The article provides a comparative analysis for the interpretation of theological hermeneutics in the works of Karl Barth and Rudolf Bultmann. The author considers the specifics in their understanding of the purpose and tasks of theological hermeneutics, its relationship with philosophical hermeneutics, the issues of preunderstanding and the hermeneutic circle. Barth’s hermeneutics is part of dogmatics; the hermeneutic question is the question of how we can adequately speak of God’s revelation in history. God must never become the object of our interpretations, but must always remain the subject who interprets us. Barth’s hermeneutics is characterized by a preliminary comprehension of the theological meaning of the Bible, which for him is the “otherness” of God. Bultmann sought to develop an adequate description of the human situation in which biblical texts are able to speak to us, tried to clarify preunderstanding, the formal conditions for the process of biblical interpretation. Since all human knowledge of God is interpreted knowledge, the theologian who reflects on that process of interpretation needs to reflect on the conceptual framework in which he is interpreting. For Bultmann, unlike Barthes, an open discussion in the presuppositions of any approach to texts should not be seen as determination of our understanding of those texts.

The article is about the issue of understanding as possession and other possibilities of understanding / misunderstanding. Understanding as possession was analyzed by Sartre, and he also introduces the figurative term “digestive” understanding. It means that while understanding we ourselves constitute meanings and use them for our own purposes, both mental and practical. Understanding and knowledge are types of power. The creation of projects and drafts, which Heidegger speaks of, is the mastery of the world. Subject’s activity, which is spoken of in post-Kantian epistemology, implies his desire to create and understand the world in his own way. Digestive understanding reduces the external meaning to a limited subjective meaning and thereby provokes protest. The concept of powerlessness is introduced as an existential disposition: the renunciation of power over the world. At the same time, there is a refusal to spread understanding as a digestive attitude to the subject. Complete misunderstanding is impossible, but meaning can be accepted as a gift, as Marion says. Marion’s concept of a saturated phenomenon in the case extends to the whole world. Levinas’s doctrine of the Other is also used: the Other turns out to be a saturated phenomenon that has its own meaning. Parallels can be drawn with the Sufi concept of “inner silence” and monastic practices. Refusal of the power and struggle leads to finding harmony with the world.

The article opens a series of studies about the formulation and solution for the issue of understanding in the Russian philosophical tradition. The article considers the concept understanding proposed by V.V. Rozanov. Its task is to show what Rozanov understands by understanding himself and not his numerous elucidators. The dependence of Rozanov’s optics on Aristotelian ontologism and realism is noted, as well as its relationship with the philosophical systems of his era: V.S. Solovyov and N.N. Strakhov. Understanding for Rozanov is a process based on the fundamentally unified nature of the world and the mind. The world is understandable because it is initially true. And, at the same time, the world and the understanding are not static constructions. Contrary to the usual usage of words, Rozanov’s understanding does not grasp, does not appropriate, does not constitute, and does not describe the world at all.

The article analyzes the understanding of the ideology of social justice in the public consciousness of modern Russians. The author shows that the understanding of justice may differ for various reasons. In the conditions of the current economic crisis, as well as the crisis in the socio-political sphere caused by the beginning of a special military operation in Ukraine, serious structural changes are taking place in modern Russian society. During the period of destabilization, it is of great importance to use the possibilities of ideology to strengthen the processes of social solidarity, integration, as well as to support the socio-political and economic changes implemented by the authorities.

In modern political discourse, the appeal to the idea of social justice is becoming a popular and relevant concept, based on which politicians seek to justify the projects being implemented within the framework of social support for the population and economic support for needy groups of citizens. Social justice in the minds of Russians is mainly associated with justice in the sphere of earnings and wages, therefore, the growing property stratification of Russians as a result of the implemented socio-political course can have a significant impact on the public’s assessment of the fairness of the social structure. The growing property stratification will lead to an increase in social injustice and dissatisfaction of citizens with the socio-political course being implemented in Russia.

Health care is a key sphere of society’s life, and health indicators and life expectancy of the population depend on its condition and wellfunctioning. The article focuses on peculiarities in teaching and professional training of doctors in modern Russia. It is important to indicate that the work carried out implements the analytical task of studying exclusively the learning process at medical faculties, nevertheless, the identified trends can be partially extrapolated to all other medical specialties. It raises issues related to the level and quality of training of medical personnel in Russia. In that regard, the features of the implementation of higher medical education in Russian universities are described. In particular, the author identifies the main trends and transformations in the processes associated with obtaining the profession of a doctor. The aspects of professional training related to the implementation of clinical practice and their impact on the future career of a young doctor and his development as a specialist are analyzed separately.

