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В данной статье рассматривается в семантическом контексте с обрядовым действом лексика в сибирских тюркских и монгольских языках, связанная с культом гор, земли и воды. Основными языками исследования являются алтайский, бурятский и якутский с привлечением монгольских, хакасских, тувинских параллелей. У тюрко-монгольских народов прослеживаются общие принципы организации сакрального пространства, концептуально схожие ритуальные действа в коллективном обряде, посвященном духам-хозяевам местности, присутствуют универсальные атрибуты и символы, характерные для шаманизма и буддизма. Впервые проведен сопоставительный анализ лексем, семантики и символики слов, связанных с обрядовыми действами и сопровождающий их вербальный контекст. Целью работы является выявление сохранности, распространения и трансформации культурных универсалий, имеющих вербальное выражение. Актуальным представляется исследование древнейших культурных кодов, сохранившихся в предметной и акциональной сферах обрядности. Понятие культурного кода в изучении обрядности позволит получить ключ к пониманию культурной картины мира и расшифровать глубинный смысл составных частей обряда (смыслов, знаков, символов, норм и т. д.). В итоге констатируем, что некогда существовала единая тюрко-монгольская традиция шаманизма, имевшая общую культурно знаковую систему, что подтверждается лексическим материалом и их обрядовым контекстом. Рассмотренные два основных ритуала жертвоприношения (кровавые и бескровные) доказывают как древние связи, так устойчивую универсальную последовательность и сохранность акциональных кодов в обрядовом событии монгольских и тюркских народов Сибири. Выявлено, что ключевые лексемы, используемые в предметном коде, имеют универсальную семантическую нагрузку в обрядовом событии. Лексические соответствия и схожие ритуальные предметы и действа, скорее всего, доказывают восхождение обряда к единым корням с последующими региональными и временными трансформациями. Установлено, что одинаковые атрибуты ритуала со схожим или разным лексическим обозначением являются архетипами, отражающими общие культурные коды тюркских народов Сибири и монгольских этносов. The authors consider the vocabulary of Siberian Turkic and Mongolian languages, related to the cult of mountains, land and water in a semantic context with the ritual action. The main languages of the study are Altai, Buryat and Yakut with the involvement of Mongolian, Khakas, and Tuvan parallels. In rites of Turkic-Mongolian people devoted to the host spirits of the area, the general principles of the organization of the sacred space, conceptually similar ritual actions are traced. There are universal attributes and symbols which are illustratory of shamanism and Buddhism. For the first time, a comparative analysis of lexemes, semantics and symbolism of words related to ritual actions and accompanying their verbal context was carried out. The purpose of the work is identifying the preservation, dissemination and transformation of cultural universals with verbal expression. A study of the oldest cultural codes preserved in the subject and actional spheres of rite seems relevant. The concept of a cultural code in the study of rite will provide a key to understanding the cultural picture of the world and allows deciphering the deep meaning of the components of the rite (meanings, signs, symbols, norms, etc.). As a result, we state that there was once a united Turkic-Mongolian tradition of shamanism, which had a common culturally significant system. It is confirmed by lexical material and their ritual context. The considered two main rituals of sacrifice (bloody and bloodless) prove both ancient ties and a stable universal sequence and the preservation of national codes in the ritual event of the Mongolian and Turkic peoples of Siberia. It is revealed that the key lexemes used in the subject code have a universal semantics in the ritual event. Lexical correspondences and similar ritual objects and actions most likely prove the ascension of the rite to single roots with subsequent regional and temporary transformations. It was established that the same attributes of the ritual with a similar or different lexical designation are archetypes reflecting the general cultural codes of the Turkic peoples of Siberia and Mongolian ethnic groups.

In its overall intent, the paper aims to instantiate the Valsinerian (2018) proposal of resistance as a fundamental process of human psyche. It attempts to use the concept of resistance to challenge the dualistic axiomatic basis of traditional psychology and argues for the benefits of dialectical metatheory in which theory of resistance is grounded. As a fundamental attribute of human functioning, resistance arises out of the tension of contradictions between opposites within the same whole. To grasp its nature and operation, the dialectical metatheory is needed rather than a dualistic metatheory which is endemic in traditional Psychology. The paper contrasts the two metatheories with each other and outlines the basic premises of dialectical metatheory. It also further elaborates the theory of resistance by addressing the three significant questions about the nature of resistance: Is resistance present in all encounters between persons and between persons and culture? Is resistance limited to negation or is it generative? Is resistance central to making development possible and bringing about transformational change? Through the application of dialectical framework in conceptualizing individual and collective relations, the dualistic thinking in cultural psychology about individualism and collectivism as mutually exclusive categories is questioned. Also, it opens out the space for finding the hidden transcripts of resistance in collectivist culture.

