RGNF, RFBR, Russian scientific foundation. An important component of the laboratory's international cooperation is the reception of delegations and online contacts with the Embassy of the Republic of India in the Russian Federation since 2000. Until now.
