The current social reality is characterized by the increasing opportunities for women to take on leadership positions, which has a positive impact on society as a whole. It can be argued that the current processes are part of a gradual transformation of labor norms towards gender parity. Empirical studies have shown that female leaders have made significant contributions to improving collective collaboration, enhancing organizational efficiency, implementing fair resource allocation mechanisms and promoting democratic principles within workplaces. However, despite the proven benefits of female leadership, the dominant position among managers in the Russian public and corporate sectors remains in male hands. In addition, there are still invisible gender barriers that persist despite the positive dynamics, which will require further significant efforts from all participants in social interaction.

The article presents a picture of the reproductive attitudes of the sociodemographic categories of the population "youth" and "student youth", based on the results of the analysis of scientific research conducted in the context of eight cities and regions of the Russian Federation in the period 2009-2024.

The article is devoted to defining the essence of social protection and measures of state support for families with children. The article includes the results of the author's sociological research (Republic of Tatarstan, 2025): a mass online survey of Tatarstan residents aimed at identifying the level of awareness of the population about the support measures implemented at the federal and regional levels, as well as their demand and effectiveness among Tatarstan residents. Conclusions are formulated on the need to strengthen efforts to inform the population about existing support measures in the region, as well as to improve measures (multiple increase in payments / benefits, increase in programs aimed at improving housing conditions).

The study of the problem of the ontology of dialogue, the forthcoming encounter with God/divine/Other/transcendent is still relevant as a philosophical understanding of the practice of "spiritual exercise", as a desire not so much to seek answers to abstract questions about the nature of the universe, but to leave man on his path to the original source of being. Therefore, A. Losev's concept, applied in the context of "post-secular thinking", allows us to look for such an understanding of symbolism in Neoplatonism and the Christian position, which leaves the philosopher open to the Infinite.

The paper explores the problem of the symbol in the perspective of Pagan and Christian Neoplatonism. In this tradition symbol is understood not as a sign created by decree but as a real thing, the main purpose of which is to serve as a mediator in the relationship between the sensible and the intelligible, the earthly and the divine. The symbol is a main connecting link, the main brace of the celestial chain that binds the cosmos into one whole allowing things to participate in the divine, to ascend to their prototypes, and letting the divine, in its turn, to «see» its reflections in the world. An important place in this process belongs to the practices of sacred acts, in which communication between the earthly and the divine takes place. Also important in light of this problem is the question of similarity and dissimilarity of symbolic images to the realities to which they refer.

The article examines the problem of individual differences in the perception of the meaning of life in the context of social philosophy. We analyze the discourse on the meaning of life in modern philosophical literature, identify the approximate structure of this discourse and the reasons for disagreements between the authors. The article reveals the problem of differences in the subjective perception of the meaning of life, which is currently poorly understood. We approach this problem from the perspective of identifying the sources of meaning and the values associated with them.

It is assumed that the sources of meaning in life are evaluated higher and more positively when they are associated with perceived flaws in a person's value system. Examples of lifestyle use can be found in advertising, ideology, and religious narratives that to compensate for the deficiencies of some value systems and are therefore more significant. It also makes preliminary assumptions that perceived flaws in a lifestyle filled with great meaning should be presented vaguely so that this image is perceived as having special significance and does not fall into the realm of everyday life.

The modern era, characterized by the rapid development of science and technology, opens up new horizons in the development of fundamentally, ontologically unprecedented phenomena, one of which is artificial intelligence (AI). This raises completely new questions for science and philosophy about the nature of the human mind, since traditional interpretations of the phenomenon itself were built in the paradigm of the anthropocentric picture of the universe, based on the uniqueness of man, and anthropocentrism itself has been the dominant paradigmatic setting in philosophical science since the time of R. Descartes and I. Kant. But the conditions of modern reality are such that classical philosophical syntagmas are rapidly becoming obsolete dogma, they are unable to reflect the phenomena of machine learning, neural networks and autonomous systems capable of imitating human cognitive functions. The very fact of such a contradiction exposes a theoretical and methodological gap that requires certain searches and solutions that should be adequate to the modern era, where classical lines are blurring not only between different fields of scientific knowledge in favor of the formation of interdisciplinary approaches, but also between man and machine, which is one of the main determinants of the future. The development of a new methodological approach should be based on a multidisciplinary approach, which will be based on philosophical reflection synthesized with the achievements of neuroscience, psychiatry, cybernetics and IT sciences.