В статье обсуждаются дискуссионные вопросы лингвокультурологии, концептологии, языковой картины мира, национального коммуникативного поведения. Рассматриваются не получившие пока однозначного решения дефиниции концепта, различные подходы к отождествлению концепта и понятия, значения и концепта (и основания таких отождествлений). Дискуссионной, по мнению критиков лингвокультурологии, является и методика выделения концепта, преодоление порочного круга рассуждения типа «концепты выделяются по признаку непереводимости, а основным свойством концептов является непереводимость». Неясным предстает вопрос, является ли концепт абстракцией общности говорящих или индивидуальной эмоционально окрашенной единицей сознания. Представлена идея национального языка как фикции, состоящей из множества динамично меняющихся социолектов, что не свидетельствует в пользу возможности выделения «национальных концептов». Обсуждается линия критики концептологии, связанная с обсуждением спорных вопросов этнологии, «национального характера», этноса, народа, нации. Продемонстрирована линия критики лингвокультурологии концептов, исходя из тезиса о невозможности отождествления языка и мышления и языка и культуры. Принципиальная переводимость, синонимия, возможность эквивалентной субституции, билингвизм свидетельствуют в пользу отсутствия непереводимых национальных концептов. Критики лингокультурологии считают, что национальный язык - часто не источник сведений о культуре и мышлении народа. Целый народ не разговаривает на едином национальном языке, который диктует этому народу, как ему мыслить, а также предопределяет модели его поведения. Дискуссионной для критиков концептологии предстает и языковая картина мира. The article discusses the debatable questions of linguistic cultural studies, studies of concepts in linguistics, linguistic cognitive maps, national communicative behavior. The paper scrutinizes the definitions of the concept that are still far from being universally acknowledged and final, looks at different approaches identifying linguistic concepts with meanings and notions ( and at facts that are the foundations of such extrapolations). The mute point for those who criticize conceptual studies is the method of identifying the concept, overcoming the vicious circle in argumentation that «concepts are singled out ad the key elements of the language that cannot be translated properly, and the main characteristic of the concepts is the absence of such adequate translation». It is still not clear whether the concept is the abstract notion of the community or the emotional individual element in the consciousness of the individual user of the language. The paper highlights the idea of representing the national language as a fiction consisting of varieties of social dialects, which are characterized by dynamic changes. This idea is contradicting the possibility of singling out national concepts in national mentality, judging by the language knowledge. Discussed in the paper are the questions of national character, ethnos, nation, ethnology. The paper describes the criticism of conceptology that stresses the fallacies of identifying the language with the culture, and language with the peoples’ character and thinking. The possibility of translation for every word and concept, the status of bilingual consciousness, the possibility of finding synonymous ways of rendering everything are the arguments against unique non-translatable national concepts. The criticism of linguistic conceptual studies states that quite often the language is not a source of national culture and thinking of a whole nation (ethnic group). That ethic group does not possess the language as a mechanism that prompts all the members of the ethnic group how to think and behave. One more debatable question is the existence of the linguistic map of the universe.

The material basis of the text is Zygmunt Kałużyński’s reviews anthology called Royal Cannon. His 50 Favourite Movies, which consists texts that were published by the critic in Polityka weekly, from 1957, when it was established, until 2001. Reviews were therefore created throughout 44 years, full of changes in culture, worldwide and domestic cinematography, and film genology. Because of the political and social reality of those days, Polish premieres of western film productions were often significantly belated in comparison to Western Europe countries.The direct matter of interest are lexical determinants of two antonymous semantic categories. These are: 1. Diachronic differences in the scope of the same culture group or between different groups motivated by chronology.2. Cultural–social universals.In case of both distinguished groups, the movie critic may play an important role as an intermediary role in the movies’ reception.

From a semantic and cultural perspective, one could ask a number of questions regarding the English word ‘beauty’ and the adjectival form ‘beautiful’ when they are used to refer to visual aspects of people. Given that scholars and professionals in the beauty industry frequently use the words to describe people from various cultures, should we assume that each of them embodies a semantic and cultural universal? Given that plastic surgeons and beauticians improve the physical appearance of people, especially women, why do they not use the word ‘pretty’ to promote their services instead? After all, the phrase ‘pretty woman’ is also the title of a popular song first recorded by Roy Orbison in 1964 and later the name of a hugely successful 1990 movie. Why are beauty salons so called? Why are they not called prettiness salons instead? This paper attempts to address such questions by studying the meanings of two Mandarin Chinese words: mĕi/měilì (roughly, ‘beautiful’) and piàoliàng (roughly, ‘pretty’). The words are polysemous and this paper focuses on the meanings that are relevant to the purposes of describing women. It tries to explain the conceptual difference between a woman who is mĕi/měilì and one who is piàoliàng. Hopefully, the findings will shed light on some of the semantic distinctions that are important to Mandarin Chinese speakers and thus the questions raised above.

У статті розглядається проблема ролі мистецтва та естетичного навчання в формуванні високоморальної, культурної особистості громадянина у сучасному світі. Художньо-естетичне навчання – це не лише навчання засобами мистецтва, ознайомлення та практикування учнями своїх бачень та здібностей у сферах музики, архітектури, живопису, театру тощо. Навчання засобами мистецтва формує особистість учня як частину суспільства, фундаментальну складову цілої держави, враховуючи особливості полікультурності сучасності. Стаття надає визначення поняття «естетична свідомість», яка є як і індивідуальним, так й суспільним явищем, відображаючи у своїй конотативності розуміння історичного та культурного надбання; прийняття, відповідність й прагнення до розвитку суспільства, що сприяє передусім його внутрішньо-особистісному та загальносуспільному культурному зростанню. У статті надається визначення «громадянина», яке дефініюється як особистість – складова суспільства з моральними й культурними цінностями, а також активний творець майбутнього цього суспільства. Проаналізовано питання формування патріотичного громадянина – носія загальнолюдської культури й цінностей засобами мистецтва, підкреслюючи те, що мистецтво здатне пробуджувати добро та найкраще у людині. Встановлюючи зв’язок мистецтва як культурної практики із дійсністю, у статті встановлюються його завдання при формуванні особистості громадянина, які передбачають розвиток й формування креативно-новаторського підходу до явищ сучасності, розвиток та формування особистісної та суспільно-громадянської системи цінностей, наголошуючи на можливості створення загального «морально доброго» з метою формування та концептуалізації естетично свідомого, культурного суспільства.

Although most democratic theories assume that political participation other than voting constitutes an essential input to the political process, little is known about the cultural universality of this assumption. Drawing on cultural psychology findings derived from the widely shared framework of collectivism versus individualism, the present study tests the hypothesis that political demonstrators in collectivistic countries are socially avoided because they are perceived to be a threat to harmonious interpersonal relationships. A cross-national experiment in eight countries (US, UK, France, Germany, Japan, China, South Korea, and India) and one region (Hong Kong) indicated that political demonstrators are socially avoided, and this tendency was significantly stronger in collectivistic countries. Moderated-mediation analyses suggested that the social avoidance of political demonstrators in collectivistic countries is mediated by the perception that they are a threat to harmonious interpersonal relationships. The cross-cultural validity of democratic theory is discussed.

