Currently, there are 3.6 billion people residing in urban areas, and it is projected that by 2050, 75% of the global population will be living in cities. This will result in approximately 80 billion interconnected devices by 2020i. The COVID-19 pandemic has caused significant global impact and disruption, prompting us to rethink the future of cities and consider the type of cities that can support humanity. In particular, armed conflicts and the aftermath of the pandemic raise important questions about the kind of cities needed in a predominantly urban world. How should we envision and reimagine the future of cities? What should our cities strive to become? What are the potential scenarios for growth and development? This study explores real-time applications and provides insights into the ongoing development of technology to support smart cities and create a better future in terms of outlook, systems, and services.

Introduction. The article analyzes the key value-semantic moments of the genesis of the Caitanya cult in West Bengal, as well as the philosophical forms of Gaudiya theology (Bengali Vishnuism).Materials and Methods. The theoretical state of the problem lies in the lacuna of the idiographic description of the genesis of the new religious movement, which is Bengali Vishnuism. Structural, systemic, comparative, factorial and phenomenological types of analysis form the basis of the methodology. The construction of a new religion is understood as the production of a symbolic universe, the spiritual generation of a value-semantic system that allows subjects to function in an antagonistic worldResults. The aesthetic reflection of Chaitanya and the dynamics of his movement are conceptualized as a ribbon of kairos running before the eyes of the beholder. The title of the article reproduces the birthplace of Chaitanya in Bengal, the center for the spread of the new religion (Navadwip), the emotional pressure of the teachings of bhakti (bhava) and the undulating dynamics of the development of the Chaitanya movement (taranga). In the context of Western philosophy, the process of emergent formation of Bengali Vaishnuism is terminated as a movie theater of time or a visual attitude of the observer that allows one to make a broad overview of forms, contents, actors, and institutions.Discussion and Conclusions. The visual culture of our time requires openness, manifestation of processes and states. The space-time perspective of the Caitanya cult appears as a series of transformations replacing incompleteness and poetry with institutionalization and form. The aesthetic vision offered by Chaitanya is transformed in time into a special intellectual-reflective genre of profane freak show.Scientific novelty. In terms of the progress of technology, we sometimes ask ourselves, why do we need knowledge created by people of the past who lived in the Middle Ages, or in the Bronze Age? Or is there knowledge that does not become obsolete over time? Metaphysics of Plato? Aristotle's formal logic? The paraconsistent logic of the mystic Caitanya? Another historical question that inevitably arises when referring to the past - what new can be said about an event from which we are rapidly moving away? However, another logic is at work here – the big is seen from a distance. The further we are from Caitanya, the more we value the meager Bengali sources about him, the more other knowledge we have that allows us to assess the global context of the new ideational system.Practical significance. Bengali Vaishnavism is constantly in the center of attention of specialists in history, linguistics, religious studies and sociology. Until now, interest in the charismatic selforganization of the Chaitanya Movement has not faded, how its personality, spirit and initiatives influenced the evolution of a whole ramified direction of Gaudiya Vaishnavism. It is obvious for religious scholars that Mahaprabhu was deified by his followers, but this does not deny the creative potential of the new religious movement, its power of generating meaning and creating new sociocultural forms.

Состояние вопроса заключается в неоднородности теоретического осмысления и самоидентификации Гаудия вайшнавизма. Предмет исследования: динамика модификации концептуальных категорий вайшнавизма. Методы исследования: общелогические, общенаучные и частнонаучные. Результаты: подтверждается феноменологическая социология религии, где священное представляется как особое конструирование реальности. Современная глобализация и основополагающая роль науки во всестороннем развитии общества требуют от религиозных и духовных традиций, претендующих на универсализм, самоэкспликации и самоидентификации на различных уровнях: мировоззренческом, эпистемологическом, этическом, деятельно-практическом и др. Взаимодействие вайшнавской традиции с западным обществом влияет не только на самопознание, но и на самопрезентацию, особенно в ситуации иной культуры, в которой вайшнавизм существует и распространяется за пределами Индии, и вообще в ситуации глобализации. Социальный образ Международного общества сознания Кришны (ИСККОН) в контексте социального конструирования в динамике его интерсубъективных структур формируется в процессах интернализации, эстернализации и объективации. Основная проблема конкретизации учения Гаудия вайшнавизма — самоопределение в современных модернизационных процессах.

The book "Gone with the progress: eschatology of life" (300 pages) by V. Kutyrev, published in Saint-Petersburg by Aletheia Publishing house ("Bodies of Thought" series) is a bold declaration of life as primeval truth. Kutyrev is well known in Russia for his pessimistic views on the topics of postmodernism, uncontrolled technological progress and channeling of the human spirit into artificial intellect. The author rejects the idea of mindless innovation and the temptations of techno immortality. Instead he calls for traditional phenomenological philosophy of the lifeworld.