The article examines modern social phenomena related to the characteristics of youth: social responsibility and infantilism. The reasons for this are the variability of the world, its nonlinearity and the complexity of predict ability of tomorrow, as well as the complexity of choosing personal attitudes for social development in the context of constant social change. The theoretical understanding of these processes is substantiated through the infl u ence of external conditions, a conscious assessment of one’s future, socio-demographic modeling, moral, ethical and value changes, as well as the dominant strategies of social destruction and addiction in society. A defi nition of social responsibility and infantilism is given. The aim of the work is to study the transformation of social youth in the aspect of social responsibility and infantilism through the prism of social inconstancy. The results of quantitative (questionnaire survey, n = 1500) and qualitative (expert interview, n–15) studies are presented, which show the distribution of socially responsible and infantile youth in modern Russia. The meanings of social responsibility are assessed by respondents from the position of social initiative, civic patriotism, pragmatic calculation or their absence in the case of infantilism. Infantile youth assess social responsibility in negative contexts: people who have nothing to do, fanatics, easily controlled people who are manipulated by someone. The value-ideological confl ict of diff erent models of social development and the possibilities of building individual models of adaptation to new living conditions, through building social capital, personal interests and self-development, is indicated. The foundations of infantilism, based on a lack of faith in one’s own strength, reliance on support from other people, and the desire to live here and now are studied. We identify the reasons for such diverse development of young people and off er the options for increasing their social responsibility. The prospects for studying this topic are the ideological transformations of young people, activity and passivity in relation to their lives and fate, manifestations of will and humility in personal and social development, and the study of factors that contribute to these transformations in time and space.
This article examines philosophical ideas as a theoretical basis for Chinese researchers in the fi eld of artifi cial intelligence. It analyzes the application of Confucian ethics, Daoist natural philosophy, and Marxist dialectic in the design of artifi cial intelligence (AI) systems and the development of AI technologies. The main goal of this study is to examine how traditional Chinese philosophical thought can be integrated into modern AI technologies. The study demonstrates that traditional Chinese philosophy infl uences the development of artifi cial intelligence, aligning technological development with ethical norms through conceptual transformation, resolving contradic tions, and constructing a verifi cation system. The article analyzes the philosophical foundations, practical paths, and future directions of AI development in China from the perspective of interdisciplinary research. This study demonstrates that the emerging technological development model in China embodies the creative transforma tion of traditional wisdom and demonstrates a positive contribution to the formation of global technological ethics. By exploring key issues such as Confucian “sincerity and enlightenment” and algorithmic transparency, Daoist nature, ecological constraints, and dialectic and dynamic equilibrium, this study provides theoretical recommen dations and practical guidance for the future development of artifi cial intelligence in China. Based on an analysis of existing literature, a theoretical framework was developed and the social impact of AI technology development on individuals and society was assessed. A systems approach forms the methodological foundation of the study, allowing the ideas of traditional Chinese philosophy and modern AI technologies to be considered as a holistic system within interdisciplinary research in the philosophy of technology and ethics. A comparative approach allowed for an analysis of the diff erences between China and the West in the construction of ethics and AI tech nologies. A historical approach was applied to analyze the transformation of traditional philosophical concepts as they are applied to the technological development of AI. A practice-oriented approach enabled the analysis of specifi c AI practices. The discussion of the research results shows that despite China’s signifi cant progress in the application of artifi cial intelligence technologies, the systematic development of fundamental philosophical research is urgently needed.