The paper studies the problem of interaction of people from various countries and cultures in the conditions of cultural globalization, which creates new problems of cultural adaptation. The paper explores the concepts of «communication», «intercultural communication». The problem of forming the ability of the individual to effective intercultural communication as a means of understanding the mental characteristics of different cultures, which is a guarantor of effective dialogue of cultures in the modern world. The characteristics of intercultural misunderstandings in the process of communication was submitted. Communication as a reflection of the intercultural ties of specific groups of people in a particular period of historical development of society is studied. Intercultural communication in the pedagogical process is also considered as a method of socio-cultural adaptation, due to the interaction of different cultures and the mental characteristics of their carriers. The teacher of Ukrainian (Russian) as a foreign language must be understood that foreign students have already formed ideas about their nation. Therefore, it is important to teach them the differences between cultures, to respect the cultural sensitivities, to overcome stereotypes. Foreign students should learn to understand why people of other cultures must behave in particular way. In the conditions of modern education, when people from various countries with specific features of national character and thinking study in one group, the question of intercultural communication acquires special significance. Cultural diversity implies intercultural enrichment. Shortening of intercultural distance, willingness to adapt to existing realities will provide an opportunity to develop an optimal strategy for collaboration in the group. A dialogue of cultures has contributed progress in universal culture. During the dialogue of culture, there is an acquaintance with another culture and constant development through the mutual enrichment of different cultures., У статті розглядається проблема взаємодії представників різних країн та культур в умовах культурної глобалізації, що породжує нові проблеми культурної адаптації. Також досліджується міжкультурна комунікація у педагогічному процесі як метод соціокультурної адаптації, обумовлений взаємовпливом різних культур та ментальними особливостями їх носіїв.

The article is devoted to the study of the role of illustration in a children's book, where the latter is considered as a visual way for a child to learn the content of the text. The author, considering the development of illustration in historical retrospect, tries to highlight its features and specifics, which changed from era to era, covering more and more new styles, new directions, new artists. At the same time, the author, based on the analysis of scientific literature, comes to the conclusion that the illustration for children is as important as the text of the book itself, and for younger children it is even more important than the text. Illustration in a children's book, whether educational or artistic, is always a kind of visual path of knowledge, which is undoubtedly included in the system of cultural universals. And here, the task of the illustrator is to dynamically expand the knowledge of children and adolescents obtained through the book. It is clear that the introduction of modern children to reading, which in the digital era - the era of the craze for gadgets is becoming especially relevant, where an important role is played by illustration, its quality and skill of execution, the power of attraction. The author is sure that the illustration not only interprets the text, but also enriches it in its visual images, and here the artist shows his attitude to the text, develops or complements the thoughts of the writer or poet, enriching the text with visual images.

For a long time Hungarian literature has been influenced by Russian literature. A.P. Chekhov’s works have been drawing a specific interest among Hungarian readers. In this regard, the question about genetic and typological ties between Russian and Hungarian literature arises. The issue in the article is considered on the example of the short story “Ferko” by the Hungarian writer, ethnographer and folklorist Istvan Temerken and the “steppe” works of A.P. Chekhov. For many Hungarian writers Chekhov’s literary works became a model which they relied on during the search of new art forms. I. Temerken grew up in a steppe region of Hungary and the “steppe” theme was especially close to him. The story “Ferko” is written in Chekhov’s manner. The place of the action is the steppe, the main character is a boy, as if separated from everyone who is next to him, the image of the road and a number of other elements of the art world of the short story allow you to notice strong similarities in the story “Ferko” and “steppe” works of Chekhov (especially in the story “Steppe”). However, Temerken could not read “Steppe” translated into Hungarian, since the story was translated after the writer’s death. It means that apart from a direct orientation to the Chekhov’s style and poetics, there should be something in the field of typological rapprochement of cultures, which explains this similarity. A.N. Veselovsky called this phenomenon “counter courses”. And modern researchers explain then as archetypes or cultural universals common to all cultures. In the works of Temerken and Chekhov such are the images of a child, steppe, sun, etc.

In the wake of the First World War there was an explosion of cultural diplomatic activity and Hungary was no exception. However, as this study shows, Hungary was very much unlike its regional and Western European counterparts. Unlike the Germans, Italians, British and French, Hungarians were not trying to spread Hungarian culture per se. Hungarians employed cultural diplomacy to alter the post-war order. Considering the weakness of its economy, the frailty of its nearly non-existent military and the lack of weight that the country carried on the international political stage, the Hungarian government saw cultural diplomacy as a promising and viable alternative for changing the post-war status quo. Demonstrating the country's contribution to European and indeed to universal culture and civilisation was the fundamental message of Hungarian cultural diplomacy. However, other regional powers also aimed to portray their contributions in the very same way. In the resulting competitive climate, the Hungarian political leadership not only believed that the international community needed to be enlightened about the historical and cultural deeds of the Hungarian nation but also aimed to prove Hungary's supposed cultural supremacy over its regional counterparts. This article traces these efforts and their main themes through domestic and international festivals and gatherings, amongst them the 1930 St. Emeric's Year, the Fourth World Scout Jamboree in 1933 and the 1937 Paris World's Fair. In the end, the essay examines the real and perceived utility and limitations of small power cultural diplomacy in the age of great power politics.

