Аннотация:   The subject of this research is the nontraditional theatrical-staged form of production of the spectacles of the French equestrian theatre “Zingaro”. Its originality consists in the fact that psychedelic distraction from one realty forms a different – atmospheric-association reality. This happens through the creation of audiovisual plastic-demonstrative mises-en-scène (placing on stage), which do not have a direct cause-and-effect relation, as it is common to the traditional production. The logic of narration of the plot is formed by the virtue of theoretical sequence of the precisely selected associations, caused by the action-plastic character of structuring the mises-en-scène. Namely them provide an opportunity for this demonstrative-staged theatrical form to transform the Reality. Such transformation changes the perception itself. This is a philosophical-psychological theatre. During the demonstration of “Zingaro” perforamces emerges a steady (associative) connection with subconsciousness of a spectator, which uses the potential of human mind to finishing (gestalt) of the incomplete images, theoretically shapes the chain of storyline and action collisions (mises-en-scène) into a certain logically proven notional concept that forms the imagery-artistic wholeness (completion) of a theatrical oeuvre and the corresponding structure (sequence) of its perception. It would be appropriate to pursue analogy with teleportation (in sense of the form of certain psychological effect), which serves as a conductor into the “world of recalls”. Thus, the audience is able to journey into the psycho-emotional essence of the “imaginary” reality. The Reality is viewed through the projection of “existence” in a completely new, and earlier uncharacteristic to it, perspective.  

Ключевые слова: Archetype model, Religious existentialism, Theatrical performance, Situational-action modulation, Existential-psychoemotional abstraction, Demonstrative-action line , Imagery-conceptual context, Atmospheric-associative reality, Dramaturgical modelling of associations, Staged-demonstrative form

Библиография:
Gegel' G.V.F. Estetika. M.: «Iskusstvo», 1969. T. 2. C. 22.
Marsel' G. Opyt konkretnoy filosofii / Per. s fr. M., 2004. 224 s.
Yaspers K. Razum i ekzistentsiya / K. Yaspers; per. A. K. Sudakova. M.: «Kanon +» ROOI «Reabilitatsiya», 2013. 336 s.
Gusserl' E. Idei k chistoy fenomenologii i fenomenologicheskoy filosofii (nem. Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie, 1913) / Per. s nem. A.V. Mikhaylova. M.: DIK, 1999. 2-e izd.: per s nem. A.V. Mikhaylova, vstup. st. V.A. Kurennogo. M.: Akademicheskiy proekt, 2009. 489 s.
M. Dzhekson Ekzistentsial'naya antropologiya.Perevod razdelov knigi M.A. Sultanovoy // Psikhologiya i Psikhotekhnika. 2012. № 7. C. 19-29.
Sartr Zh.-P. Ekzistentsializm — eto gumanizm / Per. s fr. M. Gretskogo. M.: Izd-vo inostr. lit., 1953. S. 21.
Zelinskaya A.N. Smysl zhiznikak chelovecheskiy ekzistentsial // Psikhologiya i Psikhotekhnika. 2013. № 6. C. 529-535.
Khrenov N.A. Mif i khudozhestvennoe soznanie KhKh veka / [otv. red. N.A. Khrenov]; Gosudarstvennyy institut iskusstvoznaniya (GII). M., 2011. S. 130.
Voevodina L.N. Mifotvorchestvo kak fenomen sovremennoy kul'tury: Diss. na soisk. uch. st. dok. fil. nauk. 24.00.01. M., 2002. 282 s.
Danilova O.V. Spektakli "Zingaro" kak initsiatsiya s arkhaicheskimi istokami bytiya. // Kul'tura i iskusstvo. 2016. № 3. S. 360-372.
Mey R. Otkrytie Bytiya. M.: Institut obshchegumanitarnykh issledovaniy, 2004. S. 49.
Shumskiy V.B. Ekzistentsial'naya psikhologiya i psikhoterapiya : ucheb. posobie dlya bakalavriata i magistratury / V.B. Shumskiy. 2-e izd., ispr. i dop. M.: Izdatel'stvo Yurayt, 2016. S. 17.

