11th International Conference Theoretical and Applied : Traditions and Prospects. “The Coming of Digital Society: A Venture in Ethic Forecasting” (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Saint-Petersburg, Mendeleevskaya line, 5, Philosophy Institute SPbU

November, 21 (Thursday) 11.00- Official opening of the “Days of Philosophy in Saint-Petersburg” 14.00

Lunch Break 14.00- 15.00 “Theoretical and ”, Conference Registration (ROOM#104 Department of Ethics)

«Theoretical and Applied Ethics – 2019»: SESSIONS & WORKSHOPS «Ethical Practice of Contemporary World». ROOM#24 (Moderator: A. Garvardt) 15.00- «Current Problems of the ». ROOM#8 (Moderator: T. Kovaleva) 18.00 «Ethics, Ecology, Animals’ rights» - in cooperation with “Animals voices” (Saint-Petersburg). ROOM#106 (Moderators: D. Ageeva, E. Derzhivitskiy)

November, 22 (Friday) 10.00- Conference Registration. ROOM#104а (Department of Ethics) 11.00 «Moral Normativity at the Professional Moral Codes in Digital Society». ROOM#106 (Moderators: V.Perov, 11.00- S.Tikhonova) 14.00 «Media: facing the Ethical Expertise». ROOM#8 (Moderator: A. Brodsky) «Ethical Problems of Artificial Intelligence». ROOM#24 (Moderators: V.Karpov, A. Razin) 14.00- Lunch Break 15.00 «Moral Normativity at the Professional Moral Codes in Digital Society» - continuation ROOM#106 (Moderators: V.Perov, S.Tikhonova) «Contemporary Ethical Requests and Traditional oral Values». ROOM#8 15.00- (Moderators: E. Ovchinikova, R. Abakarova) 18.00 «The Moral Universality Problemin Ethics and Cognitive Science». ROOM#24 (Moderator: R. Apressyan) Address: Faculty of Sociology, SPbU (Smolnogo, st, 1/3), ROOM.#201 «Deontic Modus of Sport: the Synthesis of social and humanitarian possessions» (Moderator: M. Sinyutin)

November, 23 (Sarurday) the Young Scholars Session 10.00- Conference Registration. ROOM#104а (Department of Ethics) 11.00 «The Values Transformation and Contemporary Communication». ROOM#27 (Moderator: S. Ignateva) «Ethics of “Digital society”». ROOM#8 (Moderator: I. Busurkina) 11.00- «Ethics and the Requests of the Future» ROOM#106 (Moderator: M. Gracheva) 14.00 «Ethics and Boundaries of the risks» ROOM#121 (Moderator: N. Dolotskaya) «Ethical Dimension of » ROOM#123 (Moderator: A.Drobysheva)

2 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

«Ethical Practice of Contemporary World» (Moderator: A. Garvardt) November, 21 (Thursday) 15.00-18.00 ROOM# 24

Aleinikov Andrei IDEOLOGICAL EXTREMISM AND CONFLICT BEHAVIOR

Aleksandrov Eugene THE UNITY OF ETHICAL AND AESTHETIC IN THE SPIRITUAL LIFE AND BEHAVIOR OF CADETS AS A NECESSARY CONDITION FOR THE FORMATION OF THE PROFESSIONAL CULTURE OF AN OFFICER OF RUSSIA.

Dyomin Rostislav ' DOCTRINE OF IN THE DIALOGUE OF “CLITOFONT”

Gafarova Julia, Kirylava Anastasiya ETHICAL ISSUES OF SHARING PRACTICES IN BELARUS

Garvardt Andrey THE OF ETHNIC CONSCIOUSNESS DURING THE CRISIS OF ETHNICITY (PROBLEM STATEMENT)

Kondratenko Konstantin THE PROBLEM OF ETHICAL ASSESSMENT OF THE CONSEQUENCES OF DECISIONS MADE UNDER CONDITIONS OF INFORMATION UNCERTAINTY

Maklakov Vladimir, Maklakov Kirill MENTAL AND ETHICAL LANDSCAPE OF POSTMODERN EPOCH: AND HETERONOMY VECTORS

Mkrtchyan Naira THINKING OF THE POLITICAL, NORMATIVE UNIVERSALITY AND OF AN ETHICS OF COHABITATION

Nazarova Yuliya ACTUAL PROBLEMS OF THE RUSSIAN ETHICAL EDUCATION IN THE INFORMATION SOCIETY

Ovodova Svetlana DECOLONIAL ETHICS: REPRESENTING CULTURAL AND COLLECTIVE TRAUMAS IN A GLOBAL MEDIA DISCOURSE

Pirni Alberto RECONSIDERING NOZICK’S “EXPERIENCE MACHINE”: THE “ONLIFE ERA” AND THE NEED OF HYBRID ETHICAL STANDARDS

Polyakova Natalia ETHICAL ASPECTS OF THE SYSTEM OF "SOCIAL CREDIT SCORE" IN MODERN SOCIETY.

Riumina Marina DIGITAL SOCIETY AND THE ETHICS OF CONSTRUCTIVISM

Shpenngler Liubov THE AUTHENTICITY OF THE TEACHER AS A CONDITION OF MORAL INTEGRITY IN MODERN SOCIETY.

Tarkovsky Vladimir EVOLUTION OF MORAL FEELINGS AND CONCEPTS

Yarmak Yury POLITICAL GOVERNANCE IN THE CONTEXT OF THE RELATIONSHIP OF ETHICS AND POLITICS

Zimbuli Andrey QUEUE: CULT OR CULTURE?

Theoretical and Applied Ethics: Traditions and Prospects. 3 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

«Current Problems of the Bioethics» (Moderator: T. Kovaleva) November, 21st (Thursday) 15.00-18.00 ROOM#8 Abramov Aleksandr BIOMEDICINE, AI AND AS VIEWED FROM VATICAN

Antipov Aleksei, Shevchenko Sergei APPROACHES TO ETHICAL EXPERTISE IN BIOCAPITALISM

BarbashinaEvelina THE PRINCIPLE OF THE PATIENT’S AUTONOMY: THE DESIRED, POSSIBLE AND REAL

KopciuchLeszek AXIOLOGICAL AND MORAL ASPECTS OF TECHNOLOGICAL CREATIVITY

Kovaleva Tatiana, Plashienkova Zlatica FROM HUMANISM TO POSTHUMANISM: PHILOSOPHICAL REFLECTION

Potocarova Maria CHALLENGES OF MORAL EDUCATION FROM THE PERSPECTIVE OF EVOLUTION

Räikkä Juha ON THE LIMITS OF BRAIN SCANNING

Sámelová Anna PERSONAL AND SOCIAL RESPONSIBILITY WITHIN THE PARADIGM OF THE ONLINE MEDIA-MEDIATED COMMUNICATION

Sandakova Lyudmila ETHICAL ISSUES OF COGNITIVE IMPROVEMENT IN THE CONTEXT OF NEURO-EDUCATION

Savvina Olga VALUE OF LIFE AND HEALTH IN TECHNOLOGICALLY ADVANCED SOCIETY (THE EXAMPLE OF ARTIFICIAL REPRODUCTIVE TECHNOLOGIES)

Siniukova Natalia ETHICS IN MODERN HOSPITALS

Vertanova Silvia ETHICAL DIMENSION OF RHETORIC AND ITS PLACE IN THE LIFE OF A MODERN PERSON

Vinkelman Anna I WANT TO BE HAPPY, BUT I KANT: IS IT ALLOWED TO TAKE DRUGS IF YOU ARE KANTIAN PHILOSOPHER

Yaskevich Yadviga ETHICS OF HEALTH AS INNOVATIVE INTERDISCIPLINARY DIRECTION

Zakharova Lidiia, Kovaleva Tatiana, Pariyskaya Elena ETHICAL EXAMINATION AS A PRINCIPLE OF SCIENTIST RESPONSIBILITY

«Ethics, Ecology, Animals rights» in cooperation with “Animals voices” (Saint-Petersburg) (Moderators: D. Ageeva, E. Derzhivitskiy) November, 21 (Thursday) 15.00-18.00 ROOM#106

Shiravand Mohsen University of Isfahan, Islamic Republic of Iran Application of Philosophico-Mystical Principle of Gradational Unity of Existence in 4 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Ageeva Dinara MORAL STATUS OF ANIMALS IN MODERN SOCIETY AND PROTECTION OF THEIR RIGHTS

Derzhivitskiy Evgeniy GREEN TECHNOLOGIES AND PIPE DREAMS IN MODERN GERMAN SOCIETY

Kurhinen Pavel IS ENVIRONMENTAL ETHICS AN EXCESSIVE TERM OR SHOULD WE NOT OVERSIMPLIFY MORAL CONCEPTS?

Loseva Olga THE PROBLEM OF ANIMAL MORAL STATUS IN CONTEMPORARY ETHICS

Nechaeva Olga THE RIGHT OF CATERPILLARS TO LIFE: ETHICAL STATUS OF ANIMALS IN THE ASPECT OF LEGAL THEORY

Shiravand Mohsen APPLICATION OF PHILOSOPHICO-MYSTICAL PRINCIPLE OF GRADATIONAL UNITY OF EXISTENCE IN ENVIRONMENTAL ETHICS

Sveshnikova Irina HUMAN ECOLOGY IN TERMS OF TECHNOCRATIC SOCIETY

Tomiltseva Daria TOWARDS THE ETHICS OF DIVERSITY

Workshop «Moral Normativity at the Professional Moral Codes in Digital Society» (Moderators: V.Perov, S.Tikhonova) November, 22nd (Friday) 11.00-18.00 ROOM. 106

Artamonov Denis, Tikhonova Sophia ETHICAL RISKS OF FACULTY MEMBER’S MEDIA PRESENCE IN SOCIAL NETWORKS

Artyomov Georgе NORMATIVE-VALUE STRUCTURE OF PROFESSIONAL ETHICAL CODES

Bartashevich Tatiana ETHICAL REGULATION OF “NEW MEDIA”: BETWEEN THE “CODE OF ETHICS FOR THE INFORMATION SOCIETY” AND THE “CODE OF OF THE RUSSIAN JOURNALIST”

Baryshkov Vladimir DIGITALIZATION AND SPIRITUAL AUTHORITY OF THE SCIENTIST

Belyaeva Elena ON THE POSSIBILITY OF NEO-TRADITIONAL IN DIGITAL SOCIETY

Bolotnikova Elena THE ETHOS OF THE SCIENTIFIC COMMUNITY IN A CARE PERSPECTIVE

Chepyuk Olga ECONOMIC SUBJECT IN THE DIGITAL WORLD

Davydov Denis, Markova Inna THE ETHICAL UNDERSTANDING OF DIGITALIZATION.

Dorokhina Rimma, Lavrenov Sergey ETHICAL ISSUES OF DIGITALIZATION IN THE EDUCATION SYSTEM

Drappanova Helena THE ETHICS OF PROFESSIONAL LAWYER PRACTISE

Theoretical and Applied Ethics: Traditions and Prospects. 5 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Eremenko Tatiana THE ETHICAL CHALLENGES OF BIG DATA TO MODERN UNIVERSITY EDUCATION

Koval Ekaterina, Zhadunova Natalia BIG DATA ETHICS: PROBLEMS OF -CREATING

Kuznetsova Marina DIGITALIZATION AND PROFESSIONAL ETHICS

Larionov Igor, Orlova Svetlana NETWORK SOCIETY AS A FACTOR OF THE DEVELOPMENT THE BEST PRACTICES IN BUSINESS: THE «NATURA SIBERICA» CASE

Maslanov Evgeniy SOCIAL NETWORKS ON THE INTERNET AND THE NORMATIVE OF SCIENCE

Perov Vadim DOES A PROFESSIONAL ROBOT NEED MORALITY?

Sorina Galina ETHICAL FOUNDATIONS OF A NEW DISCIPLINE

Sunami Artem, Pavlova Elena REFLECTION ON DIGITAL-SOCIETY RISK IN THE CONTEXT OF SOCIAL-CONFLICT MANAGEMENT

Veikher Elizaveta BIOETHICS FOR BIOLOGISTS: REQUESTS, PREJUDICES, CONCERNS AND APPROACHES ON THE EXAMPLE OF SPBSU STUDENTS, FACULTY AND STAFF

Zhadunova Natalia, Koval Ekaterina SOFT SKILLS VS ARTIFICIAL INTELLIGENCE: FORMATION OF SOFT SKILLSAS A STRATEGY FOR PERSONAL DEVELOPMENT IN THE INFORMATION SOCIETY

Workshop «Media: facing the Ethical Expertise» (Moderator: A. Brodsky) November, 22 (Friday) 11.00-14.00 ROOM#8 Abakarova Raiganat ETHICAL PROBLEMS IN DIGITAL SPACE

Aleinikov Andrei, Maltseva Daria MANAGEMENT RISKS IN THE «DIGITAL SOCIETY»

Baeva Liudmila THE EMERGENCE OF ETHICS IN DIGITAL SOCIETY

Bartashevich Tatiana, Ovchinikova Elena ETHICAL EXPERTISE AND THE PROBLEM OF MEDIA SELF-REGULATION

Bazhenov Sergei THE INFLUENCE OF THE PRODUCTS OF MASS CULTURE ON MORAL CONSCIOUSNESS ON THE EXAMPLE OF THE SERIES “GAME OF THRONES”

Brodsky Alexander SPEECH AS A SUBJECT OF ETHICAL EXPERTISE

Dryaeva Ella DIGITAL BARRICADES: SOME FEATURES OF THE PROTEST ONLINE ACTIVISM

Koulakova Tatiana ETHICAL MEASUREMENT OF CIVIL PARTICIPATION AND CIVIL POSITION IN THE CONDITIONS OF FORMATION OF THE DIGITAL GOVERNMENT RUSSIA IN 6 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Kuznetsov Nikita «DIGITAL» SHOULD NOT HARM A PERSON

Tumanian Tigran ISLAM AND INTERFAITH CONFLICTS IN RUSSIA: MYTHS AND REALITY

Workshop «Ethical Problems of Artificial Intelligence» (Moderators: V.Karpov, A. Razin) November, 22 (Friday) 11.00-14.00 ROOM#24

Avdeeva Irina RESPONSIBILITY IN THE ERA OF TECHNOLOGICAL CIVILIZATION

Karpov Valery THE MORAL RELATIONSHIP BETWEEN ARTIFICIAL AGENTS

Markova Inna, Davydov Denis AI IN THE MODERN DIGITAL SOCIETY: THE PROBLEM OF ETHICAL REFLECTION.

Martynova Marina “DIGITAL ” DILEMMAS AND THEIR IMPACT ON THE MORAL DEVELOPMENT OF THE INDIVIDUAL IN THE CONTEXT OF “DIGITAL EDUCATION”

Ogorodov Dmitrii ETHICS OF ARTIFICIAL INTELLIGENCE AND THE LEGAL SYSTEM OF RUSSIA: RESOLVED ISSUES AND DIRECTIONS FOR DEVELOPMENT

Polozhentsev Andrey IMPERSONAL MIND AS A GOAL (TO THE DISCUSSION ON THE ETHICS OF ARTIFICIAL INTELLIGENCE)

Razin Alexander БЕЗАНГЛИЙСКОГО

Shevchenko Aleksandr ON BLOCKCHAIN ETHICS

Shvyrkov Aleksandr ARTIFICIAL INTELLIGENCE SYSTEMS AND ETHICS

Sliusarev Vladimir EPISTEMIC ETHICS IN SCIENCE SOCIAL NETWORKS

«Contemporary Ethical Requests and Traditional oral Values» (Moderators: E. Ovchinikova, R. Abakarova) November, 22nd (Friday) 15.00-18.00 ROOM#8 Antonova Anastasia ANALYSIS OF "NEW MEDIA" IN TERMS OF VALUE AND ETHICAL ISSUES

Bagautdinov Nikita COMING OUT AS A PRACTICE OF ETHICAL CHOICE IN THE CONTEXT OF PERFORMATIVE CONCEPT OF GENDER

Bogomaz Alexey CONCEPTUAL FOUNDATIONS OF ETHICAL AND LEGAL REGULATION OF ARTIFICIAL INTELLIGENCE

Theoretical and Applied Ethics: Traditions and Prospects. 7 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Chernyadev Daniil ETHICAL ISSUE OF ASTROTURFING

Danilkina Daria QUESTIONS OF IN THE FRAMEWORK OF THE PROJECT "HUMAN BRAIN"

Dzhabrailov Ruslan "PLAGIARISM" AS A PROBLEM OF MODERN ETHICS IN DIGITAL SOCIETY

Golovkov Vladislav ROBOT AS A MORAL AGENT

Gracheva Mariia THE ISSUE OF ETHICAL EXPERTISE OF HUMOR IN DIGITAL SPACE

Koroleva Vlada ETHICS OF AI. FUTURE OR MYTH?

Tsurkan Evgeniy THE GENIUS OF THE MULTITUDE AND ETHOS OF ONLINE VOLUNTEERS.

Vinogradova Olga ETHICAL DISCOURSES AND MORAL DILEMMAS OF : HOW TECHNOLOGICAL PROGRESS AND ARE CHANGING OUR WORLD

Workshop «The Moral Universality Problem in Ethics and Cognitive Science» (Moderator: R. Apressyan) November, 22 (Friday) 15.00-18.00 ROOM#24 Apressyan Ruben UNIVERSALITY TEST: KANT, HOBBES, AND THE GOLDEN RULE

Artemyeva Olga FORMATION OF THE CONCEPT OF UNIVERSALITY IN ETHICS

Belyaeva Elena UNIVERSALITY OF MORALITY IN MODERN AND POSTMODERN CULTURE

Loginov Evgeny UNIVERSALITY, MODAL REALISM, AND PARFIT

Melnov Sergey, Mishatkina Tatiana OPPORTUNITIES AND RISKS FOR NANOBIOTECHNOLOGIES IN DIGITAL SOCIETY: ETHICAL ASPECT

Nazarov Vladimir, Meleshko Elena THE IDEA OF LEGAL RESTRICTION OF MORAL UNIVERSALITY IN THE ETHICAL CONCEPT OF N. A. REIMERS

Platonov Roman UNIVERSAL PRESCRIPTIVE JUDGMENTS IN 'S ETHICS

Prokofyev Andrey ARGUING ABOUT LIMITS OF MORAL IMPARTIALITY

Skomorokhov Aleksey UNIVERSALITY IN MORALITY: THE RECONSTRUCTION OF THEORETICAL PROBLEMS

Skripnik Anatoliy THE TRANSITION FROM THE LOCAL TO THE UNIVERSAL IN THE GENESIS OF MORALITY

Storchevoy Maxim A SCIENTIFIC APPROACH AND UNIVERSAL ETHICS 8 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Sychev Andrey, Koval Ekaterina THE PROBLEM OF UNIVERSALITY IN MORAL NORM-CREATING (ON THE EXAMPLE OF HUMAN RIGHTS)

Troitskiy Konstantin THE CONCEPT OF MORAL LAW AND THE IDEA OF THE INDIVIDUAL LAW IN GEORG SIMMEL’S THOUGHT

Yakushev Leonid UNIVERSALITY OF HUMAN RIGHTS AND "ASIAN VALUES"

Workshop «Deontic Modus of Sport: the Synthesis of social and humanitarian possessions» (Moderator: M. Sinyutin)

November, 22 (Friday) 15.00-18.00

Address: Sociology Faculty, SPbU (Smolnogo, st, 1/3) ROOM#201

Gonashvili Aleksandr MORAL VALUES IN SPORT

Ivchenko Elena, Mednikov Stepan SITUATIONAL FACTORS OF AGGRESSIVE BEHAVIOR OF FOOTBALL FANS

Sinyutin Mikhail DEONTIC SPECIFICITY OF SPORTS: STATEMENT OF THE PROBLEM.

Smelova Alena ETHICS OF MODERN SOCIETY THROUGH THE PRISM OF SPORTS: OVERVIEW OF SOCIOLOGICAL TRADITIONS

Vasilev Ilia FIFA CODE OF ETHICS AND UEFA DISCIPLINARY REGULATIONS: IMPLICATIONS

Vasileva Daria FOOTBALL SOUNDSCAPES: SENSORY IMAGES IN THE FRAMEWORK OF SPORTS MEGA-EVENTS

Yong Scholar Session «The Values Transformation and Contemporary Communication» (Moderator: S. Ignateva) November, 23 (Saturday) 11.00-14.00 ROOM#27 Akhmetzianova Zarina SPECIFICS OF CURATORIAL ETHICS IN MODERN ART AND EXHIBITION PRACTICES

Davletshina Gulnaz THE PROBLEM OF MORAL VALUES OF THE CONSUMER SOCIETY

Globina Anna, Ignateva Sofia WHERE ELSE WE WILL BE DUE TO THE LANGUAGE?

Ignateva Sofia ON THE EXPERIENCE OF LINGUISTIC EXAMINATION IN THE CONTEXT OF ETHICAL EXPERTISE

Kadyrov Argen MODERN ETHICS OF SCIENTIFIC PUBLICATIONS: THE MAIN PROBLEMS

Theoretical and Applied Ethics: Traditions and Prospects. 9 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Kamentseva Marina AFFIRMATION OF SUBJECTIVITY AS THE REALIZATION OF MORAL PROGRESS.

Kinyaev Robert METHOD OF DISCURSIVE ANALYSIS OF THE ETHICS OF JUSTICE

Koshkin Andrey ETHICAL RELATIVISM AND EPISTEMOLOGICAL CRISIS IN THE TRADITION OF POSTMODERNISM

Marina Maria THE TRANSFORMATION OF TRADITIONAL MORAL VALUES IN THE MUSEUM SPACE AS A REFLECTION OF THE DIGITALIZATION OF RUSSIAN SOCIETY AND THEIR FEATURES IN MUSEUMS OF EDUCATIONAL INSTITUTIONS.

Perova Nina THE MORAL AND AESTHETIC IDEAL OF MAN: THE PROBLEM OF BIOLOGICAL ENHANCEMENT

Shokhina Daria DIALOGUE OF CULTURES IN THE CONTEXT OF MODERN ETHICAL PROBLEMS

Yong Scholar Session «Ethics of “Digital society”» (Moderator: I. Busurkina) November, 23 (Saturday) 11.00-14.00 ROOM#8 Litvinets Volha AI ETHICS ISSUES IN DIGITAL MARKETING

Busurkina Irina CULTURAL SHIFTS AND DIGITAL ETHICAL CONSUMPTION

Demidova Vera DIGITAL LAW. ETHICAL ASPECT.

Novikova Olga, Eremenko Iuliia EMPATHY AND IDENTITY: BOUNDARIES OF CONCEPTS

Popov Danil ETHICS AND AESTHETICS OF ONESELF AS A COUNTER STRATEGY TO THE MECHANISM OF BIOPOLITICS IN THE POLITICAL AND PHILOSOPHICAL PROJECT OF M. FOUCAULT

Shevarenkova Anastasia SOME ASPECTS OF POSTHUMOUS ONLINE TRACK

Soloveva Viktoriya HUMAN TRANSFORMATION IN THE ERA OF MEDIA CULTURE

Somin Igor ETHICS IN POST-POLITICAL BIOPOLITICS AND DIGITAL SOCIETY.

Sulimov Alexander ETHICAL STRATEGIES TO OVERCOME BIOPOLITICS IN THE ERA OF THE DIGITAL TURN.

Timofeeva Anna EXPERT FUNCTION OF PHILOSOPHERS IN THE EPOCH OF TECHNOLOGY SCIENCE

Zelenkina Anna ETHICAL LEADERSHIP IN MODERN

10 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Yong Scholar Session «Ethics and the Requests of the Future» (Moderator: M.Gracheva) November, 23 (Saturday) 11.00-14.00 ROOM#106 Artamonov Denis, Tikhonova Sophia ETHICAL RISKS OF FACULTY MEMBER’S MEDIA PRESENCE IN SOCIAL NETWORKS

Artyomov Georgе NORMATIVE-VALUE STRUCTURE OF PROFESSIONAL ETHICAL CODES

Bartashevich Tatiana ETHICAL REGULATION OF “NEW MEDIA”: BETWEEN THE “CODE OF ETHICS FOR THE INFORMATION SOCIETY” AND THE “CODE OF PROFESSIONAL ETHICS OF THE RUSSIAN JOURNALIST”

Baryshkov Vladimir DIGITALIZATION AND SPIRITUAL AUTHORITY OF THE SCIENTIST

Belyaeva Elena ON THE POSSIBILITY OF NEO-TRADITIONAL MORALITY IN DIGITAL SOCIETY

Bolotnikova Elena THE ETHOS OF THE SCIENTIFIC COMMUNITY IN A CARE PERSPECTIVE

Chepyuk Olga ECONOMIC SUBJECT IN THE DIGITAL WORLD

Davydov Denis, Markova Inna THE ETHICAL UNDERSTANDING OF DIGITALIZATION.

Dorokhina Rimma, Lavrenov Sergey ETHICAL ISSUES OF DIGITALIZATION IN THE EDUCATION SYSTEM

Drappanova Helena THE ETHICS OF PROFESSIONAL LAWYER PRACTISE

Eremenko Tatiana THE ETHICAL CHALLENGES OF BIG DATA TO MODERN UNIVERSITY EDUCATION

Koval Ekaterina, Zhadunova Natalia BIG DATA ETHICS: PROBLEMS OF NORM-CREATING

Kuznetsova Marina DIGITALIZATION AND PROFESSIONAL ETHICS

Larionov Igor, Orlova Svetlana NETWORK SOCIETY AS A FACTOR OF THE DEVELOPMENT THE BEST PRACTICES IN BUSINESS: THE «NATURA SIBERICA» CASE

Maslanov Evgeniy SOCIAL NETWORKS ON THE INTERNET AND THE NORMATIVE IDEAL OF SCIENCE

Perov Vadim DOES A PROFESSIONAL ROBOT NEED MORALITY?

Sorina Galina ETHICAL FOUNDATIONS OF A NEW DISCIPLINE

Sunami Artem, Pavlova Elena REFLECTION ON DIGITAL-SOCIETY RISK IN THE CONTEXT OF SOCIAL-CONFLICT MANAGEMENT

Theoretical and Applied Ethics: Traditions and Prospects. 11 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Veikher Elizaveta BIOETHICS FOR BIOLOGISTS: REQUESTS, PREJUDICES, CONCERNS AND APPROACHES ON THE EXAMPLE OF SPBSU STUDENTS, FACULTY AND STAFF.

Zhadunova Natalia, Koval Ekaterina SOFT SKILLS VS ARTIFICIAL INTELLIGENCE: FORMATION OF SOFT SKILLSAS A STRATEGY FOR PERSONAL DEVELOPMENT IN THE INFORMATION SOCIETY

Yong Scholar Session «Ethics and Boundaries of the risks» (Moderator: N. Dolotskaya)

November, 23 (Saturday) 11.00-14.00 ROOM#121 Ausiany Ihar ABOUT THE BLOCKADE IN FOREIGN MEDIA: ETHICAL ASPECT (ON THE EXAMPLE OF THE GERMAN-SPEAKING YOUTUBE SEGMENT)

Dolotskaya Nataliya MORAL LEGITIMIZATION AND JUSTIFICATION: DIFFERENTIATION IN THE CONTEXT OF POLITICAL VIOLENCE.

Drozdenko Arseny ETHICAL PARADOXES OF RISK SOCIETY

Garvardt Maria AXIOLOGICAL NATURE OF HYBRID WARFARE

Gayvoronskaya Stanislava HACKER ETHICS OR THE CIPHER KEY OF THE NETWORK SEMIOSPHERE

Kaiander Olga ETHICS OF EDUCATION AS A BRANCH OF APPLIED ETHICS.

Kuntsevich Yawhen NEGATIVE ETHICS OF A.A.HUSEYNOV AS THE "ETHICS OF "

Kutsev Alexandr ETHICS OF THE ORGANIZATION IN THE LIGHT OF THE THEORY OF ABUSE. STRANGE PHENOMENON

Robin Ivan THE IMPACT OF CONFLICT ON TOLERANCE ON THE MORAL PROGRESS OF SOCIETY

Yong Scholar Session «Ethical Dimension of Axiology» (Moderator: A. Drobysheva)

November, 23 (Saturday) 11.00-14.00 ROOM#123

Drobysheva Anastasia CHANGE IN THE MORAL CONSCIOUSNESS OF GENERATIONS IN THE PROCESS OF SOCIOCULTURAL TRANSFORMATION OF POST-SOVIET RUSSIA

Frolov Aleksandr SPIRITUAL EXPERIENCE AS THE BASIS OF ETHICS OF ONESELF IN A BIOPOWER SITUATION.

Gorbacheva Ekaterina EVALUATION OF THE SCIENTIFIC COMMUNITY FOR INTERVENTION IN THE FORMATION OF THE CHILD'S SEX 12 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Karpova Olga THE PLACE OF WORK IN POST-INDUSTRIAL SOCIETY

Kutuzova Anna THE MORAL IDEAL OF FUTURE GENERATIONS

Raketskaya Anastasia TYPES OF MORAL CLIMATE AND PATTERNS OF BEHAVIOR IN ORGANIZATIONS: MODERN CONCEPTS

Rybakova Daria ETHICAL EXPERTISE OF ADVERTISING: THE PROBLEM OF MORAL STEREOTYPES

Tobysheva Anastasiya ASPECTS OF MORAL REGULATION OF BEHAVIOR

Zakharova Anastasia IS IT ETHICAL TO PROVIDE PAID EDUCATIONAL SERVICES AT SCHOOLS?

Theoretical and Applied Ethics: Traditions and Prospects. 13 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

11th International Conference Theoretical and Applied Ethics: Traditions and Prospects. “The Coming of Digital Society: A Venture in Ethic Forecasting” (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

THE ABSTRACTS

Abakarova Raiganat ETHICAL PROBLEMS IN DIGITAL SPACE Need of studying of theoretical and practical aspects of an ethical problem of digitalization, is especially relevant in modern cultural space. We observe the real information war developed in a cyberspace with the help including, and cybernetic troops, already real-life in a number of the countries. Not only counteraction to the hacker attacks, but also active impact on society of the opponent for the purpose of formation of the corresponding values and digital culture falls within the scope of their activity. The problem consists in a question of whether digitalization and the virtual world the aggression basis in modern society can be. Modern society it is characterized by constancy of social crisis processes which negatively affect morale of people, generating embitternment, cruelty and, as a result, violence. Because of social contradictions there are intergroup and interpersonal conflicts. Because of national and welfare distinctions there are interethnic conflicts. The embitternment is enhanced also by processes of stratification of the population on property sign that also leads to emergence of the new conflicts. Every day the number of minors with the deviant behavior which is shown in asocial actions increases (demonstrative and defiant, in relation to adults, behavior, disorderly conduct, hooliganism, vandalism, alcoholism, drug addiction, etc.). Even more often in extreme forms the aggression and cruelty are shown. Growth of aggressive trends among teenagers – one of the acute social issues of our society where in recent years the crime rate, especially among teenagers sharply increased. Cases of group beatings of the teenagers having fierce character became frequent. The word "aggression" means a set of various actions which break physical, mental and moral integrity of other person (or groups of people), cause it material damage, interfere with implementation of its intentions, work against its interests or lead to its destruction. Aggressive teenagers, as a rule, have the low level of intellectual development, the increased suggestibility, imitation, underdevelopment of moral representations and poverty of valuable orientations, at the same time, at aggressive children protective mechanisms prevail over regulatory. Teenagers more age groups suffer from instability of a social, economic and moral situation in society. The moral aspect of the identity of the child and teenager is formed, as we know, not in itself, and in the environment surrounding him. The role a moral microclimate of groups is especially important where the teenager interacts with other people in the real or virtual world. Can be the reasons of deviant behavior of teenagers both surplus of free time and hyper guardianship from adults. It should be noted a trend of development of IT communications and its influence on the course of social processes. First, it led to emergence of new type of communities - network, virtual Internet communities. Secondly, it changed the organization of flows of information in media space. Both factors are significant for understanding of a modern situation. Information as the tool has a number of features, main of which - ability to form opinions and to create a basis for moral estimates. These moral installations can be reflection of the real situation (facts) and, also cybersimulacra, however anyway they make a context in which the individual perceives reality. In this sense information can be weapon because forms bases for the symbolical power (the third face of the power) of information source thanks to creation of a certain picture of the world at users according to which she estimates further other obtained data and events. Thanks to this uniform vision there is also a process of new forms of mentality on the basis of virtual experience. The developing new environment means that the modern younger generation is guided already not only by local, but also network communities where the moral standards, the principles and other moral ideals function. Extent of assimilation of a certain sort of moral values or valuable installations depends on the involvement in specific diskursivny practicians. In case in this system the overweight in any party is formed, there is a reorientation. Because of washing out of identities, to their multiple increase and decrease in barriers on access to them the market situation of the choice between options is created, however such opportunity assumes change of perception at the person - the external environment ceases to have the power over it, now he can choose that he is pleasant to it. So, the multiple space of mentalities as certain assemblies of the real and virtual identities depending on communities on different sides of the network frontier is created. In the conditions of the multiple broken-off 14 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) mentalities, moral standard and virtual behavior depend on the corresponding information field. It is difficult to control such environment (the system of communication arenas) of information flows. In it there are both pluses, and minuses. From the positive point of view it assumes destruction of influence of a certain group of opinions, rendering the power by it on other communities that leads to demonopolization of data sources. Thereby conditions for freedom of exchange of information are created. But at the same time the uncontrollable status of this Wednesday allows to use it as the tool of the organization of a certain form of human perception of events in the context of information wars, cyber attacks. Thus, the modern youth policy has to be formed, on the one hand, taking into account valuable installations of the hybrid mentalities formed in social space, on the other hand – creations of own project of a mental system with an accurate set of the values capable to attract the younger generation. It is that competitive marketing fight which is under responsibility of the state – as the chief keeper and the builder of identities. Internet some kind of tool. But It should be noted that this tool of activity in itself neutrally and allows the most various ways of its application, including inadequate and negatively estimated. Influence of the virtual world has dual character, can promote both positive, and negative personal development. Degree influence of the virtual world is defined by the person, and the activity in itself mediated by the Internet does not differ from other types of activity during which negative and positive transformations of the personality are also possible The immersion reasons in virtual according to my students: The virtual world of network has the general signs with reality that promotes "washing out" and elimination of borders between them. The mysteriousness and unpredictability of the Internet remind uncertainty and variability of the world. Insincerity, a zamaskirovannost of itself on the Internet is similar to masks which the person puts on in real life. The virtual world of network propagandizes easily available, obvious advantages before reality. It is an opportunity to achieve success "only due to activity and creativity", due to concealment of the real physical features which the person habitually considers shortcomings, at the expense of an opportunity to take themselves any role, remaining anonymous and invisible and also at any time to replace it. The virtual world is always available to use, allows to control time of the use, giving the full power over relationship. In the virtual world the opportunity of any behavior not responsible for it, without fear of receiving consequences, rejection or condemnation is given. It is reached due to anonymity and inaccessibility. Often statements in the Internet space can contradict opinion of other people what in real life Internet and dependent are not able to afford, even with the to relatives. The virtual reality of network allows to create illusion of protection against loneliness, to get emotional support and recognition in the Internet. It compensates the reasons of difficulties in real communication without their understanding and the valid steps for their elimination. The virtual world allows to avoid interactions with real people, not to consider their feature, the purpose that is impossible in life. The network world allows to transfer easily any beliefs concerning interactions to imagined that is especially important during growing when interest in the abilities, self-knowledge increases, and communication with peers comes to the forefront. The Internet, along with real life, opens the wide field of opportunities, expanding space for satisfaction of his changed requirements and aspirations. And they open everything, regardless of personal characteristics, the social status and other features. Unlike the real world where the social world initially sets to the person of a frame for a self-categorization, limiting it as a social object (borders of a sex, age, nationality, professional accessory and so forth), the information world is essentially boundless. It means that the Internet as the new world, opens in comparison with real life other opportunities as in the solution of problems of identity, and giving ampler opportunities for realization by the teenager of, acting as the new sphere of self-realization. Thus, the huge jump in development of new information technologies which happened in the last decades, and its continuing progress opened the Internet as the new, almost not studied environment. The Internet represents specific reality, earlier not existing, really new "world" which opens both positive, and negative sides for the person, offering thereby various options and possible trajectories of personal development it to users. It means that the Internet as the world which, being the virtual environment, represents almost "real" sphere of realization by the person of the opportunities and abilities, the potential. Experts in the field of Ethics need to think of a frame of it of "the new world" moral standards. List of references: Grishin O.I., Iglin D.A. Computer games as element of mass political culture and communication//PolitBook. 2015. No. 1. page 127-145/of page 128 Rakityansky N.M. Concepts of consciousness and mentality in the context of political psychology. Bulletin of the Moscow university. Series 12. Political sciences. 2011. No. 6. page 89-102 Tikhonova S.V. Social networks: problems of socialization of the Internet//Policy. 2016. No. 3. page 138−152 Fedorchenko S.N. Political identities on social networks of the Internet. Bulletin of the Perm university. 2017. No. 2. page 29-46. Ananyev B.G. "About the person, as an object and the subject of education" the Chosen psychological works in 2 volumes Moscow, 1980. Savostyanov A.I. Aggression of modern teenagers///Education of the personality. – 2011. - No. 3. – Page 64-73. Parens Henry "Aggression of our children", Moscow, 1997.