PurposeWell into the 21st century, it is difficult to deny the contribution that Mayan culture has made to the history of the world, and not only because of its contribution to universal culture with its architecture, astronomy and mathematics. Understanding the management practices of a Mayan dance (the dance of the Pochó) that has transcended over the years can give us an idea of the management practices carried out by an ancestral culture such as the Maya. The purpose of this article is to establish an initial conceptual relationship between the management process proposed by Henry Fayol (1916) and the management of a Mayan dance that has survived to the present day.Design/methodology/approachA specific ethnographic study was carried out in the municipality of Tenosique, Tabasco (Mexico) for two consecutive years. Research methods such as direct observation, researcher diaries, in-depth interviews and photographs were utilized that allowed a study of management practices.FindingsThanks to the cross-checking of the data obtained, it was possible to determine a theoretical-conceptual relationship between Fayol's management process and the Mayan dance studied. In fact, 12 specific management practices found in the four phases of the process were identified. In addition, with the ethnographic study it was possible to determine the levels of intensity and impact regarding the satisfaction of those attending and performing the dance.Research limitations/implicationsResearch limitations are due to result from the fact that the analysis corresponds to a single Mayan dance in a specific place (Tenosique) in the state of Tabasco, Mexico.Practical implicationsTo understand the management practices of the Mayan culture through the study of a dance that has remained alive until our days; this might be useful for the management practices of today's companies.Originality/valueIt is a pioneering study that analyzes a Mayan dance through the optics of management sciences.

The spread of English from a foreign language (EFL) to a lingua franca (ELF), underpinned by American culture, Anglophone culture, Western culture and the orientation of cultural universalism within the sphere of China and the Sinitic world, has been producing three linguistic-cultural circles: the outer is ELF and the culture; the superficial is the official Mandarin Chinese as a lingua franca (CLF) that represents the mainstream/dominant culture and political unification; and the inner, the vernacular/indigenous dialects/languages (VDL) that stand for sub/co-cultures and multi-culturalism. The movements, including clash and co-existence, of the three circles have generated two dynamic mechanisms within the re-generative paradigm of Sinitic cultural ecology: one is the assimilative mechanism and the other is the rejective mechanism. The two mechanisms, in turn, have operated among the three circles. The three circles and two mechanisms are functioning and re-shaping the on-going Sinitic cultural morphology. The current linguistic diversity and the dual lingua fracas of English and Mandarin, having caused the current split state of the Sinitic cultural morphology, demonstrate the evolving orientations toward multi-culturalism and universalism.

In this paper we deal with the language of Sephardic Jews, Judeo-Spanish, from the perspective of sociolinguistics, emphasizing the facets necessary for the language maintenance. The general aim of the paper is to analyze the presence and the role of this language in majority and minority social communities in the contexts of the Balkans and the Israeli territory, while the specific aim is to examine which domains of language use were crucial for its maintenance within society. The ultimate goal of this research is to draw attention to the importance of maintaining this minority language as an important part of Sephardic culture and universal culture as well. We conduct this sociolinguistic research through the analysis of the available literature, relevant books and articles on Judeo-Spanish. The results of the conducted research have led us to the conclusion that, except the native speakers’ support which is also very important, support for the language in the public domain is crucial for the language maintenance and survival within society.

In the era of the information society and postmodern culture, the concept of cultural heritage has changed, the discourse on the meaning and prospects of the museum has been updated. The relevance of addressing the study of the fundamental cultural foundations of the museum phenomenon is associated with crisis phenomena in culture; modern global problems of mankind stimulate the formation of new cultural universals. Despite the large number of museological literature, from a philosophical point of view, the problem of the museum was rarely considered. The sociocultural significance of the museum is obvious, but the question of its essence remains open - the abundance of museological and cultural definitions of the museum does not add clarity. The work raises the question of the possibility of analyzing the phenomenon of the museum through the problems of universals, worldview universals.

The review presents the book Academician V.S. Stepin. The Secret of a Long Carrier…, dedicated to the creative biography of an outstanding Russian philosopher and organizer of science, full member of the Russian Academy of Sciences, a world-recognized scholar and authority in the field of philosophy of science. The book is regarded not only as an example of a successful publication in the biography genre but also as an inspiring reading for young researchers. It is noted that acquaintance with the creative and personal biography of an outstanding scientist encourages the reader to think about the noble mission of a scholar, about the high moral choice associated with dedication to science as his vocation. In the book, there are materials collected about the creative biography, scientific achievements and the evolution of the research interests of V.S. Stepin, about the formation of the national school of philosophy of science, unique testimonies, documents, interviews that create a fascinating picture of an entire era in the history of our country, revealing a vivid image of the unusually gifted, harmonious person, who was actively involved in the events of his time.

The article aims to identify parallels and establish the cultural universals shared by the Yakut olonkho and the Tuvan epic at the level of epic formulas. The main methodology of the study was that of induction, which allows to summarize the outcomes of complete sampling, verification and description methods, as well as of component and contextual analysis. This study revealed the total of 82 epic formulas in the text of the Tuvan epic “Boktug Kirish, Bora Sheley” as told by storyteller M. N. Oorzhak, as well as parallels in 17 examples. 9 formulae were specifically analyzed in the article, with analogues found in the texts of the Yakut olonkho (several versions). The article treats these examples as ‘typical places’, universal in their intertextuality. At the same time, the structural features of the epic formulas reflect the stadial difference between the epic systems under comparison. The semantic load of epic formulae comes from their nuclear lexemes and peripheral elements, which are selected according to the principles of literal repetition and alliterative beginnings. Some examples, especially those organized with the use of a matrix construction, show the presence of full equivalents across key lexical items. The author concludes that considered parallels of the epic formulas have been determined by the genetic relationship between the Tuvan epic and the Yakut olonkho. These parallels have survived due to the general principle of rhythmic-syntactic parallelism.