The article reveals some problems associated with understanding the nature of such a complex and multi-level phenomenon as national-cultural self-reflection. The latter is presented as a system of symbols and meanings that helps an ethnic group to understand its place in the world, reflecting its search for meaning and recognition. National-cultural self-reflection is the most important prerequisite for the ability to interact with representatives of different cultures and understand the points of view of others, which is of particular importance in the modern world. Reflection helps societies reconsider and clarify their core values, central to their cultural identity. Self-reflection is the most important way of creating national-cultural narratives that represent the most pressing social problems of the existence of an ethnic group. One of the decisive techniques for preserving the strength and stability of ethnicity is the narrative of the past, since the phenomenon of “common memories” itself is a system-forming element of national self-awareness.

The article presents a comparative analysis of the phenomenon of Russian «toska» and Western existential fear (Angst), conducted in the context of two conceptual spheres. The motivation for this analysis is driven by the relevance of the situation of interaction between European and traditional Russian worldview paradigms. Philosophical interpretations of melancholy by Russian thinkers such as N.A. Berdyaev, I.A. Ilyin, S.G. Lishaev, and others are considered, as well as corresponding analyses of Angst in the Western philosophical tradition, presented by S. Kierkegaard, M. Heidegger, J.-P. Sartre, and others. It is shown that both phenomena are diffuse and amorphous, related to the experience of «nothingness.» However, they differ in their semantic orientation: Russian melancholy is oriented towards the transcendent, while Western existential fear (Angst) is directed towards the awareness of existential nothingness. In conclusion, it is argued that despite their common existential nature, these states are determined by the historical and cultural context and act as catalysts for expanding consciousness and achieving authentic existence.

The article attempts to conceptualize the process of forming a modern research field, using the example of synthetic biology. The author focuses on the practices of contemporary scientists in shaping new research fields, aiming to identify patterns of their formation. The article demonstrates modern practices that contribute to the emergence of new research fields, which consist of constructing a desired vision of the future. The theoretical and methodological foundation of the article relies on the concepts of the "sociology of expectations" and "textuality" by German sociologist Clemens Blümel, as well as the concept of "performativity" by Danish sociologist Mads Borup. The author not only explicates the relevance of the "sociology of expectations" concept in the context of modern science but also identifies its epistemological boundaries using the example of synthetic biology.

The article raises the question of the genesis of the personality type of a revolutionary. The author of the article considers the social personality type of a revolutionary as one of the most important stages in the formation of a new European personality. The author compares the social personality types of the rebel, terrorist, and revolutionary to demonstrate the distinctive features of the latter, as well as to determine its place in modern social processes. It is revealed that a revolutionary has different criteria for acting in the social space compared to a terrorist. The author comes to the conclusion that in modern mass society, the personality type of a revolutionary remains significant, despite attempts to identify with the personality type of a terrorist. The author comes to the conclusion that in modern society, the personality type of a revolutionary is significant and socially in demand, but theoretically it is difficult to diagnose, since in practice it has not yet become a fully formed subject of social action.

The article presents a critical teleological analysis based on the post-operaist interpretation of the "Fragment about Machines" by K. Marx, revealing its methodological contradictions and politically engaged implications. At the center of the analysis is the reduction of Marx's theory of value to a tool for forecasting "cognitive communism", which completely ignores its role as a critic of the social form of global capitalism. The synthesis of the methodology of the "New Reading of Marx" (NRM) and "Open Marxism" shows that the post-operaist optimism regarding the crisis of the measurability of labor is based on the transposition of the emphasis from abstract labor as social mediation to concrete forms of "immaterial production". The concept of "dialectics of incommensurability" is introduced into philosophical circulation, demonstrating that the crisis of value does not cancel its form, but only transforms the tools and mechanisms of violence that ensure the permanent and immanent reproduction of capital. The novelty of this research lies in rethinking the role of technology not as an autonomous force capable of destroying the law of value, but as an element that exposes the antagonism between an abstract measure and the concrete content of work in the conditions of modern digital capitalism.