Theoretical and Applied Ethics: Traditions and Prospects. 15 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Abramov Aleksandr BIOMEDICINE, AI AND NEUROSCIENCE AS VIEWED FROM VATICAN Catholic Church in recent decades and more specifically in the years of Pope Francis has been eagerly exploring both philosophical and practical implications emerging from the newest technological challenges such as genome modifying, artificial intelligence, roboethics and neuroscience. Classical bioethical issues of the XX century has also been subject of thorough exploration. Among them one recalls transplantology, in vitro fertilization as well as prenatal screening. According to catholic experts the universal concept of ‘global bioethics’ should be worked out to replace the fragmented elements contributed by technical gurus, philosophers and theologians. That ‘global bioethics’ is considered to be a result of minimal consensus agreed on the basis of shared values to reflect on the existing economy conditions and vulnerabilities of science and medicine in the globalizing world. These vulnerabilities include lack of accessibility of medical care and related issues such as corruption, trafficking in organs and organ tissue. Apart from that ethic norms violation is a serious problem especially in a highly possible situation of the privately run laboratories belonging to corporation. You never know exactly what happens and how to control the activities of scholars there. One more sore is the evident skewness of medical care to the elitist model preventing poorest people from being considered in a dignified mode. Vatican activities in exploring above-mentioned matters may be described as exemplary. Simultaneous work on several tracks should be indicated. The most visible area is creating and funding of authoritative research centers belonging to the Church itself. Vatican’s flagmanship institution is Pontifical Academy for Life founded by John Paul II in 1994. The first President of the Academy was the world famous geneticist Jerome Lejeune who was the one to discover the nature of Down Syndrome. Academy annually organizes General Assemblies on various themes and different ‘at the margins’ conferences on more specific issues normally accompany them. As an example the Annual General Assembly 2020 will be held in Rome and will be dealing with ethical and anthropological subjects within the area of robotics and AI. Education in bioethics and high tech is also the priority for the Holy See. Almost each Catholic University (Georgetown, Fordham, Papal Universities of Rome and Leuven among them) includes the chair/center/research group to give the critical christian assessment of recent biomedicine and technology developments. General volume of literature as well as the number of appropriate conferences to deal with the discussed matters is uncountable. It is worth mentioning that Vatican is not inclined to the ‘closed space concept’ within the area of which all the questions are posed and all the answers are given (e.g. in the Church Magisterium). To the contrary, Francis in his numerous messages and speeches stresses out the critic importance to ensure ‘the dialogue between science and faith for the common of the world’ [Evangelii Gaudium,242]. Pope introduces another approach. According to Francis the intrinsic value of scientism and positivism based on the scientifical methods only is opposed to the synthetic ‘responsible use of empirical sciences together with methodologies of .. philosophy, theology and faith itself’ [Ibidem]. The Pontiff sees the major mistake of humans assessing technology progress in ‘egocentric anthropocentrism’. Its framework implies that technical In Letter ‘Humana Communitas’ Pope provides the ideas to overcome existing mediastinum. He writes: ‘there is an urgent need for greater study and discussion of the social effects of this technological development, for the sake of articulating an anthropological vision adequate to this epochal challenge’ [Humana communitas,1]. Among other things this means a completely new level of how people feel interdependance both among each over and facing new threats: ‘We must once again bring this fraternity to the fore. For it is one thing to feel forced to live together, but something entirely different to value the richness and beauty of the seeds of common life needing to be sought out and cultivated. It is one thing to resign oneself to seeing life as a battle against constant foes, but something entirely different to see our human family as a sign of the abundant life of God the Father and the promise of a common destiny redeemed by the infinite love that even now sustains it in being.’ [Idem, 6]. This vision is in no way Utopian or sentimental. Vatican is very well aware of the recent methods of public influence and diplomatic activity thus reaching practical goals. As an illustration we may recall visit of Archnishop Paglia, now President of the Papal Academy , to the US where meetings with Microsoft and IBM heads were held and specific results were achieved.

Ageeva Dinara MORAL STATUS OF ANIMALS IN MODERN SOCIETY AND PROTECTION OF THEIR RIGHTS The results of research show that creatures of a nonhuman nature have the same ability to experience physical and psychological as human beings, and they have the same basic life needs. On the basis of these data, should ethics also apply to our attitude towards them? How the activities of animal rights organizations change the moral status of animals.

Akhmetzianova Zarina SPECIFICS OF CURATORIAL ETHICS IN MODERN ART AND EXHIBITION PRACTICES The creation of the ethical code for this or that profession, first of all, depends on what degree of the social responsibility their representatives bearing in themselves. Undoubtedly, workers of the sphere of culture steal the 16 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) special attention, as responsibility on formation of sociocultural space is entrusted on them. In this regard, the perspective of professional curatorial ethics is becoming relevant, as it is at a stage of the formation. As the famous Russian curator Victor Miziano notes "The curatorial practice by its nature is not as much not- institutional as extra-institutional". In this perspective, we understand that in such profession all the ethical questions at accepting of this or that decision are not regulated and they remain to the discretion of the curator in any way. One of the debatable aspects of its work is the ratio of ethics and esthetics in projects. The catalyst of that is the provision of ethics in art. Among historical approaches to the questions of the ratio between art and morals, it is possible to select the moralistic concept bearing in itself the idea that art has to submit to morality (Plato, J.J. Rousseau, L.N. Tolstoy) and which supports the idea of "art for the sake of art" (O. Wilde, Ch. Baudelaire). Talking about the ethical reference points of modern society, one may say that they can be various in questions of the ratio of valuable aspects owing to its cultural features. Proclaimed before the policy of multiculturalism made the majority of the European countries to dissolve the boundaries of their cultural identity. Nowadays, the main indicator of the European identity (regulating the key social, political and cultural questions) is considered especially in a religious factor (Christianity). The number of supporters of traditionalism that supposed to maintain cultural features of each country is growing. In this regard, the sphere of art is assessed with the increasing attention from the public, in certain cases being subjected to censorship. It has a direct impact on art and exhibition activity all over the world. As the intermediary between the artist, the institution and the viewer, the curator is imposed by the number of obligations for building a dialogue between these three. All of this assumes the existence of certain valuable categories by which he has to be guided to avoid the conflicts. At inept representation of works of art by the curator, the project can be provocative for the majority of public. In this regard, it is extremely important to study that sociocultural environment where the curatorial project would be presented. At the same time, it is essential not to cause damage to artistic design of the project. This is the intimate essence of being the curator.

Aleinikov Andrei IDEOLOGICAL EXTREMISM AND CONFLICT BEHAVIOR Рrotest activity of the recent period in Russia is being marked with the shift towards conflicts with the significant dominance of unrealistic elements, which are not linked to rational realization of the conflict of interests with the clear protest object, which do not presuppose agenda for action, subject-matter and object of conflict. This protest is not designed to look for the compromise and effective cooperation models, since the protest goal is considered to be the protest by itself as a single strains relieving strategy. These kind of shifted conflicts allow to diagnose that protesting participants of this conflict is a favorable group for the implementation of the ideological extremism sets and attitudes which possess alongside with shifted conflicts the same parameters, as well as nonconcreteness of frustrations, uncompromising stand of participation and commitment to the conflict as a selfworth result of the participation. To this end, a theoretical analysis of the scientific concept of “ideological extremism”, the study of its de-rationalizing influence on the process of awareness of dissatisfaction with the social situation, the nature of the manifestation of demands and the choice of a strategy for the participation of Russian youth in protest movements will be carried out. There are seven key moments needed for the understanding of the ideological component analysis of the other party perception in conflict, drawing on the C. Mouffe’s model of “antagonistic democracy”, e.g. “such kind the “other” construction, when “others” are no longer considered to be the enemies that should be eradicated are becoming “rivals”, e.g. those, whose ideas are being “contested” by “us”, however whose right to assert their ideas is not being doubted by “us”, research apply S. Žižek’s concepts of the ideological fantasy as a missed and unconscious illusion which structures factual attitude towards reality and S. Eisenstadt’s concepts of protest as a challenge to dominating symbolic code and its ruling bearers. According to Freeden (1996) serve as interpretational frames, which originate in the process of practical translation of the ideas into the language of political concepts. Ideologies offer to social subjects emotionally vivid, logically convincing interpretations of the world they are living in, overcoming private feelings in the public status of the conflict actions. Therefrom we can observe expressive models of behavior, language means of hatred and demonstration of aggression and animosity for the purpose of the identification of “us” and “them”. (The reported study was funded by RFBR and EISR according to the research project № 19-011-31376 )

Aleinikov Andrei, Maltseva Daria MANAGEMENT RISKS IN THE «DIGITAL SOCIETY» In the situation when digitalization processes transform information into a multichannel and complex system that creates global information chaos, the need for implementing competitive political scenarios on the world arena sets the task for the national authorities to analyze all the flow of information in its enormous amount. In this kind of system, it becomes quite evident to implement innovative processing mechanisms that nudge creative decisions on the one hand, and fulfill regulatory scenarios on the other, which enables to shape more effective managerial patterns. In his studies U. Beck pronounces that the hint of risk is ever present, it overshadows environment, family, education, employment and politics. Risky living becomes a striking feature of everyday experience, related to the consequences of ‘social explosion’ of risks from mass media and «setting» potential future threats. Responding to criticism of his own concept, Beck clearly distinguishes the dangers and famous huge scale effects that he classifies

Theoretical and Applied Ethics: Traditions and Prospects. 17 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) as «catastrophes» and risks that are defined as dangers with indefinite effects and consequences. In certain situations, the state and social institutions have to act having only partial and incomplete information and the society risks what it is even not aware of. The accents put by U. Beck seem worthy, it is perfectly clear that ‘unknowingness’ and the pressure from the ever increasing uncertainty seriously influence a number of social institutions: starting from criminal justice, organizing the work of intelligence services to healthcare, politics and financial sector. Making decisions with the help of risk inevitably infers making decisions about the strategy of one’s own actions, defining the proper use of resources about the involvement of all the interested parties in the dialog on potentially dubious questions. That way, in order to make a strategically right decision, you should use a mechanism of elementary planning (which does not lower the risks), there is a need to develop a whole system of values, norms, tools, that is aimed at effective and competitive state governance. The study was carried out by a grant from the Russian Science Foundation (project No. 19-18-00115)

Aleksandrov Eugene THE UNITY OF ETHICAL AND AESTHETIC IN THE SPIRITUAL LIFE AND BEHAVIOR OF CADETS AS A NECESSARY CONDITION FOR THE FORMATION OF THE PROFESSIONAL CULTURE OF AN OFFICER OF RUSSIA. In the spiritual life of man, the ethical and aesthetic influence each other. The problem of the relationship between the ethical and aesthetic in the spiritual life of military man's. The officer's professional culture is formed under the influence not only of the objective conditions of the life of the society, but also under the influence of a targeted and organized system of training and educational. In the relationship of ethical and aesthetics in behavior and the educational process, the ethics is decisive.The defining function of the ethical in relation to the aesthetic is that, firstly, without observance of moral norms and principles,society could not function, secondly, moral relationships are the basis of humanism, and thirdly, without taking into account moral factors it is not easy to give an aesthetic assessment of people's behavior. An analysis of the ethical and aesthetical in behavior allows us to distinguish,although relatively conditionally, tht three most common states: harmony, meaningful expressiveness, and the state of expressiveness of form, and to draw a number of conclusions: - ethical and aesthetic, revealing two specific aspects of the spiritual life of cadets, have boundaries of coincidence; - ethical and aesthetic appear on the one hand, as a theoretical level of social consciousness, on the other hand, being deeply meaningful, they become active incentives for action and objectification of consciousness in appropriate actions and behavior; - ethical and aesthetic spiritually enrich the cadet, contribute to the confirmation and formation of him as an officer, stimulate the development of his self-consciousness; - the presence of ethical and aesthetic is inseparably linked to the objective process of training and education.

Ananieva Ekaterina MISSING STRUCTURE: G.SHPET'S ETHICS RECONSTRUCTION EXPERIENCE It is supposed to make the subject of analysis in the report an explication and assessment of ethical ideas as part of the philosophical project of G.G.Shpet. The disproportion in the views of the thinker that exists between the ethical component and other thematic areas seems worthy of attention. A large cycle of his research is connected with questions of the methodology of scientific and philosophical knowledge, Shpet'sstructuralist and aesthetic views are presented in a number of works that are closely interconnected with the problems of consciousness and the debate of traditions in psychology. In a number of works, the subject of attention is anthropological and pedagogical ideas. But in this universe of Shpet's philosophical thought, paradoxically, there is no ethical theme. This seems all the more surprising because Shpet's views are built in a polemic with Kantian philosophy, for which the ethical issue (practical philosophy in this sense) is a key topic. The proposed reconstruction is intended to answer the question, whether this «missing structure» is an unwritten book by the thinker, or whether the ethical exception is intentional, and then, in careful reading of Shpet, in his published works, it is possible to find arguments in favor of one or another answer to this possible question. It seems reasonable to look for an approach to solving the stated problem in the early works of G.G.Shpet. On the one hand, in these materials we can find the widest possible field of interest of the author in philosophical issues (partly as a result of lectures of different thematic focuses in various educational institutions, that is, with an element of some coercion). Another reason is that in the first decade of scientific activity Shpet was involved in the project of creating a Psychological Institute, which gives rise to a wide field of research on philosophical problems at the intersection of philosophy and psychology. Ethics could be one of the components of this ensemble. According to studies of the biography of the thinker, during the foreign trips undertaken to implement this project, Shpet met not only with theorists of psychological science, but also with thinkers sensitive to ethical issues (evidence of Shpet's meeting with M. Scheler). Finally, the third reason is seen in the study of Shpet’s reading circle, which is presented in published translations and reviews in Questions of Philosophy and Psychology and other periodicals. Among these works are the «System of Moral Consciousness» by Ludwig Woltman, the work of the neo-Kantian school (for example, the translation of the works of Rickert and the critical analysis of «The Boundaries of the Natural Science Formation of Concepts» in the Shpet archive, unpublished work from the Shpet archive «Recent Trends in Social 18 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Science» (text presumably written in 1904-07).Published data show Shpet’s interest in Marxist literature (link to a letter addressed to P. Witte with a proposal to translate «Dialectics of Nature» Fr.Engels) The preliminary materials for the second and third volume of" History as a problem of logic "show outlines of an ambitious plan of social studies, in which ethical issues have played a significant role. All of the above considerations allow us to suggest that there is a certain position in the field of moral philosophy. It seems to me that some elements of this missing general picture can be found in published works and assembled as a whole from these fragments.

Antipov Aleksei, Shevchenko Sergei APPROACHES TO ETHICAL EXPERTISE IN BIOCAPITALISM Biocapitalism and biosociality, being a continuation of the concepts of biopolitics, serve to describe a situation, in which life becomes “the most expensive capital”, and is also “established as an object of technological, medical, economic and other control and management.” The importance here is placed in the possibilities of instrumentalization and commodification of life (body, individual organs, tissues, cells, medical data). The direct impact on persons makes it necessary to actively use ethical tools and analysis, and to solve the emerging ethical challenges. The usual form of humanitarian support for developing technologies is ELSI (ethical, legal, and social issues), which was institutionalized for the first time at the beginning of the Human Genome Project. However, some participants of these ELSI practices (including Paul Rabinow) noted several fundamental shortcomings of this approach. Major among them is the external position of the expert, whose mission consists only in making predictions about possible risks and producing alarmist discourse. An international group of researchers (A. Balmer et al., 2016) proposes to modify ELSI in order to create more varied forms of collaboration between scientists and social and humanitarian researchers. The formation of a post- ELSI approach, a space for cooperation, can be one of the ways of such transformation. Changes are introduced through five rules of thumb that are designed to form a common area for interaction, rather than a finite set of rigid established procedures. These rules of thumb are formulated as follows: collaborative experimentation, taking risks, collaborative reflexivity, opening-up discussions of unshared goals, neighborliness. However, we would like to draw attention to the very figure of an ethical expert. To some extent, the post-ELSI program assumes that the expert takes an insider/outsider position in relation to the project. His insider role allows him to: 1) conduct empirical studies of social practices that arise around the technology being developed; 2) directly participate in the socio-technical design of innovations. And the position of the outsider sets a critical distance in relation to developers and innovators. Against the background of the deployment of the phenomenon of biocapitalism, an especially important task of the expert is to counter the totalization of economic rationality, including among social and technical risks. Any humanitarian risk can be financially assessed and mitigated. Totalization can be opposed by using the position of insider/outsider. In addition, it allows overcoming the very logic of the ethical assessment of in the categorical risk/benefit grid. It allows taking into account, for example, the hardly operationalizable concept of human dignity. This approach is desired primarily in the development of technologies that affect “life in itself” (biomedical technologies, mass information technologies, and technologies arising from their convergence). This is evidenced by the research biography of some representatives (for example, Paul Rabinow). Acknowledgments: The reported study was funded by RFBR and BRFBR, project number № 19–511–04003

Antonova Anastasia ANALYSIS OF "NEW MEDIA" IN TERMS OF VALUE AND ETHICAL ISSUES In modern society, there is a large-scale increase in the digital field, which can be understood as the space of the Internet or the content of "new media". And since this content carries an ideological message [4], which is able to form an ethical discourse, the question arises that researchers need adequate tools of analysis, which are still practically absent. In addition, due to the diversity of such discourses in the "new media", and their extreme inconsistency, the creation of these tools is very difficult [3]. Knowledge becomes a source of value and a decisive variable in the new society [2; p. 151]. Only now knowledge begins to share almost indefinitely, the subjectivity of those small actions that almost all people on the planet perform, participating in the formation of content, which in turn forms new values or changes the interpretation of old ones, is lost. Individuals have gained unprecedented power to shape the ethical values on which they should live, but even this is not realized [2; p. 183 to 191 In an attempt to offer an answer to this question, we can refer to the study of authors such as L. Boltanski, E. Chiapello and L. Teveno who are trying to solve this problem and form tools for the analysis of ethical discourses in the field of situational ethics, treating the latter as a plurality of ethical discourses formed by ordinary users of social networks. Offering a division into grads, representing a plurality of ethical concepts, in which as good and justice are accepted different values, formed by different users [1; p. 57-59], we obtain an adequate Toolkit for the analysis of various values, representing a representative ethical Internet map. To simplify the scheme, which could potentially contain too large a set of value (ethical) schemes, we can narrow

Theoretical and Applied Ethics: Traditions and Prospects. 19 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) our focus on specific areas of interest to the researcher, for example, the area of Economics, where we will be forced to formulate our ethical scheme based on certain characteristics, for example, the restriction and distribution of certain resources, which are distributed not depending on their producers, but in relation to users/content producers, how they believe economic resources should be distributed and in what shares and percentages., they have to comply with forces which were directly invested in their production [5; p.18]. Reference 1. Boltanski L., Thevenot L. Critique and justification of justice: essays on the sociology grad. M.: New literary review, 2013. 2. Bell D., Inozemtsev V. L. the Age of disunity: reflections on the world of the XXI century - Moscow: Free thought: research Center. post-industrial island, 2007. 3. Bell D. Social framework of information society / D. bell / / New technocratic wave in the West. - Moscow, 1986. - P. 330-342. 4. Foucault, M. Why study power: the problem of the subject / / Philosophical and sociological thought. - Kiev, 1990. No. 9. — P. 97-100. 5. L. Boltanski, E. Chiapello, Le nouvel esprit du capitalisme. Paris: Gallimard, 1999.

Apressyan Ruben UNIVERSALITY TEST: KANT, HOBBES, AND THE GOLDEN RULE The universality test is one of the most important reflective procedures by which Kant brings the categorical imperative closer to moral practice, to the decisions that the moral agent makes in specific circumstances, in the face of real value conflicts. The purpose of the universality test, to be carried out in each individual case by the moral agent oneself, is to assess a chosen maxim for universality, i.e. for consistency with the universal and necessary moral law and, accordingly, for its moral dignity. Universalization of moral judgments is reasonably considered in the spirit of the first practical principle of Kant's categorical imperative: the moral agent, by choosing a principle (maxima) of action, correlates it with the universal law, seeking to establish whether the principle of action can be built into the universal law. The Golden Rule is a critical alternative to the Kantian interpretation of the universality test. If the universality test set by the categorical imperative is based on the correspondence of a maxim with the universal law, the universalization assumed by the Golden rule consists in delocalization of decisions by means of orientation to the Other. Kant also recognizes the admissibility of such a procedure, though, arguing not about moral judgments, but about judgments in general (referring as an example to judgments of taste). In analyzing them Kant shows that a person correlates such judgments with the general human mind, which is revealed in judgments of other people. Thus, judgments are tested for universality in relation not to the general law, but to the judgments of others. (A similar approach in understanding the universalization of judgments is taken by Hegel, who, unlike Kant, sees the basis of the process of universalization not in thinking, but rather in practical interaction of people acting in accordance with the morals of the community, striving to satisfy their interests and understanding that this is possible only if they take into account the interests of others.) This approach to the universalization of judgments echoes the procedure proposed by Hobbes for determining whether intentions conform with the law of nature. This procedure is essentially the very test of universality. Like Kant, Hobbs believed that the natural law is comprehended by reason, which proceeds from the natural principle that encourages the person to preserve herself and ensure her own safety. While Kant's universality test was based primarily on the first practical principle of the categorical imperative, Hobbes' test was based on the principle of self- preservation, and thus, in Kant's terms, on the principle of prudence of the hypothetical imperative. Since, as Hobbes notes, correlation with the natural law must be undertaken, while one’s soul has been calmed down soul, however, this is completely impossible, inasmuch as the testing rule should be consisted in the following: intending to perform any action in relation to the other, one must imagine oneself in the other’s place. And then the other’s imaginary affection will act as a counterbalance of one’s own affections. This is the same rule, as Hobbes points out, which is widely known in a formula: “Do not do to the other what you do not want to do to yourself”, i.e. the Golden Rule. Noteworthy as a fact of the history of ideas, conceptual differences in the interpretation of the universality test are sublated in a positive-theoretical consideration of moral thinking, which reveals different ways of universalization of moral judgments through their delocalization and depersonalization (reflected in the normative principles of situational, temporal, and personal neutrality of judgments, decisions, and actions).

Artamonov Denis, Tikhonova Sophia ETHICAL RISKS OF FACULTY MEMBER’S MEDIA PRESENCE IN SOCIAL NETWORKS This work was supported by the Russian Foundation for Basic Researches, the project “The social construction of historical memory in the digital world” (№ 19-011-00265) The figure of the faculty member is a key one in the cultural space of the University. In Russia, the social role of the faculty member is determined by the Humboldt model of the University, which combines academic freedom and state-building in a new humanistic project. Within its framework, the student must develop his/her ability to acquire, transmit, criticize, modify knowledge, and the faculty memberis the main guarantor of the synthesis of teaching and 20 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) research. To unite teaching and research, it was necessary to abandon any dictates of authority in the processes of knowledge translation, to make them as open as science itself. In other words, the teacher had to turn into a scientist. Thus, a new social role was invented, synthesizing different communicative practices and associated value-normative systems. The public mask (E. Hoffman) of the faculty member drifts between two poles: the image of the teacher and the image of the scientist. Their ethical canons are universal, as they are constructed not only by the corporate culture of the School and University, but also by the culture of the mass. The image of the teacher is characterized by the dominance of the conservative business style, supported by the pressure of the state and the public, which has a pronounced national specificity. The image of the scientist is less dependent on national specifics due to the international nature of science and the dominance of Hollywood iconography. Nonconformity, anarchism and absent-mindedness provide a wide space for the modification of the "teacher" standards of the visual image of the scientist. Both images were formed in the conditions of local publicity (class, audience, laboratory), where the private is removed from the public in the framework of formal communication. The mediatization of the mask in the context of social networks transforms the usual cultural code of teaching publicity, as it replaces personal contact with indirect. Changes in the mask, causing media scandals of different levels, actualize questions about the proper, acceptable and acceptable behavior of the faculty member and his representation in the space of social networks. Social media is characterized by the practice of personalized, subject-centered communication, where the personal color of the message is a main factor in successful interactions. The demarcation of public and private is blurred. As a rule, ordinary followers turn in mass segments of social networks to their "home group", to people whom they consider to be the inner circle, and not to an anonymous audience. Therefore, in the network self-presentation stories of recreational behavior, love, frustration, addictive behavior, expression of ideological positions, not appropriate in the context of traditional publicity, are common. Usually they are implemented in visual formats, all connotations of which are not always obvious to their creators. The authors will consider the following ethical risks of mediatization of the teacher's mask: 1) excessive sexualization and vulgarization of the individual image of the faculty member by commentators; 2) unfounded accusations of illegal activities (propaganda of social hostility, suicide, abusing the feelings of believers; 3) communicative strategies of interaction with inadequate, unfriendly or aggressive audience; 4) the use of media presence as a pedagogical and educational technology.

Artemyeva Olga FORMATION OF THE CONCEPT OF UNIVERSALITY IN ETHICS In the history of thought, the idea of universality arises quite early in connection with the consideration of moral issues. However, the formation of the concept of universality occurs in the early Modern philosophy simultaneously and in connection with the formation of the philosophical concept of morality. The idea of universality occupies a prominent place in this process: it is considered as an important characteristic of various components of morality – values, norms, judgments, notions, motives, capacities, etc. Through the idea of universality, those moral philosophers, whose special theoretical interest was focused on the conception of morality, seek to explicate the nature and special features of morality. At the same time, the idea of universality itself was elaborated, refined, structured, and the main meanings of the concept of universality were formed, which later were conceptualized, developed, reconsidered, and then became the subject of criticism. Universality was interpreted as an omnipresence of moral notions. That means that all individuals have moral notions because all of them have the special moral capacity (understanding, moral sense or ), embedded in their nature. Omnipresence was interpreted also in the sense that all individuals have the same substantial moral notions. Since the nature of moral differences is such that they are primary, unconditional, timeless and supra- territorial, nothing limits them, and in this sense, they are universal: the same for all people, regardless of their cultural, religious, class, national and other identities. Universality in the modern moral teachings was also understood as a characteristic of fundamental moral principles which are considered as accepted by all individuals. In fact, this interpretation is about the specific normative content of morality defined by identification of fundamental principles. The vulnerability of interpreting universality as omnipresence and common acceptance of moral notions becomes evident when trying to identify specific substantive moral principles that would be accepted by all. Despite this, it should be noted that this interpretation expressed the idea of moral equality: all people are equal as moral agents, all are able to judge competently about moral and do not need the instructions from any authority. Moral notions as omnipresent and commonly accepted were contrasted with particular considerations such as corporate, group, class, religious, etc. And thereby the specificity of moral consciousness was confirmed. A different understanding of universality in the modern moral philosophy is found in connection with the understanding of the nature of moral requirements. From this point of view, the concept of moral law is of interest, in the interpretation of which two aspects can be distinguished: the first is related to the understanding of moral law as the law of nature. Moral law is universal in the sense that it applies to all. The second aspect concerns the interpretation of moral law as an imperative. As such, the moral law is universal in the sense that it addressed to all – not only to the human beings, but also for all rational creatures and is obligatory even for Deity.

Theoretical and Applied Ethics: Traditions and Prospects. 21 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

The specific connotation of the concept ‘universality’ in the modern moral philosophy concerns the interpretation of the special features of moral decision making and moral assessment. The idea of universality is actualized here in connection with the discussion of the problem of personal independence, that involved identifying the conditions under which a person in her decision and assessment making is able to be guided by her own, that is free of any kind of limitations (such as considerations of private or group interest and the influence of inclination), judgment. Addressing the idea of universality in this sense philosophers pointed out the peculiarity of a moral position: it is above-situational and impartial and it is opposed, on the one hand, to external control, on the other, to inclinations and striving to realize private interest.

Artyomov Georgе NORMATIVE-VALUE STRUCTURE OF PROFESSIONAL ETHICAL CODES Keywords: professional ethical codes, normative-value structures, method of regulation of professional behavior The report shows that professional codes of ethics include not only positive and negative prescriptions, but also a justification of the importance of these prescriptions in terms of moral values that are important for the successful implementation of a certain professional activity. As an example, the normative value structures contained in the ethical codes of doctors, engineers and police officers are considered. The international code of contains the following positive and negative prescriptions governing the conduct of physicians. In the code it says that the doctor "needs": "to act in the patient's best interests when providing medical care"; "to respect the patient's right to privacy"; "provide emergency care as a humanitarian duty," etc. the code also noted that a doctor "should not": "to allow that his judgment was influenced by personal profit or unfair discrimination"; "to obtain financial benefits or other incentives", etc. substantiation of the importance of these requirements can be found in the code included in the "International oath of doctors," in which the main priorities of the doctor proclaimed: "the health of the patient»; "the duty to the patient" contrary to "considerations of age, disease or disability, creed, ethnic origin, gender, nationality, political affiliation, race, sexual orientation, social status", etc. In this oath States that the purpose of a doctor is to save people's lives regardless of their social background and personal characteristics. The code of ethics for engineers also contains a list of positive and negative prescriptions. It States that engineers "must": "always strive to serve the public interest"; "approve only those engineering documents that meet applicable standards"; "disclose all known or potential conflicts of interest that may or may affect their judgment or the quality of their services" , etc. at the same time, the code states that engineers "must not": "assist or encourage illegal design practices", "promote their own interests at the expense of the dignity and integrity of the profession".»; "to accept financial or other values, directly or indirectly, from external agents in connection with the work for which they are responsible", etc. The rationale for these requirements can be seen in the introductory part of the code statement that " engineering has a direct and important impact on the quality of life of all people." The police code of ethics contains the following positive and negative provisions. The policeman "must": "remember his special identification by the public as a supporter of the law»; "conduct his official life in such a way as to inspire confidence"; "ignore social, political and all other differences between the persons involved, reinforcing the tradition of reliability and integrity of the officer's word" etc. at the same time, the police officer "should not": allow "the use of illegal means", which "will contribute to disrespect for the law and its officials"; "put himself in a position in which any person can expect special attention or in which the public can reasonably assume that special attention is paid"; etc. In support of the importance of these regulations can be considered the assertion that "the main duty of the police and the individual officer is the protection of the people...through compliance with laws," that "the use of illicit funds would promote disrespect for the law and its officers". Based on a comparative analysis of the texts of ethical codes, it can be concluded that they Orient the behavior of professional groups to perform their social functions: saving people's lives, improving the quality of life and ensuring the safety of life.

Ausiany Ihar ABOUT THE BLOCKADE IN FOREIGN MEDIA: ETHICAL ASPECT (ON THE EXAMPLE OF THE GERMAN- SPEAKING YOUTUBE SEGMENT) The ever-increasing role of the media space in the transformation and development of society poses new challenges for modern science, including obliging researchers to pay attention to the ethical aspect of this area. The availability of media resources gives rise to a host of new information flows that allow us to study the cultural and ethical perceptions of individuals and social groups of a particular phenomenon. The definition of the blockade as the object of this scientific work is due to the continuing interest in society and modern humanitarian science. An undoubted fact is the presence of a large amount of content that pays attention to the topics of the blockade of Leningrad in the Russian-language information field. In addition, a similar tendency to increase the number of materials in foreign media sources, in particular in the foreign language segments of the YouTube site, deserves special attention. This information resource was chosen as the site for research, since it is the most popular video hosting site and one of the leaders in the number of visits. Well-known is the attitude towards the blockade in the post-Soviet space, which in turn entails a logical question about the view of the opposite side of this conflict. For example, with a search query on the YouTube portal “Belagerung von Leningrad” or “Blockade von Leningrad” (from it “blockade of Leningrad”), the number of videos 22 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) that were published over the past year significantly exceeds the performance of previous years. In addition, according to the author, one of the priority tasks is also to analyze the comments of service users on a video clip on selected topics containing an ethical assessment of the event. For the purpose of constructive analysis, it was decided to systematize all the studied comments into three categories: 1. comments containing a positive ethical assessment of the event; 2. comments containing a negative ethical assessment of the event; 3. Comments that do not contain an ethical assessment of the event. The results of the study confirm the author’s hypothesis about the increasing interest in this topic on the part of users representing the German segment of the YouTube web hosting. Evidence of this is the large number of views and comments containing an ethical assessment of the event. In addition, given the complexity, ambiguity, and low degree of knowledge of the selected topic, it was concluded that a more in-depth study of it was necessary.

Avdeeva Irina RESPONSIBILITY IN THE ERA OF TECHNOLOGICAL CIVILIZATION “The world is awakening and change is coming,” - schoolgirl Greta Tunberg recently announced to the world at the UN summit on climate security. However, the moment is very indicative that in her speech she accused the current politicians and heads of world business of the lack of a real policy regarding the safety of the planet, for which the younger and future generations will not be able to forgive those who make decisions today. No matter how much this speech is discussed now, but can it be considered such a sensation today? Essentially, it was a publicly charged indictment of the collective irresponsibility of the people who rule the world today. Irresponsibility, first of all, to youth, i.e. before future inhabitants of the planet and before the future as a whole. This fact makes ethics think again and in rethinking the most pressing ethical tasks of our time, return to the topic of collective and historical responsibility, which have mainly 2 essential features, compared with other types of responsibility (legal, environmental, social, corporate, business responsibility, etc.) . The features of this responsibility are, on the one hand, globality, and, on the other, specificity. Globality also implies the two-sided aspects of the consideration: the substantial breadth of moral responsibility in relation to all the processes taking place today (the globality of moral thinking itself) and responsibility for problems of a global nature. The concreteness of collective and historical responsibility presupposes its practical expression in the complexes of systemic measures for its implementation. Until now, when it came to this kind of responsibility, most often it was about its monetary equivalent, and the "specificity" of concern for the well-being of future generations was usually exclusively declarative in nature. Now the situation may turn into a different kind of responsibility and protest at the same time. It should be noted that a number of Western thinkers, noting the impasse and crisis nature of the development of human civilization, starting from the middle of the twentieth century, tried to pay attention to the creation of moral imperatives of a special kind aimed at substantiating the imperative of responsibility to the future, where, as one of the practical measures for To ensure this responsibility, there was a limitation of the strategy of mass consumption and resource saving for the sake of the life of future generations. For example, G. Jonas did it. The unifying principle and incentive of collective historical responsibility should be the fear of inevitable technological disasters. A sign of collective responsibility is the idea of Jonas to proclaim not the people and the state, but the whole of humanity as the main value for the purpose of survival, leaving a person with the right to free action in the paradigm of global responsibility. In this case, the subject of responsibility shows a tendency to merge with its object, while maintaining the individual fullness of collective responsibility. Mr. Jonas was not alone in striving to extend the ethics beyond social and here-now relations, responding to global challenges that face global humanity. The idea, one might say, was "rushing in the air", filled with apocalyptic forecasts predicting an imminent environmental crisis. Vividly demonstrated today by Greta Thunberg, the need of modern civilization for a new ethical thinking, as well as the ethics of G. Jonas, is explained by the need for a fundamentally different attitude of modern humanity to its own future. It is difficult to disagree with the fact that not one of the civilizations of the past had the technical capabilities that threatened the existence of humanity as such, and never before had human actions had such long-term and so global consequences. This means that in a moral assessment of the consequences of our actions we can no longer be guided only by responsibility to contemporaries and be guided by the deontology of respect for abstract moral law, but we must take into account responsibility to future humanity above all other principles of ethics, setting it as a base not only moral, but also political, environmental, economic thinking.

Baeva Liudmila THE EMERGENCE OF ETHICS IN DIGITAL SOCIETY Establishment of conditions for a safe existence in the information world is greatly associated with both legal and ethical issues. The development of information ethics becomes one of the most important areas of regulation and stabilization of communication within ICT application. Kapurro R. refers to the concept of information ethics all the things concerning the impact of digital technologies on society and environment in general, as well as solution of ethical issues related to online mass media operation. In turn, Floridi L. notes that information ethics is a section of information philosophy studying the ethical implications of ICT and their impact on the lives of people and society.

Theoretical and Applied Ethics: Traditions and Prospects. 23 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Issues of information ethics development have attracted much attention and have been thoroughly elaborated over the past fifteen years at the international level, which has been expressed in establishment of ethical principles and Codes of the information society. Major actors in study and provision of human rights’ protection in the information world are the UN, the UNESCO and the International Telecommunication Union (ITU), which have increased status and importance of this issue. In the context of the development of global information society, these organizations determine establishment of global ethical principles and cybersecurity codes governing relations in a developing information society. Over the past years, one of the key activities of the UNESCO, the UN and the ITU has been a protection of human rights in the information society. In 2003 and in 2005 the UN held international meetings in Geneva and Tunisia regarding formulation of the “Declaration of Principles for the Information Society”, which highlighted the international issues of development hereof, including digital inequality. Despite general character, Declaration of 2003 has outlined to a great extent a number of key principles of information security, protection of rights and information ethics. But only in 2011, the UNESCO at the 36th session of General Conference approved the “Code of Ethics for the Information Society”, which was devoted to providing citizen’s rights in acquisition of information, freedom of expression in the information medium, privacy protection, creative use of the Internet (developing content, own interfaces, etc.), ensuring democracy and legal order, security in respect of xenophobia, racism, etc. In 2016, the UNESCO topic on information ethics appeared to be related to new social challenges, foremost a migration crisis in Western Europe and big terrorist attacks in European countries. To prevent extremist actions among migrants, governments of many countries have begun to take measures to limit users’ rights in social networks and instant messengers due to potential cyber threats and threats to physical security of citizens arranged with the help of ICT. In December 2016 the UNESCO at the 11th Forum “Management and Use of the Internet” within the seminar “Social Media and Youth Radicalization” in Guadalajara initiated a dis- cussion of this complicated issue. The Forum discussed the issue of protecting confidentiality and freedom of expression through the use of intelligent encryption technologies. Recommendations were made to include the issue of human rights protection into encryption policy by governments so that it could become a part of the national policy. At the same time, the issue of ICT safe use in the Russian Federation remains mostly open. Discussion of this burning issue proved to be related to the issue of security, also through the control of the content and personal data of users and the provision of confidentiality identity and protection of citizen’s rights. It is obvious that a person of information world has actually lost his physical integrity and privacy of life instead of open information exchange. The security of majority herein becomes more important than private life of several citizens. Such a thesis is within utilitarian ethics prevailing in modern society. This approach constituted a substantial ground for adoption of “Yarovaya Law” in 2016. Pursuant hereto, since 2018 communication service providers had to store data on calls and messages, video and other content of Russians for six months and provide it to law-enforcement agencies if necessary. “Yarovaya Law” also introduces responsibility for application of unauthorized data encryption equipment, when it concerns National Security Information. Today it is important to understand that ICTs aren’t dangerous to human. Despite rapid growth of technology, man remains a main threat to himself. And this threat increases and turns into global in era of new technological super- abilities, development of new phenomena of e-culture. For the directed formation of ethics and information culture in a number of countries there are special training programs designed to help the formation of certain behavioral and value orientations that are important not only in virtual but also real communication, which is important today for Russia.