Emotions are often felt in the body, and interoceptive feedback is an important component of conscious emotional experiences. Here, we provide support for the cultural universality of bodily sensations associated with 13 emotions in a large international sample (3,954 individuals from 101 countries; age range = 18-90). Participants were presented with 2 silhouettes of bodies alongside emotional words and asked to color the bodily regions whose activity they felt increasing or decreasing while they experienced each given emotion. We tested the effects of various background factors (i.e., age, sex, education, body mass index, nationality, civilization, and language) on the bodily sensation maps. Bodily sensations associated with emotions were concordant across the tested cultures (rs > 0.82) and across the sexes (r > 0.80). Bodily sensations weakened during aging (M rs = 0.11 across emotions). We conclude that universality in experiencing emotions in the body is stronger than the differences due to culture or sex. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

This paper examines and describes the implementation of multicultural education components in the 4.0 revolution era. Multicultural Education provides an understanding of various types of educational activities as an integral part of universal culture. Multicultural education emphasizes a philosophy of cultural pluralism into the education system based on the principles of equality, mutual respect, tolerance, acceptance and understanding. Tolerance in diversity and moral commitment to social justice. Multicultural Education is perceived as an endeavor to achieve the shared life of diverse and heterogeneous human beings in an era of globalization which is full of new challenges. Through multicultural education, students are taught that diversity is a necessity that must be maintained and maintained. The components of multicultural education are directly related to learning objectives, materials, methods, media and evaluations that explain to students about the phenomenon of diversity. The component must be prepared in the implementation of multicultural education that will provide understanding to students such as gender, religion, social, ethnic and urban society. By using qualitative research methods researchers can explain and analyze how the implementation of multicultural education components in the 4.0 revolution era. Keywords: Multicultural Components Educational Implementation, Revolutionary Era 4.0

National audience; Many researchers have turned to evolutionary theory to better understand diversity in leadership. Evolutionary theories of leadership, in turn, draw on ethnographic cases of societies thought to more closely resemble the smaller-scale, face-to-face communities in which humans evolved. Currently, though, there is limited systematic data on the nature of leadership in such societies. We coded 109 dimensions of leadership, including costs and benefits relevant to evolutionary models, in 1212 ethnographic texts from 59 mostly nonindustrial populations in Human Relations Area Files (HRAF). We discovered evidence for both cultural universals in leadership, as well as important variation by continental region, subsistence strategy, group context, and leader sex. Candidate universals included that leaders were intelligent and knowledgeable, resolved conflicts, and received material and social benefits. Evidence for other leader dimensions varied by group context (e.g., there was more evidence that leaders of kin groups were older and tended to provide counsel and direction), subsistence (e.g., hunter-gatherers tended to lack leaders with coercive authority), and sex (e.g., female leaders tended to be associated with family contexts). There was generally more evidence of benefits than costs for both leaders and followers, with material, social, and mating benefits being particularly important for leaders, and material and other benefits important for followers. Shamans emerged as an important category of leaders who did not clearly conform to influential models that emphasize two leader strategies: using knowledge and expertise to provide benefits to followers vs. using physical formidability to impose costs. Instead, shamans and other leaders with supernatural abilities used their knowledge to both provide benefits and impose costs on others. We therefore propose a modified scheme in which leaders deploy their cognitive, social, material, and somatic capital to provide benefits and/or impose costs on others.

A review of the literary-epistolary anthology In France with Turgenev [S Turgenevym vo Frantsii], the article undertakes a problem analysis of its content, shedding a new light on Turgenev’s relationship with French authors, the scale of his personality, and the relevance of his cultural mission. Included in the work’s title, the idea of universal responsiveness was introduced to the daily cultural vocabulary by F. Dostoevsky and is viewed here in its relation to the concepts of cosmopolitanism, national identity, and cultural universalism. Turgenev’s universal responsiveness is treated as an opposing phenomenon to Russian messianism, namely, it is considered to combine national uniqueness with the willingness and ability to absorb world culture and become an integral part of it. It was Turgenev who not only succeeded in mediating between Western European and Russian culture, but also embodied pan-European cultural unity. While commonly recognized and repeatedly voiced by French cultural fi res, this achievement remains little known and appreciated in Russia.

This paper hypothesizes about the origin of some non-verbal signs based on the material of the use of weaving artifacts. Weaving technologies are cultural universals that originated thousands of years ago. As a result of the analysis of extensive ethnographic material related to weaving, the author identified and classified the symbolic meanings of the thread and the rope. It was found that these meanings coincide with the functions that the artifacts performed in everyday life and labour technologies. Humans could convey their thoughts about social relationships in the community by means of objects that in their opinion were able to express these thoughts. An object as a sign in the early history of humankind had a scope of meanings equal to its purpose and function in everyday life and served as a materialized abstraction. Thus, for lack of an actual word, a material thing whose purpose in human activity was known to all the members of the community could play the role of social abstraction. The sign and its symbolism could help to explain the thought and supplemented the verbal language. The use of these artifacts as signs for expressing thoughts reflected the specifics of thinking and communication at the early stage of human history. If humans resorted to a non-verbal sign-symbolic communication to objectivize a new thought, then, perhaps, no words existed at that period that could express it. In order to understand how non-verbal signs were used for conveying certain thoughts, one has to go beyond the culture of one ethnic group. We can ask ourselves the following question: what signs are used by different peoples for expressing the same thought related to certain sociocultural universals? The mystery of the origin of non-verbal signs and their symbolism can be solved in cross-cultural studies, which are sure to be at least as effective as comparative studies of verbal languages.

Cassirer’s philosophy of culture has been examined through various disciplines. Until now, however, no such assessment has taken place within the field of economics. In this paper, I attempt to develop this unexplored task through the economic concepts of commodity, money, capital, and culture. I argue that these concepts can help to draw an updated concept of capitalism and power relations created through capitalist planning. I also claim that these concepts can contribute to understanding the historical specificity of capitalist culture, by understanding it as an historical process of social production. I conclude that these concepts are able to defy Cassirer’s view of capitalism as a system in which economic prosperity and political liberty could be achieved in a universal manner. Finally, I demonstrate that these concepts can shed light on Cassirer’s failed quest to find a coherent universal culture within capitalism.