References (transliteration):
Gegel' G.V.F. Estetika. M.: «Iskusstvo», 1969. T. 2. C. 22.
Marsel' G. Opyt konkretnoy filosofii / Per. s fr. M., 2004. 224 s.
Yaspers K. Razum i ekzistentsiya / K. Yaspers; per. A. K. Sudakova. M.: «Kanon +» ROOI «Reabilitatsiya», 2013. 336 s.
Gusserl' E. Idei k chistoy fenomenologii i fenomenologicheskoy filosofii (nem. Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie, 1913) / Per. s nem. A.V. Mikhaylova. M.: DIK, 1999. 2-e izd.: per s nem. A.V. Mikhaylova, vstup. st. V.A. Kurennogo. M.: Akademicheskiy proekt, 2009. 489 s.
M. Dzhekson Ekzistentsial'naya antropologiya.Perevod razdelov knigi M.A. Sultanovoy // Psikhologiya i Psikhotekhnika. 2012. № 7. C. 19-29.
Sartr Zh.-P. Ekzistentsializm — eto gumanizm / Per. s fr. M. Gretskogo. M.: Izd-vo inostr. lit., 1953. S. 21.
Zelinskaya A.N. Smysl zhiznikak chelovecheskiy ekzistentsial // Psikhologiya i Psikhotekhnika. 2013. № 6. C. 529-535.
Khrenov N.A. Mif i khudozhestvennoe soznanie KhKh veka / [otv. red. N.A. Khrenov]; Gosudarstvennyy institut iskusstvoznaniya (GII). M., 2011. S. 130.
Voevodina L.N. Mifotvorchestvo kak fenomen sovremennoy kul'tury: Diss. na soisk. uch. st. dok. fil. nauk. 24.00.01. M., 2002. 282 s.
Danilova O.V. Spektakli "Zingaro" kak initsiatsiya s arkhaicheskimi istokami bytiya. // Kul'tura i iskusstvo. 2016. № 3. S. 360-372.
Mey R. Otkrytie Bytiya. M.: Institut obshchegumanitarnykh issledovaniy, 2004. S. 49.
Shumskiy V.B. Ekzistentsial'naya psikhologiya i psikhoterapiya : ucheb. posobie dlya bakalavriata i magistratury / V.B. Shumskiy. 2-e izd., ispr. i dop. M.: Izdatel'stvo Yurayt, 2016. S. 17.

Аннотация: The goal of this article is to examine the modern myth about glamor from the perspective of Ernst Cassirer’s philosophy. Glamorous myth along with all mythical as a whole, possess the three structural components – form of thought, contemplation, and life that reveals its content. It also aestheticizes the being, in which we can observe manifestation of the sacred, miraculous, and divine that encourages avoidance of reality. The myth becomes an eternal symbolic form, which encompasses glamorous narratives that makes it impossible to distinguish between the real and fictional. The author reveals that the traditional laws of mythopoeia (participation, metamorphose, similarity, identification of image and thing, antithesis of sacred and secular) are also present in modernity, acquiring glamorous modality. The three-part structure of a myth highlighted by E. Cassirer allows analyzing the contemporary glamorous narratives, in which the main characters are the archetypes of ancient gods.

Ключевые слова: form of life, secular, sacred, form of meditation, form of thought, Ernst Cassirer, myth, glamor, staging, archetype

Библиография:
Bolen D.Sh. Bogi v kazhdom muzhchine. Arkhetipy, upravlyayushchie zhizn'yu muzhchin. M.: Sofiya, 2008. 400 s.
Eliade M. Svyashchennoe i mirskoe. M.: Izd-vo MGU, 1994. 144 s.
Bolen D.Sh. Bogini v kazhdoy zhenshchine. Novaya psikhologiya zhenshchiny. Arkhetipy bogin'. M.: Sofiya, 2005. 272 s.
Eliade M. Ocherki sravnitel'nogo religiovedeniya. M., 1999. 488 s.
Adorno T. Negativnaya dialektika. M.: Nauchnyy mir, 2003. 374 s.
Osinovskaya I. Poetika mody. M.: NLO, 2016. 144 s.
Izumrudnaya skrizhal'. Tekst, perevod i kommentarii K. Bogutskogo// Germes Trismegist i germeticheskaya traditsiya Vostoka i Zapada. Kiev: Iris; M.: Aleteya, 1998. 623 s.
Kassirer E. Filosofiya simvolicheskikh form. M.-SPb.: Universitetskaya kniga, 2002. T. 2. 280 s.
Nansi Zh.-L. Neproizvodimoe soobshchestvo. M.: Vodoley, 2011. 208 s.