Bagautdinov Nikita COMING OUT AS A PRACTICE OF ETHICAL CHOICE IN THE CONTEXT OF PERFORMATIVE CONCEPT OF GENDER Today's digital age, or as we sometimes call it, the age of post-truth and the decline of postmodernism, is a society of global transparency and openness in the order of a certain inevitability. At a time when each individual is incorporated into the global flow of information and included in the mechanisms of existence in digital publicity, we are faced with the task of understanding both the new language and ways of interpersonal communication, and new ethical attitudes and dominant values. In my opinion, the ethical, one of the main images, expresses itself in the problems of the subject (both in General and in particular; for example, who and how can be considered the subject of morality), the possibility and impossibility of freedom, autonomy, as well as in the construction of human relations with the macro and microcosm. The post-nationalist non-classical subject can no longer act as "pure thinking" because in the twentieth century it manifested its corporeality and irrationality. Thanks to the works of Michel Foucault, we can say that the lines of coercion and oppression run mostly inside, not outside, the subjective life of man. And these are not only acts of resistance occurring within the personal life of the individual, but also the resistance of the abstract (or historical) subject to himself, the denial of himself and the escape from entrenched discourse. Gender is a particular issue in this case and seems to be a fairly relevant research area precisely because of the existing ethical content. In "Gender Trouble", Judith Butler writes that the coming-out is presented as a semantic moment of exclusion. Admittedly, this is not integration, but stigmatization and self-exclusion from the majority society. Is the visible 24 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) "subject" really free from the process of subjection, and can we guarantee its safety at all? In the context of this problem, coming out is presented as an act of ethical action, since it places the subject in the space of an ethical choice between the forced political and the existential. Coming out as a speech act that translates the subject's being from one mode of existence to another, is it a political strategy in the struggle for rights or a continuation of the discourse of oppression? Silence-maintenance of the status of the oppressed or realization of the right of intimate life? Is voicing self – exclusion and opposition to everything "normal" or is it a demand for recognition and acceptance of equal non-heteronormative existence? There are no neutral representations that do not use gender encodings, because they allow for hierarchies and exclusion mechanisms. Gender, according to Irina Gradinari, is an institutional structure that establishes a policy of inequality among individual social groups. The criterion for the execution of the operation of oppression is gender identity, which falls outside the dictatorship of heterosexuality. The desexualization of heterosexuality allows it to unfold outside of political representation. However, for so-called sexual minorities, voicing one part of their identities begins to actualize involvement in the political. Such an identity, on behalf of which the complicit self at times speaks, in the words of Judith Butler, "sometimes works as a politically effective phantasm." In my report I will try to analyze the naturalistic effects of heterosexual gender identities produced through imitation strategies. Consider the dichotomy of openness, generating new opacity, and concealment as a promise of disclosure that will never happen. So I will try to make out what or who opens in the process of coming out? And what remains hidden even after the speech act, claiming to be transport.

Barbashina Evelina THE PRINCIPLE OF THE PATIENT’S AUTONOMY: THE DESIRED, POSSIBLE AND REAL The principle of the patient’s autonomy is the most widely discussed and questionable principle within the framework of both the American and European biomedical ethics. Reasons of its emergence and triumph are related to rejection of the dominant paternalistic model in the doctor-patient relations. They are preconditioned by the movement for the patient’s rights and refusal from the concept of professional authoritarianism. The substantive correspondence of the principle of the patient’s autonomy to values of the open democratic society, self-realization, and individualization, right to self-expression and self-determination, privacy and so on played a great role here. In the European biomedical ethics, the principle of the patient’s autonomy includes the ability to formulate one’s own goals and ideals, perform moral reflection; the ability to make decisions and act in compliance with them; social activity and involvement in the community life. The principle of the patient’s autonomy is fixed legally in international and local documents. The patient’s informed is a mandatory element of implementation of the principle of the patient’s autonomy. However, despite the attractiveness and legal fix of the principle of the patient’s autonomy, its implementation implies the solution of a series of questions and minimization of controversies. One of them is related to the ratio of the principle of the patient’s autonomy and principle “do good”. Even if the decision made by the patient is independent and rationally justified, it does not warrant its compliance with the principle “do good”. Moreover, if the decision (independent, conscious and rationally justified) harms the patient, it contradicts the principle “do good”. Correspondingly, the doctor, agreeing with the patient’s decision, violates another basic principle “do good”. In accord with the principle of the patient’s autonomy, the doctor should provide detailed information about possible variants of the therapy, potential risks, positive and negative consequences of the therapy. All information must be provided in the form clear to the patient. After the patient has made the decision, the task of the doctor is to implement it. If the patient chose inefficient and/or expensive treatment, the doctor does not have the right to influence the patient’s decision. In the case of the expensive and inefficient therapy, interests of other patients are ignored inevitably and temporal, material and human resources are not used effectively. The principle of the patient’s autonomy, realized in clinical medicine, may run counter to goals of public health care. It is aimed at the treatment of the disease of the specific patient whereas public health care is oriented largely at the prevention (primary, secondary and tertiary) of diseases of the whole population. For clinical medicine, the patient’s autonomy is the manifestation of the independent and responsible choice of the patient and recognition of his or her personal rights. Prophylactic is realized, proceeding from interests of the entire society and the people of this or that country. Hence, paternalism and community relations are inevitable in this case. Numerous empirical studies show that far from all patients are ready or would like that the principle of autonomy is implemented in their regard. As a rule, this relates to fatal diagnoses about which the patient does not “want to know at all” or “know the details” or he or she prefers that information should be passed to the kin. In this situation, “imposing” of the principle of autonomy, disclosure of dull and detailed information clearly contradicts the desire formulated by the patient. Simultaneously, the doctor is obliged, including legally, to offer the patient complete information about the disease. It appears that, implementing the principle of autonomy, the doctor thus violates it at the same time. The principle of the patient’s autonomy is fixed legally and corresponds to value-based hallmarks of the modern

Theoretical and Applied Ethics: Traditions and Prospects. 25 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) society. But its implementation may run counter to the observance of other principles of the biomedical ethics and interests of the patient per se or the society.

Bartashevich Tatiana ETHICAL REGULATION OF “NEW MEDIA”: BETWEEN THE “CODE OF ETHICS FOR THE INFORMATION SOCIETY” AND THE “CODE OF PROFESSIONAL ETHICS OF THE RUSSIAN JOURNALIST” The report was prepared with the support of the Russian Federal Property Fund, code 19-011-00234 A, “Moral Normativeness in Professional Ethical Codes in the Formation of a Digital Society”. In 2010, the Intergovernmental Council of the programme "Information for all" UNESCO proposed a Code of ethics for the information society. UNESCO, basing its activities on principles and norms of international law, regarded as subjects of the state and declares the most general, universal ethical values and principles of modern information society. Since States (and private cultural, educational and Museum centers, included in the UNESCO), is his main destination, UNESCO, relying on their good will and commitment to follow international law, declare the basic moral values that should govern state policy in the field of information technologies, production, storage and consumption of information, using information for the benefit of peoples and every person. Member States should seek to encourage providers and disseminators of information to adhere to such ethical principles and values of justice, honesty, sincerity, truthfulness, authenticity, reliability and objectivity, as well as to create conditions to ensure access to information for all. Users of information have a right to believe that the information will meet the criteria of independence, credibility, accuracy and reliability. It is assumed that the existence and implementation of codes of ethics developed by, first, drawing on the universal principles declared in the Code of ethics for the information society, and, secondly, with the participation of all stakeholders (producers or providers of information and communication systems, servers, search engines, electronic media, discussion forums, consumer information, etc.), will promote and strengthen ethical principles. Currently an active participant in the information process are the so-called "new media" - modern forms of professional journalistic activities; digital, interactive, multimedia forms of communication generators of content consumers. The activity of "new media" is governed by the "Code of professional ethics of the Russian journalist", which was adopted by Congress of Russian journalists on 23 June 1994. This code exists unchanged to this day. On the one hand, this is justified: the contents of activity of the journalist as a professional remained unchanged, and the principles of journalism set forth in the code, continues to sound important - they are the principles, and their strength is in versatility, not in the particularistic significance. But, on the other hand, it is obvious that changes in the form of professional activity (or rather the emergence and perhaps dominance, new forms of digital, multimedia, interactive) should be reflected in the code of professional ethics of journalist. This is evidenced by the very professional journalistic community. So, in the official statement of the President of the Russian Union of journalists Vladimir Solovyov dated March 30, 2018 published on the website of the Union of journalists of Russia, said that "improving the technology used in our profession is changing, and journalism itself. Unfortunately, quantity does not always turns into quality. We, together with our readers, viewers and listeners are faced with a whole new set of challenges. The massive dissemination of false information, the so-called fake news, is a global problem. In pursuit of short-term success, growth ratings and number of subscribers, many lose not only professional standards, but also the basic concepts of morality, conscience, ethics. Irresponsibility in our profession have no one surprise". Vladimir Solovyov, on behalf of the Union of journalists urges the professional community of journalists to follow journalistic ethics with the aim of "healing" profession and return trust and respect of the audience. In this regard, the Union of journalists of Russia began development of its own professional code of ethics open discussion, considering the opinions of the regional offices of the Union of journalists and the reliance on foreign experience. Approval of the final version of the new code was scheduled for November 2018. However, the Code of professional ethics of the Russian journalist in the new edition today and not approved. We believe, on behalf of the ethical community, we should participate in the development of a new code of professional ethics of the Russian journalist.

Bartashevich Tatiana, Ovchinikova Elena ETHICAL EXPERTISE AND THE PROBLEM OF MEDIA SELF-REGULATION Modern media, entering the era of "new media", strive to preserve their ethical values and principles in the interests of the entire professional community and the public good. Analysis of ethical and legal conflicts in the media, violations of journalistic ethics are widely and openly discussed in the press, on the Internet and on television. Modern media are institutionalized in journalistic unions, communities, seeking to form and consolidate a system of self-regulation within the professional community. In this reality, ethical expertise is most often seen as a process of self-regulation within the professional community, but at the same time in order to preserve the trust of society and its moral image in the eyes of society. An example of an institutional solution to the problem of ethical violations and conflicts in the media is the activity of the Public Board on complaints against the press. "Public Board for press complaints is an independent structure of civil society, which carries out regulation in the sphere of mass media, relying on the authority formed its organizations and elected its membership entities. the purpose of the work of the organization - resolution of 26 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) information disputes" (the Charter Board). In its activity the Board is guided by ethical codes, resolutions, regulations of both domestic and European journalism, such as the resolution of the parliamentary Assembly of the Council of Europe "on journalistic ethics "(1993), the Code of professional ethics of the Russian journalist of the Union of journalists of Russia (1994), etc. The competence of the Board includes considering not only ethical issues, but legal (copyright, licensing issues, etc.), however, as the goals of its activity to the fore the moral objectives: "within the competence of Board includes consideration of information disputes, primarily, moral and ethical character arising in the sphere of mass media, including violations of the principles and norms of professional journalistic ethics" (Charter of the College, p.4.1). Each case of violation is examined ad hoc by a panel, which makes a decision. On the basis of the precedent decision the Board has the right to make generalizing conclusions. So it is written in one of item of the Charter: "6.1. In considering conflict situations, the ad hoc panel should seek to formulate solutions suitable for their subsequent systematization as General rules." The public Collegium has its own media Ethical standard, which is the basis for solving ad hoc problems. Ethical expertise as an assessment of a certain moral problem (whether it is an analysis of content, journalist's actions, public relations, relations within the professional community, etc.) acts in this case as an institution of self-regulation. In the process of analyzing the activities of the Public Board, a number of questions arise, both theoretical and practical-applied. For the first time. Ethical expertise in modern society is a kind of moral tools by which society seeks to implement moral regulation. For moral practices and moral consciousness, both individual and social subject, two vectors of regulation are possible – external and internal, the Latter is considered as self-regulation of the moral subject, including professional, corporate. In this regard, attention should be paid to the problem of interpretation of ethical expertise as moral self-regulation. The second question, which is debatable when it comes to ethical expertise – who is a member of the Public Board, who is an expert on moral conflicts? In this case – the professional community, public institutions, experts in the field of law and psychology. The third-whose point of view they (members of Board) represent-the Union of journalists of Russia? But this Board is a public institution, not a narrowly professional one, acting from the standpoint of public interest and in order to preserve the "good name" and public trust in the media. In this regard, there may be a fear that the decisions taken by the professional community receive a kind of moral legitimacy. And finally, the question of the participation of its own ethical expert in this procedure, speaking, according to A. A. Huseynov, on behalf of knowledge-on behalf of ethics. Perhaps these issues, as well as the analysis of the experience of the Public Board could be the subject of discussions about the prospects and problems of ethical expertise of modern media.

Baryshkov Vladimir DIGITALIZATION AND SPIRITUAL AUTHORITY OF THE SCIENTIST The first question is how possible is a scientist as a spiritual authority? Recognized examples of spiritual authority, are the carriers of the highest, transcendental truth. First of all, this applies to the moral and religious areas. Spiritual authorities are the guides (leaders) of humanity. Since we are speaking of the scientist as a spiritual authority, we must speak of the "spirit" of science. The only possible way out is to extend the concept of spirituality, first of all, as morality, to the sphere of science, the sphere of scientific knowledge. The scientist as a spiritual authority correlates with the spiritual authority of science, its spiritual content, with the spiritual content of knowledge. Similarly, religious spiritual authority is related to the spiritual content of religion and to the maximum extent expresses such content. In what sense does scientific knowledge have spiritual authority, spiritual content? Two opposite answers are possible. The first scientific knowledge has no spiritual content, unlike faith, and the second-scientific knowledge carries such spiritual content, spiritual meanings. Scientific knowledge in its official function correlates with the problems of human existence. Depending on the degree of its correspondence to humanity, we should speak about the spiritual content of scientific knowledge. In this sense, the" spirit " of modern science is inhuman. Scientists as carriers of such spirit of the new European knowledge cannot be carried to the category of spiritual authorities for society as a whole. On the other hand, the intellect of man as the Creator of knowledge, which is not only computational thinking, but also the will, freedom, is engaged in science. Actually, scientific knowledge, knowledge that has become, does not contain anything of the kind. Nevertheless, without the hermeneutics of knowledge, without its personal and cultural interpretation, not only is it impossible to increment knowledge, but it is also impossible to master what is available. Today when considering problems of epistemology, the knower of consciousness in General, all insistent sounds requirement of transition from gnoseological analysis of knowledge of a subject the world to an ontological study of its existence in the world. In this regard, the analysis of the scientistic aspects of cognition must be supplemented by analysis of its existential components. In the knowledge itself, in the process of its functioning, from the point of view of psychology and sociology, there is an existential component, already, indeed, inseparable from the scientist and filling scientific activity with a destiny, personal, spiritual potential. One of modern concepts, perhaps, capable to Express concrete forms of spiritual realization of the person in scientific activity is spiritual intelligence-ability to carry out virtuous behavior. It seems that such properties inherent in the personality, can make a description of the type of scientist as a spiritual authority.

Theoretical and Applied Ethics: Traditions and Prospects. 27 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Essential is the ability of the scientist to turn to himself, inside himself, because knowledge, contemplation, evaluation are associated with self-knowledge and self-contemplation. The spirituality of scientific knowledge consists in the ability to form value preferences and personal meanings by the cognizing subject himself. Spiritual authority in science is a morally justified leadership logically and ontologically (according to internal logic as a necessity), confirmed correctness (wisdom) and justice of the current state of Affairs in the scientific community. Even a cursory glance at the terminology of information theory reveals that the concepts of "digital world", "digital age", "digitalization", "digitized world" are communication and operational in nature. From this point of view, once again changing the media: papyrus, parchment, birch bark, paper, electronic storage. The parallel between printing and digitalization is also obvious. Gutenberg galaxy, book and pre-book epochs in the development of modern civilization give rise to associations with the digital information society and the society of digitized knowledge. Associations are associated with the enormous impact of these innovations for the development of science, culture and education. As for the authority, in particular the scientist as a spiritual authority, this communicative Institute of culture is subjected to verification and falsification for hypocrisy and sincerity in the new system of communication coordinates.

Bazhenov Sergei THE INFLUENCE OF THE PRODUCTS OF MASS CULTURE ON MORAL CONSCIOUSNESS ON THE EXAMPLE OF THE SERIES “GAME OF THRONES” In the era of the crisis of general ethics, which A. Badiu points out, interest is in understanding traditional moral issues influenced by works of mass culture. It is important to note that it is massive in so far as it covers the maximum possible audience and is determined by the informatization of life, the integration of a person into the Internet and social networks. Over the past century, “moral preaching” has ceased to be the lot of philosophy, literature, folklore - cinema and Internet communication are actively drawing an individual subject into a discussion of moral issues. J. Habermas notes that moral consciousness is an element of the general model of the world. The latter, under the conditions of informatization, leads to constant competition for the attention of the audience and forces producers of media content to keep consumers in suspense and encourage them to empathize with the characters and share their moral problems. V.Y. Perov draws attention to the significance of the heroes of the works, since they are important for moral legitimation. B.V. Markov rightly emphasizes the influence of the text on the reader and his picture of the world. At the same time, a visual work can also serve as a text: paintings, videos, films, the impact of which is based not only on archetypes, but also on instincts. So, according to A. Kurpatov, human behavior is based on a group of persons who are of importance to the subject. As an example of the influence of visual content on moral reflection, let us consider the famous series “Game of Thrones”, based on the works of J. Martin. M. Steinman suggests considering novels and a series filmed based on their motives as a single media text. It should be noted that the readers and viewers do not coincide, therefore, we turn to the analysis of the series only and pay attention to several important points: 1) the series contains many characters whose storyline and character develop in accordance with the logic built by the author. Heroes are not unambiguous: good or bad, their actions are contradictory and push the viewer to moral reflection; 2) the series is replete with taboo topics: xenophobia, sex scenes, violence, emancipation; at the same time, characters are not alien to honor, courage and sincerity. Thanks to the extraordinary presentation, the viewer is invited to independently evaluate and analyze the actions of the characters, which contributes to his moral development; this is extremely important in conditions when reading is gradually replaced by viewing video content; 3) the range of proposed moral challenges revolves around the problems formed by the modern state of Western society (the problem of equality, the search for a place in society and self-realization, the problem of war, etc.), as well as the logic of the narrative to illustrate the path of moral development that society has walked from a medieval to a modern state; 4) the number of moral dilemmas offered to the characters for solution is sufficient for their separate consideration: the juxtaposition of the life of one or many (the dilemma of the trolley), the ratio of duty and honor, law and mercy, etc. Thus, the ambiguity of this work invites the viewer to moral reflection; in the harsh plot of the reconstructed Middle Ages, its result is often not obvious. For example, modern society is making the transition from cruelty in life to cruelty on the screen, using it to develop moral consciousness. The “pressure” on the moral subject is not only when watching the series, but also as a result of the consumption of visual and textual content in social networks, which allows expanding the scope of influence and increasing the number of new consumers of morally oriented content. "Internet memes", a background discussion with friends, further expands the number of participants in moral reflection. Thus, modern popular culture, on the one hand, is trying to attract the largest possible audience to the consumption of content by exacerbating moral issues, but at the same time invites the viewer to a discussion on traditional moral issues and to re-evaluate moral controversial behavior. In fact, in the conditions of the destruction of universal moral pictures, there is a “reinvention” of the ways of presentation and reproduction of morality, as well as the formation of a moral subject inscribed in the modern value model. 28 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Belyaeva Elena ON THE POSSIBILITY OF NEO-TRADITIONAL MORALITY IN DIGITAL SOCIETY In the scientific literature, traditional moral values have gained their certainty in comparison with the values of the modernity, but in the public consciousness, “traditional” most often means “values of the previous generation”, “self- evident for this author”, “family values and traditional sexual orientation”. The public consciousness is constantly worrying the question of preserving traditional moral values, any innovation violates the usual ideas, causing a feeling of their “crisis”. Without going into the definition of the characteristics of a digital society, we can say that in any case, the processes of digitalization will cause a transformation of both traditional values and traditional mode of moral regulation. In order to hypothesize the nature of this transformation, we can turn to the already revealed laws of the historical dynamics of morality, one of which is that traditional morality steadily reproduces its systemic characteristics due to the fundamental mode of the regulation which based on direct contacts of individual subjects and a values that has not only historically concrete, but also universal content. Traditional morality is highly adaptable to historical changes due to the permanent change in the configuration of the normative-value structure. It is able to syncretize with other systems of morality due to the rethinking of new values in the context of the traditional normative-value structure and the implementation of this structure on the basis of different modes of regulation. As a result, the phenomenon of an accumulating tradition is observed, which is expressed in the successive addition of the newly emerging normative- value content of morality. Based on this, it can be assumed that the formation of a digital society will be accompanied by the strengthening of neo-traditional morality, a tendency which was previously observed in countries of late modernity. Neo-traditionalism is a selective reactualization of the values of traditional morality on the basis of modern and post-modern modes of moral regulation of behavior. In the networked digital space, traditional morality is one of the local variants of morality in contact with others according to the general principles of interaction. At the same time, the neo-traditionalist strengthening by cultural communities of their own moral ideas not only does not contradict, but also promotes familiarization with the digital world, setting the meaning of its existence. Experience shows that the negative consequences of any social changes are manifested quickly, while positive changes have to wait a long time. Another pattern is that if some social group is discriminated against, then with any innovation, it will be vulnerable to additional infringement of its rights. Therefore, the introduction of digital technologies will lead socially vulnerable segments of the population to double oppression: their exclusion from the advantages of the digital world and coercion to its most unpleasant manifestations. Digital technologies will turn out to be not a source of freedom, speed, convenience, opportunities, but control, uncertainty, fraud, generating a belief in the immorality of the digital world and a fundamentalist commitment to primordial traditional morality. Thus, in a digital society, traditional morality will be squeezed out into the loci of existence of low-status social groups, which will become the object of propaganda of "traditional moral values." At the same time, neo-traditional morality as a re-actualization of traditional moral heritage in the context of digital methods of interaction between moral subjects can create a positive opportunity that should not be missed.

Belyaeva Elena UNIVERSALITY OF MORALITY IN MODERN AND POSTMODERN CULTURE An article by R. G. Apresyan (Questions of Philosophy. 2016. No. 8), devoted to the problem of universality in ethics, contains the idea that “how heterogeneous morality is in its manifestations, so universality is also heterogeneous”. It can be assumed that universality manifests itself in various ways in different systems of morality and we can show how this happens in culture of modernity and in postmodern culture. In the moral system of modernity, both the form and content of morality has undergone universalization. On the part of form, the mode of moral regulation of autonomous subjects was based on a universalist idea of reason and was addressed to "every rational being." From the side of content, the idea of universal moral values was put forward, the adherence to which is “natural” for every person. Despite the known relativity of moral norms and values, they are formulated as universally valid, claiming universality. The ideal of morality of modernity was the living of all people in a single moral space, the involvement of all subjects in a single moral discourse. Subsequently, criticism of the of modernity was aimed at the fact that its universality implied not just unity, but the uniformity of morality. The assertion of the only correct morality, justified by the laws of reason, created a hierarchical space in which the moral differences of people and peoples were leveled. Conceived as a blessing, the universalization of moral principles paradoxically turned into unification and cultural repression. The postmodern system of morality implies a tolerant coexistence of all previous moral systems; the universal is understood here as internally diverse. The normative-value chaos of postmodernity acts as a creative environment for the new universalism: all moral systems represent themselves in a single discursive field, the features of which are determined by the functions of morality in the global world. It forms a corps of universal moral principles, which representatives of the most diverse cultures and social institutions could agree with. The concept of human rights is proposed as the basis of moral unity. Another strategy of ethical universalism appeals to communicative practices, through which representatives of various moral systems can reach consensus in decision-making. A common may

Theoretical and Applied Ethics: Traditions and Prospects. 29 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) be the dialogue space itself, but not a specific normative-value system. The universal principles of ethics should not be absolute, but should be aimed at achieving the best possible reconciliation between different systems of morality. Thus, universalization in the postmodern moral system involves, on the one hand, the definition of a minimum of morality that unites all modern systems of moral representations, and on the other hand, network morality, which ensures communication of all varieties of moral systems based on tolerance. Moreover, the universalism of postmodernity is also criticized, since the processes of globalization pose a threat to the unification of moral values. The desired ideal can be designated as “pluralistic universalism”: the unity of the morality of mankind while maintaining cultural diversity, or the diversity of moral representations in a common field of their interaction.

Bogomaz Alexey CONCEPTUAL FOUNDATIONS OF ETHICAL AND LEGAL REGULATION OF ARTIFICIAL INTELLIGENCE A substantial part of my report will be devoted to understanding private interest in its modern post-non-classical philosophical and legal form. With a general description of the main strategies for understanding private interest and the techniques for distinguishing it from public interest, not only conservative ideas [18, 19, 20, 21, 22] will be updated, but also some theories of modern philosophers (for example, Foucault Michel. The Birth of Biopolitics. Course lectures given at the College de France in the 1978-1979 school year. - St. Petersburg: Nauka. 2010. 448 p.), among which the central place is given to the actor-network theory of Bruno Latour and his concept of the actress (see Latour B. Reassembly of social : Introduction to Actor-Network Theo Moscow, Publishing House of the Higher School of Economics. 2014. S. 79-80). Such a methodology is caused by a desire to study political and legal matter not so much purely legal as by various tools that could show various aspects of the subject from various industry positions (for more details on criticizing the self-referential approach of dogmatic legal scholars, see P. Bourdieu and B. Melkevik). The ethical component of the question of the nature of private interest lies in the possibility of allowing the protection and promotion of non-anthropic actant interest, formulated by artificial intelligence, in recognizing a non-anthropic actant as a holder of rights and obligations. Actual interest should be understood as the direction caused by a combination of external and internal conditions of existence of an actor involved in the interaction of relations with other actors. This approach is close to being updated in the article by G. A. Gadzhiev and E.A. Voynikanis (see Gadzhiev G.A., Voynikanis E.A. Can a robot be a subject of law (the search for legal norms for regulating the digital economy)? // Law. Journal of the Higher School of Economics. 2018. No. 4. С . 26-28) the conceptual basis of bills to enable robot agents in the legal field. In solidarity with the position of A.V. Razin (Razin A.V. Ethics of Artificial Intelligence // Philosophy and Society. 2019. No. 1. P. 57-73), which suggests the most probable parallel development of two civilizations: built on biological and built on technical media, I would like to formulate a common ethical and legal basis for the interaction of representatives of such civilizations. It is also planned to present the arguments of skeptical researchers to the recognition of artificial intelligence by researchers, for example, conclusions from the difficult problem of consciousness formulated by the American philosopher David Chalmers (see Chalmers D. Facing up to the problems of consciousness // Journal of Consciousness Studies. 1995. 2 (3). P. 201), which deflect confidence in the presence of artificial intelligence or the emergence of such in the future. Following the discourse of the article by G. A. Gadzhiev and E. A. Voinikanis, which includes positive expectations in the field of artificial intelligence, the report plans to justify the erroneous tactics of the property regime yoke attacked by robots-agents. In solidarity with them, I would like to emphasize that the ability to autonomously control an actant (agent-robot) by his actions should not be a criterion for identifying someone (or something) as an actant (to which limited legal personality can potentially be extended), but only underlie distribution responsibility.

Bolotnikova Elena THE ETHOS OF THE SCIENTIFIC COMMUNITY IN A CARE PERSPECTIVE We find the care in the list of values of modern society due to the research of M. Heidegger and M. Foucault and others. According to the principle of ontic-ontological differentiation, it has two perspectives of analysis: ontological and ontic. In the ontological mode, it does not have an anthropological priority, which means that care remains itself regardless of the object to which it is addressed and regardless of a person, who carries it out. In the ontic mode, care manifests itself in various existentially significant phenomena: fear, horror, conscience, anxiety, responsibility, etc. A productive approach to the study of the ontic mode of care was formulated by M. Foucault. According to him, care has the following structure of moving coordinates: ethical substance, mode of submission, ascetic practices and telos. These coordinates are filled with different content depending on the historical, cultural, social, geographical location. “Self” can be applied not only to the individual, but also to sustainable social groups, to the community. The ethos of science described by R. Merton enters as an “ideal type”, the nature of which is normative, but not regular and is subject to transformation. However, any transformation of the ethos of the scientific community retains a value dimension, which is especially significant in the mode of knowledge production MODE II (M. Gibbons). Carrying out scientific activities, scientists, in particular, take care of themselves as a scientific community. Institutional forms of science functioning support the value register, despite the dynamics of the criteria for evaluating the process and the result of scientific work. The scientific community in taking care of itself has the 30 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) following characteristics. Truth acts as the truth, interpreted both as aleteia (uncoveredness existentially significant for the individual) and in the classical understanding of correspondence for science. Ethical substance are two properties of the scientific community: self-legitimacy and the right to autonomy. It is they who constantly undergo a "strength test" in public space and are modified. The universal (in the Kantian sense) rational rule acts as a mode of submission, a way of calling for transformation. The ascetic practices of a modern scientist extend to the language and methods of representing scientific knowledge. An increasingly strict regime of restrictions is imposed on the process of obtaining research experience and experimental data. In connection with the spread of the project approach, the scientist is mastering an increasing number of ways of representing scientific work in various communities. For productive cooperation we have to limit our own expressive means of a particular science and replace them. The scientific community, while carrying out professional work, at the same time, takes care of itself. Thus, it is possible to maintain the registers of existentially significant actions of vocation and socially adequate professional recognition in public space

Brodsky Alexander SPEECH AS A SUBJECT OF ETHICAL EXPERTISE The field of biomedical research, which originated in the second half of the 20th century, is currently being actively applied to other areas of public life: business, education, mass media, etc. However, the more widely used ethical expertise is the more obvious are her problems and contradictions. Who and on what basis can be an expert? Is there any intelligible methodology here? How should solutions of such expertise be “implemented”? All these questions did not find intelligible answers. To answer these questions, the author proposes to turn to the methodology of analytical philosophy, which starting with D. Austin introduces into the analysis of speech acts the concept of the responsibility of the speaker for a certain correlation of words and peace. It is assumed that the fundamental rules of speech are a distant prerequisite for extra-linguistic institutional structures, including morality. The article analyzes various types of speech acts (descriptions, promises, imperatives, etc.) in order to determine which moral evaluations are applicable to each such type. The author believes that such an analysis should be the methodological basis of ethical expertise in the field of culture. In conclusion, the article raises the question of the morality of the most ethical examination as a form of moralizing. Moralization transfers the responsibility for the correspondence between words and the world from the speaker to the listener. Therefore, it is inevitably associated with violence. But social life cannot be completely free from this kind of violence.

Busurkina Irina CULTURAL SHIFTS AND DIGITAL ETHICAL CONSUMPTION Changes that occurred in cultural and social practice that have arisen using information and digital technologies are referred to different sources as neoliberalism, globalization, network society, technoculture, etc. Like other phenomena in public life, consumption practices have also undergone significant changes. They caused a large- scale movement, which is called "ethical consumption." This is a complex and often controversial activist practice that challenges unsustainable and unfair consumption by proposing alternative and sometimes radical methods of consumption (Littler, 2011; Humphery, 2016). As the part of it, the digital environment is increasingly being used as a place to control and rationalize consumption. It reflects public concern about purchasing , social and ethical conditions of production, company responsibility, and how to dispose of products. The aim of this work is to consider the concept of ethical consumption in the framework of digital culture and the changes that occur it. We reveal this research question through several fundamental questions: what intersections of ethical consumption and digital technocultures exist at the moment? By the term technoculture we mean the combination of culture and technology (Giddings and Lister 2011; Jordan 2015). We are also interested in significant changes in technoculture can be made in social movements, such as “ethical consumption”. This is possible through the highly connected with each other individuals, which can potentially create communities. And, that most importantly for this work, we examine how such digital opportunities influence on ethical consumption can be realized. We will also briefly look at the key issue of digital technology regarding openness, which serves to contextualize how we could interpret ethical consumption. Then we move on to further study the complexities and limitations of both ethical consumption as a concept and the concept of “activism” in digital policies. Bibliography: Littler J (2008) Radical Consumption: Shopping for Change in Contemporary Culture. Maidenhead: Open University Press. Humphery K, Jordan T (2016) Mobile moralities: Ethical consumption in the digital realm. Journal of Consumer Culture. Giddings S and Lister M (eds) (2011) The New Media and Technocultures Reader. London: Routledge Jordan T (2015) Information politics: liberation and exploitation in the digital Society, London: Pluto.

Chepyuk Olga ECONOMIC SUBJECT IN THE DIGITAL WORLD

Theoretical and Applied Ethics: Traditions and Prospects. 31 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

The main research problem lies in the study of different aspects of subjectivity and of lack of it, which are transformed within the framework of a digital society. On the one hand, the development of communication technologies enables new forms of social interaction. On the other hand, it sets new standards and provide new mechanisms of communication – between man and nature, or among people. As a result, one of the main questions of philosophy becomes relevant - the question of the subject. The study of communication in a digital society allows us to say that this is not just a technically secured “second reality”, or “irreality”. This is not so much an impersonal, material phenomenon, formed as a result of the impact on communication of technologies generated by the next technological order, but it is a new environment that combines elements of subjective and objective reality. Moreover, it can exist outside and independently of the subject of communication. At the same time, it influences the subject, including in the ethical sphere. The study of the influence of the digital sphere on the subject of communication is especially evident in the sphere of economic activity. In the digital economy, numerous phantoms of “alienation of labor results” are formed and replicated. It, by the way, lies not only in the growing role of capital, but also in the new aspects of communicative rationality generated by digital economic activity. Communicative rationality organically fits into the reality of digital relationships as a communication space, built on algorithms and logical processes (A. Turing). The communication rules defined by the algorithms regulate time, formats, and in some cases - the content of the message. Moreover, the subject of communication does not always have the ability to influence these characteristics of communication, but forced to be adapted to the conditions of rationality. One can distinguish various forms of lack of subjectivity, the nature of which lies in the epistemological aspects of economic development. Of particular interest is the non-subjectivity, which can be described as a situation of anonymized total action of individuals. The development of communication technologies and technologies for the analysis of "big data" allows in the literal sense to "visualize" the actions of a network (collective) subject. The efforts of “open” communities confirm that the massive flows of information, combined and accessible for mass use, are transforming the economic system. In marketing, the concepts of the portrait of “mass consumer”, “mass spectator” obtained by “superimposing” (intersecting) the actions (opinions) of individual individuals have become familiar. In education, online forms of learning are gaining popularity, that is, group instruction, through the exchange of opinions, information, assessments, the establishment of truth through an ongoing process of universal communication. The digitalization of industry and the entire economy by individual economists is already designated as the “fourth industrial revolution”, which, according to the McKinsey global institute, will automate 50% of all jobs by 2036. It should be agreed that these processes will be accompanied by “dehumanization and depersonalization” of economic relations, a growing “alienation” if economic management remains in the same ethical coordinates. As a result, at the current stage of development of society, there is a weaning of the subject from communication, and above all, in the role of a conscious participant in the processes. Entering into any form of interaction with the communicative digital sphere, a person receives new imperatives and determinations for his social behavior. These processes are gaining speed in connection with the development of digital technology. This leads to virtualization of life. Digital reality is a space of posthuman reality that has become self-worth, devaluing many humanistic attitudes and ethic goals. Such a situation of digital “alienation” of a person can be considered as a new starting point for discussing issues of humanism of economy and management, searching for ways to return the subject and forms of subjectivity in the new conditions of digital reality. The reported study was funded by RFBR according to the research project № 18-311-00152

Chernyadev Daniil ETHICAL ISSUE OF ASTROTURFING Modern digital technologies are actively developing, and today they have a serious impact on different aspects of society. With this impact, humanity has new ethical issues. The “ethical issue of astroturfing" seemed to be an important and unexplored issue. That is why I would like to consider what difficulties such a phenomenon as astroturfing causes. By astroturfing, I understand the artificial creation of public opinion using digital technology. Examples of this phenomenon can be considered: army of bots, native integration, buying the opinions of public figures or custom reviews of ordinary network users. I would divide the modern manifestations of this phenomenon into advertising and political. Perhaps the problem of astroturfing does not seem serious, but the ethical questions that a person poses to the actual manifestations of creating an artificial opinion are important. The main problem of astroturfing can be called: the problem of post-truth and the public sphere, the problem of the autonomy of the subject. This issue arises when considering the methods that are used by figures in this field. A common characteristic of all manifestations of the phenomenon is that the subject perceives the opinions of the opponent on the Internet, not as an artificial, promoted opinion in society, but as a private view of the same equal subject. Thus, a situation arises when the subject, constantly polemicizing with the opposite opinion, reflexing, accepting or rejecting it, begins to notice that the opposite opinion is public, as the majority adheres to it. But a person does not perceive public opinion as artificial, rather accepts it as public truth. Usually, the artificial majority is created by an army of bots that promote profitable ideas from campaigns or political parties interested in this. Also used is the purchase of opinions of reputable publications or personalities in the field in which there is a promotion of ideas beneficial to the customer. Thus, companies and parties may have a monopoly on public opinion on the Internet, and the “real” 32 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) subject in the virtual public sphere becomes heterogeneous from artificial public opinion. Post-truth is understood as “(post-truth) - this is a property of false information, which is perceived by its recipient as true due to an uncritical attitude either to the information itself or to its source, which is often anonymous or difficult to verify.” In many ways, astroturfing is also associated with post-truth problem, and directly contributes to the development of this issue. In many ways, the phenomenon of creating artificial public opinion exists due to the fact that at the moment there is no modern system for regulating the dissemination of information on the Internet. Another factor is the digital technologies themselves, which make it possible to give out for the public certain ideas that are beneficial to customers. Astroturfing, as a method of disseminating information, does not allow you to clearly verify the source, since usually the information comes from bots, whose opinion is perceived not only as personal, but also anonymous. Therefore, the attitude to this information is not perceived as critical, as it is perceived as particular ideas of a certain person, and public opinion, as the sum of these particular ideas. The problems that arise with the advent of digital technology are not yet meaningful at the moment, therefore, a way to solve these problems has not yet appeared. Another problem connected with the solution of ethical problems in the field of technology is technological development, for which the regulatory sphere is not in time.