The consolidation of relations of global society requires the progressive establishment of a global legal system, consisting of a system of rules —precisely, human rights— as the source and evaluation criteria of positive national rights. This essay aims to contribute to some extent using reflective dialectical methodology, establishing logical-argumentative criteria, based on the dialogue between authors to exercise a critical reflection of the official narrative on the universality of human rights, in addition overcoming the universalism/relativism dichotomy eurocentricaly established by a theory of human rights between universalism and cultural relativism.

Abulcasis Al-Zahrāwī (c.936-c.1013) is a very important physician of Al-Andalus, besides an eminent surgeon, the first one of Medieval Islam. His main work, titled Kitāb al-Taṣrīf (Book of medical arrangement), contains in its 19th treatise, which deals with cosmetics and drugs for health and embellishment of body, interesting recipes of a great value to the diverse scientific fields, such as the pharmacology, dentistry, dermatology, cosmetics and aesthetic medicine. Reading this handbook allows to reconstruct the aesthetic canons of Arab society in the late 10th and early 11th centuries, as well as indicates the interest showed by this society in hygiene, beauty, ornament and perfume, and how these factors are closely connected to body health. This article is an approach to the study of the treatise above mentioned, and includes the translation from Arabic to English of some recipes about toothpastes, according to the 5774th Arab manuscript of the National Library at Paris. The pages translated in this article exemplify the high level achieved by Arab scientific knowledge in the Middle Ages, and certify the importance of Abulcasis Al-Zahrāwī in the history of Islamic science. His work Kitāb al-Taṣrīf is in a high-ranking place within surgery, medicine and pharmacology of Al-Andalus. For the influence exercised in Europe until the early 17th century, among other reasons, Abulcasis has a very relevant position in the history of both universal culture and science.

Purpose of the study: The purpose of the article is to introduce the concept of patriotism into scientific circulation as a cultural universal as an alternative to the predominant politicization of this concept. The interpretation of this topic in various socio-political contexts presents a lot of discrepancies and contradictory characteristics associated with the ideological and political preferences of researchers. Methodology: The research methodology is based on a situational and interactive approach to the study of socio-cultural processes and phenomena that are present in the study of social systems, as well as in cross-cultural studies and research of intercultural communication. Main Findings: The main results of the study are the identification of the possibilities of an interactive and situational approach in the study of patriotism, the development of a common strategy for the formation of patriotism as a sequence of stages of socialization of an individual, and identification of the decisive influence of spiritual culture on the real social experience of a patriotic orientation. Applications of this study: The results of the study open up prospects for further study of patriotism as a cultural universal, regardless of a particular political regime or national and cultural characteristics of certain countries and peoples. This can significantly expand the concept of patriotism, without linking the latter only to the specifics of its interpretation in a particular society, ethnic group or community, maintaining the necessary balance between communication and interaction in the formation of patriotism. Novelty/Originality of this study: The novelty of the research consists in the use of an interactive and situational approach to the study and formation of patriotism, based on deep socio-anthropological patterns of formation and development of social groups and communities, as well as in the identified stages (situations and levels) of the formation of patriotism in real society, which can be quite stable and productive.

The article studies the problems of cultural identity under the conditions of modern global transformations. Approaches of foreign and Russian researchers are analysed presenting both negative and positive assessment of hyperdynamism of modern development in terms of personality formation. The article provides the analysis of the phenomenon of ‘culture historicising’, which reflects the importance of turning to the origins in order to overcome the problem of alienation, loneliness, increasing gap with the past and loss of the continuity of generations. The theory of compensation and the theory of memory are considered herewith as they offer specific cultural forms of history representation and play an important role in the formation and maintenance of the ethnocultural identity

The article delves into the influence of the migration phenomenon on the complex process of the European political Identity-building process. The main research question is: why do migration processes erode the identity of the European Union? Or: what type of European identity is the result of these migratory processes?Firstly, the author defines the difference between European identity and identity of European Union. The character of the latter, being the result of a negotiation process between its members on the shared values to be adopted and the meanings that the Union must assume for its citizens, can be only political. The approaches suggested, sometimes even indirectly, by studies conducted on the matter allow us to deduce that the dynamics of migration processes negatively affect the creation of the political identity of the European Union. Instead, they reinforce its apolitical character. On the one hand, there is not a shared vision between the EU Member States of rules and frameworks to manage migration phenomenon. While there is no agreement between the EU Member States on how to manage migration, the integration policies adopted by the various States are being transformed into policies of disintegration of national identities, without any advantage for the evolution of supranationality. Multiculturalism and pluralism, cosmopolitan citizenship, are variables that run counter to the basic principles of the legitimacy of European power, namely European citizenship, European cultural universalism, the idea of the collective and the particular identity of Europeans.The author concludes that it is, therefore, “metapolitical” values, rather than the structure of the Union itself, that undermines the foundations of European political identity. It is in this context that the disidentitary potential of migratory phenomena finds the conditions for its full accomplishment. It is no coincidence that the metapolitical value that current liberal thought cannot do without is “politically correct”. The “political correctness” is a privileged dimension, which helps European elites interpret the problem of migration in a political sense, and this is reflected in the monolithic nature of the applied narrative, with which they interpret the phenomenon of migration.