The article consistently analyzes the existing definitions of education presented in the socio-humanities. The past definitions of education in various sciences are critically considered. The importance of the sociology of education is highlighted as a separate discipline that studies education as a social institution, its functions and interrelation with other institutions, establishments implementing social policy in this area of education.

The author highlights new aspects of the transformation of education at the beginning of the 21st century (the emergence of new children born digital, the transformation of child-parent relations and the role of the family in education, the changed tasks of schools and teachers, new functions of the media and the Internet, the need for special educational institutions to implement the educational function of the state, etc.) stimulating the development of the theory of education in sociology and methodologies for the study of child rearing.

The categories of social construction of the body and corporeality are consideredfrom the perspective of the male community in their relationship with conventional standards of beauty, which are the product of constant social control and power of the society. The article analyzes the results of quantitative and qualitative sociological studies related to the assessment of appearance, beauty standards and the regulation of physicality. In general, women are constantly dissatisfied with their body and are ready to use various modifying methods for regulating individual bodies to achieve compliance with certain beauty standards accepted in the community. Men, on the other hand, are subjected to similar pressure from society to a much lesser extent.

The review deals with the publication and analysis of the main provisions of the new collective monograph “From precarious employment to precarization of life” (ed. RAS Zh.T. Toshchenko. Moscow: Ves’ Mir, 2022), written by the staff of the Federal Research Sociological Center of the Russian Academy of Sciences, the Russian State University for the Humanities, the National Research Institute of Trust, Dignity and Law. On the pages of that peer-reviewed work, the reader learns about the key features and specifics of the public and private life world of the precariat, about the precarization of the quality of the main spheres of life (labor, social sphere, public and political life, cultural and everyday life), about the degree of precarization in the health care system, science and higher education. As in previous collective monographic works (which have gained undoubted success), the new work, based on numerous both primary and secondary data, reflects new trends and ideas about the precariat. The present work is addressed to a wide range of readers and will be very useful not only to professional academic sociologists, but also to all those who care about the study of the lifestyle of individuals in the realities of the current socio-economic structure of society.

The paper is about the description and analysis of methods and forms of organization of sacred landscape and religious architecture of the autochthonous people of the Pacific, to be compared to the first primitive forms of architectural art in Eurasia and Australia. The article discusses such elements of religious architecture of Polynesian peoples as the communal houses of the Maori of New Zealand, megalithic structures of Easter (Rapa Nui) island, as well as the marae ritual areas in Polynesia. A hypothesis is discussed that some of the elements of the most ancient sacred landscape of the Pacific may be considered universal for the development of human culture and spirituality. Similar forms could be considered as prototypes of the ancient sacred constructions and settlement architecture of Eurasia.

The Nubian temple of Beit el-Wali, erected under Ramesses II, has long been considered by experts as a monument of secondary importance on the southern borders of Ancient Egypt. It is significantly smaller than other religious buildings of that era. However its decorative program is an important source of knowledge about philosophical and ideological concepts that existed in Egypt in the early period of reign of Ramesses II. Reliefs decorating the temple demonstrate transition from a canonical model of battle scenes, characteristic of the Seti I era, to a new stage in its development. In the decor of Beit el-Wali, one can find signs of a search for new artistic techniques, iconographic and compositional solutions, which would later be embodied in the largest temples in Egypt. The article is about studying the decorative program of the Beit el-Wali temple in its connection with the state ideology and worldview paradigm in the era of Ramses II.

The article discusses the specifics of translations of philosophical texts. The translation of philosophical texts has its own characteristics that distinguish it from the translating other types of texts. Philosophical texts contain complex concepts and theories that require deep understanding and analysis. A feature of translating philosophical texts is working with untranslatable terms, philosophical texts often contain ambiguous and abstract concepts that can have different interpretations.

The translator must also take into account the stylistic features of the original text and preserve its tonality and mood. He should be attentive to the use of various linguistic means, such as metaphors, analogies, irony, etc., in order to convey the exact meaning. In addition, philosophical texts often include references to other authoritative sources and quotations that also require translation. The translator must be familiar with those sources and quotations in order to choose the most appropriate translation.

It is also important to take into account cultural differences between languages and societies. Philosophical texts often reflect specific philosophical traditions and approaches that may be incomprehensible to readers from other cultures. In general, the translation of philosophical texts requires high professional training and in-depth knowledge of languages and cultural characteristics from the translator. The right choice of translation methods and strategies can significantly enhance the quality of translation and improve understanding of the original text.