Chumakova Tatiana ETHICAL THOUGHT IN RUSSIA AT THE END OF THE 19TH - BEGINNING OF THE 20TH CENTURIES (HISTORIOGRAPHIC ANALYSIS) K.D. Kavelin in 1885 wrote that recently there has been an increase in interest in ethics not only in Western Europe, but also in Russia. But at the same time, Kavelin noted that the causes of this phenomenon are different. In Europe, interest in theoretical problems of ethics is growing, and in Russia in practical ones. Analyzing published in the late XIX - early XX centuries. ethical writings, we cannot but agree with the opinion of Kavelin.Among the huge body of ethical work, several main ones can be distinguished. Firstly, these are translated works, among which the works devoted to the theoretical problems of ethics (Friedrich Jodl, Friedrich Kirchner, Herbert Spencer, W. Wundt, T. Achelis and others), study guides ("Ethics" of the Hegelian J.St. Mackenzie (Mackenzie)) but quite a lot of work on applied ethics (“Medical Ethics” by A. Moll) and on interdisciplinary issues, such as the anthology of vegetarianism “The Ethics of Diet” by William Howard, published in Russian under the title “Food Ethics” with a preface L.N. Tolstoy. Many works in which ethical issues were related to the social context have been translated from the end of the 19th century. Here it is necessary to mention the many works of Karl Kautsky, the work of Thomas Carlyle and Karl Forlander. Translated into Russian and works on religious ethics. In 1903, the work of Die Ethik des Judenthums by Moritz Lazarus (Ethics of Judaism) was translated into Russian. The publication of such texts became possible due to the weakening of the censorship policy of the state in the field of religion. The interest in religious ethics has aroused a lot of research by Russian authors. Most of them were devoted to Christianity (the works of M.A. Novoselov, I.Ya. Chalenko, V.V. Esipov, A.A. Bronzov, etc.), but works on the ethical issues of the Bible and Judaism were also published (S. L. Segal “The Bible, its philosophy, ethics and religion”, I.A. Klausner and others). In 1906, the work of Lang V.Ya. "Jewish pogroms and ." Due to a change in procedural law in the 60s of the 19th century, the institution of the legal profession was intensively developing in the Russian Empire. The development of the institution of advocacy has contributed to a growing interest in judicial and advocate ethics. A lot of work devoted to this issue was published. The rules of professional ethics developed by the American Bar Association (The American Bar Assoclation) were translated and articles, notes and monographs devoted to this problem were published. Among the authors were such famous lawyers and public figures as A.F. Horses, lawyers and attorneys already forgotten now (Kelmanovich MD, Vaskovsky EV). The growing interest in applied ethics and changes in the social thought of Russia also contributed to the publication of many works on medical ethics by both Russian and Western authors. At this time, there is an interest in educational ethics. Since the end of the century, interest in the ethics of family and sexual life has been constantly increasing (Viktorov P. P. “Hygiene and the ethics of marriage in connection with the sexual life of young people”, Forel, Auguste “”, L. Zolotarev “Ethics of Marriage” and etc.). Separate works appear dedicated to the ethical analysis of everyday life (I. Yasinsky, “Ethics of Everyday Life”) Even a brief analysis of ethical literature published in the Russian Empire shows an increase in interest in applied ethics since the beginning of the Great Reform era. This article was done for the project RFFI 19-011-00766 А Categorical system of Russian ethic thought

Danilkina Daria QUESTIONS OF NEUROETHICS IN THE FRAMEWORK OF THE PROJECT "HUMAN BRAIN" Because of global projects for the study of the brain, one of the priority tasks is to solve the problem of identifying and eliminating ethical, social problems in the course of neurobiological research, and the scope of the project implies a joint desire for ethical acceptability of such research, which necessitates the emergence of the subproject Ethics and Society ”, Whose tasks are the ethical, social and philosophical analysis of research data megaprojects, as well as the development of a number of approaches to problems arising During such research, which, in turn, contributes to a complex representation. For this, a group of neurobiologists and neuroethics identified five main

Theoretical and Applied Ethics: Traditions and Prospects. 33 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) issues of neuroethics that are necessary for consideration in seven operating centers working in the field of brain research at the national level (Australia, Canada, the EU, Japan, Korea, USA, China): 1) the role of influence neuroscientific description of the disease in individuals, community and society 2) ethical standards of biomaterial and data collection, correlation of local and global standards 3) moral value of neural systems developed in neurobiological laboratories 4) how the interventions in the brain affect autonomy 5) in what context can neuroscience technologies be used. Of particular interest are questions about the economic, legal and social responsibility for the consequences of interventions in the brain that can change personality, behavior, freedom of action, etc., about the relationship between predicting brain disease and rethinking life paths, etc. and questions also suggest that in order to build a more global and culturally oriented neuroethics, three aspects need to be considered: greater inclusiveness, which involves the participation of a large number of representatives from different s countries and the discussion of the broader issues, such as justice issues; such an aspect as education is associated with a small number of formal textbooks on neuroethics, as well as the lack of formal education on the profile of ethics and neuroethics; Politics and public communication require constant public awareness of changes in the scientific environment, which requires the creation of a dialogue between scientists and the public. Indeed, the study of such issues is necessary to predict the negative consequences of experiments, to prevent various kinds of conflicts, etc. In this regard, scientists propose an approach that is based on interdisciplinary collaboration between researchers using empirical methods to evaluate public opinion. Much attention is also paid to the issue of caution in assessing cultural prospects (given the global nature of projects) in order to avoid stereotyping. However, it is worth noting that in the conditions of the rapid development of sciences and the emergence of new problems, it is practically impossible to come to a common solution.

Davletshina Gulnaz THE PROBLEM OF MORAL VALUES OF THE CONSUMER SOCIETY Almost half a century ago, French sociologist and culturologist Jean Baudrillard criticized the existing consumer society in his book of the same title. He anticipated the inevitable catastrophe, accusing popular culture of turning everything into signs and demonstrations. How relevant it is to comment on this situation in modern society? In the age when information and technology fill our daily lives, it seems that all of this is an integral part of life of any person. We cannot imagine our lives without all kinds of gadgets and refuse the endless offer from advertising. Do we think about the ethical side of forms and means of consumption? Today, consumption includes all spheres of life: products, services, relationships, science and culture. Any phenomenon and any thing is able to gain the quality of the consumed thing. Everything around loses its original function and essence, transforming into the sign of prestige and demonstrates someone’s social status. Could we say that a person in the conditions of progress and development of new technologies satisfies his own natural needs and not imposed on him by manipulations and signs from the side of advertising? There are variety of ways to manipulate. In the 1970s, Baudrillard wondered: what is the reason of the revitalization of body and sex topics in the promotion of products and services? Unfortunately, this topic is still relevant. In modern realities, we could see banners with the image of a naked female body everywhere. Advertising is like a hymn to a consumer society. It continues to use body and beauty as a way to successful trading. The question that worried the minds of the philosophers in the twentieth century: does the cult of the body indicate that physiological characteristics have taken the place of the soul and humanity? Some people think that morality and ethics disappear in a consumer society. Most leftists scolded capitalism for the ruthless system. For example, Herbert Marcuse was convinced that the development of technology adversely affects human life, forming the so-called “one-dimensional man” - a representative of the capitalist society. This is the type of the person that can be easily manipulated by consumption. In such conditions, we can talk about the destruction of true needs and the emergence of false hedonism. The possibility of excessive consumption may prevent us from understanding the true essence of and pleasure. In this case, it is interesting to once again turn to Baudrillard, to his concept of the problem of fatigue as a consequence of the consumer society. Fatigue comes after overcoming hunger and lack of things. It is not passivity, but rather represents the only form of activity. A tired person opposes the conditions of coercion on the part of capitalism. True passivity is consent to conform to the system. The society we live is not only a state of perpetual progress, but also an endless stream of competition, stress and tension. In this society something that does not cease to raise contradictory questions extends: the operation of a female image and body, the pressure of competitive environment, the requirement to be constantly aware of anything. Similar conditions force to displace a relevance foreshortening towards the ethical problem within the consumer society.

Davydov Denis, Markova Inna THE ETHICAL UNDERSTANDING OF DIGITALIZATION. The widespread development and implementation of digital technologies leads to socio-structural, economic changes. Within the framework of the Digital Economy of the Russian Federation program, strategic objectives were formulated for the regulation and application of high technologies in all areas in connection with the need to improve the quality of life of the population; approved the main vectors of development: digital infrastructure and security, competent personnel, regulatory regulation and many other aspects. 34 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) These transformations have led to new ethical issues: the protection of personal data, human / machine interactions, confidentiality; and also set new directions for the development of bioethics, cyber ethics, etc. Digitalization is the process of integrating digital technologies into the daily routine of a person, accompanied by the emergence of a new reality - digital space. New opportunities appear: accessibility, openness, anonymity, as well as dangers: theft of personal data, problems of responsibility, which clearly indicates the dilemma of double use, which requires moral regulation on the part of society. A special area of moral problems arises when using social networks. Most services provide services through an account. For example, car sharing (short-term car rental). The account is a confirmation of a person's ability to use the benefits of the digital world. At the same time, digital passports are legalized in many countries of the world, which gives the digital person the legal status of a citizen. According to the UN, Internet access is recognized as an inalienable human right. It is necessary to analyze from an ethical point of view: the emergence of a “technical intermediary” in communication between people, both in a personal way (chats) and in professional relations (telemedicine). Digitalization has an undeniable impact on moral standards of behavior, which manifests itself in problems such as access to information, blurring borders, saving resources, which allows you to travel, study, socialize, and gain new knowledge without leaving your home, which in turn leads to changes in outlook to the world. But at the same time, information intended for use for certain purposes can be used for other purposes, which causes enormous damage to privacy; openness and anonymity breeds permissiveness; The risk of loss of personal data leads to the need to use passwords, privacy settings and other security measures. In the socio-economic sphere, the consequence of digitalization is the displacement of man by machine, which leads to the disappearance of some professions, the transformation of others and the emergence of new ones. Autopilots are crowding out drivers, in their place are operators whose task will be to monitor the activities of autonomous systems. One of the priority ethical problems in the socio-economic sphere is the equitable distribution and accessibility of goods. One of the priority tasks is the training of qualified professionals who are able to work at the intersection of disciplines. The basics of digital literacy must be laid in early childhood. An important aspect is the readiness for self- learning and self-development. The use of intelligent systems deepens the problem of responsibility. Smart assistants are used everywhere. The introduction of digital technology has led to the development of e-service (delegation of authority from person to machine). When making the wrong decision, who will be directly responsible (developer, operator, consumer, machine)? Another not unimportant question: what is the degree of trust in the decisions made by the machine, and how ethical is it possible to trust a software package? In this case, an integrated approach to solving emerging problems is important, from the creation of infrastructure to the adoption of legal and moral regulation. The questions outlined in the report today do not have a definite answer and require discussion, discussion in society, since the impact of digitalization on people and society as a whole is growing. An ethical understanding of the current state and consequences of digitalization allows us to develop a moral position in society, a system of moral regulations and ways to solve moral problems. In this we see the perspective and task of ethical reflection of digital processes in modern society. Sources and literature 1) Klaus Schwab. Fourth Industrial Revolution. 2016 2) Kiseleva L.A., Ivanova E.G. An anthology. Digital Humanities. 3) Behman G. The concept of the information society and the social role of informatization. 4) Galinskaya I.L. Computer ethics.

Demidova Vera DIGITAL LAW. ETHICAL ASPECT. To date, according to statistics in the reports We are Social and Hootsuite, at the time of 2019, the Internet audience has 4.39 billion people. There are 3.48 billion registered users on social media. Over the past year, the trend of audience growth in the network has continued. On average, people are online for 6 hours and 42 minutes every day, which means that the Internet, at the moment, unites the whole world, respectively, most users have a new object of civil rights-digital rights. A common interpretation says that digital rights are understood as a form of human rights, namely the right of people on the creation and use of digital works, the access to computers and communication networks, etc. Also, digital rights can be interpreted as universal human rights, adapted to the rapidly developing information society, in particular the right to privacy, the right to exchange of information, access to electronic networks, on freedom of expression online. Considering digital rights from an ethical point of view, it is a positive phenomenon, as it is another way for the subject of ethics as such – morality. People registered on social networks tend to show their both positive and negative sides and the latter are persecuted under the law, for example extremist records. Digital rights are designed to give more opportunities for the realization of existing human rights – the right to freedom of thought and speech, to privacy. Everyone has the right to freedom of speech, but at the present stage of development of society, we see that at the post-industrial stage, where it would seem that freedom should be elevated to the rank of a guaranteed principle,

Theoretical and Applied Ethics: Traditions and Prospects. 35 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) decisions and laws are made that contradict natural human rights. For example, Russian law enforcement agencies do not believe that encryption keys relate to the secrecy of communication, and they in any case do not affect the right of secrecy of correspondence. In their opinion, they are not subject to protection. In my deep conviction, this is not ethical and is a manifestation of immorality and disrespect towards modern society. Although modern morality is subjective and may not have a place in the moral principles of most people, but there is one of the main, irrefutable rules of morality: "Live as you know, and do not meddle in other people's lives, if not asked."

Derzhivitskiy Evgeniy GREEN TECHNOLOGIES AND PIPE DREAMS IN MODERN GERMAN SOCIETY At the beginning of the XXI century the problem of environmental protection has become recognized by the world community not only as global, but also requires urgent measures to limit the negative human impact on nature. First of all, it became obvious for the industrialized countries, which either individually, like Switzerland or Japan, or as part of regional organizations, like the European Union began to take effective measures. In modern Europe, perhaps, have advanced Germany, which by the end of the twentieth century turned its program of development of atomic energy, and in 2030 has committed to completely abandon the use of vehicles with internal combustion engines in the country. Despite the fact that the automotive industry is one of the most developed industries in Germany, occupying the first place (about 15%) in the total turnover of the country's industries, the majority of German public opinion agrees to take risky changes in order to meet the requirements of environmentalists. This was largely the result of a coalition agreement that was reached after the Bundestag elections in September 2017, when Angela Merkel, in order to form a government, had to make serious concessions to potential allies from the green Party. However, the implementation of this requirement, according to experts, may be premature and even harmful due to the fact that the "ecological balance" of electric vehicles is currently losing to cars with internal combustion engines, small CO2 emissions into the atmosphere after tightening the standards for the content of harmful substances in gasoline cause much less damage to the environment than the production of batteries, very energy-intensive and accompanied by a large formation of coal dioxide. This and other problems associated with the use of "green" technologies are actively debated in German society, despite the fact that among the "green" there are not only systemic activists who rely on the support of voters (the level of such a green Party is currently about 20%), but also those who, like the movements Attac or Sand im Getriebe (sand in the gearbox) are ready to act not only legally. It is obvious that the level of emotionality set by the latter on the verge of intolerance creates many problems both for the German ethical discourse and for other societies that perceive the main themes of its social communication.

Dolotskaya Nataliya MORAL LEGITIMIZATION AND JUSTIFICATION: DIFFERENTIATION IN THE CONTEXT OF POLITICAL VIOLENCE. The question of the differentiation of moral legitimation and justification is not widely discussed within the framework of ethical theory, which, however, does not detract from its importance. In the context of considering the problem of violence (namely, the distinction between the concepts of power and violence), in the eponymous work of Hannah Arendt can be found a few short comments on the distinction between these concepts. Thus, power, which never belongs to one person, but is a delegation of powers to a particular person agreed upon by a wide range of persons, needs no justification, since “it is an integral element of the very existence of political communities”. The power structure itself is the discursive field that sets the coordinates for the actions of individuals in the categorical dualism “purpose-means”. But this position does not deny the need for legitimation. The key point of H. Arendt's passing remarks on legitimacy is the actual distinction between the concepts of legitimacy and justification. If legitimacy appeals to the past for its confirmation, justification appeals to future goals. Based on this, the author concludes that violence can be justified (as an example, the use of violence in self- defense), but can not be legitimate. The difference between the logic of appeals to the past and the future lies for Arendt in the close connection between the power-legitimacy and violence-justification pairs. If power becomes legitimate on the basis of some ”mythical" agreement in the past, then violence is evaluated (and accordingly justified) on the basis of its own purpose. But a controversial point that significantly affects the possibility of legitimizing violence is the attribution of exclusively instrumental significance to this concept, which can be questioned by reference to the communicative component of this phenomenon. In ”On revolution" H. Arendt also defines power as that which arises as a result of Association of people together for achievement of the purpose of Action. To be a force in politics, power needs to be institutionalized. Thus, current political structures (such as the law, the police, government representatives) can be considered legitimate by reference to the past in the form of “primary consent” (founding promises). And thus, the very procedure of legitimation looks like an assessment of the compliance of the current state (implementation) of an institution with the principles that institutionalize public power. Only an action whose moral value is in question can demand justification. That is why the government does not need justification. Nor can violence be legitimized and therefore refer to the past, because violence always implies a gap: a gap between the present and the past. While one case of legitimation reinforces the legitimation of other institutions, justification in the case of violence must be seen each 36 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) time as a separate stand-alone case. Power, structured by its own institutions, can also be understood in the context of M. Weber's right-supporting and right-establishing violence, where the latter also means a gap blocking the possibility of legitimization. In the theory of this author, the rulers are recognized as legitimate on the basis that the subjects accept their dominant position, which shows some solidarity with the position Of H. Arendt as the original Association, but does not take into account the possibility of displacement of the dominant figure.

Dorokhina Rimma, Lavrenov Sergey ETHICAL ISSUES OF DIGITALIZATION IN THE EDUCATION SYSTEM The digitalization of the educational process involves the development of a new culture, methodology and approach in both learning and self-study, where self-education will be a key moment. The transition to neural networks in the learning process will stimulate students to acquire not only new knowledge, but also the possibility of receiving additional education simultaneously with the main one. In order to get such a student diagnosis is necessary, there is need to understand who entered the university, what are his interests, wishes and needs. Artificial intelligence will combine all these factors together and will make additional educational program besides the main for a more harmonious development of the personality. Intellectual needs and interests cannot remain in the same state, so neural networks having worked once with a student will not remain aloof from its further development. The artificial intelligence program is designed to track the intellectual activity and change of interests of each student throughout the entire period of his studies. Working with artificial intelligence each student will be able to quickly understand what he likes, what he wants, and most importantly, how to more effectively and efficiently reach his goals. Professor of Lomonosov Moscow State University A.V. Razin writes the following: “the thought process, which is understood as a rational procedure, is preceded by operations with the images necessary for the implementation of complex orientational activities - the determination of one’s subjective position in space and time, as well as the planning of actions related to some point in the future”. On the one hand digitalization in the education system should lead to a clearer understanding of one's profession, the vectors of its development and on the other hand help a student with self-determination in the profession. Digitalization today suggests overcoming the thresholds in learning and taking a new path in education for Russians. In addition to the fact that there will be new teaching methods, students will have the opportunity to choose the form of training, subject and teacher. “The digitalization of education leads to changes in the labor market, in educational standards, the identification of needs for the formation of new competencies of the population and is focused on the reorganization of the educational process, rethinking the role of the teacher.” The student-teacher bundle will transform: the role of the teacher will decrease and self-learning through artificial intelligence will increase. It is worth remembering that it is the teacher, not the program, can develop the moral and social qualities of the student.

Drappanova Helena THE ETHICS OF PROFESSIONAL LAWYER PRACTISE In my paper, I will try to point out that even a strictly regulated normative system like law cannot exist without being regulated by other normative systems such as ethics and morality. Law as a normative system has the specification that not only its content but also its application is regulated normatively. We also have to take into account that the practice of the legal profession, for example of judges, prosecutors, notaries and barristers, is also normatively regulated. The professional ethics of these professions uses not only standards of social morality that can be applied in a particular legal profession, but each of them also forms its specific moral principles. This also applies to the profession of advocate, which includes not only general professional legal standards, but also creates narrowly specified moral standards. The aim of my contribution will be to point out the formation of professional ethics of barrister in Slovakia and how it is carried out in current practice on the basis of Act no. 586/2003 on the Bar C. of l. in wording in the later regulations (act on the regulation of the profession of barrister). This Act defines the mission of advocacy as follows: “The Bar helps to assert the constitutional right of natural person for defence and to protect other rights and interests of natural persons and legal entities (after referred to as “client”) in accordance with the Constitution of the Slovak Republic, constitutional laws and other generally binding legislation." Based on my own advocacy practice, I can argue that there is not only the need to regulate the pursuit of this profession with legal norms, but also with moral principles. In his daily practice, the advocate solves the dilemmas of what means, what reasoning and what evidence he can use to do his best to defend the rights and interests of his client, while not violating ethical and moral principles. This is indeed a very serious issue, as proved by the fact that the Slovak Bar Association has established a control commission that oversees the legality and ethics of the practice of barrister.

Drobysheva Anastasia CHANGE IN THE MORAL CONSCIOUSNESS OF GENERATIONS IN THE PROCESS OF SOCIOCULTURAL TRANSFORMATION OF POST-SOVIET RUSSIA Global changes that occurred from the turn of the 80s - 90s. XX century in Russia, were accompanied by a sociocultural transformation of Russian society, expressed in significant shifts in the moral consciousness of

Theoretical and Applied Ethics: Traditions and Prospects. 37 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) generations. Changes in the moral consciousness of generations can be characterized by studying the correlation of traditional and new elements reflected in its structures - moral values, moral attitudes, moral assessments and moral qualities. By elements of traditional morality we mean the characteristics of moral consciousness that developed in the Soviet period of development of Russian society and persisted in the post-Soviet period. The elements of a new morality are the characteristics of moral consciousness, which have become widespread as a result of radical reforms of the 90s of the XX century. The question of the ratio of traditional and new elements in modern (post-Soviet) Russian society is decided by Russian researchers in different ways. Some of them focus on what happened, in their opinion, in the post-Soviet period, a sharp breakdown of the continuity of generations, conflict or confrontation between generations. Others pay special attention to the lack of generation gap, to the continuation of the dialogue and the continuity of generations. An analysis of the dynamics of the structures of moral consciousness, based on the materials of the World Values Research (1990 and 2011) and the European Social Research (2006 and 2016), led to the conclusion that throughout the post-Soviet period, all generations continued to coexist and interact with elements traditional and new morality, between generations, continuity is preserved, expressed in a gradual shift in value priorities. On the one hand, the younger generation, focusing mainly on the elements of the new morality, to a greater extent than before, attaches importance to the elements of traditional morality. On the other hand, the older and middle generations, on the contrary, are adjusting their value ideas in favor of a greater orientation to the elements of the new morality than before. The continuity of generations is not only that the younger generation takes over some elements from the older. The older and middle generations are partially revising traditional values, to a greater extent than before, focusing on new values. This promotes dialogue between generations, mutual understanding between them and a more conscious perception of traditional values by the young generation. The analysis shows that from the beginning of the modern, post-Soviet period, generations in Russia, perhaps, largely unconsciously, are moving towards each other, to a certain extent, are closer to each other in their values and attitudes. This indicates the gradual movement of Russian society towards a new sociocultural balance, which is due to the combination and active interaction of traditional and new elements of moral consciousness in all generations.

Drozdenko Arseny ETHICAL PARADOXES OF RISK SOCIETY In this report, we would like to draw attention to several paradoxes arising from the adoption of the so-called widespread in modern humanitarian thought. "Concepts of a risk society." However, we do not claim to be a complete list of identified paradoxes, but the following seem to us the most significant: -Beck writes about the transition from a "society of consolidation of need" (class) to a "society of consolidation of fear" (risk), also requires the dissemination of knowledge about risks. If you accept these provisions and requirements, then when making political decisions it will be easier for politicians to speculate on this topic and, under the pretext of risk protection, tighten control over society, that Panopticon will achieve its full potential in such a situation. However, Ulrich Beck does not seem to notice this. - The requirement that the statements and predictions of scientists engaged in the natural sciences have the same political responsibility as those engaged in the social sciences seems questionable. In general, the demand for practical benefits from all sciences due to the increased dangers completely destroys the original speculative nature of science. Science, which solves only the pressing problems of society, is incapable of existence. -Approved the need to merge the natural and social sciences, not only in terms of shared responsibility, but also "the inability to think of nature separately from society." Such a situation arises now when nature is thought to be "sick", the same as society, and therefore they can no longer be separated. A person in the "risk society" no longer sees the superiority of Nature, but considers himself a conqueror of it, moreover, he thinks that he can help it. - With increased "institutionalization", the dependence of each sphere of society on law also grows. First, moral judgment becomes impossible, because everything in theory should be spelled out in law, which should be addressed as a kind of Origin. Secondly, it becomes practically impossible that creativity, in the broad sense, the production of counterculture, which tears people out of everyday life, comfort "in front of the TV" (Beck's example). In a society of "neurotics," the revolutionary and artist think the same way - the enemies of society.

Dryaeva Ella DIGITAL BARRICADES: SOME FEATURES OF THE PROTEST ONLINE ACTIVISM The information technology revolution of the 60s of the twentieth century caused the global transformation of society. The "information" or "informational" stage of society development is characterized by the dominant role of information, which with the new technologies becomes a key factor of economic leadership on the world stage. Today information becomes the Foundation of productivity and power. In "The Information age: economy, society and culture "Manuel Castels writes about the network logic of the development of social processes and" convergence of specific technologies", suggesting the gradual interpenetration of industries and technologies into each other in order to solve specific issues. 38 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) These changes affect the peculiarities of thinking of modern man, replacing the previous ideological intellectual guidelines emotional "clip" attitude. Active Internet users are called residents of a particular galaxy, representing the "thumb generation", the "generation head down" (In 2014 the society for German language (GfdS - Gesellschaft für deutsche Sprache) published a list of words of the year: the most interesting, the most used and the most pressing one. One of them was Generation Kopf unter (generation with his head down). Interestingly, this "generation" has no age limits. It includes all those who bowed their heads over the screens of smartphones, tablets, those who live in them online)., the "man clicking". The Internet, despite all attempts to regulate it, is characterized by the widest distribution, flexibility, variability of identifications and rich drama of intersubjective interactions. Anonymity and democracy of communication processes allow to communicate freely with participants of network interaction and to Express the interests. Until recently, the Russian government did not interfere with the virtual inhabitants of the domestic web, which contributed to both positive consequences – open discussions on problematic issues, and negative – the spread of fakes, radical petitions, cyberbulling. As for the current stage of development, according to recent studies , only in 2018m year Internet censorship in Russia has tightened 6 times. In 2017, it was 116 thousand episodes vs 662 thousand in 2018м. It can be assumed that in the future the government will cooperate with large digital platforms and expand the zone of the Internet controlled by it. So at the end of December, parliamentarians submitted to the state Duma a bill on the Autonomous Runet. The political sphere could not stand aside and in the light of the development of new means of electronic communication has undergone a series of large-scale transformations. Digital technologies, being McLuhan's "external extensions of the human body," carry a potential threat to the stability of political regimes and deserve close observation by the authorities. Network communication guarantees various political forces easy access to a wide audience, such impact can be manipulative and destructive. Canadian journalist and sociologist Malcolm Gladwell believes that we should not overestimate the role of new technologies in social and political processes. He emphasizes that "likes" of posts on Facebook or dissemination of information in other networks improve coordination of people, but create only the appearance of interest and motivation of users who are often not ready for real action . In some cases, such arguments do not seem groundless, because as the example of the Arab spring showed, digital technologies have failed to form a single political party, to form a common program of reforms in society, or to nominate a new political leader. Further, the report will consider the features of the formation of a new protest identity.

Dyomin Rostislav SOCRATES' DOCTRINE OF JUSTICE IN THE DIALOGUE OF PLATO “CLITOFONT” “Clitophon” is one of the briefest works of Plato's corpus. There are different points of view on this work as to its authenticity and purpose. A number of authors, starting with Marsilio Ficino, express doubts about the authenticity of the work. Among those who turn to him, opinions have spread: that this is an unfinished work, that this is a parody of such a genre of philosophical literature as a protreptic, that this is an introduction to Plato's work “The Republic”. Philosopher and astrologer of Thrasyllus, who published the works of Plato, divided them by tetralogies. In the eighth tetralogy he placed “Clitophon”, “The Republic”, “Timaeus” and “Critias”. The dialogue “Clitophon” Thrasyllus described as ethical. The content of the dialogue is the conversation of a little-known sophist of Clitophon, close to the famous the sophist Thrasymachos and Socrates. The question of the definition of justice is raised. Clitophon criticize the position of Socrates, exhorting to , but not giving accurate definitions of ethical concepts and expresses in this regard, the intention to communicate more closely with Thrasymachos. The speech touches upon the problem of the legitimacy of the reproaches of Clitophon to Socrates. Clitophon's critique of Socrates is defined as the result of Socrates bringing Clitophon to aporia. The question of the meaning of Socrates' silence (in response to accusations) in this dialogue is analyzed in the context of Clitophon's silence in “The Republic”. This is seen in the book describes how to use the maieutics (elenctic method) of Socrates, Clitophon in conversations with students (friends) of Socrates, in the search for definitions of ethical concepts. The answers of Socrates' disciples to the question what is the result of studying the art of justice are analyzed. It is suggested which of Socrates' disciples Clitophon might have conversed with. Attention is drawn to the ethical content of the speeches of Socrates in the retelling of Clitophon and the relationship of this content with other dialogues of Plato. The assumption is that “Clitophon” it's kind of a response to the so- called “Proto-State”, the text originally, as suggested, is a separate dialogue called “Thrasymachos” or “On Justice”. The question of the possible author of this work is discussed. The interpretation of the work as containing a hidden criticism of Antisthenes is criticized. We consider the arguments for the assumption that this work is unusually critical of Socrates may be a kind of apology of Clitophon.

Dzhabrailov Ruslan "PLAGIARISM" AS A PROBLEM OF MODERN ETHICS IN DIGITAL SOCIETY Modern education in the Russian Federation at all stages is constantly faced with the problem that we know as "plagiarism". The report will be devoted to discussion of this unambiguous (at first sight) problem. Before proceeding to the discussion of" plagiarism "as such, it is necessary to determine what we mean by "digital society", otherwise the conversation, even outside the context of the report can easily become an example of"transfusion from empty to

Theoretical and Applied Ethics: Traditions and Prospects. 39 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) empty." The answer to the question of what is a society of numbers (or digital society), will be two definitions. The first definition will be given by Daniel Bell, a sociologist who left us 8 years ago (he died in 2011). Let's turn to his book "The coming of post-industrial society: A venture of social forecasting" (the book was written in 1973, long before the so-called "digital age" in which we are now). Bell wrote that postindustrial society (the beginning of the subsequent "digital society") is a society where the term" postindustrial " does not mean the social order of people in which people will be forced out of the production process, but a society where the industrial sector will lose its leading role under the influence of increasing technologization, where the main production force will be science, the potential of any society will be measured by the scale of the information and knowledge that it has. What do we see now? Production, distribution of goods, comparison of development rates and other quantitative indicators, which are analyzed mainly in the field of economics and sociology, become topical for philosophy. Speaking about the definition of the author of this report, it should be noted that there will be no pressure on historicism (the future is already spoken of as coming). A digital society is a synergetic society that self-organizes by regulating information. Synergetics as a method and science studies the evolution and analysis of open-type systems with nonlinear feedbacks. These open systems have access to external sources of information (but not limited to it). Now I would like to say about "a plagiarism" phenomenon. In the modern world, the concept of plagiarism is very vague and very far-fetched. The desire to measure philosophy by percentages and so - called "citations" is the same as sucking science out of your finger. People who are engaged in writing any kind of written works in the field of humanitarianism suffer especially strongly from this. The author of the report will tell about such seemingly simple problems in the context of the digital society.

Eremenko Tatiana THE ETHICAL CHALLENGES OF BIG DATA TO MODERN UNIVERSITY EDUCATION within the framework of the Russian Foundation for Basic Research supported scientific project No. 19-013-00108 If we consider ethical challenges as new requirements, for compliance with which it is necessary to develop moral regulators of the complicated realities of the existing reality, then the big data phenomenon undoubtedly puts modern education system in front of large-scale ethical challenges. The term "Big Data" gained popularity in 2008 after the publication of an article on big data in the journal "Nature". The term refers to any set of unstructured data that is so large or so complex that conventional applications are not adequate to process them. The term also refers to the tools and technologies used to handle Big Data [6]. These tools and technologies are designed specifically for use in situations where it is necessary to process large databases with high speed, close to real time [3]. In the field of higher education, the volume of data produced in the learning process is large enough to raise the question of the need for Big Data technologies and tools for their processing [6]. Given the number of hours of classes over several years, the large number of different tasks that students perform, as well as the many interactions of participants in the educational process among themselves, it can be argued that in the education of Big Data technologies are highly relevant [2]. The Big Data in education can play the role of a strategic asset that can bring the development of the university to a new level. Big data and its analysis will support more effective management of the educational process, personify and adapt approaches to students, help to build individual educational trajectories [5]. The points of view expressed in the scientific press regarding the ethical challenges that Big Data pose to the education system can be formulated as requirements for the existence of moral regulators in the following issues [1, 4, 5]: - collection of data on participants in the educational process and their use: most of the data is personal in nature; people will be worried about what the boundaries of the use of this data will be and how securely the data will be stored; - transferring data about the participants of the educational process to third parties: how ethical it is to provide, for example, potential employers with information about the level of competencies of poorly performing students; - the use of video and other monitoring tools: participants in the educational process will feel that they are being monitored (“long-term surveillance”), which would infringe on their freedom and independence; - forecasting by using Big Data: the formation of recommendations for building individual educational trajectories based on data from various tests and additional factors should not reinforce racist or sexist stereotypes, or create a basis for discrimination. In general, underestimating the importance of ethical issues that are raised in connection with the use of Big Data in education can cause both direct and indirect harm. 1. Bagirov M.B., Mihajlova T.L. Bol'shie dannye i etika: territoriya obsuzhdeniya // Mezhdunarodnyj studencheskij nauchnyj vestnik. 2018. № 3-6. S. 941-945. 2. Drozdova A.A. Perspektivy primeneniya tekhnologii «bol'shih dannyh» v obrazovanii // Molodoj issledovatel' Dona. 2016. № 2 (2). S. 37-39. 3. Kondratenko A.B., Kondratenko B.A. Vozmozhnosti primeneniya bol'shih dannyh v obrazovanii v epohu cifrovogo obshchestva // Vestnik Kaliningradskogo filiala Sankt-Peterburgskogo universiteta MVD Rossii. 2017. № 4 (50). S. 112-115. 4. Kotlyarova V.V., Babaev A.M. Eticheskie problemy bol'shih dannyh // Mezhdunarodnyj zhurnal gumanitarnyh i estestvennyh nauk. 2019. № 5-2. URL: https://cyberleninka.ru/article/n/eticheskie-problemy-bolshih-dannyh (data obrashcheniya: 20.09.2019). 40 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) 5. Lunev A.P., Koshkarov A.V. Bol'shie dannye i cifrovye tekhnologii v sfere obrazovaniya: preimushchestva i problemy vnedreniya // V sb.: I Mezhdunarodnaya nauchno-tekhnicheskaya konferenciya «Aktual'nye voprosy ispol'zovaniya tekhnologij analiza dannyh i iskusstvennogo intellekta»: Sb. materialov. 2018. S. 82-86. 6. Katrina Sin and Loganathan Muthu. Application of Big Data in Education Data Mining and Learning Analytics –a Literature Review // Ictact Journal on Soft Computing: Special Issue on Soft Computing Models for Big Data. July 2015, Vol 5, Issue 4, P. 1035 – 1049.

Frolov Aleksandr SPIRITUAL EXPERIENCE AS THE BASIS OF ETHICS OF ONESELF IN A BIOPOWER SITUATION. The report was prepared with the support of the RFBR grant No. 19–011–00826 A* In the middle of the 20th century, there began to be heard from all sides about “the death of the author” (M. Blanchot, R. Bart), the disappearance of the subject (E. Levinas), and Foucault himself ends his sensational book “Words and Things” with a provocative sentence: “ If these dispositions disappear in the same way as they once appeared, if any event, the possibility of which we can only foresee, without knowing either its appearance or the fact that it is fraught with in itself, will destroy them, as it was destroyed at the end XVIII century the soil of classical thinking, then - you can vouch - a person will disappear, as schezaet face inscribed on coastal sand. " The rejection of the classical categories of philosophy is one of the main trends of postmodernism. The revision of the foundations is starting from aesthetics and ending with the theory of knowledge. In parallel with the displacement of structuralism from the leading roles of continental philosophy in French society, a crisis is brewing. For continental left-wing philosophers, the problem arose of overcoming both the metaphysical legacy of European philosophy and the growing totalitarian discourse, bio-power trends, both in fascist countries like Spain, and from the socialist bloc. Oil was added to the fire by more and more developing new technologies that simplified control over the population and contributed to the dissemination of the necessary information. After a period of research on scientific discourses and penitentiary systems, Foucault moves from the struggle against real subjects of power to the struggle against its technique, which no longer comes from a specific social actor, but permeates all levels of social interaction. He calls this form of power biopower. Foucault reinterprets the concept of man as a being possessing being here, since he himself is determined by the latter as an existing network of relations arising within the context of discursive practices. The Foucault subject has freedom, which is not formed by power relations, but rather, is a condition of their possibility. Thus, Foucault sought to strike a balance between activity and passivity, subject activity, and determination structures. The following question arises: is the subject capable of self-reproduction and going beyond power relations, or is it just a place where power relations of various discourses unfold? M. Foucault identifies two processes of the forming subject: objectification and subjectivation. In an interview with “Subject and Power,” Foucault talks about the process of objectification as involving the individual in the games of truth, where he will be just the body on which the dispositives of power will unfold: “I studied the objectification of the subject in what I will call“ separating practices. ” Either the subject is divided within himself, or divided by others. This process turns it into an object. This tendency is illustrated by the division into a madman and a person of sound mind, into a sick and healthy person, into a criminal and a law-abiding citizen. ”This division is possible due to the“ regime of truth ”that is present in every society. The subjectivity of the individual occurs when the subject reflects on his foundations in the discourse, in the commission of the existential choice of an identical ethics of himself. With the help of subjectivation, a person becomes the subject of true speech, is able to influence the discourses of discourse. Subjectivation shows us that there is no predetermined essence of the subject, and the formation of personality is carried out independently, as the creation of the artist of an object of art. The thinker connects the spiritual decline of Europe with the oblivion of the art of metonoi, achieved through the practice of oneself. It is the creation of a personal relationship with the truth that forms the spiritual experience of man.

Gafarova Julia, Kirylava Anastasiya ETHICAL ISSUES OF SHARING PRACTICES IN BELARUS The study was conducted with the financial support of the BRFFR in the framework of the scientific project “Distribution of knowledge in a network society: the interaction of archaic and modern forms” (No. Г18Р-181). Sharing projects are built on the principle of short-term unification of people to solve a common problem on the basis of a technological platform that provides for the implementation of communication network practices and partially assumes the functions of ensuring the control and safety of communication participants. Sharing projects have been developing in Belarus over the past few years. However, the summer of 2019 was a turning point in the popularization of Belarusian sharing. The appearance in Minsk of yellow Kolobike bicycles and Eleven scooters was widely discussed news in the Belarusian information space. An analysis of publications at citydog.by, kyky.org.by, sb.by, tut.by, and user comments on these publications, as well as a study of interviews with owners and organizers of sharing sites in Belarus, revealed a number of ethical issues of the development and promotion of sharing practices. There are (1) the problem of inequality in access to information; (2) the problem of trust and (3) the problem of responsibility. One of the key issues in the analysis of sharing practices is the issue of inequality in the distribution of knowledge in

Theoretical and Applied Ethics: Traditions and Prospects. 41 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) explicit and latent forms of its manifestation. Open access to the network is the basis of the sharing economy. In Belarus, different levels of access to the network, both technological and user, determine not only the inequality in the possibilities of gaining knowledge about sharing or the possibilities of participating in its design and distribution, but also ranking the very “knowledge” by quality and class. Experts note a low level of awareness of Belarusians about the nature, principles and distinctive features of sharing, which sets the specifics of project promotion and forms the features of the practices themselves. Access to the network and information is inevitably associated with the rethinking of the issues of network actors' trust in each other and the development of new technological methods for gaining trust and ensuring reputation guarantees (reviews, ratings, online reviews, user ratings). The user as the subject of economic relations are taking part in the production, distribution, exchange and consumption of sharing goods. He must be able to build interaction and work with his reputation and to create the confidence spaces. The results of our study show a low level of personal and systemic trust in Belarusian society. The business is not ready to invest in sharing projects, and the users are critical of the values of mutual assistance, organization of schemes for building trust and control in the processes of sharing. All this leads to a crisis of responsibility in using of shared objects. The lack of direct personal contact between “joint users” or the lessee and the lessor when using new technologies, despite obvious convenience, saving resources, time and effort, often leads to irresponsible and deviant behavior of users due to the illusion of a lack of external control.

