Article
Editors` Preface
The processes of the growing societal complexity, emergence of new forms of social and political inequality, formation of pre-state or complex stateless polities belong to the most intriguing subjects of Anthropology and Social Philosophy.
Social Evolution & History has consistently published the research articles devoted to these issues. The chiefdom concept plays a special role within the theories that try to account for the transition from simple social systems to systems of greater complexity. Following its emergence in the 1950s this notion became an important heuristic means to advance Anthropology and Archaeology. It was also subjected to vigorous debates within which the participants denied the methodological significance of chiefdoms and the very notion of the chiefdom. These debates are becoming even more vigorous in connection with the rapid accumulation of information on ancient societies (see the dispute over chiefdoms between Timothy Pauketat and Robert Carneiro in 9.1). There is also much discrepancy in the definition of ‘chiefdom’ as some scholars consider it a standard phase of cultural evolution, a natural transition between the ‘Big Man’ society and the states of the ancient world.
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In the Social Science, as different from the history of ideas, the steady preconception of viewing Hobbes as the philosopher who considered human to be a rational and selfish being exists. Such human beings in their natural condition set the war of all against all, but only the strong power can preserve them in the condition of peace. However true Hobbesian views as to the human relationships have almost nothing in common with these trivial suggestion. The article deals with some aspects of Hobbesian anthropology and his doctrine of the virtue. It is argued that the social order is represented by Hobbes as very agile and complex in its structure. At the first glance his philosophy could seem very legible and solely constructivist, designed as the triumph of coherence and implacable logic. At depth - it is not even contradictory, but the terrain of the questions without any answers.
Ethnographic conceptualism (EC) is conceptual art conducted as ethnography and, conversely, ethnography conducted as conceptual art. EC originated in anthropological exhibition practices in Russia and echoes Moscow conceptualism's critical engagement with the ideology and aesthetics of state socialism. In contrast to ethnography as participant observation of what exists, EC explicitly constructs reality that it studies. EC's artistic aim is to remediate anthropological concepts, such as those of power, gift, relatedness, materiality, while its anthropological aim is to advance this discipline's methodology by using art projects as tools of ethnographic research and to contribute to performativity theory and symmetrical anthropology from this angle.
The Teaching aid describing the basic top-ics of the philosophy course, namely: what is philosophy?; history of philosophy; philosophy of existence; cognition, its possibilities and limits; scientific knowledge; human philosophy; social philosophy. These topics are fully compatible with the standard of education, approved by the Ministry of education andscience of the Russian Federation. In the content of the Teaching aid reflect both traditional and cutting-edge issues and philosophical knowledge. Topics and problems studyguide contains available for perception of language. The Teaching aid is intended for Bache-lor's degree students in higher education.
The article examines various theories of punishment, their relationship and criticism. Punishment is an object of study for different disciplines. Interdisciplinary barriers should be overcome. In this article we are to formulate the main principles of convergence of jurisprudence and sociology in the study of punishment.
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This about barrier technologies in urban spaces.
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The results of cross-cultural research of implicit theories of innovativeness among students and teachers, representatives of three ethnocultural groups: Russians, the people of the North Caucasus (Chechens and Ingushs) and Tuvinians (N=804) are presented. Intergroup differences in implicit theories of innovativeness are revealed: the ‘individual’ theories of innovativeness prevail among Russians and among the students, the ‘social’ theories of innovativeness are more expressed among respondents from the North Caucasus, Tuva and among the teachers. Using the structural equations modeling the universal model of values impact on implicit theories of innovativeness and attitudes towards innovations is constructed. Values of the Openness to changes and individual theories of innovativeness promote the positive relation to innovations. Results of research have shown that implicit theories of innovativeness differ in different cultures, and values make different impact on the attitudes towards innovations and innovative experience in different cultures.