The article discusses the question of whether in European history it was possible to instill a love for the family tree, and the author understands both of these phenomena in a general way, stipulating the problematic nature of such an approach. Analyzing the formation of love in archaic culture, the concept of platonic love, the medieval concept of courtly love and the new European concepts of romantic love, the author comes to the conclusion that love could not be organically united with the family. He discusses the reasons for this, which have much to do with the discrepancy between the European individual and the family as a social institution. Accordingly, arguments from both psychology and sociology are used. In conclusion, the author’s “concept of creative love” is outlined.

A new interpretation of the famous work of Mikhail Prishvin “The chain of Kashchey” is proposed. The main ideas of the author’s concept of ontogenesis are outlined: the distinction between childhood and the formation of personality, the idea of cultures of life. Then, relying on the work “The chain of Kashchey” as an empirical material, the childhood of Kurymushka-Alpatov is analyzed: the situation of “prama”, the understanding of the adult world with the help of schemes, fairy tales and metaphors, the expansion of the child’s independence within the framework of prama, the attitude towards the hero’s mother and governess Masha. The next section of the study is outlined — a characteristic of the formation of the personality of KurymushkiAlpatov. Here are considered: the disintegration of prama, a deep crisis of development, switching of relations to the children’s community, the formation of thinking, the first independent actions, fluctuations in terms of self-determination of the individual.

The article presents material that can be used as a didactic and methodological aid for courses in teaching sociology and other social sciences. The relationship between sociology and social sciences is discussed: the former consider sociality in an anthropological key, as relationships between people; in social sciences, the conditions that determine these relationships are analyzed. Six main characteristics of sociality are presented: the study of mass behavior of people and social order, the characterization of the correctness of sociality, the assessment of sociality and the assignment of the type of social action, the cultural and historical understanding of sociality, the popular nature of sociality, the singular plan for the evolution of European sociality. Three types of sociality are distinguished and introduced (1.0, 2.0, 3.0). At the end of the article, the author joins the opinion of Z. Bauman, who calls on sociologists not only to more carefully formulate the laws of sociality, recognizing humanitarian nature of sociological research, but also to recognize the limitations of their cognitive capabilities in relation to sociality.

The article presents the genesis of the concept of reflection. The prerequisites for the formation of this concept in the works of Aristotle and Nicholas of Cusa and the actual stages of development of this concept in the philosophy of modern times differ. The concepts of reflection 1.0 are characterized in the works of Locke, 2.0 in the works of thinkers of German classical philosophy (Kant and Hegel), 3.0 in the research of G. P. Shchedrovitsky. Two understandings of reflection are separated: understood as a mechanism of development of the individual, belonging to his personality, and as a process leading to another integrity. The idea of moral reflection is introduced.

The concept of an educational cultural-semiotic and private environment for the life of a developing person is formulated, focused on new forms of education in the context of a change in the main pedagogical paradigm and changes, which the author calls “a quiet revolution in education”. The principles of the traditional and new paradigm of education are briefly characterized. The question is raised about the reality, which will make it possible to comprehend and interconnect the individual principles of the new paradigm. The author describes the image of culture that he developed in the course of many years of cultural research and helped him see a new reality. But he called this reality not culture, but environment. The characteristics of such an environment are indicated, two levels of its description are distinguished — abstract (as a reality) and more specific (ontological). The latter is illustrated on the material of the problems of teaching mathematics. In conclusion, criteria are discussed that allow for the demarcation of competencies for new types of education.

The article deals with two main topics: what is the attitude towards man and the world, and how it has changed in the history of culture. The author singles out three components in the category of relation - essence, correlation and distinction of members of the relation. The whole, in which changes in relations can be traced, is given by the concepts of “culture” and “personality”. Situations of changing attitudes towards man and the world in European culture are analyzed: the understanding of the soul by Plato and Aristotle; correlation of man and God in the work of St. Augustine and the letters of Heloise and Abelard; freedom and necessity as the poles of Kant’s new European attitude to man; the crisis of the new European attitude to man and the world (Nietzsche and Bibler); deconstruction of the new European attitude to man and the world in the works of Zygmunt Bauman. It is concluded that at present, characterized by a double transition (the crisis of modernity and the formation of “future culture”), the attitude towards the world and man becomes uncertain and deconstructed.

The article offers an analysis of the concept of “trauma”. The author, overcoming the crisis state of studying this phenomenon, interprets it at three levels: social, psychological and somatic, stating that currently the leading one is psychological. Problems are formulated that require the construction of a new understanding of trauma. Three options for the formation of trauma as an ideal object are considered, depending on the level at which changes to the whole are initiated. The argumentation of the provisions on trauma is based, on the one hand, on the author’s teaching about mental realities, on the other hand, on the analysis of specific cases (cases of trauma). The role of semiotic schemes in both explaining the process of trauma formation and its possible healing is discussed.