Garvardt Andrey THE VALUE OF ETHNIC CONSCIOUSNESS DURING THE CRISIS OF ETHNICITY (PROBLEM STATEMENT) Ethnicity as a system or set of attributes of belonging to some ethnic community is clearly undergoing a crisis. The evidence of these characteristics is not so much the loss of a significant proportion of the members of these ethnic communities as the increasing efforts of state and civil society institutions to preserve these characteristics or their visibility in the public consciousness. The essence of the crisis of ethnicity is seen as arising at the relevant historical stage of anthroposocietal ethnic structure of the society acted cymatodera tool of social adaptation of the individual to the real conditions of its habitat in the natural environment. In this sense, belonging to an ethnic group, i.e. ethnicity itself, can be considered " natural "as far as it is possible to call an individual's natural belonging to a social, i.e., by definition," non – natural " environment. The civilizational development of tools and mechanisms of interaction of society with nature displaces the ethnicity of the range of instruments of social adaptation, replacing it with other social comtoday characteristic of the actual social logic of historical progress. These comtoday are primarily educational institutions, professionalism, technical competence. The essence of the problem noted in our address to the topic is seen in the fact that with the loss of utilitarian value ethnicity acquires symbolic value. In itself, this phenomenon is not unique. At least a significant portion, if not all currently known rituals of courtesy and etiquette are characters deprived of many utilitarian content. The problem is seen in the fact that the mentioned symbolic values of politeness and etiquette are informal and, more importantly, non-formalizable codes of cultural belonging and cultural community. At the same time, ethnicity has a dual value content. On the one hand, it represents the same informal symbolic value of cultural and historical identity. In this incarnation, the spiritual value of ethnicity stands in the General series of cultural and historical codes that form the actual cultural identity of both the individual and the entire social community as a whole. On the other hand, ethnicity is formalized by the state as a basis for granting privileges to conduct economic activities. Even in the text of the Constitution, we observe a formal logical contradiction, which is fundamentally unacceptable in the text of the legal norm: thus, article 3 asserts" the bearer of sovereignty and the only source of power in the Russian Federation is its multinational people", and article 69"...guarantees the rights of indigenous minorities". Logically, this means that among the single "multi-ethnic people" the legislator allocates some "... indigenous peoples " and guarantees their rights. Logically, this means voluntary or involuntary discrimination against those " peoples "that are not among the" indigenous minorities " mentioned. In the legal sphere, the problem is that the basis of formal legal differences becomes informal historical and cultural identity. In the axiological plane, we are dealing with the opposition of the value of ethnicity in the spiritual and political-economic dimensions. The first by definition should unite social community, the second with necessity its shares.

Garvardt Maria AXIOLOGICAL NATURE OF HYBRID WARFARE At present, we are witnessing an obvious transformation of such a radical tool of foreign policy as war. In political terminology, this phenomenon has been called hybrid warfare – a kind of struggle in the international arena, when instead of the classic use of armed forces used sabotage, subversive operations, cyberwarfare and support for insurgents in enemy territory. In the context of our research topic, we may be interested primarily in the axiological aspect of hybrid warfare. The special significance of this aspect is seen in the fact that this aspect carries a dual (or even double) semantic load in the understanding of the phenomenon of hybrid wars. The reason for this (without going into details) is seen in the expansion of the so-called information society, the reduction of opportunities for secret diplomacy and the expansion 42 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) of the sphere of democratic institutions and civil society, forcing the political elite to at least "save face". On the one hand, axiological discredit of the opponent has character of justification of application against it of all possible means of pressure. Enough prove (convince without valid evidence in order phenomenon post-truth), that some imyarek terrorist (Communist, fascist, homophobic).D. does not matter, it is important that the label bore obviously negative meaning) i.e. they professed value system is directly contrary to human (i.e. and then the use of any means of suppression against him (torture, secret prisons, cluster munitions, phosphorus and uranium shells, false accusations, etc.) becomes obviously justified, because they are used against "absolute evil", which, as we know, stands outside any system of values and moral understanding in principle. On the other hand, the axiological discredit of the enemy carries a target load in the overall picture of the war. Since the recognition of the opponent as valuably insignificant indirectly, but inevitably asserts his opponent as valuably absolute (at least in the specific context of meanings in which this political action takes place). Accordingly, the aim of the war is no longer the struggle for real, but inevitably temporary political interests, and the establishment of timeless "absolute justice" in its current sense. Ie war becomes thereby a campaign to " eternal peace "and any war can be considered as Kant's"last war". Now we can not say with certainty that one state is at war with another – the Declaration of war as a diplomatic procedure has not been used since the Second world war, and the use of force in other territories are designated as "anti-terrorist operations", "political actions", etc.the Actors of such "actions" are usually not armies, but private military companies. The latter, unlike the former, do not have political obligations, which means that the state exempts itself from responsibility for the use of the same means of warfare that the enemy uses, thus maintaining the appearance of "absolute justice" of its values.

Gayvoronskaya Stanislava HACKER ETHICS OR THE CIPHER KEY OF THE NETWORK SEMIOSPHERE A Declaration of the Independence of Cyberspace in 1996 formed a new understanding of the theory of information society as a way to create a network semiosphere. Lotman's semiotic space, as well as the idea of cyberspace related to it, is based on the concept of «noosphere»; the semiosphere is feasible only in the presence of four components: the addresser, the addressee, the channel, the skills of semiosis. Comparison of the theories of semiotics and cryptology allows to explain the potentiality of semiosis as knowledge and use of the cipher key. The proclamation of culture as a sign system is forming the need to find the cipher key of the studied cyberspace. Architectonics of semiotic space confirms the existence of this tool semiosis; decomposition of culture exposes ethical refrain. «The civilizing power of the ethic» declares the ideal of the cultured man as the ideal of a human who, in all circumstances, retains true humanity. Thus, ethics appears as a generatrix of culture and cyberspace, synthesized by this culture and likened to a monad of monads. According to The Jargon File (version 3.0.0) hacker ethics is formed by the belief that information is the public domain, and hacking outside the criminal interest is ethical. In the book Hackers: Heroes of the Computer Revolution in 1984 Steven Levy as parameters of hacker ethics identifies, including: unlimited access to knowledge about the structure of the universe, the principle of decentralization, the synthesis of beauty and art through computer technology... The American journalist illustrates the last norm by the following example: word «RIPJSB» on the 1750 line of the computer program of 1950-1960-ies stands for "Rest In Peace Johann Sebastian Bach». Finnish philosopher Pekka Himanen in the book The Hacker Ethic and the Spirit of the Information Age in 2001 highlights the trilogy of ethics: the work ethic , the money ethic and the «nethic» (the network ethic). Thus, the works devoted to the problem of hacker ethics, the preparedness of mankind to realize the «brain in a vat» are transformed into a kind of articles of the global Constitution of informationalism. The further course of the research is based on the identification of relations between the cipher key and the levels of the network semiosphere. Ethical refrain is discovering at each stage of the reconstruction of cybersemiosphere: hacker’s culture; culture of the Internet (for which is typical four-layer structure: techno-meritocratic culture, hacker culture, virtual communication culture and entrepreneurial culture); universal network semiosphere. «Hacker ethics» becomes a domain name: the backbone of the dogma of hacker culture – The Jargon File – are the parameters of hacker ethics, but corresponding to the ethical tradition «the intensity and consciousness of hackish invention make a compilation of hacker slang a particularly effective window into the surrounding culture»; freedom of information promoted by hacker ethics becomes an axiom of Internet culture; the expansion and development of cyberspace is impossible without understanding the ethics founded by TX-0 hackers. In summing up, it should be pointed out that the hacker ethic represents both immanent and transcendent interests. Values of the formation of ideas about the study of cultural phenomena and detection the reasons for its qualitative integration into the structure of network semiosphere equally important for understanding of each measured by Chronos eras of cyberspace: past, present, future.

Globina Anna, Ignateva Sofia WHERE ELSE WE WILL BE DUE TO THE LANGUAGE? Since childhood each person has been stubbornly accustomed to watch the speech. However, today the significance of this is hyperbolized, which creates an extensive field for analysis. Verbalization represents an objective social reality for individuals. So, through the mechanism of updating

Theoretical and Applied Ethics: Traditions and Prospects. 43 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) information, universal rules of behavior are determined; legislative norms are formulated. Language is the most valuable unit of the country's cultural heritage, common intellectual property, and the cornerstone of civilization. The problem of understanding language as a sociocultural basement today is actively discussed by philosophers and ethics, philologists and linguists, political scientists and lawyers ... All cultural patterns are encrypted with a speech script and expressed through speech, and, accordingly, exist due to the language space. In the modern information space, a person, especially a public one, is perceived primarily as “linguistic”. Consequently, one cannot ignore the fact that in some languages the social stratification of individuals is encoded on a number of variative grounds, including physical-genetic, social-professional, and cultural-symbolic ones. On the other hand, the question becomes acute, where the desire not to hurt the moral feelings of another communication agent violates the boundaries of logic. Is the introduction of feminitives moving on the crest of a wave of popularity appropriate as an artificial intervention in the language (blogger, professional, doctor, etc.)? Am I an anti-feminist if I intentionally use a “student” about myself? Is there a limit to the “revitalization" of the language (herstory, womyn etc.)? How accurately is it possible to determine the negative or positive connotation of a word? What if the verbal spit of modernity does not take root in the language? So there is a need to analyze the origins and prerequisites for the emergence of a conflict environment or language violence associated with the permanent need to adjust vocabulary to the standards of a particular social group. By the way, dictionaries of politically correct terms have been repeatedly published. The continuing race for the erecting of a new, tolerant language leads to the fact that already new expressions fall into the category of “non-grata”. Yes, it is impossible to limit oneself to only one identification, but in extremely defined conditions it seems possible to assume this “responsibility”. Society is not accustomed to constructing borders between people: sport, business, partner choice ... The list of areas that select according to specificity and focus on a particular aspect is endlessly long. Indeed, for a certain type of interaction one or another type is required, in other words, an individual with a given set of characteristics. At the same time, it is important to understand that an urgent need for sincerity is being created and felt today; which is greatly facilitated by advanced communicative technologies, mercilessly reducing the time for writing a response to a communicative agent. Euphemisms, the features of which are clearly visible in the practice of tolerant communication, are just the same insincerity and require additional time resources for the selection of speech turns.

Golovkov Vladislav ROBOT AS A MORAL AGENT At present, in the conditions of rapid development of technologies, each next day can give rise to a new, including ethical, problem. One of these potentially problematic areas of human life is robotics. In my report, I would like to examine in more detail the issue of the moral agency of the machine, is it possible and, if so, how. When considering this problem, I will talk about such machines that have at least the ability to choose a strategy to achieve the goal. The presence of variability in the actions of the robot obliges us to give it an ethical base. The issue of assigning the status of moral agent to a robot comes out of the need to equip it with ethics. Machines can pose a threat even with their rational judgments, which are not always true in the context of human existence. From this point of view, limiting only to roboethics seems to be a dangerous and insufficient solution. If we believe that robots need ethics, then the question arises of what ethical principles we should put in the heads of these machines. I would like to consider two ethical systems that could become the basis, the basis of the moral of machines. This is the principle of a hedonistic act and the theory of prima-facie duties. The first approach is based on the pleasure or displeasure of a person who is affected by the action of a moral agent. This theory is convenient in the context of machines in that it assumes a certain figure based on the result of evaluating the action through three criteria: the intensity of pleasure / displeasure (for example, on a scale of 2 to -2, where 2 is the highest pleasure, and -2 is the highest displeasure), duration (in any unit of time, for example, in days) and the likelihood that this pleasure / displeasure will occur for each possible action. Such a model can be quite simply formalized. The second approach assumes that there are seven prima-facie responsibilities that you must try to follow, but which can be overruled by stronger responsibilities. This theory is good in that it presents a more varied picture of ethics than . There is a drawback to this approach. Its author, the Scottish philosopher William David Ross, does not clarify how to act in a situation where several such responsibilities overlap, which one becomes stronger. If we take one of them as constantly strong, can we unequivocally say that in each particular situation this particular duty will be constantly stronger than the others? At this point in time, existing robots and artificial intelligence cannot be full-fledged moral agents. As for future machines, it is definitely difficult to say something, because not everyone shares the position about the possibility of the existence of autonomous artificial intelligence in general. Purely theoretically, we understand that the concept of a robot as a moral agent has the right to life.

44 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Gorbacheva Ekaterina EVALUATION OF THE SCIENTIFIC COMMUNITY FOR INTERVENTION IN THE FORMATION OF THE CHILD'S SEX The future of genetics and reproductive science, if not already there, is clearly somewhere near. Society has not yet solved the moral and ethical issue of in Vitro fertilization (IVF). And how to treat the fact that people have taken under their jurisdiction areas of human life,which were subject only to nature and God. Even without addressing the religious issue, ethics can not ignore such problems as the destruction of traditional families (and the acceleration of this process due to the introduction of the procedure in the relative accessibility to society) and the impact on the health of both expectant mothers and their offspring. But there is already a new scientific breakthrough from the scientists at the University of Hiroshima, in particular the work was carried out under the guidance of Masaaki the Shimada. The essence of the discovery is that future parents will be able to choose the sex of the unborn baby, without understatement, at home. It should be noted that initially the discovery was planned to be used in agriculture, but the authors of the study have already recognized that it can be used for humans. The method is based on the use of differences X-and Y-chromosomes. That is, there are key elements that determine the sex of a person (women is XX, men-XY). Among nearly 3,000 genes of the X chromosome, scientists were able to find 2 receptor genes — TLR7 and TLR8. If you activate both of these receptors, reacts a whole chain of complex reactions, as a result of which the sperm loses the ability to move, because it is not enough energy. As a result, we can conclude that such manipulations can "disable" one of the leading elements that determine the sex of the child, namely - sperm, which means, and control the sex of future offspring (both receptors are encoded by genes located on the X chromosome and therefore are absent in "male" sperm). In other words, the manipulation makes sense to do with only one kind of chromosomes. Scientists have confirmed that it is possible to carry out such a procedure at home, if reciquimod or its analogues are placed in the vagina. At the same time, the possibility of impact on the body and other drugs popular in pharmacies is considered. Ways to influence the sex of the unborn child were already, but they were not available to everyone because of its cost and assumed its application in the framework of IVF procedures. Now it becomes available to everyone and doctors as a link, fall out of this chain. What can it lead to? What is the fear of the scientific community, which has banned such research? Is it a forced attempt to stop the development of science and preserve the conservative way of the economic component of the reproductive sphere, which is put at risk, or is it an attempt to save States and Nations from demographic imbalance?

Gracheva Mariia THE ISSUE OF ETHICAL EXPERTISE OF HUMOR IN DIGITAL SPACE The phenomenon of humor is an incredibly important element of social life. Along with a change in society, its traditions, norms and moral principles, a transformation of humor also took place. This phenomenon is not only a reflection of culture, but also a reflection of moral values set by society. The phenomenon of humor was transformed throughout the history of mankind, experiencing the same “ups” and “downs” as society, reflecting burning problems and social upheavals. Humor has gone from gross, mundane and bodily to absurd and acutely social. In the process of transformation, the ultimate point in the phenomenon of humor becomes the humor of the absurd, which arose in the wake of shocks after World War II. The source of this trend was black humor, which appeared earlier, at the beginning of the 20th century. And just like absurdity, black humor was an attempt to look at death and fear through the prism of a comic, often reaching cynicism. This was an expression of maximum despair when the meaning loses everything, even life itself. Absurdity has become a kind of absolute denial of common sense. It would seem that after the meaning as such was refuted, the phenomenon of humor can only be repeated cyclically, returning to its earlier forms and vice versa. A similar trend, in principle, can be traced in modern society. However, humor goes into digital space. And transformed according to the laws of the information society. At the same time, he begins to generate and combine his various forms and manifestations. New ways of expressing humor appear, such as “meme”. There is a tendency to simplify the presentation of information, but, nevertheless, not to simplify the information itself. In the space of the Internet, coarse forms of humor and complex absurdity (sometimes even simultaneously) coexist. But including new moral questions. One of the main problems is the question of how exactly the ethical examination of humor in the information space is possible, and whether it is possible at all. The problem is the very definition of the subject of ethical examination in the information space in the field of comic. The question remains open, what exactly should be the object of ethical evaluation: is the joke in itself or the reaction that it causes? Another important issue related to the previous problem is the separation of the individual and the public. The problem of public and private, its differentiation and protection in the information field is closely related to the Internet, since this particular source of information removes the boundaries between the individual and the public. In the field of comic, this is illustrated by the usual example of how someone’s unsuccessful or clumsy act, getting on the Internet becomes a public joke, sometimes regardless of the context of what is happening, nor the feelings of a

Theoretical and Applied Ethics: Traditions and Prospects. 45 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) person, nor the privacy of information. Therefore, the question of whether protection of the personal in the digital space is possible is one of the most urgent, including in the context of humor. It is humor that turns out to be one of the more complex and controversial spheres in the context of the information space and the problem of private and public, as it is one of the popular, popular, and at the same time vulnerable areas. However, this necessitates a detailed analysis. Related to this is the need for its detailed analysis.

Ignateva Sofia ON THE EXPERIENCE OF LINGUISTIC EXAMINATION IN THE CONTEXT OF ETHICAL EXPERTISE In the Russian journalistic environment, the attitude to the code of ethics and any attempts of the morality principles codification is rather ambivalent. Moreover, it is noted that in modern conditions of journalism development it becomes impossible to comply with the proposed in the “Code of Ethics of a Professional Journalist”. Media representatives find it unrealistic to comply with the provisions on refusing to place advertising and commercial information, maintaining fair competition, etc. [3]. As a result, there is a critically large number of resonant conflicts connected with the journalists and Internet bloggers accusations of libel, insult, incitement to national, racial or religious hatred, insult to honor and dignity, etc. The precedent of such conflicts is a delict, despite the fact that it does not belong to the material field of meanings. The public resonance of such conflicts exacerbates the clash of various forms of moral perception: traditional, rational and post-rational [1]. In the case of such precedents, the legal system strives for the greatest degree of objectivity, as a result of which the method of linguistic examination of conflicting texts has been developed and is currently being actively adopted. The subject of analysis here is not the intention or motive of the defendant, but the content of the text on the subject of vocabulary that is obscene, aggressive or propaganda in nature. In this case, there are two agents of expertise: naive interpreters (author of the text and the recipient) and professional interpreters (hermeneutical linguists and lawyers). An objective assessment of the text is extremely important precisely from the point of view of the selected criteria. Nevertheless linguistic examination in itself does not provide a complete and exhaustive answer to the question of whether there is an insult or violence expressed informatively. The linguistic examination and the degree of guilt of the author do not determine, because one of the integral components of the act is the motive of the actor and its consequences. In order to establish the reality of the offence in the field of human relations, subsequent psychological and ethical examination becomes necessary. This need is emphasized by the increasingly actively developing trend of generalization of cases in relation to conflicting texts [2], which is a sign of a public request for action in the field of morality as well. Thus, to identify facts of violation by journalists and representatives of the media sphere, an objective assessment of the text and subject of a possible violation is necessary, as well as a general assessment of the composition of the act, including the motives and consequences of publication. Ethical examination can also take linguistic examination as an objective basis of its own analysis, which will help to reveal the essence of the act and the fact of its commission in the social environment. 1. Bakshtanovsky V. Ethical examination of the idea of self-regulation of the "medical department" // Glasnost Defense Fund. Self-regulation of the journalistic community. Cit. ed. Article 93 2. Kara-Murza E., Linguistic examination as a procedure for political linguistics // Political linguistics. 2009. No27. 3. Kireeva I., Codification of the Russian media: debatable problems (based on materials from the Glasnost Defense Fund) // Bulletin of the UNN. 2007. No5.

Ivchenko Elena, Mednikov Stepan SITUATIONAL FACTORS OF AGGRESSIVE BEHAVIOR OF FOOTBALL FANS Football is the number one sport. According to various sources, the last world Cup was watched by more than 1 billion people on the planet. Football attracts accessibility, entertainment, dynamic. However, the events that take place on the football field, can generate different emotions and different behavior of fans. The behavior may vary from passive to aggressive. Over the past year, there have been increasing reports of fans clashing with law enforcement officers, and this is alarming. By aggression we understand a temporary, situational state, being in which a person performs actions that cause damage or are aimed at causing damage to himself, another person, a group of people, an animal or an inanimate object (Rean A. A., 2002, Safonov V. K., 2003) In psychology, it is believed that human behavior can affect his personal characteristics and characteristics of the situation in which the person is. In this article we will focus on situational factors. Our study involving 150 people (age 17-25 years), revealed various situational factors that affect the manifestation of aggression among football fans. These include: • Use of alcohol; * Action by law enforcement officials * Dissatisfaction with the result, event, game, etc. * The need for emotional release • Poor organization of the match 46 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) • Provocation other fans, fans • "Biased" refereeing * Crowd phenomenon, mass behavior, aggressive leader Taking these factors into account is very important in organizing events and ensuring law and order. The emergence and development of most situations can be foreseen and prevented. At the same time, the ethics of relations between fans and organizers of football matches should be guided not only by the rules of behavior of fans and the rules of sports competitions, but also by an understanding of the role of the fan for the organizers. For example, a fan is a client, therefore, a client-oriented model of the organizer's behavior will help to solve possible problems caused by the influence of situational factors more effectively.

Kadyrov Argen MODERN ETHICS OF SCIENTIFIC PUBLICATIONS: THE MAIN PROBLEMS In the modern world, especially in Russia, a scientist and teacher must constantly publish the results of their research in peer-reviewed journals. These requirements have been tightened in recent years in connection with the reform of the higher education system. The scientist-teacher knows the rule "publish or die", because it is the number of citations and publications that largely determine the academic career of the scientist. This is probably one of the reasons for the violation of the ethics of scientific publications, but by no means the only one of them. You can list the most common types of violations in the field of ethics of scientific publications. From the point of view of the ethics of science and the ethics of scientific publications, one of the gross violations is plagiarism of the text. The prevalence of this problem is related to impunity for borrowing text. Many young and even successful researchers resort to plagiarism, since this can easily increase the number of publications and citations, and the likelihood of getting a punishment is not so great. But with the development of information technology, powerful plagiarism verification systems are being created, and opportunities for unscrupulous researchers are overlapping. Recently, special programs, such as anti-plagiarism, have been doing one thing or another well in identifying text plagiarism. We entrusted this “business” with technology. But what these programs cannot do is to reveal plagiarism of ideas. Yes, it is difficult for a person to identify plagiarism of ideas from another author, since authors can come to the same conclusion without reading each other's work. Another important violation of the publication ethics is the reuse of a test that was already published in another journal by the same author and there is not even a link to this text. Such a maneuver is called self-plagiarism. There are also publications that are based on studies already published by the same author and, in fact, are a rewrite. Often authors in this case change the title, annotation and partially the text of the article. When the success of your scientific activity is determined by scientometric data, it is useful to have several publications, publishing parts of one article. As a result, it turns out that you will have several articles instead of one. Speaking about modern science, one cannot but take into account the fact that large science is being made by large collectives, by a community of scientists. In such cases, it becomes difficult to determine the personal contribution of each individual scientist. In addition, in order to give “weight” to their research, they often include in co-authorship a famous and authoritative scientist who, in fact, had no direct relation to this research. One should also single out such a violation of publication ethics as the fabrication of results. It is difficult for editors of journals to verify the reliability of the research results that they publish, although there is a strict system for verifying the articles submitted to the editorial office. Of course, this type of deception is rare, partial publication of results, manipulations with photographs and graphs, etc. are much more common. You also need to point out that in the natural sciences, the ability to fabricate more results. Articles in these sciences are descriptive of the experiments and observations that were carried out, i.e. article is a certain protocol. And in the humanities, when writing an article, it is almost impossible to fabricate the results, because in one way or another, humanities work with “thoughts” that are directly expressed in the text of the article. Another significant issue is the pricing policy of magazines. Since I am a graduate student, I know from personal experience that to publish, for example, in journals that are peer-reviewed in international databases such as Scopus or Web of Science, you will have to pay a lot of money. Prices can reach thousands of dollars per publication. It is very expensive for many authors, and not all institutions can afford such costs. In this case, scientists from poor provincial universities and institutes are simply not able to afford to pay for the publication. The transformation of this sphere into a business and the pursuit of profit makes career growth difficult for non-wealthy researchers and prevents institutions from the periphery from rising to the level of institutions from developed countries, blocking their growth opportunities. Therefore, the principle of “publish or die” must undergo changes in order to significantly reduce the number of violations. While the career and salaries of scientists will depend on scientometric indicators, serious changes can hardly be expected. On the other hand, I would like to note the positive side of the requirements for writing articles, for example, by students, undergraduates and graduate students. Since young people, through writing articles, will develop skills and abilities to systematize and generalize what they learned in the learning process. And also, to express their positions in a scientific article more clearly, reasonably and structurally.

Theoretical and Applied Ethics: Traditions and Prospects. 47 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Kaiander Olga ETHICS OF EDUCATION AS A BRANCH OF APPLIED ETHICS Education is one of the most important institutions of the modern society. Scientific progress, informatization and globalization of society and of the economy transform the institution of education and challenge it to modernize. Most often, the topic of education is explored in the framework of such sciences as sociology, pedagogy and psychology, and is considered, respectively, as a social institution, an integral pedagogical process and the study of the laws of the acquisition and assimilation of knowledge. Such a substantive consideration loses sight of an integrated component - the dimension of value. In 2018, the Organization for Economic Co-operation and Development (OECD) issued a document “OECD learning compass 2030” which outlined the vision and some fundamental principles of future education. This document outlines that values and attitudes are a key component of guideline in education. This point demonstrates the relevance of axiological reflection in the field of education. However, absence of studies of the value components of modern education at the macro and micro scales make impossible to fully address the issue of value guidelines in education, and therefore to its modernization. The analysis of the value component at the cultural, institutional and personal levels can be successfully implemented within the framework of applied ethical knowledge, namely, the ethics of education. Applied ethics as a separate field of knowledge took shape in the second half of the twentieth century in response to the need for ethical reflection in relation to the “bios” in the context of scientific and technological progress. At the present stage of its development, applied ethics increasingly addresses the socio- political challenges of the time and study social institutions in and of themselves. Based on this, in the framework of this report, an attempt is made to justify the ethics of education as one of the fields of applied ethics, which serves as a heuristic construct for posing and solving problems in this area. Justification of the topic is built through: 1) Emergence of ethics of education as a field of applied ethics; 2) The relevance of its occurrence in modern sociocultural realities; 3) Tools for measuring the value component of education as an institutional practice, as well as an activity in which a moral subject is involved; 4) The relationship of the individual as a subject of morality with the value component of the institution of education; 5) “Field of presence” or area of specific problems that are directly related to the practical application of ethics in education. The report is based on the analysis of works on applied ethics, , axiology, pedagogy, sociology and psychology of morality, which, in turn, demonstrates the interdisciplinary nature of the ethics of education. Thus, the ethics of education can serve as a component for gluing mosaic and fragmented representations in the field of education through articulating the interests of the individual as a subject of morality on the one hand, and as an object of education on the other.

Kamentseva Marina AFFIRMATION OF SUBJECTIVITY AS THE REALIZATION OF MORAL PROGRESS 1. When we talk about value conflict, we often turn to moral dilemmas. To show the necessity of a moral evaluation of the subject's action. The primary conflict is defining yourself as a holistic being. On the basis of overcoming internal moral conflicts, we affirm ourselves in terms of subjectivity in a number of other subjectivities. "First, the ability to speak, to communicate with others through language. "I can talk." Secondly, the ability to intervene in the course of things through actions, efforts, so to speak, to make their way in the physical world. "I can act." Third, the ability to talk about one's life and therefore to form one's own identity through narrative based on one's memories. "I can tell about myself" ...fourth, the ability to be the subject of action, to consider himself as the author of his own actions, that is, to be sane" 2. In this case, it is important to pay attention to the fact that for the formation of the identity of the subject is not enough just instructions or actions in relation to itself. Represented by choice or speech. When we talk about the whole subject, we are talking about a kind of intentionality of the subject in the sense that he is able to be directed at himself as a narrator, as someone who is able to distinguish himself as an actor in the narrative. He will measure himself in time with the events that happen to him, will be able to give them an ethical assessment, while always understanding that this assessment and this experience are always only his. 3. When we talk about identity, we are faced with the question of the meaning of this phenomenon. On the one hand, we perceive as something identical. Invariable in the sense that it is always the same body and the same personality. On the other hand, we are talking about the temporal nature of identity, but we are talking about the fact that when the surrounding world and the conditions of existence in it change, our self remains the same. Our self is in this case is the Central rod that holds around all the basic characteristics of the subject, such as imagination, memory, goal-setting and others. 4. The realization of the subject takes place with the help of dialectics, and then its embodiment in action takes place. The middle way is that our action, which is the conscious embodiment of cogito, realizes itself as certified. Attestation for Ricker is a concept correlated not only with subjective action, but also with moral assessment and imputation. Thus attestation is the moral consciousness of the subject, and it follows that cogito, as a performative phenomenon, has not only an act of thinking pointing to itself, but also a phenomenon capable of being morally 48 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) aware of itself in action and narrative. The moral progress of the subject allows you to constantly reassert the value perspective of yourself, and thus build communication with other subjects.

Karpov Valery THE MORAL RELATIONSHIP BETWEEN ARTIFICIAL AGENTS The so-called models of social behavior are one of the areas of group robotics. The key objective of this sphere is the creation of constructive models that allow to realize the phenomena of social organization in groups of artificial agents. The main idea of the paradigm of models of social behavior (SBM) is to consider the principles of organization of robot communities from the point of view of some universal adaptation mechanism. The report raises the question of legality of the applicability of the morality concept to the description of artificial agents - robots or animates – behavior. В докладе ставится вопрос о правомерности применимости понятия морали к описанию поведения искусственных агентов – роботов или аниматов. On the one hand, morality can be considered as one of the mechanisms of group and individual adaptation through the social organization of behavior. On the other hand, the rules that determine the morality of behavior are an extremely convenient way to control the behavior of society. The moral attitudes, being very flexible and variable, can effectively determine the behavior of the individual and society as a whole, without affecting such fundamental mechanisms of an individual’s control system (CS) as parameters and structure. The need-emotional architecture of the animat CS is described in the report, and some basic mechanisms for controlling its behavior, based on the principles of parasitic manipulation, have been discussed. The description of such mechanisms of social behavior of living and artificial agents as cohesion, contagious behavior, etc. has been made. Such an element of the animat CS is described as I (I-cognitive, subjective I, S.I.). Introduction of the S.I. allows to realize such phenomena as imitative behavior and social learning along with the other properties. All these mechanisms, coupled with signal communication and need-emotional control, are the basis for the implementation of such a phenomenon as empathy. The developed models are based on the concept of the degree of proximity of the observed counter-agent to the subject. The assumption is made that imitative behavior, social learning and empathy may be considered as some kind of basis for behavior evaluated in terms of morality. The report arises and discusses three main issues that determine the content of the animated moral behavior: (1) what such behavior is needed for, (2) what is the objective function (or the main regulatory) that defines the behavior, (3) what are the mechanisms in the basis. It is postulated that: (1) the list of mechanisms that determine moral behavior, among others, includes social learning and empathy and (2) the main motivation for moral behavior (what the golden rule of morality is aimed at) is to maximize the emotional level of the counter-agent to which the individual influence is directed. Since the sign and magnitude of emotion is directly determined by the existing needs of the agent, a very “mechanistic” conclusion can be drawn: the action of the main moral regulation is aimed at satisfying the needs of the individual. This inevitable vulgarization is the result of an attempt to transfer purely technical mechanisms (up to adaptational models) to a fundamentally poorly formalized area - moral philosophy. In any case, if we continue to study the moral aspects of animated behavior “from below”, from the “technical” side, a number of questions remains open, for example: 1. To what extent are moral rules determined by imitative behavior, social learning and empathy? 2. Is it appropriate to interpret the forms of animat's behavior from the point of the basic moral rule? 3. What should we regulate in "moral behavior"? Is it only a characteristic of closeness "friend or foe"? 4. How significant is the need for cooperative activities to solve complex problems depending on the properties of the environment and individual needs? These issues need to be resolved, while remaining within the framework of the paradigm of robot's social behavior models, regardless to the expressions of moral philosophy.

Karpova Olga THE PLACE OF WORK IN POST-INDUSTRIAL SOCIETY Clear career prospects, devotion to the cause of life, profession, and even more so the company are becoming a thing of the past. However, industrial work-centrism is still relevant. Work is much less geographically fixed than it was in the recent industrial past. Freelance, project activities, part- time work are widespread. There is an possible return to work at home. The personal responsibility of a person for his own life is widely spread, including in terms of building a career success. Work becomes intangible, non-production sphere begins to prevail. Capital is not tied to a place and people. If the worker is not ready to follow him, local cheap labor will be found. At the same time, Fordism and Taylorism with its resource approaches for management are becoming a thing of the past for manpower management in the mental sphere. Despite the fact that labor is still the main source of income, they are expected to satisfy their own interest from work: more and more people are ready to choose a job for an interesting pastime. With the development of technological progress, the problem of unemployment, especially in developed countries, will grow. If in an industrial society the support of the unemployed was beneficial to the state. These people represented the labor "reserve army", but now this "army" is no longer needed, and a certain percentage of citizens

Theoretical and Applied Ethics: Traditions and Prospects. 49 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) will not be able to find work, as technological progress will cost less people performing routine work. In this regard, an additional ethical dilemma arises: people who are deprived of the opportunity to earn money on their own become forced dependents of the state, that is, living by someone else's grace. Having lost power, they are deprived of the opportunity to choose and manage anything without capital. Temporarily unemployed, as well as people deprived of labor with social guarantees, constitute the precariat. So far, there is no reason to believe that in the near future they will realize themselves as a class and begin a political struggle for their rights, owing to the relaxing effect of the consumer society. Possible solutions to this problem: the first is the additional artificial creation of demand for new services that will be occupied by unoccupied labor reserves, the second is participation in civil labour (patient care, environmental projects, etc.) paid either by the state or by private foundations or crowdfunding. Another important feature of labor in post-industrial society is the new hierarchy of professions. Occupations associated with physical labor finally lose their prestige.

Kashnikov Boris THE ETHICS OF PEOPLE’S SELF-DETERMINATION AND THE MORALITY OF SECESSION Self-determination is one of the basic principles of the contemporary international law and the norm enshrined in all the basic documents regulating international relations. Nevertheless, when we come to scrutinize this principle we come to the conclusion, that it is founded on rather shaky moral grounds, both in terms of the initial moral motives involved and the consequences, which will may follow, due to the implementation of the principle. These considerations necessitate my central claim, namely: the principle of self-determination has outlived its validity and must be substituted by a set of other principles or completely erased. When it comes to motives, related to the principle of self-determination, the initial question should be: “who are the presupposed agents of self-determination, or who are the people. There is no clear answer to this problem. In the contemporary literature we come across three versions. Namely: the nation, the population of a certain administrative region with a fixed borders and whatever group of people, which may fancy desiring a sovereign authority. Each of and every one of the three versions is morally suspicious. The problem is not only the indeterminacy of the collective choice itself. Nation may be coercive to individual’s right. The population of the administrative unit may depend totally on the administration and the group, living at a certain territory doubtfully can have any moral right to territory. When it comes to moral consequences of self-determination, even if these are benign cases, short of secession, it is always a dire violation of basic human rights, including displacement, violence and refugee crisis. The presumed right of self-determination is a provocative principle, which raises hopes, but does not guarantee anything. In the long run both the satisfaction of the claim for self-determination and its denial depends on the display of much more powerful international forces and can hardly by anything else but an opportunistic one and deprived of any moral validity whatsoever, which is why I am coming to the conclusion, that this principle is morally void.

Kinyaev Robert METHOD OF DISCURSIVE ANALYSIS OF THE ETHICS OF JUSTICE Discourse-analytical approach can be considered as a method allowing to analyze the discourses of individual groups of identities that have sufficient influence to form the context of social practices, and thus to construct a particular understanding of justice. Forming a method based on the theory of discourse Laclo and Muff, we propose to define discourse as the articulation of a certain number of signs (by which we will understand both the words present in speech and things around people at the time of the formation of discourse) around key points [3; p. 105- 108]. As a model for the theoretical consideration of justice in the space of situational ethics, the theory of grads L. Boltanski and L. Theveno is considered. Based on these six grads: inspiration; market; technical and scientific; civil; Patriarchal; reputation, it is possible to formulate six different fields understanding of the functioning of justice, [1; p. 57-58] and each field can be analyzed as a discourse, with its own logic of explanation of justice. The key attention is paid to visual or implicit situations of identity conflict, both between several participants of discourse (or different discourses), and internal conflict of different identities within one individual. Depending on the outcome of such a conflict, all the signs involved in it will be articulated in one way or another [2; pp. 51-55]. Such conflicts will be denoted by the researcher in the logic of grad theory, namely, as a clash of different rhetoric, in an attempt to argue the justice of a city. Identities will be organized by key signs denoting the idea of justice in one of the grads. The key steps in this analysis will be: 1) transcription of the content; 2) Division of the material into General topics that may correspond to discourse grads; 3) Allocation of modules in the content on the basis of their origin (by whom, in what context, and for what purpose it was originally created; 4) Determination of the nodal points of each of the topics and those key signs that are articulated around them; 5) Determination of the identities present in the content; 6) Finding and describing the conflict between the found identities; 7) Next, we must find an argument to justify the priority of one identity over another, if any. This will allow us to identify situations of conflict of discourses, after detailed consideration, which we will be able to justify the validity of one identity over another, within the framework of the specific situation in which the conflict occurred. Such justification, of course, will be based on the theory of grads L. Boltanski and L. Theveno. 50 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Thus, combining the grad theory of L. Boltanski and L. Theveno with the discourse-analytical approach and the theory of discourse of Laclo and Muff as its basis, it is possible to form an effective method of empirical research of justice on the basis of situational ethics.