References (transliteration):
Bolen D.Sh. Bogi v kazhdom muzhchine. Arkhetipy, upravlyayushchie zhizn'yu muzhchin. M.: Sofiya, 2008. 400 s.
Eliade M. Svyashchennoe i mirskoe. M.: Izd-vo MGU, 1994. 144 s.
Bolen D.Sh. Bogini v kazhdoy zhenshchine. Novaya psikhologiya zhenshchiny. Arkhetipy bogin'. M.: Sofiya, 2005. 272 s.
Eliade M. Ocherki sravnitel'nogo religiovedeniya. M., 1999. 488 s.
Adorno T. Negativnaya dialektika. M.: Nauchnyy mir, 2003. 374 s.
Osinovskaya I. Poetika mody. M.: NLO, 2016. 144 s.
Izumrudnaya skrizhal'. Tekst, perevod i kommentarii K. Bogutskogo// Germes Trismegist i germeticheskaya traditsiya Vostoka i Zapada. Kiev: Iris; M.: Aleteya, 1998. 623 s.
Kassirer E. Filosofiya simvolicheskikh form. M.-SPb.: Universitetskaya kniga, 2002. T. 2. 280 s.
Nansi Zh.-L. Neproizvodimoe soobshchestvo. M.: Vodoley, 2011. 208 s.

Аннотация: The subject of the research is a semantic field of culture, as well as transient and qualitative changes observed in it. A modern global crisis is interpreted as the consequence of implementation of the idea of narrowing of a semantic field of culture. Multiple cultural phenomena of the last century indicate a change of a tendency and a turn to the expansion of a semantic field. The transitional process that has already begun is viewed by the author as a big semantic shift – an utmost shift towards infinite number of meanings. As an example of this semantic infinity a new technique of canonical Orthodox iconography – Kuznetsov icon painting – is given. The special feature of this technique is the exclusive use of an ornament and a colour dots. The author considers Kuznetsov icon painting as the end of the searching of non-figurativeness in visual art that has begun in neoimpressionism and Russian avant-garde, the supplementation of non-figurativeness of forms with the non-figurativeness of colour. The method of comparative analysis of different cultural phenomena in their projections on the semantic field of culture and the method of analogies were used in the research. The novelty of the study is in the interpretation of the phenomena of modern culture and in particular Kuznetsov icon painting as visual embodiment of semantic vacuum – environment with infinite number of meanings. The main conclusion of the study is the indication of the transitional process in the semantic field of culture as an utmost shift towards infinite number of meanings – a large semantic shift. The cultural and anthropological crises receive new hope for their solution being viewed from a large semantic shift perspective.

Ключевые слова: Icon, Yuri Kuznetsov’s icon painting, Pointillism, Sign, Meaning, Essence, Crisis, Semantic transition, Figurative, Nonfigurative, icon, Kuznetsov icon painting, pointillism, sign, meaning, sense, crisis, semantic shift, figurativeness, non-figurativeness

Библиография:
Kapitsa S.P., Kurdyumov S.P., Malinetskiy G.G. Sinergetika i prognozy budushchego. Izd. 3-e. – M.: Editorial URSS, 2003. – 288 s.
Nalimov V.V. V poiskakh inykh smyslov. 2-e izd. – SPb. – M.: Tsentr gumanitarnykh initsiativ, 2013. – 464 s.
Malinetskiy G. G. Chtob skazku sdelat' byl'yu... Vysokie tekhnologii – put' Rossii v budushchee. – M.: Knizhnyy dom «LIBROKOM», 2014. – 224 s.
Martynov V.I. Avtoarkheologiya. 1978-1998. – M.: Izdatel'skiy dom «Klassika-XXI», 2012 – 240 c.
Ikona XXI veka. Kuznetsovskoe pis'mo, avt. i sost. K.L. Kondrat'eva. – M., 2010. – 360 s.
Florenskiy P. Ikonostas. – SPb.: Izdatel'skaya gruppa «Azbuka-klassika», 2010. – 224s.
Vol'nov I.N. Obratnaya tsvetoperedacha i tsvetoprostranstvennaya perspektiva kuznetsovskogo pis'ma // Kul'tura i vremya. – 2011. – №4. – S. 76 – 87.
Perryusho A. Zhizn' Sera. – M.:Raduga, 1992. – 192 s.

