Цивилизация и модернизация. Материалы российско-китайской конференции 29-31 мая 2012 года
It is shown in the paper, that the probability of economy’s transition to innovative forms of development largely depends on the type of logic according to which economic agents evaluate the role, utility and feasibility of technological innovation as a component of development strategies of firms.
The paper deals with weak and strong points of paradigms clash of civilizations of Samuel Huntington and new wars of Mary Kaldor. The main aspects of both concepts about the peacemaking and generation and features of conflicts are given. Investigation shows that Huntington’s paradigm has great potential to predict possible clashes, but Kaldor’s concept is more convenient to understand and deal with them.
The paper shows the connection of the normative-value system of Russians with the existing type of Russian society. On a large empirical data estimated specificity and stage of sociocultural modernization experienced by contemporary Russian society .
Spirituality is one of the key concepts in cultural historical psychology; however, its definition remains the subject of controversy. Most approaches simply reproduce the meaning of spirituality adopted in various religions (especially in Christianity). In this case spirituality is understood as a feature of human beings, something high spirited and positive, implying the infinite perspective of approximating the Absolute. Yet, when this concept is used in a non religious sense, its definitions reveal circular reasoning (spirituality is understood as an aspiration for spiritual values). One can also speak of circular reasoning when the religious understanding of spirituality is prefaced with scientific researches of spiritual phenomena in all spheres of human existence, so that the outcomes of such researches would confirm the initial premises, or even coincide with them. The author suggests that spirituality be understood as the potential for human freedom. Actualization of this potential can thus be positively or negatively evaluated with regard to the historically relevant cultural context (and not according to the absolute scale of values as it happens when spirituality is understood in the religious sense). The suggested interpretation implies the understanding of culture as the system of ultimate values that people accept as guidelines in their lives. Within this culture spirituality can be evaluated both positively and negatively, and so do cultural values that spirituality refers itself to. This is spirituality in its subjective meaning. Objectivation of spirituality can be defined as the potential for culture that is being actualized in the changes in the system of cultural universals. The spirit of culture is free and thus capable of such changes. Otherwise, there is no culture, but only its formal outer shell called civilisation.
This collection includes copies of reports and participants are Russian scientific-practical conference on "Europe, Russia, Asia: Cooperation, contradictions, conflicts," held in Ryazan State University November 29, 2012. Designed for professionals, historians, teachers, schools and universities, undergraduate and graduate students of historical faculty.
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.