Throughout its centuries-long development, philosophy has made a significant contribution to the formation of the spiritual culture and intellectual tradition of the Armenian people. The adoption of Christianity in Armenia and the invention of the Armenian alphabet greatly facilitated the development of Armenian national philosophical thought. The earliest philosophical orientation to take shape within this tradition was Christian apologetics. Representatives of Armenian apologetic philosophy and theology acted as enlighteners and organizers of educational life, defending and substantiating the fundamental doctrines of the Christian faith.Armenian Christian apologists, while critically engaging with the materialistic and dualistic cosmological theories of ancient philosophy that denied the doctrine of creation, produced theological and philosophical works consistent with the dogmatic framework of the Armenian Church, in which the principle of monotheism was systematically articulated. In the process of substantiating Christian doctrinal positions, Armenian apologists frequently drew upon philosophical reasoning and scientific knowledge. A distinctive feature of Armenian Christian apologetics lies in the fact that theology and philosophy, faith and reason, were not perceived as mutually opposing domains but rather as components of a unified intellectual system characterized by internal coherence and interdependence. The articale referred to the literature St. Gregory the Illuminator named extant work,which affected the further development of Christian and philosophical thought.
The article examines Max Weber’s seminal lecture Science as a Vocation (1918), through the lens of modern argumentation theory. The authors argue that Weber’s text not only presents a sociological reflection on the role of science in the age of modernity but also implicitly demonstrates a model of rational argumentation. By analyzing Weber’s distinctions between scientific and non-scientific modes of reasoning, as well as his concept of the ethical neutrality of science, the article reconstructs the inner logic of Weber’s intellectual project as an epistemic argument: one that separates rational justification from moral persuasion. The study also reveals how Weber’s conceptualization of science as both vocation (Beruf) and profession anticipates the contemporary debates on the purpose, autonomy, and ethical limits of scientific knowledge.
The purpose of this article is to substantiate the thesis that everyday temporality, as a particular form of perceiving and experiencing time, is the source and foundation of the semantic unity of culture. Examining the ontological characteristics of the everyday, this study aims to address the pressing issue of defining the foundations and criteria of cultural unity as a guarantor of cultural identity. This stated goal is realized by identifying the methodological and heuristic potential of the chronotope concept. A brief reconstruction of its semantic content enables us to introduce the idea of the chronotope of culture and define it as a form of semantic integration of spatial and temporal coordinates, ensuring the subject’s entry into the space of cultural meanings, where time, as heterochrony, plays a leading role. Identifying the role of time in the formation of cultural identity shifts the focus of the research to everyday temporality as a specific form of experiencing time that links personal existential time with cultural time within the chronotope of culture. Thus, the article proposes everyday temporality as a key organizing principle of the cultural chronotope, thereby offering a new perspective on the foundations of cultural semantic unity.
This article analyzes Armenian and Azerbaijani satirical journals published in Tiflis in the early twentieth century as active instruments of social regulation rather than as reflective cultural texts. Drawing on archival materials, a systematically coded analytical database of Khatabala (1906–1926), and close readings of Molla Nasreddin and Mshak, the study examines how satire shaped subject formation under Russian imperial rule. Using Michel Foucault’s concepts of governmentality, power/knowledge, and biopolitics, combined with Homi K. Bhabha’s notion of hybridity, the article demonstrates how caricatures and satirical narratives produced regimes of truth concerning gender, religion, violence, and civic responsibility. The findings show that satire functioned as a technology of governance by normalizing certain behaviors, stigmatizing others, and visually encoding moral and political hierarchies. Particular attention is paid to recurring social types, representations of philanthropy and poverty, epidemic imagery, and the regulation of family and religious authority. The article argues that these journals simultaneously reinforced modernizing norms and exposed their contradictions, creating ambivalent spaces in which imperial, national, and social imaginaries overlapped. By situating South Caucasian satire within broader debates on colonial modernity, the study concludes that satirical media played a central role in structuring public discourse, managing moral panic, and articulating contested visions of coexistence in a multiethnic imperial society.
The socio-psychological phenomenon of perception of the other is the subject of interdisciplinary study in the social sciences. In modern society, the perception of the other is often associated with the experience of communicating with strangers, thereby manifesting itself at the level of interpersonal communication. This article examines the perception of the other from the perspective of the workplace well-being concept. The phenomenon of perception of the other is presented in terms of the characteristics of the psychological climate within a work team and the assessment of subjective well-being during work activities. The phenomenon of perception of the other is examined in two aspects: as an organizing factor in intragroup cohesion and a psychological climate within a team, and as a personally significant indicator of value attitudes and behavior patterns. The perception of the other is closely linked to subjective assessments of well-being in the workplace and can serve as an indicator of the psychological climate within a work team. The article emphasizes the philosophical significance of the perception of the other as a methodology for assessing workplace well-being. The main findings of the study allow us to expand our scientific understanding of modern intragroup processes of organizing the psychological climate within a team and the workplace well-being.