References (transliteration):
Kapitsa S.P., Kurdyumov S.P., Malinetskiy G.G. Sinergetika i prognozy budushchego. Izd. 3-e. – M.: Editorial URSS, 2003. – 288 s.
Nalimov V.V. V poiskakh inykh smyslov. 2-e izd. – SPb. – M.: Tsentr gumanitarnykh initsiativ, 2013. – 464 s.
Malinetskiy G. G. Chtob skazku sdelat' byl'yu... Vysokie tekhnologii – put' Rossii v budushchee. – M.: Knizhnyy dom «LIBROKOM», 2014. – 224 s.
Martynov V.I. Avtoarkheologiya. 1978-1998. – M.: Izdatel'skiy dom «Klassika-XXI», 2012 – 240 c.
Ikona XXI veka. Kuznetsovskoe pis'mo, avt. i sost. K.L. Kondrat'eva. – M., 2010. – 360 s.
Florenskiy P. Ikonostas. – SPb.: Izdatel'skaya gruppa «Azbuka-klassika», 2010. – 224s.
Vol'nov I.N. Obratnaya tsvetoperedacha i tsvetoprostranstvennaya perspektiva kuznetsovskogo pis'ma // Kul'tura i vremya. – 2011. – №4. – S. 76 – 87.
Perryusho A. Zhizn' Sera. – M.:Raduga, 1992. – 192 s.

Аннотация: Discussions about the idea of the commonness of human history have been going on for the past century. In this article Voronin raises this question again and offers a mental experiment when he tries to imagine what the fate of civilization would be like if we unconditionally adopt the ‘common history aim’ doctrine. The subject of research is the sources of this idea in different cultures and minds of individuals living in different times and different ‘countries’. Voronin tries to prove that the idea of the unity is ambivalent. The research method is the mental experiment performed in the genre of ‘fantasy’ using techniques of defamiliarization and broken collage composition. The article contains both the proof and disproof of the idea of the common history, moreover, the latter is closely connected with the former and even result from them. According to the author, both approaches to history have had many variants and their contradictory relation creates the grounds for both the development and degradation of civilizations. The main conclusion made by the researcher is that there is certainly a problem but no solution has been found so far, therefore new discussions are necessary.

Ключевые слова: legacy, world, existence, civilization, technology, faith, duty, myth, knowledge, revolution.

Библиография:
Berdyaev N.A. Smysl tvorchestva // Berdyaev N.A. Filosofiya svobody. Smysl tvorchestva. M.: Pravda, 1989.
Grechko P.K. Kontseptual'nye modeli istorii: posobie dlya studentov. M.: Logos, 1995.
Gumilev L.N. Konets i vnov' nachalo. M.: Tanais DI-DIK, 1994.
Kollingvud R.Dzh. Ideya istorii. Avtobiografiya. M.: Nauka, 1980.
Orientatsiya – poisk: Vostok i Zapad v teoriyakh i gipotezakh. M.: Nauka, 1992.
Toynbi A. Postizhenie istorii. M.: Progress, 1991.
Yaspers K. Smysl i naznachenie istorii. M.: Politizdat, 1991

References (transliteration):
Berdyaev N.A. Smysl tvorchestva // Berdyaev N.A. Filosofiya svobody. Smysl tvorchestva. M.: Pravda, 1989.
Grechko P.K. Kontseptual'nye modeli istorii: posobie dlya studentov. M.: Logos, 1995.
Gumilev L.N. Konets i vnov' nachalo. M.: Tanais DI-DIK, 1994.
Kollingvud R.Dzh. Ideya istorii. Avtobiografiya. M.: Nauka, 1980.
Orientatsiya – poisk: Vostok i Zapad v teoriyakh i gipotezakh. M.: Nauka, 1992.
Toynbi A. Postizhenie istorii. M.: Progress, 1991.
Yaspers K. Smysl i naznachenie istorii. M.: Politizdat, 1991

Аннотация: The subject studied in the present article is the correspondence of a philologist Emil Staiger and philosopher Martin Heidegger discussing Eduard Morike’s poem ‘To a Lamp’. The author of the article focuses on both the poem and different interpretations of the poem offered by Heidegger and Staiger and methodological grounds of the difference in their interpretations. Analyzing the difference in interpretation techniques used by Heidegger and Staiger, the author describes the difference between philosophical and philological approaches to a literary text in general. To analyze the difference in Heidegger’s and Staiger’s interpretations of the poem, the author uses not only the method of comparative analysis but also a hermeneutic insight into intentions of each interpreter. The scientific novelty of the research is in viewing this particular discussion between Heidegger and Staiger as the part of a wider discussion between the two branches of science that have different strategies of interpreting poetic works. Trying to be objective in her analysis of each researcher’s position, the author of the article, however, arrives to a conclusion that Heidegger’s interpretation was closer to the true poetic meaning of the poem studied.