Kondratenko Konstantin THE PROBLEM OF ETHICAL ASSESSMENT OF THE CONSEQUENCES OF DECISIONS MADE UNDER CONDITIONS OF INFORMATION UNCERTAINTY The modern world today is increasingly characterized as 'VUCA world' - an abbreviation meaning 'world of variability, uncertainty, complexity, obscurity.' It must be assumed that the digitalization of reality is designed to solve the problem of uncertainty, presenting not only reference systems, but also the mechanisms of forecasting, managing, structuring reality, albeit by multiplying aspects of reality and immersing them in the virtual world. However, the world of digitalization confronts a person with a new problem - with information overload, redundancy of information, offering a world that has not yet found a balance between sufficient and necessary information. The most frequently cited reason for uncertainty in the scientific literature is a lack of information. Other interpretations are associated with the uncertainty of the stimulus and the need to isolate it from many similar ones, with the lack of strict determinism in the individual’s mind neither in the methods of solution, nor in the desired result, with semantic absurdity, with unknown future, with the impossibility of controlling the development of events, etc. Uncertainty per se as a cognitive resource is difficult to underestimate. Apparently, the process of cognition involves a collision with a situation of uncertainty or generated uncertainty in the consciousness of the individual (for example, through doubt) and attempts to get out of this problem in practice. In fact, uncertainty as a cognitive mechanism involves problematization and questioning about certainty - existing (to confirm its truth) and absent (to detect it). Regardless of the sources of uncertainty, the only way out of it is experimentation, understood in a broad sense - from scientific to trial and error. The more uncertainty is fraught with risks, the higher it is subjectively evaluated, the greater the price of the issue, the more this situation requires the decision-making subject to use coping strategies and tolerance for uncertainty. But even the success of psychological coping with uncertainty does not insure the decision-maker against errors that directly result from the uncertainty of the situation that poses a psychological barrier. Errors and mistakes made in conditions of uncertainty are often subject to moral censure, however, this can also result from high communicative uncertainty, which is the essence of the problem of moral assessment of the consequences of decisions made in conditions of uncertainty. This work was financially supported by the Russian Science Foundation, grant No. 19-18-00210 “Political ontology of digitalization: a study of the institutional foundations of digital formats of government controllability”.

Kopciuch Leszek AXIOLOGICAL AND MORAL ASPECTS OF TECHNOLOGICAL CREATIVITY There are different axiological and moral consequences of the contemporary technological progress. Principal changing in the area of our understanding of human activity is a phenomenon both typical and principal. What I mean is a new discovery of human creativity. One the one hand, this creativity is partly non-contemporary because it is a general form of human existence. On the other hand, however, its development and importance are particularly connected with our age. The discussions in psychology, pedagogics, sociology, economy, and philosophy prove its present relevance (e.g. concepts formulated by Mihály Csikzentmihályi, Teresa Amabile, Alvin Toffler, Hans Joas, Richard Florida, Marc A. Runco, and many other scientists). The idea of human creativity seems to be linked deeply to the idea of the contemporary, post-industrial society. In order to explain the nature of creativity, Richard Florida formulates the theory of “three T’s of economic development”: Talent, Technology, Tolerance. A mutual relation between creativity and technology is also explored by representatives of so-called STS (Science – Technology – Society). There are only two examples but they can show what is principal: technology influences creativity and creativity influences technology. The general problem of creativity is obviously composed of many special issues. For this paper the axiological and moral aspects of creativity are primary; and they may be considered based on two (only seemingly) “simple” questions: can we say that human creativity has negative (dark) side or, rather, we should say, that only some external consequences of creativity may be negative (dark). Both questions will be considered in the context of the possibilities created by contemporary technology, especially in the context of transhumanism. To answer both questions, I reconstruct, firstly, some typical solutions to this issue presented in the contemporary scientific literature (especially by Arthur J. Cropley and Marc A. Runco). Secondly, I demonstrate several theoretical problems connected with these solutions . Thirdly, I try to present my pluralistic understanding of values and creativity which may offer a new perspective for both questions: it is pluralism without relativism.

Koroleva Vlada ETHICS OF AI. FUTURE OR MYTH? The rapid development of artificial intelligence technology and its active introduction in everyday life changed not only the world around us, but also constructed new areas in ethics, such as the ethics of artificial intelligence. Steve Torrens gives the following definition of the ethics of artificial intelligence: "designing machines that do things

Theoretical and Applied Ethics: Traditions and Prospects. 51 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) which, when done by humans, are criterial of the possession of 'ethical status' in those humans…". James More defines the ethics of artificial intelligence as the moral behavior of machines with AI. These two definitions show different approaches to the ethics of AI. Thus, on the one hand, Torren's definition considers the man-creator of the machine as a moral agent; on the other hand, Moor acknowledges artificial intelligence itself to be the moral agent. In order to distinguish between these two opposing approaches, the report uses two different terms: and Roboethics. The Machine Ethics, in this case, is considered as a field of knowledge that studies the behavior of artificial intelligence itself, unlike Roboethics which analyzes the behavior of people while they design, construct, and communicate with Subjects of AI. The author uses the term "Subject" in order to draw attention to the problem of defining artificial intelligence as a "subject" or "object," which is the cornerstone in this area of ethics. Here, it is vital to mention that the problem of "moral behavior of machines," even at the very initial stage of its consideration, makes us think about the answer to the fundamental question in the philosophy of artificial intelligence, that was once asked by Allan Turing: "Can the Machine Think?" Also, the answer to this question determines how we will answer the other questions considered by the ethics of artificial intelligence. Is a machine capable of demonstrating moral behavior and acting as an agent of this very behavior? Can the AI be responsible for its actions, or is its creator's responsible? Is the AI a "living subject" or an "inanimate object"? The author analyzes these and other questions examined by the ethics of AI from the opposite points of view. The author also searches for answers to the questions about the "ethical machines' behavior" and tries to understand the eligibility of humans to evaluate machines' behavior. Since the very assessment of the AI's behavior as morally acceptable or not, imposes on a person, the choice of an anthropocentrism or infocentrism, intertwining with the question of the ability of a machine to be a "subject of action" forms a vicious circle from which the ethics of artificial intelligence tries to find a way out.

Koshkin Andrey ETHICAL RELATIVISM AND EPISTEMOLOGICAL CRISIS IN THE TRADITION OF POSTMODERNISM Culture is a well-known expression of the most current public attitudes and changes in perceptions of good and evil. Accordingly, the study of trends in culture as a material for understanding changes in the values of entire generations can not be neglected. The aim of this work is to trace the relationship between the development of postmodernism in literature and the return of the positions of ethical relativism in the twentieth century. The epistemological crisis indicated in the title is a forerunner of postmodernism. The failure of the Enlightenment project means the failure of the values it postulates: progress, truth, meaning and justice. In the poststructuralist tradition they are denounced as irrational, groundless and destructive. This is all due to the postulated impossibility of objective knowledge and the denial of the existence of reliability criteria. Denial of modernity for postmodernity is a blow, first of all, to values with the result in the form of their subjectivization. The reduction of absolute truths, the steadfastness of tradition, the inner world of man and even God himself to a text in the cry "all is text" is not only an act of distrust of these principles as only legitimizing power and entrenching systems of oppression, but also devalued universality as such. Man for the postmodernist is only a product of assimilation of behaviors and ways of perceiving reality. A mere random sum of all sorts of meta-narratives, stories, and simple numerous narratives, of no value except to interpret and augment innumerable semiotic systems. This fits perfectly with the principles of ethical relativism. Since the time of slave-owning society, the first ethical relativists, the sophists, have promoted the relativity of moral principles, showing them as extremely different from society to society. What some Nations might consider a virtue, others, according to the sophists, perceived as a Vice. This struggle with the religious-idealistic idea of morality continued until the emergence of nihilistic views. And then comes the time of neopositivism. The moral ideas of supporters of neopositivism recognized relative, and most importantly, the relative subjective. It is no longer the way of life of a people or the way religion was born that determines the relativity of norms, but the views of a person. Both emotivists and representatives of the school of linguistic analysis agree on the personal arbitrariness of each person in determining values, and that neither ethical theory nor anything else can give a verifiable absolute key to solving moral problems. Thus, a serious question, which does not give a definite answer neopositivism is where do the values from which the person is repelled in the implementation of his choice? It is with this answer that the tradition of postmodernism comes. Value models are the same semiotic construction developed in the person as reaction to all enormous volumes of the text existing to it, to all those stories that he experienced personally or indirectly, through perception of texts of other people.

Koulakova Tatiana ETHICAL MEASUREMENT OF CIVIL PARTICIPATION AND CIVIL POSITION IN THE CONDITIONS OF FORMATION OF THE DIGITAL GOVERNMENT RUSSIA IN This work was carried out as part of the grant “The study of citizens involvment in public governance under conditions of the formation of a digital government” N 18-011-00756 One of the urgent problems of the political development of modern Russian society is the problem of civic participation in public administration in the context of the formation of digital government, because, declared as a strategic goal of improving public administration ‒ digitalization of government mechanisms cannot and should not 52 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) be carried out in conditions of alienation of citizens from the adoption of such important for the fate of every resident of our country decisions. Like any of the problems of the modern development of our country, the problem of civic participation in public administration is multidimensional and one of the most important dimension, since only an active civic position of Russian citizens, acting as their moral ideal, can lead to the success of any reforming modern Russia, this also applies to the problems of reforming public administration, which has been continuously carried out over the past decades, declaring either the construction of a service state, the need to create an electronic government, or, as currently, the panacea for all ills is universal digitalization. In our opinion, it is necessary to emphasize once again that the rather local problem of civic participation in public administration in the context of the formation of digital government is a special case of the problems of interaction between society and government, the problems of formation and prospects of development of civil society, the problems of interaction between society, state and business, as three the main actors of modern Russian politics. Citizenship can be and is being examined in the logic of studying political and social ethics, in the logic of studying civil ethics, in the logic of studying social morality as the ethical preferences of various groups and subgroups of society and society as a whole, in the logic of studying the ethical imperative of civil society, which implies adoption of based on their own hierarchy of values of personal decisions under personal responsibility, with respect for the opinions of others and understanding of the actions of others. Citizenship, despite the predominance of personal/private/corporate interest over the public, since the development algorithms of civil society are the algorithms for the development of personal/private/corporate interest, should be based on the principles of social justice and social responsibility as an opportunity and guarantee for each person to achieve their goals in conditions development of a society full of economic, social, political, ideological contradictions and conflicts.

Koval Ekaterina, Zhadunova Natalia BIG DATA ETHICS: PROBLEMS OF NORM-CREATING The reported study was funded by RFBR according to the research project № 19-011-00082. Big Data Ethics is a relatively new field of applied ethics, focused on understanding the practices that appear here and now in connection with the growth, accumulation and use of Big Data. There is no exact unit of measurement that allows to distinguish Big Data from the “small” one. The volume of Big Data is so large that it is impossible to process it with widely available software tools. Therefore, there are not many actors for which the issue of collecting, processing and storing Big Data is especially relevant. Usually these are governments and large corporations. But the problems of using Big Data concern almost all people. Information ethics already has its own concepts, terms, norms and principles, but in the Big Data ethics the space for creativity is open. Currently, representatives of the Big Data Association (Yandex, Sberbank, Gazprombank, MegaFon, etc.) and the Internet Development Institute are working on a draft Big Data Code of Ethics. On the one hand, the choice of the norm-creating subjects is understandable: first of all, the norms that determine the procedure for using Big Data are needed by those who collect, process and store it. On the other hand, the Big Data market participants initiated the creation of the Code of Ethics, and the trigger for the development of the Code was a particular case (VKontakte vs Double Data). However, there is no information on the involvement of ethics specialists in the development of the Code. So, at least two interesting questions arise here: firstly, how much ethics will be in the Big Data Code of Ethics; and, secondly, can the answer to the first question clarify the problem of norm-creating in morality. It can be assumed that the Big Data Code of Ethics will be somewhat similar to the “Model Code of Ethics and Official Conduct for Officials of State and Municipal Agencies of the Russian Federation”, i.e. will include etiquette and law norms, and appeal to sanctions that have an extra-moral nature. The problem of norm-creating in morality in general is more interesting. The definition of a decent norm-creating subject inevitably leads to the paradox of moral assessment, and the study of the mechanisms norm-creating activity in the field of morality obliges us to clearly define the boundaries of activity that can be attributed as norm-creating. The development of ethical codes is a norm-creating activity, but in some cases this activity is limited to codification of existing norms. In any case, one can single out at least the main signs of norm-creating in morality, which can also be used in the process of developing the Big Data Code of Ethics. Firstly, new conflicts, which are expressed in communicative practices, serve as the incentive for norm-creating activities. Secondly, the norm-creating is an act, and, therefore, the responsible activity of the norm-creating subjects. Thirdly, the result of such activity is new or modified moral norm.

Kovaleva Tatiana, Plashienkova Zlatica FROM HUMANISM TO POSTHUMANISM: PHILOSOPHICAL REFLECTION The use of the term "humanism" (due to its multifaceted understanding) presents interpretation problems. In philosophical tradition this concept has a "long history" and many philosophers have understood its purpose and meaning in different ways. Usually the transformation of the meaning of the word "humanism" took place in periods of great social changes, fundamental reevaluation, when a society had to ask the question – in what way should be the humanism? What are the requirements for a man and his humanity? If we look at the definition of the etymology of the word humanism, we find that it has a common basis with the words: homo, humanus, humanitas (man, man,

Theoretical and Applied Ethics: Traditions and Prospects. 53 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) humanity). The words humanus and humanitas are mainly related to the specific characteristics of a man (homo) that distinguish him from other living things, in simpler terms it is the characteristic of being human, as an evolution arising from bio-historical time and, at the same time, expressing the moral ideal. The next step of the philosophical and historical retrospective from Antiquity through the middle Ages, from the Renaissance up to the New time it is necessary to add a new characteristic of humanism associated with the upbringing of man, education, morality, spirituality and fine taste. The philosophical dictionary gives the meaning of humanity (in addition to humanity and love for man), as an ethical concept, which indicates the harmonious development of a spiritual and rational human life, relating them to the need to respect human dignity, freedom, law, justice, personal responsibility, the development of a educational and cultural level. Based on these definitions it is possible to characterize a humane subject, the humanist who can be considered a person whose life and attitude to life are determined by the specific characteristics of humanism, because it is safe to say that humanism is not originally laid in people, it is formed and conceptually developed by them, realized in a everyday life, as social relations. The new conceptualization of the European ideas of a modern man about humanism resulted in the form of the so-called "new humanism", which is now changing again to a new form associated primarily with the rapid development of Sciences. The Humanities emphasize humanism as an important social and cultural phenomenon developing approaches to the formation of the humanitarian ideal, where, on the one hand, a perfect man is formulated from the position of an imperfect man, and, on the other – a man is not a natural absolutely perfect and complete subject so he needs to improve, forms and achieves equality with himself. These days where there are great changes (and even on a planetary scale) that "shake" many traditional values new dimensions of our human existence and identity keep doing us to look differently at the seemingly stable concept of "humanism". The deformation of humanism becomes most obvious when we talk about bioethical and biophilosophical discourses that prefer a different semantic field of a humanism understanding. Because the self-enhancement way convicted the human imperfection and the desire to "overcome" it through the use of scientific knowledge in the field of biology and chemistry, as well as modern biotechnologies, connected with the question of the human survival. Here we are talking about the transition from the anthropocentric humanism to the posthumanism and the transhumanism. We will also focus on the research of this paradigm shift which represents a shift from the traditional concept of “humane man” to “transhumanized man”. Based on a critical interpretation of the transhumanist vision our next goal will be to research aspects of it. The text is written in the grant: APVV-18-0103 «Paradigmatic changes in the understanding of Universe and Man from philosophical, theological, and physical perspectives».

Kuntsevich Yawhen NEGATIVE ETHICS OF A.A.HUSEYNOV AS THE "ETHICS OF EVIL" Unlike classical ethics, for which the most important task was to determine the category of good, post-classical ethical thought focuses on the problem of evil, the definition of evil and the new role of the category of evil in moral theory. The relevance of this issue is related to the fact that the classical interpretation of the role of evil, based on the Christian idea of its unsubstantial nature, has ceased to suit a society in which all sorts of specific types of evil are generated by man and must be eliminated by man himself. The grounds for a new interpretation of the role of evil can be found in the concept of “negative ethics” by A. A. Huseynov. Its essence is expressed by the words: “morality receives its adequate theoretical expression in negative definitions, and its practical implementation in prohibitions” [1, p. 691]. If classical ethics sought to determine goodness and answer the question, “how to live right”, then negative ethics should answer the question: “how to live wrong”, “what should I not do”. However, in order not to do (not do) wrong, you must first know what it means "wrong" or: "what does evil." Thus, the basic prescription of negative ethics regarding “what should I not do” implies an answer to the question “what is evil”. In order to oblige himself not to do something, a person must 1) know what he should not do, and 2) know why he should not do it. The first question depends on the second, and the second on the knowledge of what evil is, since the reason for the obligation not to do is only a moral understanding that something is evil. Reflection on a moral situation, starting with the definition of evil, has the advantage that justification of an act through the rejection of evil cannot lead to bad consequences, since evil cannot justify evil. In the name of good or by duty one can do evil, hiding behind these concepts. Then evil, at least in words, ceases to be evil. However, even the lesser evil that is committed in order to stop the greater evil does not cease to be evil. It is impossible to justify evil with evil so that it ceases to be evil, neither in theory nor in practice. Thus, the further development of negative ethics involves an answer to the cognitive question of the definition of evil. Moreover, ethics as a whole is understood as a general study of what evil is, with the aim of committing negative acts motivated by the rejection of evil. 1. Гусейнов, А. А. Негативная этика / А. А. Гусейнов // Философия – мысль и поступок: статьи, доклады, лекции, интервью / А. А. Гусейнов. – СПб. : СПбГУП, 2012. – С. 688–716.

Kurhinen Pavel IS ENVIRONMENTAL ETHICS AN EXCESSIVE TERM OR SHOULD WE NOT OVERSIMPLIFY MORAL CONCEPTS? 54 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Environmental ethics is located in an interdisciplinary and highly controversial area. The question arises: can ethics in general deal with environmental issues of which they have very superficial knowledge? Is environmental ethics a redundant or complicated concept? Ecology science is much more diverse and voluminous than even biology, since it has both animate and inanimate nature. On what values should environmental ethics be based, humanitarian values or empirical science values? Do we have the right to transfer the “subjective” values of the humanities to the “objective” empirical science? On what moral concepts environmental ethics should be built? The answer to this question depends on the worldview and philosophical value system, which is accepted as the original and true. According to the system of values of utilitarianism (from the Latin “Utilis” - useful) - a direction in ethics), which was popular in the 19th century, the moral value of behavior or deed is determined by its usefulness. Utilitarianism and positivism resulting from it, with its simplified moral system, do not always work. According to these directions, the end justifies the means, and, therefore, other people are the means to the end, but not the end itself. Therefore, simplification and reduction of new moral concepts and terms, as it is now customary in scientific circles, does not necessarily lead to the proper result. Basically, issues of eco-philosophy are also issues of creating of a new environmental culture. Therefore, environmental philosophy and ethics deal with humanistic values, trying to change both individual and collective thinking. Environmental ethics works with the moral thinking of a person, and not with nature itself, which is the problem of ecology. In a crisis environmental situation, environmental philosophy and ethics are not redundant and far-fetched. The ecological situation has become more complicated and therefore the old “Western culture” does not endure new environmental and ethical challenges. In this ecological situation “moral of the crisis” has already to work, when we must sacrifice certain goods in order to achieve a certain result in the name of the common good. Issues related to consumption and respect for nature are directly related to the ability of environmental ethics to develop new ethical standards in the “ecological” field. This is a global issue for the survival of mankind.

Kutsev Alexandr ETHICS OF THE ORGANIZATION IN THE LIGHT OF THE THEORY OF ABUSE. STRANGE PHENOMENON The theory of abuse describes the structure of abuse and on the basis of this reveals evil wherever it may be. It follows that abuse is a concrete evil in contrast to the abstract category of evil. It is further revealed that these structures are a priori, that is, evil and good are carried out according to the rules that exist before experience - these are internal rules, and that giving people moral precepts or norms is giving people knowledge of this structure from their external side, rather according to their the consequences. Our task is to describe their inner side in order to see all the actions of the very distortion of these commandments or rules, which allows us to leave them. The structure of abuse, in short, consists of a “perfect link”, which is its beginning and which gives sanction to behavior, allows it. An ideal link turns what is referred to as a source allowing this behavior, in itself is not appropriate, moreover, it is not proper in this situation, contrary to it and its purpose. Any organization in itself contains pathos, which refers to a perfect form, and this pathos begins to guide our behavior contrary to the goals of the organization and ourselves. At the top is a utopian organization and any utopianism. The correlation of criminal and legal organizations perfectly illustrates this thesis.

Kutuzova Anna THE MORAL IDEAL OF FUTURE GENERATIONS With each technological discovery, society is getting closer to the introduction and spread among all its members advanced neural networks, autonomous robotics and strong artificial intelligence. Despite the fact that the military-industrial complex is the engine of technological progress, most people are interested in devices that solve peaceful and socially important problems. Manufacturers and engineers are focused on this with their ideas. So, many technologies are aimed at the problems of therapy and recovery of patients, problems of aging and how to improve the quality of our life. After all, humanity sometimes thinks about the possibility of fully automating production, putting next to each patient a robot therapist and a robot surgeon. They want enjoy trips in autonomous transport without bad consequences and live in peace with families, while the state border is guarded by a military robot. Society always asks questions about the nature of the intervention of technology in the life of society and the individual. At the moment, many technological and ethical issues are insurmountable difficulties on the way to a society where a robot is a friend of man. And this moment allows us to think about many problems of ethics of the future, which are reproduced in the for a long time. There is the main problem of theses is posed by the hypothetical possibility of becoming of robot a moral model for man. The prerequisites for this hypothesis are the following trends in modern society : * to enrich humanity with harmless technologies, which will be acting as moral subjects * solve the problem of trust between robot and human by teaching or programming the machine ethical actions and decision making ability

Theoretical and Applied Ethics: Traditions and Prospects. 55 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

* invest in the machine the best ethical practices, depriving the opportunity to act immorally * establish a uniform ethical standard for machines Referring to the dictionary definitions of the moral ideal, it will be possible to distinguish the essential qualities of the ideal - it is perfection, the presence of the best moral qualities, acting as a model of the execution of moral norms. The standardization of the moral behavior of the robot and the establishment of a common understanding of the ideal of good behavior for machines gives reason to think about the embodied ideal for the future generations, and not an idol or idol. In practice , engineers are puzzled by the possibility of presenting technology as the sum of all best ethical practices, when they are programming the actions of machines, in addition to utilitarian purposes. The robot can become the embodiment of the goal of moral self-improvement, because in its program there is no possibility to choose the action sinful\good or moral\immoral and by his example it has the opportunity to influence people, especially children. Whether it is possible to imagine that the model of the perfect personality will be something of an inhuman nature, this question is worthy of discussion.

Kuznetsov Nikita «DIGITAL» SHOULD NOT HARM A PERSON As only not call inexorably the upcoming future! The fourth industrial revolution. The fifth and sixth technological structures. Transhumanism and post-humanism. Post-industrial society and postmodern society. Recently, the word "digital" has become the most popular, most often found in official documents, in scientific literature, in public speeches. Although it was not without extremes. Some believe that we are waiting for the digital era as a variant of a bright technological future, while others believe that we are waiting for digital fascism, because a single state digital platform will be created and all kinds of interaction between citizens and the state will be transferred to a digital format. Ethical problems of the future have always been given great attention in utopias and dystopias, in science fiction novels and films, and the appeal to this heritage in the modern era seems more relevant and necessary than ever. In 2020, the 100th anniversary of the birth of science fiction writer Isaac Asimov, who formulated the three laws of robotics as mandatory rules of behavior for robots, because the era of robots was coming. However, if we turn to his works and notebooks, the laws of robotics and their derivatives can be counted much more. But let us focus on two laws, the most important from the point of view of their ethical content. A robot may not injure a human being or, through inaction, allow a human being to come to harm (a robot may not injure a human being or, through inaction, allow a human being to come to harm) is the first law of robotics. A robot must obey all orders given by a human, unless those orders are contrary to the First Law. (A robot must obey orders given it by human beings except where such orders would conflict with the First Law) is the second law of robotics. Paraphrasing the first and second laws of robotics in relation to the realities of today and to the realities of the possible future, we can formulate the following desired laws that must operate in our lives, first, "digital" should not cause harm to man and, secondly, "digital" must obey all orders given by man. However, there is a question, and what person gives, and will give orders, but it already other problem and we now won't discuss sanity of the made decisions. The relevance of the ethical dimension of our present and future lives is more evident than ever. Ethical, as in other things and aesthetic, in times of "post" and in times of "trance", in times of the coming domination of "digital" - is the remnants of the human in man.

Kuznetsova Marina DIGITALIZATION AND PROFESSIONAL ETHICS The digitalization of society in the most simplified sense is the translation of all information existing in society into a digital form. The means of transmitting information - a figure, has an effect. Canadian scientist M. McLuhan once wrote: “a means is a message”, and he, apparently, was right. Let us consider two phenomena related to the influence of this process on the professional ethics of journalists and environmental ethics. In large cities of Russia, there are legal agencies where journalists work, accepting orders to denigrate any firms and citizens. There are many media outlets that will post relevant products for money. These offices are especially active during election campaigns. They have a tech called “Black PR Man” that can serve even political opponents at the same time. In other organizations, the interests of the client and the work of journalistic publications are linked. In this outwardly objective material, journalists, for an additional fee, in this case will introduce hidden advertising to the client or information defaming the enemy. Such and more discrediting approaches, which are even more illegal, are turning from exception to the norm these days. This means that the journalistic community betrays its ethics, abandons ethical rationality, derives "dirty" profit from its work. Students also receive such lessons at universities from senior future fellow teachers, and some of the latter teach them information theft, blackmail, provocation, which turns into a disaster for educational ethics. Journalism, thanks to digitalization, is becoming more influential and an increasing percentage of people who do not follow the professional ethics of a journalist begin to work in it. Famous scientist A.S. Zapesotsky even intended to create his own union for decent members of the media community. Existing union. As a rule, does not make claims against its members in connection with a violation of the ethics of a journalist. In fact, journalistic solidarity often does not look better than a situation like “washing your hand”. Society, observing the attacks of "journalistic solidarity", understands that the "quadruple power" does not want to be 56 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) responsible and apply ethical standards to itself. The moral responsibility of a journalist for compliance with ethical standards should be higher than for people who do not have such an “information echo”. V.S. Stepin singled out three stages of the development of scientific solidarity, its three forms - one of the last three functional rationality, understood as a functional correspondence to a particular sociocultural system. We believe that in our time such an impact of culture causes many functional rationalities: environmental rationality, tolerant rationality, aesthetic rationality, legal rationality, etc. Some of these rationalities are closely related to emotions and social feelings. Environmental rationality is a prime example. An environmental theme is often used in information wars that are becoming super popular in a digital society. Environmental rationality is a mandatory consideration of environmental values in any human activity, it itself turns out to be the most important value. This topic is often used by modern specialists in launching brain information viruses. A vivid example is the speech of the girl Greta Thunberg from Sweden to the UN, which became an information bomb, especially in Canada and the USA. Greta accused, as you know, all adults of having stolen her childhood from polluting the planet. Why, then, was it not a team of ecologists, not academics, but an exalted, strange girl? The fact is that in this case, apparently, a calculation was made to launch the "information virus" in the USA and Canada. M. Yampolsky wrote that in American culture (and, apparently, in Canadian too) there is a specific mechanism: it works "by sliding from the norm to uncertainty." Yampolsky explains his idea by the fact that the intellectual space of the USA is very peculiar, requires developed tolerance and is constantly changing. Something constantly becomes obsolete in it and something new arises. People make a choice between different modes of functioning: either adhere to an already established fashion, or take a marginal position. New comes from those who are marginalized. Conductors to the future are those who were previously not noticeable. In our second example, in politics, we turn to new, previously unknown names, almost children, which for more traditional societies looks like shock or demonism, immorality. We see that there is a decrease in responsibility in the professional environmental environment and their ethics. We believe that digitalization through the media

Larionov Igor, Orlova Svetlana NETWORK SOCIETY AS A FACTOR OF THE DEVELOPMENT THE BEST PRACTICES IN BUSINESS: THE «NATURA SIBERICA» CASE This presentation is based on the case study of Russian company «Natura Siberica» that used deer antlers in production of organic cosmetics. Antlers are the young deer horns that are not ossified and are rejected annually. Antlers contain a lot of substances healthy for humans. Its use originates in traditional Northern and the Far Eastern medicine. But cutting off antlers before the natural period of rejecting it is a potentially dangerous procedure for deer health. In 2017, the Facebook user Marina Zaitseva attracted the attention to this practice and criticized if. Marina Zaitseva drew attention to the incompatibility of this practice with the company’s declared policy of «environmental friendliness» and «naturalness». On the one hand, it was the unfair advertising. On the other, «Natura Siberica» faced the true difficulties in determining the «natural» and «organic» products that are subject to certification (Ecocert, ICEA, etc.), given that there are no unified methods for such certification. From the conceptual point of view, this case embodies a value conflict of the determining the «natural product» as harmless either for humans or for nature. The post by Marina Zaitseva caused a wide response. «Natura Siberica» took a vote on Facebook and removed cosmetics that contained antlers from the sale. This case was widely covered in Russian electronic media. In the analysis of this case, we intend to demonstrate that there is the direct contribution of the network society in the development of “best practices” in Russian business. Network society is a form of social structure that arises as a result of digitalization of various spheres of social life. The network environment acts not only as a media that promotes the dissemination of information that mobilizes stakeholders, but also as an area in which members of a given community are fully represented and act. Members of a network society are involved not only in the process of consumption, self-determination and joint creative practices, but in routine discussion and decision-making procedures. E-government could be regarded as analogue of those procedures. The spread of such practices confirms the position of J. Van Dijk («Network Society»), an opponent of the prominent network society researcher Manuel Castells. For Van Dijk, digitalization contributes not to the formation of new types of communication and new values, but to the transfer the common discussion regarding values in the digital sphere. In the «Natura Siberica» case, one cannot see any noticeable erosion of the monopolization of discourse, or ramified interactivity, as well as the promotion of any new values related directly to digital communication. The communication of contemporary manufacturers and consumers, regardless of its methods, involves an open statement of complaints, the willingness to recognize a problem, the orientation of a discussion to some compromise decisions. The discussion on Facebook also did not lead to clarification of any complicated concept. At the same time, this conflict of values arose, developed and was resolved entirely in a digital sphere. The participation in this discussion on a social network allowed the company to regain consumer confidence and improve its image.

Litvinets Volha AI ETHICS ISSUES IN DIGITAL MARKETING The development of e-commerce brought new ethical questions and a confrontation with the various national legislations. Every company should take the responsibility. The question is, on what basis should companies

Theoretical and Applied Ethics: Traditions and Prospects. 57 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) determine their ethical choices and their commitment to their own social, economic and political responsibility. How to identifythe best strategy for developing ethical principles in the field of marketing? According to what principles should artificial intelligence technologies develop? Who should develop them and who should implement them? To answer these questions we need to better understand the interactions of humans with technologies. Will the development of technologies continue to contribute to the development of humanity, or will it lead to the destruction of humanity? Here we can give some current examples of topics that are ethical tension: manipulation of opinions, disappearance of privacy, total surveillance, social rating, cybersecurity, political marketing. A good example of artificial intelligence in marketing is the lack of cookies and search history, queries and IP encrypted addresses, secure servers. In addition, each user must be able to benefit from a "right to be forgotten". Concerning the organic search it is about the individual tasks: the principle of autonomy and the conscience, the use of the search engines which do not retrace the cookies. The task of organizations is the detection of spam and a fight with "blackhat SEO", that is, dishonest online promotion: purchased links or any other kind of manipulation of search results. Regarding paid advertising on Google, Facebook, LinkedIn, Quora, Yandex. Google Ads these are still individual tasks: conscious choices, the choice of action and the absence of the action: for example not to click on the advertising. Regarding the duties of organizations, Google in particular, is very strict and banned any advertising malicious, aggressive, but according to what specific criteria? In addition, by working with social networks, companies must realize that this is very often the private space of people, that is to say that the content must be much more informative than advertising, that each person can very easily unsubscribe and block all content. Concerning the email marketing, it is about the individual conscience: not to open suspicious letters, not to click on the links, to block the spam. Finally, concerning voice research: it is about prudence and individual conscience on the one hand, because we do not know when the voice assistants listen for us and collecting data; and the responsibility of the companies not to use private data for abusive purposes, and to depersonalize it. Philosophers certainly help us to ask the right questions by pointing out that AI technologies, especially when they are in the service of marketing and advertising, should develop according to ethical and social principles. When creating the algorithms, one must think about integrating values and virtuous principles before, during and after the development of algorithms.

Loginov Evgeny UNIVERSALITY, MODAL REALISM, AND PARFIT Universality in morality is a complex and multifaceted phenomenon. To clarify it's content, it is necessary to study its ontology. To explore the ontology of the phenomenon of universality in morality, it is necessary to clarify what ontological commitments the philosopher who asserts the existence of this phenomenon assumes. It is quite possible that the thesis about the existence of universality in morality is compatible with some ontological theories, but not with others. The ontological meaning of the universality phenomenon in morality expresses the thesis of weak supervenience, in which A-properties mean moral properties, and B-properties mean fundamental physical properties. Weak supervenience: A-properties weakly supervene on B-properties if and only if for any possible world w and any individuals x and y in w, if x and y are B-indiscernible in w, then they are A-indiscernible in w. In this definition, there is a hidden modality (it is impossible that there is a world in which two subjects are indistinguishable with respect to B-properties and distinguishable with respect to A-properties). This means that a person who asserts the existence of the phenomenon of universality in morality assumes ontological obligations regarding the metaphysics of modality. One of the most developed metaphysics of modality is modal realism. I argue why the arguments in favor of universality in morality may contradict modal realism. This contradiction is used not because modal realism is a fact or a necessary truth, but as part of the conceptual analysis of moral terms. And I try to understand what this conflict means for moral philosophy. First, I present D. Parfit's argument about the existence of universality in morality from the "Reasons and Persons". Then I explain on the basis of what arguments a moral philosopher may be interested in modal realism. I give two main motives for such an interest. One of the motives is based on . The other is the problems in interpreting the concept of "supervenience" introduced by R.M. Hare. Then I prove, using R. Adams' argument from indifference, that the thesis of universality in morality contradicts modal realism. I analyze D. Lewis' answer to this argument and some ways to improve Adams' arguments. Finally, I try to eliminate this contradiction by imposing some limitations on universality in morality. As a result, it is clear what an important but rarely emphasized feature of universality in morality is: it must be limited to one causal closed world.

Loseva Olga THE PROBLEM OF ANIMAL MORAL STATUS IN CONTEMPORARY ETHICS Nonhuman humanism today is a trend that is taking place as well as ethical theories and social movements. Despite the fact that scientifically designed studies addressing the problems of non-human animals date back at least to Aristotle, there is a reason to believe that this direction of knowledge acquired its modern form in the last quarter of the 20th century. Speaking of the chronological framework, G. Ritvo classifies the animal turn as a phenomenon of the last two or three decades [6], despite the fact of increasing interest in the animal studies problems in the 70-80 years of the XX 58 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) century («The Animal Liberation» by (1975) [3], «Anarchy, State, and Utopia» [2] by Robert Nozick (1974), «The Animal Rights Case» by Tom Regan [5] (1983)). Taking into account the context of modern research, let us say that the primary task in this area is the moral considerability of animals. There are 2 criteria in most modern studies: rationality and the ability to experience pain / suffering. In order to understand whether living creatures are able to meet these criteria, we are forced to rely on data obtained as a result of scientific research, experiments, loaded with specific tools and methodology. The main problem here is reducing ethics to epistemology. Here is a listing of issues that are discussed in our research: - Can our moral preferences be based on scientific research? -What is the moral significance of animals moral claims? -Do people have moral obligations to animals? -Is there a value conflict here? This study analyzes the problems of applied ethics, while at the same time discusses theoretical texts that develop the boundaries of ethics. Sources: 1. Andersson C .; Björck A .; Jennbert K .; Lönngren A. "Exploring the Animal Turn: Human-animal relations in Science, Society and Culture." The Pufendorf Institute of Advanced Studies, Lund University. 2014. 2. Daston L. Galison P. Objectivity. Per. from English T. Varkhotova, S. Gavrilenko, A. Pisareva / M.: New Literary Review, 2018. Nozick R. Anarchy, state and utopia = Anarchy, State, and Utopia (1974) / Per. from English B. Pinsker, ed. Yu. Kuznetsova and A. Kuryaeva. - M.: IRISEN, 2008. 3. Regan T. The Case for Animal Rights, University of California Press. 1983. 4. Ritvo H. On the animal turn. Daedalus. Vol. 136, No. 4, On the Public Interest. 2007. 5. Singer P. Release of animals. - Kiev: Kiev Ecological and Cultural Center. 2002.

Maklakov Vladimir, Maklakov Kirill MENTAL AND ETHICAL LANDSCAPE OF POSTMODERN EPOCH: AUTONOMY AND HETERONOMY VECTORS Preamble. In established by D.Bell tradition of post-industrial (information, electronic, etc.) society analysis the mental and ethical themes are at the periphery, though the ponderable in this subject-matter figures – J. Habermas and the creators of postmodernism discourse J.-F. Lyotard, J. Baudrillard – give warning of potential role of ethics in the postmodern history. The question of “such injustice” sources may seem intentional but not nonsensical. The superficial cause is in emphasis on social-economic factors of another social state. In the further studies about cultural and anthropological transformations this subject appears to be more explicit (A. Giddens, M. Castells, D. Tapscott). The nonsuperficial cause is in the status itself of ethical eidos or moral idea that exists in the regime of “recall”, realization, reflection and examination when the results of begun-happened process are more or less evident. The changes in mental and ethical landscape are substantial – spatial outlines of moral living have reshaped. Primarily they can be estimated by the vectors of autonomy and heteronomy, internal and external conditionalities in moral consideration. 1. Autonomy vector. Ethical autonomy as the morality core on the background of new challenges outlives complicated contradictory transformation. On the one hand, the virtual world is the pawning of freedom, variety space of new possibilities and personal realization. On the other hand, it turns into “computer autarchy”, rather “escape to freedom”, “solitude in the web”, at least necessity in experience of own normativity construction and approbation. Therefore the techniques of values mastery and navigation being preset by education and good breeding, similar to ineradicable dianoethical and ethical become actual. At that personal responsibility of everyone in epoch of technological control for legal, financial, production and everyday activity constricts personal moral choice. 2. Heteronomy vector. In a blog activity variant of new media the different publicity develops as alternative to traditional mass media, especially to television with its heroes and authorities. Heteronomic pressure of social environment at a single human quasi mitigates here, but evident virtual erosion of ethical normativity is compensated by particular, profession-corporative control mechanisms of small ethoses attributed to the sphere of application ethics. Thus the anonymity in virtual communities of “big network” is compensated by enhanced moral responsibility in small groups with personified composition. Ethics need permanent co-ordination of the moral standards at the personal level with the norms at different over-individual levels (legal, economical, political, national, etc.) – the structures of an old landscape erode but not disappear and continue preset the relief. 3. Utopian character of D.Bell’s views at post-industrial society is exposed by contemporary escalation of ecological crisis. Hence in addition to previous or as one more the new ECOnomy vector can be assigned – ecological norm- setting in global scale. Attempt to impose ecological rules as moral norms from individual to global level, though with variable success, will be continued. This situation proves again that the moral originates as the solution of survival questions.