What has modern times preserved from the past and what appeared in it as evidence of the onset of a new era in the development of Arab culture, in the Arab mind, “Arab reason”? The traditional problems of philosophy remain actual, but now interest in them is determined by the issue, how important they are for the implementation of the goals of social and cultural development as well as for understanding the place of the Arab nations in modern civilization. In the context of solving these problems we also consider the content of the concept “Arab mind”. The key points to pay attention are its epistemological features and saturation with new historical and cultural concepts, such as the importance of personality and consciousness (individual and collective), understanding of the interconnections with other nations, attitude to the values of one’s culture and importance of their preservation for the universal culture.

Filial piety is a concept originated from ancient China which contains norms of children’s feelings, attitudes, and behaviors toward their parents. The dual filial piety model (DFPM) differentiated two types of filial belief: reciprocal vs. authoritarian filial piety (RFP vs. AFP). Recent scholars suggest that the functions of filial piety may differ across cultures. This study examined the mediating effects of empathy, moral identity, gratitude, and sense of indebtedness in the relationship between filial piety and prosocial behavior (PB) and the moderating effects of nation. Questionnaires measuring filial piety, PB, moral identity, gratitude, and sense of indebtedness were administrated to Chinese and Indonesian participants. Moderated mediation modeling was conducted to analyze data. The results showed that empathy, moral identity, gratitude, and a sense of indebtedness have significant mediating effects in the association of filial piety and PB. And nation served as a moderator. (1) RFP could promote PB via enhanced empathy, moral identity, gratitude, and a sense of indebtedness, both among Chinese and Indonesian participants, while AFP did the same job only among Indonesian participants. (2) Among Chinese participants, AFP was not directly associated with PB, but was negatively associated with PB via reduced gratitude and a sense of indebtedness. (3) Nation (China vs. Indonesia) moderated the direct or indirect effect of RFP/AFP on PB, with RFP exerting stronger positive effects on outcome variables among Chinese (relative to Indonesian) participants and AFP exerting stronger positive effects on outcome variables among Indonesian (relative to Chinese) participants. These results showed that RFP can promote prosocial development by the cultivation of empathy, moral identity, gratitude, and a sense of indebtedness, regardless of whether the participants grew up in China or other cultural backgrounds. But the effect of AFP on PB was significantly conditioned by culture. This suggests that the function of RFP may be a cultural universal. However, the mechanisms that AFP influences PB can differ considerably across cultures. Findings of this study further indicate that filial piety beliefs may facilitate prosocial development in the ways conditioned by cultures.

Is religion and faith in today’s economically and culturally globalized modern society just a conservative experience, tradition, and sentiment, or an anthropological universal, the primary essence of every individual and collective identity and a practical tool for realizing spiritual, cultural, and social needs? The community’s culture, religion, and ethnicity are most significant in contrast (or on the border) with others. The existence of minorities is determined by their being defined against the majority and characterized by differences. Contemporary Slovak communities living abroad, such as ethnic, cultural, and religious minorities, are a compelling object of research into the relationship between culture, religion, and ethnicity. Our paper examines the role this relationship plays in their identification, cultural, and revitalization processes.

Hospitality is considered as a kind of social-role behavior and as a type of communication in Ukrainian literature of the first half of the nineteenth century. The phenomenon of hospitality is the realization of the philosophy of dialogue, meeting I with the Other. Various manifestations of this communication in the literature are analyzed; the specific importance of ritual, anthropological model and cultural universality in the works is emphasized. Hospitality is a kind of anthropotechnics that regulates a peron's daily life, ritualizes their social relations, and distributes status roles. Among the so-called anthropologists who present human behavior first and foremost in an ethological dimension with a stable and dynamic habit, a complex conception of the world, hospitality is perhaps the most indicative one. This category is so common that it is in some sense equal to such cultural and civilizational universals as truth, beauty, good, being. It encodes the emblem and sign sphere of life, the verbal / non-verbal behavior of a human, the discourse of communication with the Other, the special rhetoric of recognizing and accepting another into their world.

Theatre Pedagogy holds that cognition is body-based. Through performance the body’s unconscious procedural memory learns. This information learned through repeated interaction with the world is transmitted to the brain where it becomes conscious knowledge. Theatre Pedagogy in this case study is based on the implementation of a Caribbean cultural art form in performance, in order to teach Francophone language and literature at the postsecondary level in Jamaica. This paper describes the experience of “doing theatre” with seven university students to learn the French language and literature based on an adaptation of two of Birago Diop’s folktales. In the process of learning and performing the plays, the students also understood some of the West African cultural universals of life which cut across the lives of learners in their own and in foreign cultural contexts.

The relevance of the study of a new type of library as a cultural universal is due to the fact that the modern library remains the most democratic tool in the world for access to knowledge for all citizens, regardless of their age and social status. The library, being a social organism, cannot exist outside of the spiritual life of society, it is one of the most important tools of its development. Changing role of information in modern society directly affects the transformation of some functions of libraries. The study of the ontological foundations of the library can help to reveal its mission at the turn of the epochs. The aim of the study is to consider the phenomenon of the library in the historical context as an institution of culture, providing circulation of social experience. Transformations in the life of society and in the activity of the library as a social organism create the task of defining a strategy for its development. When considering this problem, a systematic approach was used. Culture is considered as a system of supra-biological programs, in which the library acts as an element of this system. General logical methods of cognition such as analogy, analysis, synthesis, generalization and prediction were also applied. The material of the article characterizes the library of a new type as a cultural universal, accumulating and broadcasting social experience. The article presents the philosophical foundations of the library in the context of the universals of culture, describes its main functions, reveals the essence and characteristics of the library of a new type, identifies socio-cultural practices as an important factor in the formation of information mobility of students. As a result of the study the following conclusions were made: 1. The ontological foundations of the traditional and modern library are common, which characterizes it as a cultural universal. 2. The transformation of the functions of modern libraries led to the emergence of a new type of library. 3. Consideration and study of the philosophical foundations of the library of a new type let to reveal its mission at the turn of the epochs, as well as to predict further ways of its development.