Ключевые слова: Heidegger, Staiger, Morike, ‘To a Lamp’, Goethe, lucet, videtur, style, ‘the art of interpretation’, phenomenology.

Контактная информация: Apaeva Alyona Yurievna, 109028, Russia, Moscow, Maliy Trekhsvyatitelsky per. 8/2.

Библиография:
Wild, Markus. Heidegger, Staiger, Muschg. Warum lesen wir? / Heidegger und die Literatur. – Herausgegeben von Günter Figal und Ulrich Raulff. – 2012. 160 S.
Wild, Markus. “Schon unser Briefwechsel hat das Gedicht allzu schwer belastet”. Staiger und Heidegger über Mörikes „Auf eine Lampe“ / Kontroversen in der Literaturtheorie/ Literaturtheorie in der Kontroverse. – Publikationen zur Zeitschrift für Germanistik. Band 19. – Peter Lang, 2007. 514 p.
Wögerbauer, Werner. Der Briefwechsel zwischen Martin Heidegger und Emil Staiger // Geschichte der Germanistik. – 2004. – 25/26. – S. 34-79.
Staiger, Emil; Spitzer, Leo; Lang, Berel; Ebel, Christine. A 1951 Dialogue on Interpretation: Emil Staiger, Martin Heidegger, Leo Spitzer // PMLA. – May, 1990. – Vol. 105. – No. 3, Special Topic: The Politics of Critical Language. – P. 409-435.
Wallace, Martin. The Hermeneutic Circle and the Art of Interpretation // Comparative Literature. – Spring, 1972. – Vol. 24. – No. 2. – P. 97-117.
Po povodu odnogo stikhotvoreniya Merike (Perepiska Emilya Shtaygera s Martinom Khaydeggerom) / Khaydegger M. Istok khudozhestvennogo tvoreniya. – M.: Akademicheskiy proekt, 2008. 528 c.
Holschuh, Albrecht; Lang, Berel; Lindenberger, Herbert. Interpreting a Pronoun in Mörike // PMLA. – Mar., 1991. – Vol. 106. – No. 2. – P. 312-314.
Appelbaum Graham, Ilse. Zu Mörikes Gedicht "Auf Eine Lampe" // Modern Language Notes. – May, 1953. – Vol. 68. – No.5. – P. 328-334.
Khaydegger M. Bytie i vremya. – S.-Peterburg: «Nauka», 2006. 450, [1] c.
Ivanova E.R. Predmetnyy mir v poezii Eduarda Merike // Vestnik udmurtskogo universiteta. 2013. – Vyp.4. – S. 88-92.

References (transliteration):
Wild, Markus. Heidegger, Staiger, Muschg. Warum lesen wir? / Heidegger und die Literatur. – Herausgegeben von Günter Figal und Ulrich Raulff. – 2012. 160 S.
Wild, Markus. “Schon unser Briefwechsel hat das Gedicht allzu schwer belastet”. Staiger und Heidegger über Mörikes „Auf eine Lampe“ / Kontroversen in der Literaturtheorie/ Literaturtheorie in der Kontroverse. – Publikationen zur Zeitschrift für Germanistik. Band 19. – Peter Lang, 2007. 514 p.
Wögerbauer, Werner. Der Briefwechsel zwischen Martin Heidegger und Emil Staiger // Geschichte der Germanistik. – 2004. – 25/26. – S. 34-79.
Staiger, Emil; Spitzer, Leo; Lang, Berel; Ebel, Christine. A 1951 Dialogue on Interpretation: Emil Staiger, Martin Heidegger, Leo Spitzer // PMLA. – May, 1990. – Vol. 105. – No. 3, Special Topic: The Politics of Critical Language. – P. 409-435.
Wallace, Martin. The Hermeneutic Circle and the Art of Interpretation // Comparative Literature. – Spring, 1972. – Vol. 24. – No. 2. – P. 97-117.
Po povodu odnogo stikhotvoreniya Merike (Perepiska Emilya Shtaygera s Martinom Khaydeggerom) / Khaydegger M. Istok khudozhestvennogo tvoreniya. – M.: Akademicheskiy proekt, 2008. 528 c.
Holschuh, Albrecht; Lang, Berel; Lindenberger, Herbert. Interpreting a Pronoun in Mörike // PMLA. – Mar., 1991. – Vol. 106. – No. 2. – P. 312-314.
Appelbaum Graham, Ilse. Zu Mörikes Gedicht "Auf Eine Lampe" // Modern Language Notes. – May, 1953. – Vol. 68. – No.5. – P. 328-334.
Khaydegger M. Bytie i vremya. – S.-Peterburg: «Nauka», 2006. 450, [1] c.
Ivanova E.R. Predmetnyy mir v poezii Eduarda Merike // Vestnik udmurtskogo universiteta. 2013. – Vyp.4. – S. 88-92.