The study is devoted to identifying and systematizing the functions of ethnosocial identity that directly infl u ence the preservation and strengthening of national security. In the context of globalization, digitalization, and growing ethnocultural diversity, identity stops being a static phenomenon, transforming into a dynamic, hybrid construct that directly aff ects societal resilience and the legitimacy of power. The relevance of the research is determined by the need to rethink traditional approaches to national security in the face of the socio-cultural challenges of the 21st century: globalization, digitalization, increasing ethnocultural diversity, and crises of civic integration. The scientifi c novelty is in the comprehensive socio-philosophical substantiation and structural sys tematization of the key functions of ethnosocial identity as an integral mechanism for ensuring national security. The aim of the work is to identify and classify the key functions of ethnosocial identity that ensure the stability of a multi-ethnic society and counteract national security crises. The research is based on a synthesis of socio-phil osophical, political science, and sociological knowledge. Dialectical, structural, hermeneutical, and comparative methods were used, along with the principle of polyparadigmaticity, combining constructivist and primordialist approaches. Theoretical sources, empirical data, and strategic documents, including the State National Policy Strategy of the Russian Federation, were analyzed. A set of key functions of ethnosocial identity was identifi ed and systematized: integrative-diff erentiating, orientational, protective, adaptive-regulatory, legitimizing, and mo bilizing. We prove that their balanced functioning ensures internal cohesion, semantic certainty, adaptive capac ity, and political stability. We show that an identity crisis, by disrupting ontological security, destabilizes national security, while the harmonization of dual (bi-ethnic) identities promotes integration in a multicultural environment. The results can be used in public administration for developing strategies to strengthen civic identity, in educa tion for fostering a harmonious identity among youth, and in public dialogue on interethnic relations and cultural sovereignty. The practical signifi cance of the research is determined by the possibility of applying its results to develop state national policy strategies, improve educational practices, and harmonize social relations.
With the expanding use of artifi cial intelligence systems in socially signifi cant areas, the need for a philo sophical analysis of not only their functional eff ectiveness but also their internal value structure is growing. Most existing approaches to the ethics of artifi cial intelligence rely on external normative constraints and regulatory principles, which prove insuffi cient given the increasing autonomy and cognitive integration of modern intelligent systems. The goal of this study is to develop a theoretical model for the meta-ethical analysis of artifi cial intelligence, allowing for the identifi cation of its moral consistency at the cognitive, value, and social levels. The study’s hypothesis is that increasing the cognitive integration of artifi cial intelligence without a comparable development of value and social components leads to systemic ethical inconsistency. The methodological basis of the study is the philosophy of information, integrated information theory, the concept of correctability, and the human over sight model. The study utilizes a comparative case study of algorithmic recommendation systems, generative models, and intelligent medical decision support systems. As a result, an interdisciplinary model of the metaeth ics of artifi cial intelligence architecture is proposed, within which the architectural morality of intelligent systems is described as a product of cognitive integration, value orientation, and social context. Based on an analysis of empirical cases, it is revealed that intelligent systems with a high level of cognitive integration and insuffi cient val ue and social coherence are characterized by increased risks of ethical failures, including increased bias, shifting responsibility, and reduced interpretability of decisions. The scientifi c novelty of this study lies in the development of a metaethical approach to the analysis of artifi cial intelligence architecture as a carrier of internal value param eters. The obtained results allow us to consider the proposed model as a conceptual basis for the ethical audit of artifi cial intelligence systems. Prospects for further research relate to the development of formalized indicators of ethical coherence, the integration of metaethical principles into engineering practices, and the development of the concept of architectural humanism.
The relevance of the study is due to the complication and signifi cant aggravation of political relations in the modern world. The purpose of this study is to analyze the so-called “emotional turn” in the study of political rela tions. Research methods: systemic, comparative and psychological approaches, as well as the author’s concept of the correlation of social with external natural and internal natural. The paper analyzes the concepts of “political emotions”, “collective emotions”, “geopolitics of emotions” from a philosophical point of view. We consider it necessary to distinguish: 1) political collective emotions, as short-term, based on a genetic program of behavior; 2) political collective feelings, including not only emotions but also interests, values and experience, and 3) mass consciousness. Since the group as a whole is always larger than the sum of its members, as long as collective emotions, collective feelings and mass consciousness diff er from the emotions, feelings and consciousness of the members of the group. Here quantitative characteristics go into qualitative. All three mental phenomena are characterized by collectivity (mass) and a high degree of solidarity: for collective emotions – short-term, for collective feelings – long-term, stable, for mass consciousness also short-term, while possessing such a high degree of solidarity that participants in mass behavior temporarily lose their individuality, become part of a single “human body”. Also, the general quality of mass consciousness and collective emotions is the transmission to each other by the type of “infection”, the feeling of unity of the group, the need for immediate action, limited dura tion. In contrast, collective feelings, which have not yet received due attention in social sciences, have common needs, values and experience and are characterized by stability, awareness that contributes to planned behav ior in political relations. The perspective of the study is the analysis of collective feelings in political relations, in domestic, including election campaigns, and interstate at the level of geopolitics. In the future, a comprehensive study of the impact on political relations of the psychological characteristics of political leaders and the electorate is possible.