Mapelman Valentina DIGITAL SOCIETY AND THE MORAL PROCESS

Theoretical and Applied Ethics: Traditions and Prospects. 59 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Updates taking place quite energetically in the scientific and technical sphere are now unambiguously defined as progressive. Moreover, as a rule, social development, of which they are an integral part, cannot always be qualified in this way. In the areas of morality, the situation is even more ambiguous. In this case, two circumstances must be taken into account. The first is that the progressive is not just new, but the best at the moment. The second is that progress and regression, given the time vector, are implemented unidirectionally. In this regard, it must be admitted that the active stimulation of innovations in the field of technology and the support of the sciences that provide it can provoke not only progressive, but the regressive consequences that accompany them. The social structure of society, due to natural, economic and cultural reasons, consolidating the internally graded human community, prevents the coexistence of different people according to the same patterns, even if they are qualified as omnipotent. Not every person connects (and connected) happiness with possession (property, power, influence), freedom with irresponsibility for his actions, and justice with concern for “the greatest benefit of the least successful” (J. Rawls). However, it is the imperious, unaccountable, and successful ones who are interested in guaranteeing precisely their interests, which they strive to present as legitimate, progressive, and preferable to the “most worthy." The persuasiveness of such theoretical calculations not least depends on the personal position of their authors. An example of such a construction is the work “The Coming Post-Industrial Society. The Experience of Social Forecasting ”by Daniel Bell. Once at the epicenter of the next fundamental renovation processes of bourgeois society, the author offers his version of its further development. Moreover, the entire preceding history of mankind (pre-capitalist) in his strange way cemented in a single period. With this approach, it is not possible to call the prognostic version of the description of the future society. It is not an alternative Marxist scheme, since it is not equivalent to it in terms of time coverage, completeness and variety of consideration of social processes, and, besides, it cannot be qualified as the opposite (it is simply different). This is undoubtedly a version of scientific foresight, which has turned out to be quite influential. In particular, at present, even the history of science has been counted down, starting only from the 16th – 17th centuries. In addition, Bell proposed a rather vulnerable social gradation of society into “the creative elite of scientists and the highest professional administration”, “middle class” and “proletariat of mental labor”. A colossal amount of the population of our planet completely falls out of this hierarchy, and even upon closer examination it is difficult to call it scientifically sound. At the same time, she is extremely unfair, as she is fully tuned to ensure the privileges of elite groups, or rather, the global financial elites. Apparently, its representatives are the main customers of the theoretical justification of the advocated value guidelines that are strongly introduced into the consciousness of the population through educational systems and all (primarily informational) mass propaganda media. In particular, in the course of the active praise of knowledge, it is essentially a question of their surrogate - information; in determining the most worthy as leading, two parameters are proposed: the degree of personal effort (effort) and intelligence (IQ); the virtual world seems more preferable than the real one; the natural features of man and the manifestations of his cultural traditions are purposefully compromised. Taking the idea of a digital society for granted, inevitability, modern ethics is trying to serve it. However, it may be better at first to carry out an examination of the moral principles and ideals proposed for its improvement? And instead of developing the ethics of a “digital society”, give a moral assessment of the styles of behavior recommended by its ideologists?

Marina Maria THE TRANSFORMATION OF TRADITIONAL MORAL VALUES IN THE MUSEUM SPACE AS A REFLECTION OF THE DIGITALIZATION OF RUSSIAN SOCIETY AND THEIR FEATURES IN MUSEUMS OF EDUCATIONAL INSTITUTIONS. In recent decades, huge changes in society life have taken place, that is closely connected with globalization, the development of scientific and technical industries, the growth of the amount of information received by a person during his life, and also with person’s growing needs. The main product on the world market is various knowledge and information. Humanity has reached the next stage of development; a completely new society is being built - informational or digital. Each of the developed or developing countries is moving towards the information society, depending on the political, social, cultural and economic factors of its development. And it forms a completely new model of human behavior. The author of the report explores the influence of the information society on one of the fundamental cultural phenomena formed by the centuries-old tradition - the museum, as well as its special form - the museum of an educational institution. Museums play a key role in the life of modern society, they remain the center that preserves cultural traditions and forms moral values, and finally, it is an indicator of the development of civilization on the whole. Over the past three decades, museums and the entire sphere of cultural heritage have undergone cardinal changes and have gone from conservative educational institutions in which the object is paramount to a communication platform aimed at the integrated transfer of socially formed collective memory and public services. In order to attract new visitors, museums change both the direction of work and the form of exhibiting, using new technologies in their work. Museums become part of the service sector and it contributes to opening of a large number of private museums, many of which focus on preserving heritage to a lesser extent than state museums. 60 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Such museums are more interactive and, therefore, more understandable and interesting to visitors. But at the same time, such museums freely interpret the past, and sometimes are even engaged in myth-making. Unfortunately, not all state museums "keep up to date", they remain the place of the parade display of the past and the storage of antiquity. Since museums are educational institutions, they transmit into society the values of one or another part of society. And, therefore, there are interested parties who decide what to preserve and which message to broadcast. Thus, collective memory is controlled. In the context of informatization, the larger is the museum, and the closer is it to power, the more it is ideologized. Museums of educational institutions that are closest to each of their visitors are developing in a special way, their main goal is the integration of history, culture and art into everyday life. Focusing on the values of a digital society, they help a visitor from an object to become a museum subject. In addition, such museums also become centers of integration of various social institutions. Museums of educational institutions allow you to feel the "joy of recognizing" yourself and increase the visitor’s self- esteem. They contribute to introducing students to the profession. Of course, these museums lose because of not being filled with technical innovations, but as an interactive and living organism they develop faster, because they not only exist for pupils and students, but they are often created with their direct participation, which means they are aimed at the values of their creators and visitors. Beginning to develop in educational institutions in the Middle Ages, museum business is now again developing in this area. Thus, unlike large museums with a touch of conservatism, or consumption, educational museums are more focused on the needs of society and, therefore, develop with it.

Markova Inna, Davydov Denis AI IN THE MODERN DIGITAL SOCIETY: THE PROBLEM OF ETHICAL REFLECTION. The development of digital technology is gaining momentum, which certainly affects social, economic, ethical and other spheres of human activity. It is important to note, that this trend has both positive and negative sides. Integration technologies, including artificial intelligence, allows humanity to delegate part of the authority to the machine, which in turn becomes an assistant, and in in some cases, a conductor of human will. The term artificial intelligence includes the science and technology of creating intelligent machines, especially intelligent computer programs. AI is associated with the similar task of using computers to understand human intelligence, but is not necessarily limited to biologically plausible methods. It is important to understand the nature of AI. The main properties of AI are language comprehension, learning, and the ability to think and, importantly, make decisions, willingness to act AI is a complex of related technologies and processes developing rapidly and efficiently, for example: natural language text processing, machine learning, expert systems, virtual agents (chat bots and virtual assistants), recommendation systems. On December 6, 2018, as part of standardization, the technical committee of RVC-based cyber-physical systems, together with the SafeNet Regional Engineering Center, began developing a set of standards for the markets of the National Technology Initiative (NTI) and the digital economy. By March 2019, it is planned to develop technical standardization documents in the field of quantum communications, artificial intelligence and a smart city. The scope of artificial intelligence is very large. The use of AI in defense and military affairs: artificial intelligence in the military-industrial complex, cyber warfare, military robots. The use of AI in transport: autopilot (unmanned vehicle), the auto industry on the verge of revolution: the era of unmanned driving. Artificial intelligence will make it possible to change the operational model of logistics from reactive to predictable, working ahead of schedule, which will provide better results at optimal costs for back-office, operational interactions and front-office. For example, artificial intelligence technologies will allow the use of an improved recognition system for tracking shipments and asset status can lead to the complete autonomy of the delivery process at all stages and predict fluctuations in global shipments before they occur. Obviously, artificial intelligence complements human abilities, and also eliminates routine work, which will shift the focus of employees engaged in logistics to more important, productive tasks. The use of artificial intelligence in the judicial system is recognized as a logical step in the development of legislative equality and justice. The machine mind is not susceptible to corruption and emotions, can adhere to the legislative framework and make decisions based on many factors, including data that characterize the parties to the dispute. By analogy with the medical field, judging robots can operate on big data from public service repositories. It can be assumed that machine intelligence will be able to quickly process data and take into account significantly more factors than a human judge. I also use AI to analyze the behavior of citizens in medicine, education, the banking sector and other spheres of human life. Artificial intelligence has a number of positive features: high performance, accessibility, delegation of part of the authority, speed of reaction, the ability to make decisions, new jobs and more. The negative nuances of the use of AI include: the possibility of failure, total control, the potential threat of superiority and enslavement of humanity, and more.

Theoretical and Applied Ethics: Traditions and Prospects. 61 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Technologies that include artificial intelligence are firmly integrated into various subject areas and have direct practical benefits. The removal of such technologies may lead to collapse. AI is an important component that humanity does not have the right to ignore. The compelling use of digital technology is still subject to criticism. However, no weighty arguments were given. Humanity must ethically make sense of the nature of AI, social burden, and moral consequences. Since every phenomenon that affects humanity, is capable of influencing the current system of values, is capable of transforming the traditional way of society, needs ethical reflection. It is important to have a sufficient material and technical base, social understanding, economic resources, a regulatory framework for the creation and implementation of AI and its elements in our lives. Artificial intelligence must be treated as an assistant to a person who performs the functions inherent in him. The opportunity for self-education is a blessing, not a threat to the enslavement of humanity. The self-restraints that mankind lays on the path of its development, including technical, must be separate. Sources and literature 1) Klaus Schwab. Fourth Industrial Revolution. 2016 2) Kiseleva L.A., Ivanova E.G. An anthology. Digital Humanities. 3) Behman G. The concept of the information society and the social role of informatization. 4) Galinskaya I.L. Computer ethics.

Martynova Marina “DIGITAL TRUST” DILEMMAS AND THEIR IMPACT ON THE MORAL DEVELOPMENT OF THE INDIVIDUAL IN THE CONTEXT OF “DIGITAL EDUCATION” Today's first-year students – “digital generation Z” - will work mainly in the digital economy. Universities will experience a digital transformation in order to train qualified personnel for the knowledge economy and the digital economy in accordance with the National project “Education” and the National technology initiative. The model of digital University is a reality of the near future for universities included in the overall digital environment. Algorithmization will be the main method of an educational process. The problem of “digital trust” is related to moral and psychological readiness of a person to organize his life in a new digital environment and rely on familiar ethical principles in this environment. The main dilemma is acceptability and applicability of traditional ethical principles in the digital environment. There are contradictions between high level of trust in digital technologies and an openness of personal data, which poses a threat to privacy; “expert opinion” and inaccurate information posted on the Internet; a volume of BIG DATA and a possibility of manipulating this data; a basic social need for communication and an illusion of communication in social networks, etc. In digital world trust is directly related to security threats. The availability of a huge array of information and personal data create new situations of challenge. A person has not yet developed stereotypes of behavior both in personal treatment with them and in the professional environment. Similarly, the content of education does not contain the tasks of forming competencies for safe handling of BIG DATA. The concept of “trust” has psychological characteristics because the very state of trust has deep psychological foundations. In addition, the concept of “trust” has ethical connotations associated with the concept of “other”. The meaning of word “trust” suggests the presence of “other” because it means “trust something to someone” (V.I. Dahl, S.I. Ozhegov). Trust as an intention has a social nature based on voluntary mutual obligations of people. The concept of “trust” is associated with the establishment of certain relationships between people on the basis of similar values. Many researchers write about uncertainty of the situation, vulnerability, lack of control where trust of one person to another occurs. (Frank S. L., 1992; Shaw R. B., 2000; Erickson E., 1996). It implies a state of openness among the participants of interaction. In addition, a person's trust arises selectively to different people, when somebody believes the information that meets his needs. Authority is of great importance in this process. There is every reason to assume that these characteristics of the state of “trust” are realized in relation to digital technologies. Trust is connected with digital security and digital risk management. Experts note that digital companies are interested in the security of digital world which is expressed in the need to ensure safety, security, reliability of information, protect personal data and comply with information ethics. People's readiness for the challenges of the future is determined by their professional training. Along with the qualification to ensure cybersecurity, data protection and data management a modern specialist should be aware of the degree of his responsibility, ethical norms and principles in the digital sphere, information ethics which will influence the formation of trust in digital technologies. A new generation of professionals will have to learn to see people behind BIG DATA who can suffer significant moral, psychological and financial damage if they incorrectly handle digital data. The report made with the financial support of RFBR, science project № 18-011-00710

Maslanov Evgeniy SOCIAL NETWORKS ON THE INTERNET AND THE NORMATIVE IDEAL OF SCIENCE The reported study was funded by RFBR according to the research project № 18-311-00187 The development of information and communication technologies and the formation of a modern network society is 62 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) associated with the development of such an Internet segment as various social networks (in this paper, the notion of social network is used as a synonym for the notion of social network on the Internet) like Facebook, VK, Odnoklassniki, Twitter, etc. Today, they make up a significant network segment. The functioning of a social network is based on several assumptions: 1) any user who meets some minimum requirements can participate in its work; 2) all participants are initially equal to each other; 3) they can create their own pages and fill them with content which they can make open for other network participants; 4) this content can be distributed by participants within the network and beyond, 5) members of a social network can implement their own projects and form their own communication platforms (groups, publics, communities, etc.). Social networks allow you to create a space of interaction between representatives of various ethnic, social, and religious groups, people who do not always share common values and meanings. However, participation in joint network projects gives them the opportunity to focus on common ethical standards. The Internet has emerged as a social network of scientists, which influenced its development. In this context, social networks on the Internet base on a certain set of ethical ideas that have developed in the scientific community. In a way, they resemble a kind of “scientific community”, following Robert Merton’s normative ideal of science and sharing the values of universalism, communism and disinterestedness. It would seem that within the framework of social networks the value of organized skepticism is unlikely to be realized, but for a more accurate answer it is worth considering some essential characteristics of social networks. Each participant can independently distribute and create content there, put it “on trial” before other people. At the same time, the user should be prepared for the situation in which other network participants will engage in polemics with him or her. The author or distributor of content certainly can use the privacy settings to exclude possible discussions on their page. However, he or she is unlikely to be able to prohibit discussing content on the pages of other users and the communication platforms they created. Therefore, a social network potentially becomes a space of universal visibility in which any content can be subjected to critical review and evaluation. In this case, various communication platforms in the network can act as specific spaces for the exchange of opinions and critics of various ideas, playing the role of skepticism institutions. As a result, the value of organized skepticism, though not so clearly seen in the work of social networks on the Internet, is present there anyway. In this context, social networks can be described as a mechanism for spreading the normative ethical ideal of the scientific community outside.

Mazeikis Gintautas TRANSGRESSION AS THE FORM OF SOCIAL CRITICS AND DYNAMICS OF NORMATIVITY The clash between the practices of critical reflection developed By M. Foucault and J. Habermas is a source of ongoing debate in the ethics of critical theory. The interest of both these thinkers in the themes of enlightenment, modernity and criticism points to the possibility of a productive philosophical dialogue focused on contemporary problems of moral philosophy and ethics, on the one hand, and socio-political theory, on the other. Habermas and Foucault are theorists who have tackled two alternative approaches to power and criticism, and the controversy of their theories is about understanding the role of transgression in (re)shaping social norms. Although Foucault and Habermas did not argue in person, the debate took place as a dispute between their texts and their followers. The report presents a thesis borrowed from sociology and anthropology that various violations of existing social norms and moral maxims are rationally changed in public debates about current conflicts and the need for their legitimization. This statement is based on the principle of the critical theory that social totality exists in the dialectical confrontation of various oppositions and that only rational and normative communication (public debate) about tradition and transgression and compliance with legislation describes the real dynamics of normativity. The report will deal with contemporary examples of ecology, protest and sexuality. First of all, I will analyzethe concept of the transgression in the philosophy of G. Battaille and S. Zizek. If Battaille considers transgressiveness as the form of rebellion, self-transcending and breaking of rules,as an existential and aesthetic experience, Zizekargues transgressiveness as an action of creation of new borders and rules. However,Zizek pays less attention to the rational and political communicative, social process of the solution of the problems. He is very lonely often. However, the concept of normativeness presupposes socio-political or cultural- political processes. In this sense the approaches of the Critical Theory of Frankfurtian School looks me more societal. There are few important works presentdebates between ideas of Habermas and Foucault: Michael Kelly, Hans Herbert Kögler, Samantha Ashenden, David Owen, Matthew King. For example, M. King argues, that “ Foucault’s work discredits the very idea of normative foundations”, and S. Ashenden and D. Owen maintains that “The point, in brief, is to transform the critique conducted in the formof necessary limitation into a practical critique that takes the form of a possible transgression…”. My thesis isn’t to present which side if right but maintain that society develops two opposite conflict praxis: critical transgression and critical norming. There are multiplicity academic and media moderators between them and the success of communicative action depends from skills and publicity of media moderators. One of an example is the discussions about sexual and gender perversions. Perversion is the psychoanalytical substitution for the concept of transgression. The problemы of self-recognition, publicity and normativiness of perversions became the object for critical considerations in the works of Axel Honneth, the pupil of Habermas, and JuditBulttler, the representative of modern feminism. Both present position of philosophical and psychoanalytical moderator ofthe transgression, a political and a normativiness. Take for example the praxis and theories of Otto F. Kernberg, world famous psychiatrist in the field of sexual perversions and gender disorders. He considers

Theoretical and Applied Ethics: Traditions and Prospects. 63 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) development of sexual imagination and praxis as a norm, and heterosexual and patriarchic aggression as a disorder. On my point of view, his position corresponds rother Foucault than Habermass and has to be solved by the involving of multiple of philosophical and psychoanalytical moderators to support of social sexual practices and transformations of the power of tradition.

Melnov Sergey, Mishatkina Tatiana OPPORTUNITIES AND RISKS FOR NANOBIOTECHNOLOGIES IN DIGITAL SOCIETY: ETHICAL ASPECT Scientific breakthroughs in the modern society have preconditioned the transition to the sixth technological order, i.e. a digital society characterised by the development of robotics, biotechnologies based on the achievements of molecular and cellular biology, , artificial intelligence, global information networks etc., with digital technologies becoming an integral part of science. Digital medicine and actively use stem cells and reconstructive surgery aimed at increasing life expectancy. However, decrease of mortality rate, perfection of medicinal drugs and treatment methods, development of innovative biotechnologies (IBT) coexist with negative consequences. Won’t the development of IBT result in a greater stratification of society, since will be able to afford new expensive methods of treatment and diagnostics? Won’t the competition for priorities prevent the free exchange of ideas and information in the international scientific community? Won’t the scientific achievements be used by individual groups or states for aggressive military and terrorist purposes? Can the implementation of IBT contribute to the emergence of bioethical risks threatening the existence of mankind? We need to effectively analyse the balance between IBT capabilities, their safety, and associated risks. The extensive use of digital and nanobiotechnologies has brought about nanomedicine – both with its positives and serious risks. Nanomedicine can be a new step for humanity to controlling health, eradicating diseases, and effectively treating many medical conditions. The most promising areas for applying medical nanotechnologies are early diagnosis, targeted delivery of drugs to affected cells, destruction of pathological tissue, creation and use of nano-scalable drugs, regenerative medicine that mobilises body to combat diabetes, osteoarthritis, heart and central nervous system damage. Molecular biology has created enormous opportunities for manipulating genome, and performing "molecular surgery." Digital technologies and nanotechnologies have made it possible to view many genetic processes as phenomena of the nanoworld – providing genetics with the materials for a new direction, mutational genetics. Anthropogenic mutagenesis which increases genetic chaos and entropy of living beings has placed humanity on the threshold of a new, uncertain and man-made, evolution. New genotoxic substances become part of the natural world. Thus, our current agenda includes setting a balance between the new quality of life, opportunities and risks of digital technologies, and societal values. The universal character of morality allows for the regulation of the behaviour of any community members at any level and in any situation. Not only the principle of the universal character of moral requirements, but also the principle of impersonality of moral law remains unshakable. At the same time, we need new ethical approaches to enabling the principles forming on the cusp of eco-and bioethics. This is Nanoethics – a new branch of applied ethics emerges as a factor of ensuring nanotechnologies safety and mitigating their risks. Its scope and principles are global in nature, touching upon moral issues of the safe existence and survival not only of humankind, but also planetary ecosystem. However, nanoworld specifics and its uncertain character for humans require special care and specific ethical regulatory principles. Nanoethics basic principles include precautionary principle, principle of protecting human health and environment, principle of openness, principle of responsibility, and principle of international cooperation and mandatory control of safe production and use of nanomaterials.

Mkrtchyan Naira THINKING OF THE POLITICAL, NORMATIVE UNIVERSALITY AND OF AN ETHICS OF COHABITATION Traditionally, the appearances of the political (grasped within the Schmittian tradition), such as assemblies, gatherings, revolutions or upheavals are taken as events which manifest the absence of normative universality and can be accompanied and succeeded by violence, sometimes unimaginably intense violence. At the same time, predominantly public eagerness for fundamental changes is behind those events. Hence, it is natural that political thought has been forced to raise issues concerning the ethical and moral aspects of those events. At what cost and in the name of which values do fundamental changes come true? Are they justified, if violence and its effects bring to so many sacrifices and, in general, harms for humans and humanity? What type of ethics can be adopted in order if not to abolish violence at all but at least to restrict it? Is normative universality possible and how? These questions reveal the complexity present in relations between fundamental political and social changes, normative universality and an ethics of cohabitation. And it is of capital importance, since not only physical, but also symbolic violence is at stake. Within the frame of these questions, this paper considers two political theories by contemporary post-structuralist and critical thinkers - Ernesto Laclau and Chantal Mouffe from one side and Judith Butler from the other in a comparative perspective. Though they share a common approach in some respects, however, these theories develop divergent strategies in formulating an ethics of cohabitation. Both of these theories are reflecting through the lenses of inclusion-exclusion dimension, widely employing deconstruction and aspiring for a radical pluralistic democracy. 64 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) The project of radical democracy by Laclau and Mouffe, and especially their idea of agonistic model, proposes, in my view, two arguments, which reject physical violence but make room for the symbolic one. Asserting the hegemonic nature of any kind of social order, this theory develops an ethics of cohabitation where drawing and redrawing of the frontiers of social objectivity mean accepting the values of freedom and equality but in a certain interpretation. Normative universality emerges as a result of hegemony of the particular. In case of the theory by Butler, the ideas of the recognizable and the unrecognizable, precarity and vulnerability enable to stay vigilant in case of defining who the people are and how equality should be understood and pursued, to whom we have ethical responsibilities and how distance/proximity defines our responsibilities to others. At the same time, the concept of cultural translation serves to envisage a sort of normative universality, which is sensitive to differences.

Mochalova Irina SOCRATES, ANTISTHENES AND ISOCRATES ON THE NATURE OF ARETE, OR CAN VIRTUE BE TAUGHT? Can virtue be taught (and if so, how?) – this was the main question ethical discussions in Athens in the second half of the 5th and first half of the 4th centuries B. C. The answer to this question could not be found without understanding the nature of arete. The report will consider the evolution of arete from the values of "quality" things and the ability to achieve "quality" (in the sophistic paideia arete achievement – a necessary condition for success) – to arete as a moral quality (in practical ethics, as a rule, these are qualities such as moderation and restraint) and ethical category. Understanding the nature of arete has identified three main answers to the question of the possibility of teaching arete (Pl. Men. 70 a; cf.: Arist. E. N. 1099 10-14): 1). Arete is natural gift, teach arete cannot be, can be only create conditions, to he unfolded (traditional Aristocratic Paideia, Pindar and others). 2) Arete is skills and knowledge, needed for politically active citizen рolis. Then professional teachers-sophists can train arete, teaching rhetoric and eristiс (Рrotagoras and the Sophistic Paideia). 3). Arete is a moral quality, training is necessary, but it does not consist in the transfer of ready knowledge, but in personal effort and exercise (Socrates, Antisthenes, Socratic Paideia). The Sophistic Paideia as a pedagogical strategy did not achieve its goal; the education was not able to do the main thing promised by Protagoras – to make people good, i.e. virtuous, citizens (Pl. Prot. 319 a 4-5). Then, alternative ethical programs will be considered: the program of Isocrates and the program of Socrates and Antisthenes. Isocrates was heir to the aristocratic Paideia in a dispute with the sophists. He did not regard virtue as knowledge; he believed that arete could not be taught, but that his natural gift could be developed by teaching rhetoric. According to Isocrates, a man could not be virtuous if he did not possess the word. The teacher must possess arete, serve as a model for the follower (Isocr. XV, 274). For Isocrates, the word is the bearer of arete, and rhetoric assumes the functions of the teacher of virtue. The self-sufficient private man is the ideal of Socratic Paideia. For Socrates and Antisthenes, only personal effort can lead him to a virtuous life. Developing the ideas of Socrates, Antisthenes asserts the possibility of teaching arete under the guidance of a teacher. The teacher is the trainer who demands performance of special exercises, and the severe doctor who treats the patient. Difficult intellectual and physical exercises, according to Antisthenes, should serve to educate the strength necessary to perform moral acts. This allows one to endure suffering and hardship, to cultivate equanimity and endurance, and ultimately to reach arete, «the instrument that no one can take away».

Mukhutdinov Oleg AUGUSTINUS AURELIUS. ETHICS OF TEMPORALITY 1. Existential situation. In the tenth book of Confessions, Augustine moves from a narrative of his former life to a reflection on what he is "now." This reflection is carried out from a certain experience of existence in the world. Confession, on the one hand, is addressed to those whom Augustine calls the believing sons of men: "they are my fellow citizens and companions in the earthly journey, it does not matter whether they preceded me, whether they follow me or accompany me in my life" [1, 131]. The experience of living together with other people is described from the usual time structure of historical life, which includes the idea of the past, present and future. On the other hand, and above all, Augustine's confession is addressed to God. Such conversion requires the unconditional openness of man to God. The existential nature of the situation is determined by the question " quid amo, cum te amo?"("What, loving you, love I?") [ibid., 132]. The existential-ontic experience of time establishes the possible horizons in which the search for the answer to the question "quid amo, cum te amo?". In the horizon connected with the structures of contemplation and perception of the present time, Augustine addresses this question to the earth, the sea, the abysses, the reptiles inhabiting the abysses, to the blowing winds and all the air space with its inhabitants, to the sky, the sun, the moon and the stars – to the universe, to "everything that surrounds the doors of my flesh" [ibid, 132]. The beauty of the world, revealed in the sense representation, appears in this search as the beauty of the divine creation. The existential experience of the self-determination of man's existence in the world unfolds in the form of the opposition of the inner and outer man: "Here I have a body and a soul ready to serve me; one is in the outer world,

Theoretical and Applied Ethics: Traditions and Prospects. 65 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) the other is within me. Who among them should I ask about my God, about whom I have already asked with my external senses, starting from the earth and up to the sky, where I could only send the rays of my eyes for news? Better, of course, is what is within me" [ibid., 132]. In the existence of man in the world created by God, the defining moment is the presence of God in the soul of man. For God is the " life of life "[ibid., 133] ("Deus autem tuus etiam tibi vitae vita est"). Thus arises the idea of the existential-hermeneutic structure of the experience of the world of historical life of the early Christians. Three elements of this structure are the being of person in the world, being of the world in God, and being of God in the human soul. In no case is this sojourn to be understood in a spatial sense. A key factor in the interpretation of this structure is the analysis of the phenomenon of transcendence (die Inständigkeit des Daseins). 2. Memory (memoria). Memory stores "innumerable images of all that has been perceived" [ibid., 133]," information obtained in the study of the free Sciences "[ibid., 135]," innumerable relations and laws concerning numbers and spatial quantities " [ibid., 137]. For the existential interpretation of the phenomenon of the historical world of the early Christians, the possibility of understanding memoria not only as the ability to recall, but above all as the ability of consciousness of the horizons of the past and future time is fundamental. For I remember not only the past, but the future. Memory as the ability to represent in the present (and with it oblivion/forgetfulness) is focused on worldly existence, and therefore can not be considered as the basis for the knowledge of God by man. "Memory is in animals and birds, otherwise they would not have found their lairs, nests and many other things familiar to them; they could get used only by memory. I will neglect memory" [ibid., 140]. 3. The good life (vita beata). The idea of the original temporality is revealed in Augustine's discussion of the good life. The content of a good life is "the joy of truth" [ibid., 144] ("Beata quippe vita et gaudium de veritate"). Experiencing the joy of truth is equally a way of experiencing the present moment meaningfully. "Christian religiosity lives of the original real time itself" ("Die christliche Religiosität lebt die Zeitlichkeit als solche") [2, 80]. The implicit character of the" joy of truth "of the original temporality is determined by the fact that here we are talking about completely hidden from us "our vitality of life " [3, 365]. References 1. Августин Аврелий. Исповедь / Августин Аврелий. Исповедь : Абеляр П. История моих бедствий. М.: Республика, 1992. – 335 с. 2. Heidegger M. Phänomenologie des religiösen Lebens // Heidegger M. GA, Bd. 60. Vittorio Klostermann, Frankfurt a. M. 1995. – 351 S. 3. Husserl E. Analysen zur passiven Synthesis. Aus Vorlesungs- und Forschungsmanuskripten, 1918-1926 // Hua XI. The Hague, Martinus Nijhoff, 1966. xxiv + 532 S.

Nazarov Vladimir, Meleshko Elena THE IDEA OF LEGAL RESTRICTION OF MORAL UNIVERSALITY IN THE ETHICAL CONCEPT OF N. A. REIMERS In his work “Law and Morality. The Experience of Moral Consciousness Morphology” (Paris, 1934), N.A. Reimers as one of the first in the history of ethics draws attention to the issue of the practical implementation of the moral norm universality putting forward the idea of “relative” moral universality. Based on the Kantian idea of the complementarity of morality and law, Reimers comes to the result that does not coincide with Kant's conclusions. Studying the main morality characteristics established by Kant – its autonomy and normative universality, Reimers believes that, for all their formal correctness, they contradict each other if we try to put them into practice. To prove this point, he gives the following schematic structure: let us say we have a group of people A, B, C in front of us, each of whom has their own idea of moral duty; the contents of these various ideas are denoted in small letters: a, b, с. Now let us imagine person A who seeks to practically realize their idea of the objectively due – a. Two options are possible here. 1 A seeks to realize the content of moral duty that one has, and on the part of their unconditional universality. In this case, the law of the due can only get utter objectivity and validity if the other persons – B, C, D – obey the principle a heteronomous, due to the fact that each of them has their own idea of objectively due – b, c, d etc. Thus, realizing the unconditional universality of moral duty, analogous to the universality of the law of nature, we violate the autonomy of individuals and degrade their dignity. 2 Carrying out their own norm, A seeks to give full play to the autonomy of other entities. In this case, they should neglect the specific content of the norm, as a result of which its universality will be in jeopardy, because each person B, C, D will be guided by their own norm в, c, d. As a result, takes place casting doubt on the possibility of an objective implementation of moral standards. Based on the comparison, Reimers identifies two principles for the implementation of the moral norm, proceeding from the priority of either universality or autonomy, and accordingly two types of moral consciousness, of which the first pays primary attention to the content of the moral norm, and the second to the form of its implementation, i.e. on autonomy. The first principle, violating autonomy, is fraught with moral despotism; the second one, depriving moral values of universally significant content, is fraught with moral liberalism and anarchism. 66 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) However, neither one nor the other principle is an integral implementation of the moral norm, since they realize only one of its sides to the detriment of the other. Reimers wonders if there is the third way to implement morality that brings these opposites together and tosses the bridge between universality and autonomy of moral requirements. In this way, the real implementation of morality is advocated by law. Reimers believes that both principles of morality therefore cannot be implemented simultaneously and in full measure of their universality and autonomy, because they strive for the absolute completeness of their expression. Right, unlike moral consciousness, contains the possibility of limitation, compromise and certainty. The synthesis that underlies the idea of law suggests that each of the morality principles as if refuses its absolute completeness in favor of the opposite side: instead of the absolute universality of the norm, in this case we have a limited relative scope of its application and instead of absolute autonomy, relative autonomy as if mixed with heteronomy.

Nazarova Yuliya ACTUAL PROBLEMS OF THE RUSSIAN ETHICAL EDUCATION IN THE INFORMATION SOCIETY Ethical education in modern Russia is carried out in systems of higher (as philosophical ethics and as professional ethics) and additional education (as professional ethics in the course of advanced training). The question of the transformation of ethical education in the information society remains open. Ethical education is most common in higher education where it mainly focuses on the study of professional ethics. This approach is also characteristic of the Western education system: the development of applied ethics in the 60s of the twentieth century entailed the creation of centers for ethical research; ethical requirements began to apply to representatives of most professions, so universities were forced to include professional ethics in their educational programs. Professional ethics is often perceived and taught in isolation from philosophical ethics, which expresses a certain scientific opinion that considers it an independent discipline; however, a misunderstanding of the processes of the formation of moral categories that underlie ethics makes us consider professional ethics as a kind of moral minimum, creating a dilemma - “should a good professional be also a good person”, an unequivocal answer to which (not necessarily) should determine a number of other unsolvable dilemmas. Therefore, the problem of the separation of philosophical and professional ethics in modern ethical education can be called conceptual. In the USSR the ethical education was distinguished by the fact that ethics, which was taught in Soviet universities from the 50-60s was considered exclusively as a theoretical discipline and universalism in the methods of studying ethics, according to A.A. Huseynov, caused the emergence of "ethical scholasticism"; however, the purely practical approach that is characteristic of modern ethical education looks like another extreme: “when we talk about teaching ethics, it is necessary to distinguish between two aspects: ethics as an integral element of professional training of a specialist ... and ethics as the moment of becoming a student as an individual. They need to be distinguished not in order to breed, but in order to skillfully combine ... One of the most difficult research tasks in the field of ethics, just like one of the most serious challenges to ethical education, consists in the following: how to connect the variety of applied ethics with the ethical universalism of the classics ”( A. A. Huseynov. About ethical education // Bulletin of the Russian Philosophical Society. 2003. No. 2. [Electronic version] URL: https://guseinov.ru/publ/eth_obr.html. - date of reference - 09/10/2019). The problem of combining theoretical and practical ethics is the most important for the formation of the optimal content of ethical education, but in addition there are a number of other problems: - domestic ethical education is characterized by a lack of professional ethics specialists with a philosophical education; - the lack of textbooks on professional ethics, the main principle of which would be a synthesis of philosophical and practical ethics; - the foreign experience of ethical education is known in Russia only in the ranks of narrow specialists All these factors are the reasons that in Russian society, public conflicts often arise related to violation of ethical standards; there are no effective codes of ethics. Specialists with ethical education is observed in our country in the areas related to education, science, politics, medicine, business, journalism. A particular issue is the development of digital technology; it is possible that digital ethics will become that part of ethical education, which in a few years will be relevant for most professionals. Ethical education in Russia will be forced to develop in the context of globalization, in the fields of biomedicine, pedagogy, engineering, and architectural activity, since in these professions compliance with an ethical standard is one of the levels of professional qualification.

Nechaeva Olga THE RIGHT OF CATERPILLARS TO LIFE: ETHICAL STATUS OF ANIMALS IN THE ASPECT OF LEGAL THEORY Do animals possess the right to ethical treatment? Today the majority will respond to this question positively. And can animals act as holders of the right? The answer is not as obvious. The Civil Code of the Russian Federation, for example, regards animals as “property”, and property does not have rights. Nevertheless, entitlement to rights is intrinsically connected with ethics. V. Solovyev defined law as a necessary “moral minimum”. Why is not our humanistic modern society sure that animals have right to this minimum? Nowadays it is especially important to

Theoretical and Applied Ethics: Traditions and Prospects. 67 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) know the history of ethical and legal attitude to animals: animal rights movements are gaining popularity, Russia adopts the Federal Law of December, 27, 2018 “On Responsible Treatment of Animals” and at the same time shots from large animal farms can appall even unsentimental people. When did people realize the need for ethical treatment of animals? In the Middle Ages there existed a jusnaturalist type of legal consciousness, according to which all the elements of the universe were guaranteed rights and responsibilities. As a result of this conception, there appeared legal trials of animals that “broke the law”. Such trials were not acts of cruelty. For instance, in 1545 French landlords pursued in court pest beetles. The court ruled that the earth is created by God equally for humans and animals, and beetles have the right to its fruit. At the beginning of the 16th century French lawyer Barthélemy de Chasseneuz made a career defending… mice, having convinced the judge that mice that were accused of destroying the crops, could not appear at court as they were afraid of cats. During the proceeding against caterpillars that occupied the fields (1659) the Italian court recognized "right of caterpillars to life, freedom and the pursuit of happiness." Thanks to the medieval conception of the legal status of animals, animals were included in the ethical and legal fields. However, in Enlightenment era there emerged a conception of animals as unfeeling machines. This idea developed within the framework of the etatist legal conception. Jusnaturalism declares the moral basis of law, whereas etatism recognizes law as any official regulation without moral grounds. Etatism affected the ethical norms, and animals were excluded both from the legal and the ethical fields. Today the situation is changing, and we are witnessing the appeal for ethical animal treatment. Having traced up the evolution of the legal and ethical status of animals we can realize that these changes are connected with rebirth of jusnaturalism. After the turmoil of the 20th century it has become obvious that legislation can be immoral, and therefore laws must be verified by ethical ideals – whether they comply with the principle of the protection of living beings’ rights. Thus, the ethical aspect of animal treatment is directly connected with the juridical aspect: only their interaction – law based on morals and morals confirmed by law – can lead to a truly ethical treatment of animals, and historical experience can also teach us a lot in this sphere.