Аннотация: One of the features of Russian poetry of the XXth century is a different attitude to the relation between voice and silence compared to what it was in Russian classical literature. In the XIXth century people were silent but kept ‘the word within themselves’ as Russian writers thought. In the XXth century people became absolutely voiceless. Was is a consequence of a ‘long historical slavery’ Alexander Herzen warned about or a result of Bolshevik transformation of the Russian world based on totalitarian grounds? Voice and silence as an expression of the national spirit are studied by the author of the article by using the methodology of ‘understanding and compassion discovery of the internal tendencies and singularity’ (Semyon Frank’s quotation). As a result, the phenomenon of Ann Akhmatova’s poetry is being studied as a result of the collective silence and collective talking of the Poet and the People. By comparing Akhmatova’s poems with the poetry of Osip Mandelstam and the prose of Andrey Platonov from this point of view, the author of the article defines the common features and the differences that have never been mentioned by other researchers.

Ключевые слова: poet, people, poetry, power, creativity, voice, silence, history, social consciousness, Akhmatova.

Контактная информация: Nikolsky Sergey Anatolievich, 119991, Russia, Moscow, ul. Volkhonka 14/1, str. 5, komn. 413.

Библиография:
Akhmatova Anna. Polnoe sobranie poezii i prozy v odnom tome. M., 2010.
Berdyaev N. O tvorcheskoy svobode i o fabrikatsii chelovecheskikh dush // Anna Akhmatova: PRO ET CONTRA. Antologiya. T. 2. SPb., 2005.
Varlamov A. Andrey Platonov. M.: ZhZL, 2011.
Volkov G. Mir Pushkina. Lichnost', mirovozzrenie, okruzhenie. M., 1989.
Kovalenko S. Anna Akhmatova. M.: ZhZL, 2009.
Mandel'shtam Nadezhda. Vospominaniya. T. 1. M., 2006.
Nikol'skiy S.A. Poet i Vlast'. (Zametki o vospriyatii Osipom i Nadezhdoy Mandel'shtam «vremeni bol'shevikov») // Filosofiya i kul'tura. 2013. № 6. S. 806-815.
Platonov Andrey. «…ya prozhil zhizn'». Pis'ma (1920-1950 gg.)». M., 2013.
Pushkin A.S. Polnoe sobranie sochineniy v 10-i tt. M., 1981.
Sokurov Aleksandr. Kino i zhizn'. (http://www.businesspuls.ru/archives/2426).
Stepun Fedor. Byvshee i nesbyvsheesya. SPb., 2000.
Tolstoy L.N. Sobranie sochineniy v 22-kh tt. M., 1978. T. 3.