It is difficult to assess recollection of dreams by reliability of what happened despite the fact that the opposition “reality – dream” is considered a cultural universal. Such a task grows even more complex as one turns to recollection of so called lucid dreams. The article covers different types of messages published on the Dream Hackers forum. That online community is the largest Russian-language platform for publishing such texts. The dream-hackers believe that it is possible to control the dreams, create maps of the dreamed places and objects common for different dreamers and jointly experience dream plots. Among the stories of the forum participants one may find the stories about the so-called “talismans”, or, the specific objects that can be transferred from the dream to the material world, as well as the mentions of the different marks left on the body of a dreamer after waking up, such as scratches, wounds etc. Such beliefs blur the line between the dreaming and the wakefulness and question the credibility of the reality itself. Furthermore, the article analyzes the basic functions of the mapping of “lucid dreams” mapping. The most important of the functions is to increase the “awareness”, in other words, to achieve the key state of consciousness for the dream hackers.

The paper presents an analysis of the ethnic characteristics of updating the spatial code (as a cultural universal) in Altai, Khanty and Koryak cultures. Three of these cultures are characterized by elements of both vertical and horizontal space structuring. Appealing to the heavenly Supreme Deity in traditional cultures is fraught with hopes for prosperity and protection. The balance of the world is set by the antithesis of opposing principles. In Altai and Koryak cultures, mythical hero hostile to humans inhabits the underground, lower world. For Khants, the vertical structuring of space is superimposed on the autochthonous tradition of horizontal division of the world. The center of this world is the Ob River. The “top” was at its source, in the south, the “bottom” – in the north. The “top” (i.e., the south) is considered to be the space of the “bright” gods, the “bottom” (i.e. the north) – “dark” (possessions of the deity of death and illnesses of Hin’ iki). The mythological heroes of the hostile world (lower / underground or lower / northern) appear to be active, with destructive power. Their attack on a person is fraught with disease or death. In the Altai, Khanty, Koryak cultures, the phenomenon of veneration of sacred places is manifested, which can be interpreted as one way of horizontal structuring of the world. The sacralization of a particular geographical space is associated with sacrifice rituals as a gift to a sacred place. The ritual of venerating sacred places, besides occasional necessity, is also timed to the calendar cycle.

As a result of the globalization processes taking place in the world, the question becomes the creation of a universal culture that would be based on global interaction. Cultures and civilizations enter into a dialogue that becomes an impetus for their acquaintance and interpenetration. Globalization also affects the development of visual arts. Muralism, as the art of public space, is a vivid indicator of the peculiarities of the changes that take place in the context of intercultural dialogue. The influence of globalization processes on the murals of the city of Kyiv is analyzed. The conditions under which intercultural communication of representatives of different cultures, which contribute to the artistic space of the capital, is determined. The problems, which arise in connection with the active appearance of foreign artist’s mural in Kiev, are revealed, and ways of overcoming them are offered.

Existence of contradictions and ambiguous attitude to meaning and using of main definition and terms, which are conceptual basis of the theory of physical culture as a science and this all necessitate of conducting a special analysis.In this article is proved, that nowadays, new trends of the development of public opinion and personal motivation of assimilation of values of physical culture are formed by all members of society and every person in particular, because of increase of understanding of physical culture as a social and individual value.Description of the content of the concepts «physical culture», «sports», «physical education» and the definition of the specifics of their using in modern scientific and methodical literature were analyzed in this article.Within scientific and pedagogical comprehension, that is in the broad sense, physical culture is an element of universal culture, which is realized in a people’s activity, which combines the moral and physical aspects of the development of the personality have been defined according to analysis, which was conducted.It has been found out, that in the scientific literature, the term "physical culture" has been using in other meanings, which is more narrow definitions, namely: a school subject is called as a Physical culture, which provides the basic level of physical preparedness of schoolchildren; professional-applied, curative, adaptive, recreational and other types of physical culture also exist.The term "sport" is a specially organized process, which is connected to people’s activity, the competition between different sportsmen and teams and also includes the whole spectrum of human relationships, which appear on this basis.As a Physical education as a Sports is a specific form of the realization of physical culture. Physical culture’s purpose is the provision of the development of physical, moral-will, intellectual abilities and professional-applied skills, that is - the formation of the physical culture of the personality.

Due to its entry into the course of globalization, Ukraine has seen intensification of ethnocultural processes since the mid-1980s, observed, among else, in the social and humanitarian sphere. Thanks to the creativity of prominent historians, cultural scientists, and philosophers, a new branch of social and humanitarian knowledge, the Ukrainian philosophy of ethnoculture, was acquired during this period. The article deals with the systematic contribution of one of the founders of Kyiv philosophical tradition, the Ukrainian philosopher Serhii Krymskyi (1930–2010) to the contemporary Ukrainian philosophy of ethnoculture through the identification of key aspects of the area of social and humanitarian knowledge that have been covered in the creative heritage of the scientist. Emphasis is put on dealing with such aspects as the use of cultural philosophy as a method of exploring national culture and ethnic history; revealing deep spiritual foundations of the Ukrainian culture (archetypes); revealing the cultural universality of the Ukrainian Baroque phenomenon; analyzing the specificity of the national mentality; comprehending spirituality in the aspect of the national idea and strategic orientation of the future ethnocultural and sociocultural development of Ukraine. Such significant phenomena in the Ukrainian cultural history are also emphasized: the phenomenon of Kyiv, the phenomenon of St. Sophia Cathedral, the phenomenon of Kyiv-Mohyla Academy, which had become the objects of scientific interest of the philosopher. It is argued that revealing the heuristic potential of Serhii Krymskyi’s philosophical pursuits in the field of Ukrainian philosophy of ethnoculture may become a sound basis and material for further development and implementation in the social and humanitarian space of Ukraine.