Lyudmila Patiletova

The study of the phenomenon of love (and the erotic feeling of love, in particular, as the standard that still remains in terms of explicating human nature) goes back to Plato’s philosophy, who laid down in general the classical tradition of treating love as “ideal” (“Platonic love”). Thus, as a mirror reflecting the nature of man ("spirit - body"), erotic love reveals all axiological preferences of the classical philosophical tradition, which distinguishes the first component as more significant one. “Platonic love” in the context of the relationship between a man and a woman, while structuring the feeling of love, emphasizes spiritual aspect (“love - sex”). Subsequent sociohistorical epochs through consistently implemented sexual and erotic revolutions demonstrated the possibilities of restructuring erotic love (“love - erotica - sex”), as well as limiting the axiological accents of “non-platonic” types of love (sexuality; eroticism). The article is devoted to the search for the essence of the erotic love feeling (as reflecting human nature most fully), its structure and specific manifestation (with organic merits and demerits).

The article is devoted to the topical issue of a modern person confusion in the face of the "end of history" (F. Fukuyama): large collective projects, that invariably supplied a "historical" perspective to a "private" being, had exhausted themselves by the end of the twentieth century. However, this fact does not in any way cancel the request of individual existence for historical projection: the need for self-projecting of future is the fundamental attribute of human existence; the way of organizing time by individual consciousness (E. Husserl). The ability to handle time becomes today a key condition for authentic (joint-individual and, as a consequence, collective) historical existence. The pulsing present, which includes both the past and the future at the same time, becomes a platform for an "accurate" historical gestalt because of the "temporary fields" imposition (E. Husserl). Each taken separately modern "adult" (E. Erikson) individually experiences the "end of history" as a personal drama (the final resolution of the identity crisis in the "middle of life" (E. Erikson)), in which (with proper treatment of the past as a "fragment" of the present) he finds sources of further growth (a meaningful increase in volume (development of care meta-virtue) and the power of the ego) and personal future projecting. This idea of history (as a collective future emerging from authentic "personal" / local projects) is especially important for Russia, which is still concerned with the search for a "national idea" in the format of a "grand historical project": "the end of history" has come for everybody.

There is rather curious non-trivial situation with the women's movement in modern Russia: on the one hand, we can witness "high" feministic discourse in the public sphere, on the other hand, women’s antifeminism is rapidly intensifying. In this fundamentally conflicting confrontation, which makes a split in the ranks of the Russian women's movement (which is constantly emerging) and significantly undermines its emancipatory character, the following contents of the article help us to understand the nature of the social processes that are taking place: (1) the theory of "social chaos", (2) the researches in the field of gender (female and male) identity establishment, (3) the latest anthropological data on the modified model of classical Russian family. Thus, the article admits the fact of women’s antifeminism surge reasonableness in Russia by revealing the causes of Russian women's mass anti-feminism genesis, which are not obvious for modern feministic discourse.

. Male and female are asymmetrical in societies built on fallocracy (the power of the "male") faced in various practices of social interactions. The dominant male system of values, building a hierarchy of subordination, supplants female on the social periphery as something insignificant, unequally valuable, minor, functionally designed for men. Located in the atmosphere of sexism, both men and women are deprived of the possibil-ity to establish harmonious (full reveal (social), ontology of male and female), particularly of personal inti-macy, I – You relationships, based on true love. The paper discusses the possibility of overcoming sexism in the experience of erotic love, implies gender "retypization" through "procedures" of understanding and experiencing.

The paper is devoted to one of the actual forms of education in modern technical гniversity – essay: the peculiarities of the essay as a qualifying written work on University course «Philosophy» are described in the paper by referring to the history of the essay as a genre (Michel de Montaigne, «Experience»). Awareness of specific genre features of essay allows students to perform this type of work better, replacing it by neither composition, nor the abstract of the study. Special attention is paid to the problems of «theming» and «purity of form» of an essay.