References (transliteration):
Akhmatova Anna. Polnoe sobranie poezii i prozy v odnom tome. M., 2010.
Berdyaev N. O tvorcheskoy svobode i o fabrikatsii chelovecheskikh dush // Anna Akhmatova: PRO ET CONTRA. Antologiya. T. 2. SPb., 2005.
Varlamov A. Andrey Platonov. M.: ZhZL, 2011.
Volkov G. Mir Pushkina. Lichnost', mirovozzrenie, okruzhenie. M., 1989.
Kovalenko S. Anna Akhmatova. M.: ZhZL, 2009.
Mandel'shtam Nadezhda. Vospominaniya. T. 1. M., 2006.
Nikol'skiy S.A. Poet i Vlast'. (Zametki o vospriyatii Osipom i Nadezhdoy Mandel'shtam «vremeni bol'shevikov») // Filosofiya i kul'tura. 2013. № 6. S. 806-815.
Platonov Andrey. «…ya prozhil zhizn'». Pis'ma (1920-1950 gg.)». M., 2013.
Pushkin A.S. Polnoe sobranie sochineniy v 10-i tt. M., 1981.
Sokurov Aleksandr. Kino i zhizn'. (http://www.businesspuls.ru/archives/2426).
Stepun Fedor. Byvshee i nesbyvsheesya. SPb., 2000.
Tolstoy L.N. Sobranie sochineniy v 22-kh tt. M., 1978. T. 3.

Аннотация: The topic of research is the phenomenon of ‘zero identity’ – the term which was first described in post-modernistic literature. The word ‘identity’ and other terms that have a close meaning have been long developing in Western philosophy from Ancient times to modern analytical philosophy. Groups of people who managed to acquire at least some unity have eventually survived much better than the groups that did not acquire it. Based on Alvin Toffler, all societies have so called ‘mental sphere’ that covers social ideas and concepts starting from formation of communities and identities. Thus, the concept of ‘relation’ or ‘commonality’ and the process of identification with others are the main fundamental links between all human systems. The author of the article uses the methodological principle of hermeneutic analysis in the course of research. Writings of other researchers allow to successively proceed to the final phenomenology of ‘zero identity’. The author also provides a critical analysis of the concepts evolving around the term ‘zero identity’. He argues with other researchers who consider ‘zero identity’ as complete absence of content. Whereupon, it is possible to understand the phenomenon of zero identity only from the point of view of individual and group identities. This is the new approach offered by the author. According to the author, zero identity has particular content. Zero identity can present disintegration of individual and group identities or numerous identities.

Ключевые слова: ethnocentrism, philosophy, identity, culture, religion, sub-culture, marginality, nationalism, multiculturalism, psychology.

Контактная информация: Kiyaschenko Nikolay Ivanovich, 119991, Moscow, ul. Volkhonka 14/1, str. 5, komn. 413.

Библиография:
Gellner E. Natsii i natsionalizm. M., 1991.
Gurevich P.S. Psikhologiya chrezvychaynykh situatsiy. M., 2007.
Gachev G.D. Natsional'nye obrazy mira. M., 1998.
Brubeyker Rodzhers. Etnichnost' bez grupp. M., 2012.
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References (transliteration):
Gellner E. Natsii i natsionalizm. M., 1991.
Gurevich P.S. Psikhologiya chrezvychaynykh situatsiy. M., 2007.
Gachev G.D. Natsional'nye obrazy mira. M., 1998.
Brubeyker Rodzhers. Etnichnost' bez grupp. M., 2012.
Arutyunov S.A. Narody i kul'tury. Razvitie i vzaimodeystvie. M., 1989.
Anderson B. Voobrazhaemye soobshchestva. Razmyshleniya ob istokakh i rasprostraneniya natsionalizma. M., 2001.
Andreev I.L. Tamtam sozyvaet posvyashchennykh. Filosofskie problemy etnopsikhologii. M., 2008.
Gurevich P.S. Filosofskaya interpretatsiya cheloveka. M., 2013.
Levi-Stros K. Pervobytnoe myshlenie. M., 1994.
Mets A. Musul'manskiy renessans. M., 1996.
Spirova E.M. Filosofsko-antropologicheskoe soderzhanie simvola. M., 2011.
Tulmin St. Chelovecheskoe ponimanie M., 1984.
Khantington S. Stolknovenie tsivilizatsiy i izmenenie mirovogo poryadka (otryvki iz knigi) // Pro et Contra. 1997. T. 2. № 2.
Khobsbaum E. Natsii i natsionalizm posle 1780 g. SPb, 1998.
Khor'kov M.L. Lichnost', identichnost' i istoriya: k probleme novoy legitimnosti starykh ponyatiy // Vestnik Rossiyskogo universiteta Druzhby narodov. Seriya «Filosofiya». 2013. № 2. S. 98-114.

Аннотация: The topic of silence is often expressed in the creative thought. The view of it is colorfully presented in the Russian poetry, and it causes much interest of historians, literature scholars, philosophers, etc. This interest is connected by the author of this article to a number of factors.