Novikova Olga, Eremenko Iuliia EMPATHY AND IDENTITY: BOUNDARIES OF CONCEPTS While influential across a wide variety of subfields, analysis of empathy and identity in social science and philosophy continues to be hampered by coarse-grained conceptualizations of the different modes in which these concepts are used. In this study, we aim to consider how these concepts are treated within the framework of different theories. Here we analyze the most widely used descriptions of empathy and identity, either separate or together. Some scholars and journalists go for the social value of their interaction and see, for example, the tendency for social inequality and intolerance in the lack of empathy in identity. Others see it from the biological point of view and go deeper to the human’s brain, emphasize the neurobiological element of empathy. In all these various examples we can find different definitions of these notions as well as different relations between the phenomena they imply. Sometimes there is no definition at all – in such papers authors assume that everyone knows what identity or empathy means and in the end they could mean different things throughout one study. We find that non of them is neither sufficient nor consistent for any further studies of these subjects. We outline how a new theoretical vocabulary can be used to resolve contradictions and improve our understanding of outstanding substantive notions. We argue that while defining these terms, it is important to see empathy and identity as inseparable parts of a single process. However, it is also important to identify where the boundary of these concepts is: in which case the study should use the term "empathy", and where it is "identity". This finding reveals a point of view on the solution of social and philosophical fundamental questions like the relation between mind and body, a problem of and determinism, nature of social relations. Firstly, we will look at identity approaches. We will focus on national and ethnic identity, constructed objectively and subjectively. Secondly, we will go to the description of the idea of "empathy" and theoretical approaches to it, to its neurobiological and social components. In the end, in our third part, we will try to conclude the context of the use of both terms based on the given first two parts. Defining and separating these notions gives us not only the view on them separately, but also shows explains the process of understanding of another person starting from the low biological level to the formation of such social phenomenon as identity.

Ogorodov Dmitrii ETHICS OF ARTIFICIAL INTELLIGENCE AND THE LEGAL SYSTEM OF RUSSIA: RESOLVED ISSUES AND DIRECTIONS FOR DEVELOPMENT 1. Ethics of AI involves solving the problem of functioning of an intellectual/autonomous technical system to the point where such functioning is not worse, from an ethical and legal point of view, than if such a system were controlled by a person. A autonomous car, a medical life support robot, an automatic banking scoring system: there is no human operator, and the “decisions” of the system are predetermined by its creators in advance – at the stage of design and setup. 2. Public interests require that addressing such issues is not left at the discretion of manufacturers, but an ethical “coordinate system” is created for the respective equipment. 68 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) As part of the IEEE, work is underway to create recommendations and standards for ethically aligned design of autonomous and intelligent systems. The Russian interdisciplinary working group on AI ethics also contributes to the project. 3. The autonomy of the functioning of technology is not a basis for its recognition as subject of law. On the contrary, endowing the legal personality to property and computer programs will destroy the existing legal order. 4. Within the framework of the legal system of the Russian Federation, a crucial part of the ethics of AI has a direct legal significance. For example, in the project “Moral Machine”, the following moral dilemma of the course of a driverless car with an unexpected obstacle on its way was raised: • Continue straight ahead by sacrificing passengers to save pedestrians; • Or turn aside and sacrifice pedestrians to save passengers. In 2016, the carmaker Mercedes-Benz intended to solve this dilemma in favor of passengers, later disavowing its statement under heavy criticism. It appears, that this moral dilemma has already been solved by the legislation of the Russian Federation. The development team of a driverless car - in which its creators predetermined the questions of life and death of any category of other people - is criminally responsible for the murder committed by an organised group, which is punishable by imprisonment for a term of eight to twenty years with a restriction of freedom for a term from one year up to two years, or by life imprisonment, or the death penalty (clause "g" part 2 of article 105 of the Criminal Code of the Russian Federation). Such crime will be considered committed with indirect intention, since these persons were aware of the social danger of their actions (inaction), foresaw the possibility of socially dangerous consequences, did not want to, but deliberately allowed these consequences to occur or did not care about them (Article 25 of the Criminal Code of the Russian Federation). In a similar way, the issue of the responsibility of developers of a medical resuscitation (life-supporting) robot with the function of euthanasia is solved. 5. Apparently, moral dilemmas will constitute a small part of the practical problems of the AI ethics. Most of them are more prosaic and will be covered by such branches of Russian law as, for example: • legislation on technical regulation; • legislation on the protection of consumer rights (for example, issues of a bank's discriminatory refusal to conclude an agreement with a consumer citizen due to the use of an automated banking scoring system); • labor legislation (issues of employer's use of data generated by automated systems for recording and monitoring the actions of employees for making legally significant decisions based on that data); • legislation on the protection of public health; • social security legislation and tax legislation (state support measures for people who are being massively reduced due to the automation of professions - for example, drivers who are being forced out of the labor market by driverless vehicles). 6. Also, the creation of a system of standards for ethically aligned design of autonomous and intelligent systems will not abolish existing institutions of professional ethics. On the contrary, the emergence of a fundamentally new ethics system - the technical ethics of artificial intelligence - will require the development of the rules of medical, attorney, engineering and other branches of professional ethics, taking into account the specifics that are introduced by the use of assisting intelligent/autonomous systems by these specialists in their work.

Ovchinnikovа Elena RUSSIAN ETHICAL THOUGHT: RELEVANCE OF CATEGORICAL ANALYSIS The report was prepared with the support of RFBR, project 19-011-00766: "Categorical Stroy the Russian ethical thought." The problem is posed by the logic of the development of modern theoretical ethics and the need for generalizing research in the history of Russian ethical thought, on the one hand, by the practical tasks of applied ethical research, by addressing the open problems of modern Russian society, which is experiencing the next stage of social transformations on the way to the digital economy. Development of concepts and categories has been and remains one of the main conditions for the construction of theory, since the concepts and categories is fixed and secured not only the research object but also its specific characteristics, patterns of development, shows its subject content. The study of the theoretical language of ethics is necessary to solve many modern intellectual and practical problems. The insufficient development and ordering of this tool of theoretical analysis complicates the strict identification and description of the phenomena of the moral order, the analysis of the phenomena included in the structure of morality, the study of the ways of their existence and dynamics of development. Modern research in the field of theoretical ethics shows an interest in classical problems that sometimes fade into the background before the pressing modern moral challenges, then return to the discussion field – these are the problems of universality in morality, absolute and relative, tradition and transformation of ethics. In our opinion, this expresses the desire to improve the categorical apparatus of ethics, the rigor of the conceptual field of research, the study of the modern conceptual language of morality. The study of the categorical apparatus seems to be one of the most difficult theoretical problems in ethics. In the conceptual-categorical structures of the phenomenon of morality are fixed, terminology and logically secured from their universal internal relations and regularities, which allows to combine by

Theoretical and Applied Ethics: Traditions and Prospects. 69 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) means of rational procedures, the diversity of the investigated phenomena in a single conceptual field. Russian ethical thought as a living tradition, the value basis of modern moral practices and the dominant social morality of Russian society should be understood and presented in its categorical integrity. Thus, the study of categorical structures of national ethics is actualized, on the one hand, as a theoretical and methodological problem, on the other-as the need to allocate theoretical concepts for understanding the moral life of modern Russian society. The problem of the categorical structure of Russian ethical thought remains open for discussion, further study, actualized in the context of building theoretical models of modern applied ethics, is a necessary component of modern ethical education.

Ovodova Svetlana DECOLONIAL ETHICS: REPRESENTING CULTURAL AND COLLECTIVE TRAUMAS IN A GLOBAL MEDIA DISCOURSE Postcolonial studies and trauma studies reflect on the experience of people, previously ousted from the space of official and popular culture. Globalization processes make it possible to see common properties in a variety of local disparate events, cultural practices and in individual victims of historical events. In the studies, a methodological framework is introduced that allows one to record the unique experience of people; this makes it possible to determine the mechanisms for constructing representations of the identities of subordinates and traumatized ones. In postcolonial studies, the concept of subaltern is used to describe the unique experience of the subject and the oppressed, and its hybrid identity is analyzed. In trauma studies, the notions of a witness and a victim are introduced to understand the experience of the injured subject. When analyzing the ways in which the representation of the “unheard” voices in postcolonial studies and trauma studies is revealed, a number of methodological difficulties are revealed and limitations are justified, which should be taken into account when further creating cultural forms telling about the experience of the injured and subordinates. Representatives of the decolonial turn talk about the difference between colonialism as a historical fact and colonialism as patterns of thinking that continue to reproduce dominance and submission in culture. Despite the fact that colonialism as a fact remained in the past, nevertheless, the powerful mechanisms of oppression continue to operate. Representatives of the decolonial option criticize postcolonial studies for identifying the problem of oppression and domination, but use European intellectual models to describe this problem. The decolonial turn raises the question of the categories of perception of cultural reality, focusing on the fact that the concepts and categories that are familiar to cultural theorists are mostly generated by European science. To eliminate the situation of suppression and submission, representatives of the decolonial turn are trying to create extra-hierarchical spaces, wherever any person feels oppression. In their works, they even refuse to fix decoloniality as a research practice (studies), because this is a division into a subject and an object, and, consequently, the formation of the optics of a warder and a researcher, which contradicts decolonial ethics. Both in relation to the “injured” and in relation to the “subaltern”, the problem of the correct understanding and representation of the injuring experience has not yet been solved. When creating forms for representing the voices of “inaudible” narratives about traumatic experiences, there are two extreme extremes that must be avoided. A story about the experience of an injured person can either be stigmatized and hushed up, or modified and turned into a shocking global show on the media market for an impression society. Both scenarios distort the experience and do not allow to record the real experience of injury. We see the potential for the development of trauma studies and postcolonial studies in the application of decolonial ethics. Decolonial ethics will create an adequate language for describing and analyzing the experience of people with traumatic experience.

Perov Vadim DOES A PROFESSIONAL ROBOT NEED MORALITY? In connection with the development of digital technologies, a wide range of ethical issues that are associated with the ethics of robots arise and are actively discussed. The ongoing research and discussions are embodied in numerous documents that can be considered as theoretical and normative grounds for future codes of ethics, taking into account the increasing spread of robots with Artificial Intelligence (AI), until the emergence of artificial Autonomous Moral Agents (AMA). Among the issues discussed, it is very important to assess the social and ethical consequences and risks of changing the labor market in connection with the replacement of workers by professional robots. In this context, a professional robot is understood not only as an anthropomorphic device, but also as autonomous mechanisms, computer programs or algorithms designed to perform labor functions. The question arises: in what senses can these professional robots be moral subjects? Moreover, should they be the moral subjects of professional codes of ethics? (A) Professional robots are just machines. These can be very useful and complex machines that perform their functions much better than people. For example, a computer counts faster than a human, and an industrial robot manipulator is more efficient than a person in assembling machines. Moreover, even the complication of the functions performed does not change the situation. So the appearance of a robot-journalist who writes articles, or a robot-teacher who gives lectures does not mean that such robots can or should be moral machines. (2) Professional robots that are relatively autonomous. At the same time, they do not have any properties of its AI, which could be interpreted as moral (free will, emotions, responsibility, etc.). The most discussed issue in this 70 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) context is the possible moral problems associated with the development of automated driving car. Although there is a point of view and is being actively discussed that a robot driver must be able to make moral decisions, the most promising position is that unmanned vehicles should be driven on specially designated roads. In this case, there is no need to give the robot driver any moral qualities. (B) A special place among professional robots is “social robots” (robots - nurses, robots-nannies, etc.), which are endowed with the functions of responding to people's emotions. Often this is interpreted as the " rudiments" of morality. But morality is not reducible to emotions, therefore, morally, social robots do not differ from types (1) and (2). (4) Although this relates to the field of science or non-science fiction, we can talk about the appearance of professional robots that possess “moral AI”, that is, they are AMA in the full sense of the word. This option is the most difficult to discuss, since modern technologies do not provide sufficient grounds for reliable reasoning. Nevertheless, it can be assumed that it is precisely in professional activities that such a robot will not be in demand. This is due to the fact that the existing trends of replacing workers with professional robots are aimed at the release of professional functions from all human. And morality is precisely a human quality. Thus, we can conclude that professional robots do not need morality. In professional ethical codes, they can only be objects, but not moral subjects. (The study was carried out with financial support from the RFBR № 19-011-00234)

Perova Nina THE MORAL AND AESTHETIC IDEAL OF MAN: THE PROBLEM OF BIOLOGICAL ENHANCEMENT In the modern philosophical discourse, the concept of perfection is becoming increasingly multifactorial, and the diversity of approaches and perspectives of consideration leads to growing discussions about the nature of ideal and the ways to achieve it. When it comes to excellence, Kant's position is interesting. He considered man to be the ideal of beauty, and he called man the ideal of perfection. At the same time, Kant saw beauty as a symbol of morality. Following Kant's thought in understanding the ideal, one should turn to its foundation - the moral beauty of the individual, moral perfection, which is embodied in aesthetically beautiful. In modern concepts of perfectionism, the most controversial is the problem of biological improvement, new ways and methods of creating an "ideal moral person." There are examples in the history of the active use of medicines and surgical operations (such as lobotomy) in attempts to control people's behavior. There is an opinion that society needs a new moral system, new ways and methods of creating an “ideal moral person”. Today, moral and aesthetic perfection is the subject of heated debate. In the most general form, the arguments for biological improvement look like this: 1. Naturalness. Proponents of neurodevelopment argue that there is no fundamental difference between improvements historically used by people and improvements with the help of drugs or other . Many even argue that the constant pursuit of improvement is a sign of man. 2. Cognitive freedom. Other arguments are based on the idea of subject autonomy. According to them, an important element of autonomy is the freedom to determine for oneself what to do with our minds, including cognitive improvements, if we wish so. 3. Utilitarian arguments. Many proponents of cognitive improvement point to the positive effects of improvement and argue that the benefits outweigh the costs. At the same time, there are opponents of biological improvement. Their main arguments can be summarized as follows: 1. Damage. Interventions in the brain carry risks that make the use of these interventions unacceptable. Some suggest that for the sake of improvement no risk is justified. 2. Unnaturalness. A number of thinkers argue that in one form or another, the use of drugs or technology to enhance our abilities is unnatural, and they believe that unnaturalness implies immorality. 3. Decrease in human activity. This argument states that the reinforcing effect will be to reduce human freedom of action, undermining the need for real effort and allowing success through morally meaningless “short cuts”. Human life will lose the value achieved in the pursuit of the goal, and as a result will be completely depreciated. 4. Equality and fair distribution. As enhancements improve the capabilities of those who use them, they are likely to further widen the already considerable gap between the haves and have-nots. 5. Coercion. Obviously, if the state decides to make improvement mandatory, it is actually coercion. Although direct coercion seems unlikely in the near future, less explicit forms of coercion are more realistic threats, such as coercion by public opinion. Leaving aside the question of the practical feasibility of implementing these theories, one can see many problems that confronted ethics in connection with the prospects of biological moral improvement. How do these methods relate to human freedom? What are the risks of using them? And what impact will they have on the socio-economic system of the world? These and many other questions regarding biological moral enhancement today have no answers. Their search is one of the main tasks of the modern ethics of perfectionism.

Theoretical and Applied Ethics: Traditions and Prospects. 71 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Pirni Alberto RECONSIDERING NOZICK’S “EXPERIENCE MACHINE”: THE “ONLIFE ERA” AND THE NEED OF HYBRID ETHICAL STANDARDS The paper moves around an attempt to join the intuitions of three visionary scholars related to the conference topic, first: Daniel Bell (starting from his work: “The coming of post-industrial society. A venture in social forecasting” 1973, as rephrased by the conference’s title: “The Coming of Digital Society: A Venture in Ethic Forecasting”), Robert Nozick (starting from his work “Anarchy, State and Utopia” – 1974), and Luciano Floridi (starting from his work recently gathered in “The Onlife Manifesto. Being Human in a Hyperconnected Era” – 2015)(§ 1). Such an attemptis finalized to a preliminary articulation of a new ethical framework devoted to face the already operating, forecasted and imagined scenarios related to the digital society (§ 2). Trying to resist to the tendency to offer an hyper-detailed description of those scenarios by missing to address the evalutative and normative rationale, the paper focuses on the preliminary setting up of some orientative lines for the present and future digital society, starting from a fundamental methodological line related to the need of overcoming some classical dualisms in ethical theories (§ 3). Along this path and withinthis framework, three main issues will be introduced and discussed: i) individual identity and the challenge of (digital) recognition; ii) the quest and operativity of a meta-topical community; iii) the reshaping of the concept of (digital) responsibility (§ 4).

Platonov Roman UNIVERSAL PRESCRIPTIVE JUDGMENTS IN ARISTOTLE'S ETHICS I set a goal to show the specificity of the formulation of universal prescriptive judgments about a virtuous act (moral norms) in the framework of Aristotelian ethical doctrine, as a result, also to show the role of ethics as practical knowledge. 1. In Aristotle's philosophy the use of practical wisdom (phronesis) is divided into a personal experience of the act and for forming the inter-subjective knowledge (episteme) about making of a virtuous act. The specificity of ethics as practical knowledge and its difference from individual moral experience are defined by means of the distinction of the use of practical wisdom. It also shows the limitations of practical syllogism as the main rational mechanism for the formation of inter-subjective practical knowledge. 2. Analysis of the use of universal prescriptive judgments shows their division into informative and functional: the first reveal the content of the action, the second – its structure, that is, in the first case, it is defined what a person must do, in the second – what must the making of act be to arrive at the right purpose, accordingly, the right content. 3. Because in the framework of Aristotle's philosophy a formulation of informative universal prescriptive judgments is impossible, we cannot make the explicit, formalized transition from descriptive judgments to prescriptive judgments about a virtuous act (moral norms). The right content is recognized only in individual experience and cannot be expressed universally, without losing its practical value. However, it is possible to formulate functional universal prescriptive judgments. They also constitute the basis for criticism of the accepted in society moral norms as the based on the past positive experience of the act opinions. 4. Aristotle creates ethics as a critique of morality, the epistemological basis of this critique is the problem of the general and the particular, the descriptive and the prescriptive. Ethics provides knowledge of how to become virtuous in the sense of understanding the specifics of the process of becoming, and not in the sense of opening informative standards of this process. Moreover, ethics as knowledge reveals this situation - moral norms are only incoming opinions of personal experience, they should be criticized. Only in this sense the analysis of established opinions is a part of the ethics method - this is moral criticism, its goal is to constantly revise the norms-opinions.

Polozhentsev Andrey IMPERSONAL MIND AS A GOAL (TO THE DISCUSSION ON THE ETHICS OF ARTIFICIAL INTELLIGENCE) In discussions about the dangers and benefits of artificial intelligence, it is reproached that it is not a person, and therefore its moral decisions can not benefit a person. However, the point here is not that artificial intelligence is a thing and is not capable of action. It is possible that the impersonal mind is the goal of a long-standing social- metaphysical project, which was launched by the Greeks. The Greeks are often accused of not knowing a person, but only, for example, a mask or a social role. Although, if to believe historical sources, personalities there was very many. This is not the place to argue with the thesis that we know better what it means to be a person than the ancients. It is also not the place to understand what it still means to be a person? But perhaps it was something else entirely: that they knew too well what personality was and were trying to protect their existence from its arbitrariness. And for this reason there were created political projects (Plato's and Aristotle's), in which the metaphysical principle had no personality? The Greeks saw many middle Eastern despots and autocratic gods, but the role of the Supreme principle in the life of the cosmos from the point of view of the logos was different. God should rule the world as a God, not as a bad man. Then it is necessary to understand what it is, the higher (than man) form of mind. And then it turns out that the impersonal form of subjectivity is not the original inferiority inherent in the "West", which does not reach the traditionalist wisdom of the "East", but the goal of the socio-political and metaphysical project, which gradually passes not only its stages of theoretical development, but also practical implementation? And Athenian democracy was one of the stages of this project, in which the 72 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) political will just does not allow to go into arbitrariness, and Alkibiades is not allowed to become the new Alexander? Such a political arrangement does not seem to be the sum of a single will. Rather, a system of checks and balances that limits the development of a politically powerful personality. But the example of this limitation sets the pattern of higher reason, which is impersonal and acts as a kind of guarantor of justice. The same pattern is a Gestalt for the structure of the world, and for theoretical science, which is also discovered by the Greeks. It is the political practices of depersonalization of the logos that accompany the formation of the subject and the institution of scientific research. The presence of the impersonal logos in the cosmos and in the mind is the condition of their correlation. Conversely, the presence of will, interest, benefit is incompatible with this form of thought. But, again, the source of this form is socio-political. Let us return to our main question – the preference of the impersonal form of intelligence for the social-metaphysical project, the foundations of which were laid in Athens 2500 years ago. There is reason to suspect that this form of thinking is no longer a subject of futurology, but our reality. At first it was embodied not only in the scientific form of knowledge, but also in political and legal institutions. Now it has filled our daily lives thanks to cyber-physical tools and technologies. And in that case it is more expedient to be engaged not in the description of superiority and delights of a human form of the person, they and without that are obvious, and: - to study of the ethos of impersonal subjectivity, - to study of the principles by which it is already guided in its organization of our living space, - to deduce rules of interaction with it and influence on it, restrictions of its, - to regulate the degree of her penetration into the person and her life, - to explore how it modifies our own habit and makes us congruent with our own goals. This environment may be much friendlier than the traditional sociality, and is full of quite worthy benefits and virtues.

Polyakova Natalia ETHICAL ASPECTS OF THE SYSTEM OF "SOCIAL CREDIT SCORE" IN MODERN SOCIETY. The practical implementation of the system of "social credit Score" (SCS), launched in 2014 at the state level in China, has identified many problematic points of this pilot social project, including ethical ones. By 2020, China plans to connect all citizens to the social rating system: this plan has not yet been implemented, but it is actively promoted by government agencies at all levels and in different directions. The essence of this system is to monitor the social behavior of citizens through constant monitoring and accounting of their actions on a variety of parameters, not only in the public but also in the private space, which will give a multidimensional assessment of this behavior in the form of a rating. The result should be the construction of a kind of model of trustworthiness of each citizen from the point of view of the state as an institution, on the basis of which the degree of trust in each individual will be developed. The main purpose of the introduction of this system is not postulated state security, and "building a harmonious socialist society", the main value of which is proclaimed honesty in all aspects of human behavior. The traditional policy of "carrot and stick" is used as control levers – various sanctions for violation of this trust (for example, a ban on travel abroad, restriction of access to Internet services, etc.) and the corresponding procedures of encouragement for manifestation of reliability (for example, the admission to the budgetary workplaces, increase of level of social services, etc.). Western political scientists note that the Chinese model of control over society in the format of building a "social rating" of its citizens, which many call "totalitarian", over time, in accordance with the logic of modern society will be adopted in the so-called democratic countries. Since, in this new environment, all States will seek to strengthen legal, regulatory and policy processes through the use of information technology, the role of ethics in these processes will accordingly increase. In this Chinese version of the project, largely based on a strong tradition of Confucianism, just locks with the help of certain technologies such subtle facets of sociality that previously, remaining outside the mainstream of political and legal regulation was space only of moral regulation: for example, practices in private interactions with other people, including close relatives (dating procedures, manifestations of aggression in the family, the process of procreation, the relationship to their own parents, etc.). That is why the implementation of this project puts on the agenda not only political and legal problems related to the protection of human rights and freedoms, but also ethical issues.

Popov Danil ETHICS AND AESTHETICS OF ONESELF AS A COUNTER STRATEGY TO THE MECHANISM OF BIOPOLITICS IN THE POLITICAL AND PHILOSOPHICAL PROJECT OF M. FOUCAULT According to M. Foucault, several types of struggle for freedom can be distinguished in European history: either against forms of domination (ethics, social and religious); against form of exploatation which separate individuals from what they produce; or against that ties individuals to himself and submit him ( submission of subjectivity). The latter type is the most inherent contemporary times and is associated with biopolitical situation which characterizes our time. The normalization of life today has become a major factor in unfreedom: modern man knows about himself everything that, he believes, should know: « what it means to be a living species in a living world, to have a body, living conditions, statistical life expectancy, individual and collective health, forces that can be changed, and the space where they can be distributed optimally» . Neither a riot, nor a legal struggle within the political field, nor criticism on the pages of scientific books and magazines can be a strategy to combat this state of affairs: biopower

Theoretical and Applied Ethics: Traditions and Prospects. 73 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) techniques are present at all levels of society, unfolding in the lifestyle of an ordinary person no less than at the level public policy. M. Foucault, in turn, connected the possibility of upholding one’s own freedom in such conditions with the theme of philosophical ethos, which in his later work turns out to be closely connected with the concepts of ethics / aesthetics of oneself, the art of existence. The idea of such a project is that if we do not undertake the ethics and aesthetic cultivation of our selves in the present, then it is likely that somebody (or something) else will perform this work on us. Self-transformation, the ethos of existence can, to the extent that it is possible, protects us from the objectification of life. However, an analysis of M. Foucault’s recent lecture courses shows that aesthetics of oneself not only make it possible to avoids biopolitical normalization in the process of constituting the subject, but also acts as a condition for positive spiritual experience - the experience of truth, turning intellectual criticism of biopower into a specific philosophical ethos. Indeed, from the point of view of M. Foucault, the history of Western philosophy is an inextricable unity of doctrinal traditions and traditions of existence. In other words, philosophy is not only a history of ideas, but also the history of the forms, styles and types of lifes which accompanied these ideas and were embodied in the ethos of their carriers as forms of philosophical heroism. Thus, the possible emphasis on “oneself” not as any substance, but as a life (bios) and a lifestyle (that is not rooted in anything), makes it possible to obtain a unique spiritual experience, which is free from the doctrinality of “metaphysical” traditions and biopolitical normality. This spiritual experience, which is represented in the mode of existence of the subject, is, as it were, philosophical experience, the experience of truth, which, in turn, requires the subject to be extremely accountable to himself and to the truth that he realizes. In addition, such an “art of existence” appears as a very mobile principle that can flexibly change and respond to certain aspects that are opened to the subject through genealogical research and philosophical reflection. And although it is probably impossible to talk about the idea of any final liberation, the subject aesthetizing his own existence undoubtedly has freedom as the goal of his movement: not as a substance or a point on the way, but as something that he always anew develops for himself.

Potocarova Maria CHALLENGES OF MORAL EDUCATION FROM THE PERSPECTIVE OF EVOLUTION This paper connects the development of personality of children and evolutionarily conditioned upbringing. Ethological principles applied during upbringing are at the forefront of this approach, and it is upon this basis that attachments and in particular early behaviour in children are derived. Other patterns of behaviour during individuals’ development are also marked by attachment and become part of observable external expressions. Behind many issues in parenting there are deeper internal reasons and even certain evolutionary factors which cause what is seen as externally apparent. This is not always the result of the influence of the social environment or the result of some purposeful educational guidance. Models of behavioural patterns appear in various negative and positive forms among adolescents. Even though adolescence is a very important period of socialization, during this time there are innate rules of development and evolutionarily conditioned features of attachment which play an important role. Unwanted patterns and various forms of problematic behaviour are then dealt with through re-educational practices of parenting, particularly through interaction in the upbringing process, attachment parenting, cultivation of the formation of personality, and through education at the cognitive level. The primary aim of education and the impact of parenting is holistic development and assuring the integrity of personality. Not so much scholarly attention is paid to the causes of problems determined by evolutionary patterns, and it is important to include all agents in upbringing and take into account the many factors that can make it more effective.

Prokofyev Andrey ARGUING ABOUT LIMITS OF MORAL IMPARTIALITY The paper deals with a question about the place of the impartiality requirement in the normative system of morality. There are two answers to it: 1) impartiality accompanies the fulfillment of any moral duty and performance of any supererogatory act, 2) impartiality has its limits in the moral sphere, its definite restricted scope. The second answer was conceptualized by an influential American ethicist Bernard Gert (1934–2011). In Gert’s opinion, impartiality is relevant only in two cases. First, in the case of an agent that carries out ten prohibitive moral norms such as ‘Do not kill’, ‘Do not cause pain’, ‘Do not disable (deprive of ability)’, ‘Do not deprive of freedom’, ‘Do not deprive of pleasure’, ‘Do not deceive’, ‘Keep your promises’, ‘Do not cheat’, ‘Obey the law’, ‘Do your duty’. Second, in the case of an agent that violates these norms under justifying conditions. He/she should be impartial towards persons who lose something because of the violation and persons whose interests are defended by means of it. Though, the impartial behavior is senseless and impossible in the sphere where positive requirements are fulfilled without violations of norms. Gert calls positive requirements ‘moral ideals’. The central moral ideal is ‘Help the needy’. Gert beliefs that an agent is always allowed to chose recipients of his help on the basis of his/her personal attachments and relations. The speaker challenges the Gert’s hypothesis. First, he demonstrates that impartiality is also relevant for an agent fulfilling a perfect duty to rescue without any violation of a moral norm. This agent is not allowed to rely on partial considerations. He/she cannot choose freely whom to help. Second, the speaker shows that the formula ‘Help the needy’ by itself compels us to treat impartially all members of the group that includes those who are in need and who are not.

74 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Räikkä Juha ON THE LIMITS OF BRAIN SCANNING Since the advent of technologies, their limits and possibilities have captivated scientists and philosophers. Thus far the debate has largely concerned technical limits of our capacity to “read minds”. In this paper my aim is to extend the discussion concerning the limitations of neuroimaging to issues that are not dependent on technical issues or on our understanding of the complexity of brain activities. I will argue that there is a serious chance that brain scanning cannot replace usual intentional assertions, and that neuroimaging has principled limits. The information that people usually get by neuroimaging is different in kind from the information they get by hearing what others tell them. To assert something is to act in a certain way, and scanners do not usually scan actions, but brain activities and the neural correlates of actions. Although it is possible to scan “mental assertions”, our normal assertions are not accompanied by them.

Raketskaya Anastasia TYPES OF MORAL CLIMATE AND PATTERNS OF BEHAVIOR IN ORGANIZATIONS: MODERN CONCEPTS The moral (ethical) climate in Victor and Cullen's definition is interpreted as “the prevailing perception of the organization’s activity by its employees, which has an ethical content”. Based on this definition, the organization plays a significant role in shaping the ethical behavior of its employees. Based on the concepts of moral philosophy, Victor and Cullen proposed a range of types of moral climate: the principle (deontological approach) - prescribes to follow the basic rules, the criterion of benevolence (utilitarianism) - prescribes to take care of the well-being of other people, and selfishness - about personal interests. This typology of the moral climate influences the nature of ethical conflicts in the organization, the processes for resolving these conflicts and the distinguishing features of their resolution. The concept of the moral climate of Victor and Cullen differs from “moral identity” and “moral consciousness” in that it examines how the social atmosphere in an organization affects the ethical behavior of employees, contributing to their collective moral thinking. Modern approaches define the moral climate as a concept that reflects the ethical values, norms, attitudes and behavior of members of the social system. Currently, the organization’s moral climate is associated with the following factors: type of organization, work of HR specialists, the current code of ethics for the organization, the behavior of the leader and his leadership style, and management practices. The moral climate shows how employees can use organizational norms as a guide to moral behavior. So, for example, a “caring climate” is based on the following organizational values: empathy, patience, friendliness, respect, sincerity. This type of moral climate implies a high degree of trust of the members of the team in relation to each other. Also, there is a developed sense of cohesion, which is often understood by employees as a sense of “family”, “common home”. This raises the general morale of the team, as everyone can count on support. A significant role is played by the behavior of the leader - the boss. If he treats his subordinates fairly and honestly, then the situation in the collective will develop in the same way. Some studies also confirm that an organizational structure that is based on humanity contributes to the development of interpersonal trust. The following value guidelines are characteristic of the egoistic type of moral climate: personal gain, competition, abuse of power, individualism. The behavior of members of such organizations comes from the pursuit of personal interests, sometimes this happens to the detriment of others. In these organizations, as a rule, there is injustice and dishonest behavior, as a result of the satisfaction of personal interests. The replacement of the organization’s moral values, expressed in relation to a person not as a goal, but as a means, forms unethical behavior. Very often, in such organizational structures, this behavior is encouraged and rewarded by superiors. This leads to the leveling of trust relationships within the organization. The behavior of colleagues is regarded as unreliable, and, therefore, as unethical. The deontological type of climate is based on strict observance of the prescribed social norms and rules within the organization. These standards are reflected in ethical codes. The core values of the organization are embodied in clear principles of behavior. The coordination of the organization’s employees with these principles of behavior enhances the trust of the team members in relation to each other and legitimize the decisions made. In accordance with the accepted standards of the company, enshrined in ethical codes, none of the employees of the organization can be exposed to injustice, personal use. The rights and interests of each member of the organization will be formalized, regulating the life of the team. The risk of manifestation of unethical behavior of one of the employees in relation to another with this type of moral climate is mitigated, since in addition to the influence of ethical codes and fixed rules, the authority of the leader-chief is also in effect. Thus, the moral climate within the organization is determined by many factors, the key of which are: type of organization, leadership style, the presence of certain standards within the organization, enshrined in the code of ethics. Ethical behavior is observed with a deontological type of climate - it contributes to the trust associated with mutual respect for certain company standards. With a caring type of climate, team cohesion is determined by the desire for the common goals of the company, which also forms ethical behavior within it. The selfish type of climate, on the contrary, is moving away from the main moral values of any organization: honesty, justice, and respect for the interests of team members. This, in turn, can lead to the alienation of employees from the organization.

Theoretical and Applied Ethics: Traditions and Prospects. 75 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Riumina Marina DIGITAL SOCIETY AND THE ETHICS OF CONSTRUCTIVISM In a digital society, the processes of globalization, Informatization, virtualization largely determine people's lives. These phenomena radically transform the surrounding reality, determine the" challenges " of the fate of man at the present time, and we can say, constructively form a new world and a new person. Constructivism is the ideological basis for the technologies of human, nature and society change. Constructivism is characterized by the cultivation of the artificial, the assertion of the priority of the created over the natural. The basis for modern constructivism lies in the sharp and global growth of the measure of human power over nature and society. d "I" in the Network to the construction of "orange revolutions" and human cloning). Therefore, we can say that the paradigm of constructivism is becoming a culture-forming for post-modernity. The basis of aestheticization, and, accordingly, constructivism, is the technization of society-established in recent decades, the primacy of technology in culture. Apparently tennisace and aesthetic quality – multidirectional processes, because the first is standardization, unification and automation of most processes in the workplace and in society, and aesthetization aimed at enhancing creative abilities, the cult of novelty and the uniqueness of each event as an artistic act. But unification-standardization and creative transformation of the world are comparable with each other, they are simply separated by different levels of social processes, which implies differentiation of society on new grounds. Unification and standardization are the lot of some, and creativity is the lot of others. Some are viewers, consumers, and others are creators. Elitism is a sign of the times. And mass culture is as unified and standardized as its Foundation – technique. All public and private life of people can be considered as a result of sophisticated technologies of construction of social and anthropological processes, in fact, as one big "work of art". The "work of art" model can be used to characterize a variety of social and cultural processes. Everything becomes " art " because everything can be transformed and created according to man's design, even man himself. The artificial prevails over the natural. The modern project was based on the assertion of the natural state of man as the basis for the natural and social world order. Revolutionary changes were justified precisely by the violation of this natural expediency, by the introduction of artificial changes in the interests of any classes, groups or forces. Therefore, the aim of the revolution is to "correct" the world order in accordance with its natural laws. Postmodernism proceeds from the fact that the ratio of artificial and natural, given by the past cultural paradigms, is inadequate to the new socio-cultural reality. Nothing in activity is " natural "or" artificial " in itself, it becomes it depending on the position taken by the subject in the process of activity. Constructivism goes further and asserts the priority of the artificial over the natural. Constructivism replaces the postmodern deconstruction, which at one time actualized the instability of the connection between the sign and the designated in the sphere of culture, and thus against the background of decentralization of meanings, made it possible to form new worldview paradigms, including the revival of constructivism. Post-modernism embraces constructivism, saturating it with new meanings.

Robin Ivan THE IMPACT OF CONFLICT ON TOLERANCE ON THE MORAL PROGRESS OF SOCIETY In the 21st century, a wave of tolerance and liberal values is racing across the world. In society, conversations are increasingly heard that for the development of mankind, we should reject the ideas that have been forming over the years and move on to the next stage, which will allow us not to focus on the appearance of the one we are talking with, who his ancestors were, what kind of education he received, and giving everyone as many chances as possible for independent development and achievement of certain heights - no sexism, racism, none of all this. The idea is naturally beautiful. But like any other idea, it has its opponents - “women deserve salaries one level lower”, “the brain of the Negroid race is physically less developed and less, why do they need scholarships for education” and so on. In this regard, two approaches are simultaneously developing in society, which are reflected in social networks, where, as always, there is an insane amount of conflicts between people who do not know each other, trying to convince the opponent that his position is fundamentally not true. The radical feminists and the “Male State”, “Black lives matter” versus “All lives matter” and much, much more. In this regard, we can recall the classic of conflict studies, Lewis Coser, who in the mid-20th century talked about how conflicts lead to the emergence of new social institutions, from which the following thesis can be put forward - such a number of value conflicts should lead us sooner or later to the following events: 1) A change in attitude to these conflicts - either they will be resolved globally, and the remnants of the old thinking will only be in countries that for one reason or another will refuse progressive thinking - for example, the DPRK, or people will finally come to understand that such conflicts cannot be resolved at all. 2) The development of social institutions that regulate the relationship between representatives of various social movements. For example, it will become uncivilized to continue the eternal debate only on the Internet and a culture of debate in real life will be born, since nothing prevents the option of stealing such an option from politicians. Accordingly, it can be stated without a doubt that the value conflict in the field of tolerance will definitely strongly affect our future, especially if we take the path of accepting other people and their differences from us, since such a worldview will allow us all to be much more comfortable in society without thinking about whether they will condemn us for a different skin color, self-determination, political views and other things that people usually can’t choose for themselves, but only born with it. 76 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Rybakova Daria ETHICAL EXPERTISE OF ADVERTISING: THE PROBLEM OF MORAL STEREOTYPES The phenomenon of advertising forms the cultural and information space, which influences not only on the system of moral values in society, but also on the mental health of the individual. Advertising has multivariate instrument of emotional control of the individual, which allows to influence the worldview, values of both the individual and society as a whole. The advertised goods become characteristics of a lifestyle, stereotypical criteria of social group with which the individual aspires to correlate himself. Such characteristics-models of the world-help the consumer in creating an illusory image of himself, perhaps not appropriate to his real status. Advertising creates moral patterns and stereotypes. The stereotype in the sphere of moral relations can play positive and negative roles. On the one hand, the stereotype allows a person to make decisions in standard situations and follow the accepted social normativity, on the other hand, the stereotype replaces, replaces moral reflection, presenting a ready-made version of behavior. Stereotypes become a problem of modern ethical analysis because of their regulatory power – they construct social interaction and are used to manipulate human behavior. Examples of formation of negative sterotypes. An ad depicting the Parking lot of a car rental Agency: several luxury cars, below the inscription "Are you going to prepare for the reunion?" So, advertising encourages the consumer, resorting to deception, to impress, assert themselves and rise above others. Such a desire is provoked by stereotypes accepted in society. How we used to imagine a successful person? Financial solvency, an expensive car and a country house are mandatory attributes of "successful men", generating fear of being among the laggards - so, a person is drawn into an eternal race for success, a position that is marked by certain brands. Playing on guilt: A poster near to the flower shop has the different number of roses. Next capacious questioning inscription addressed to the man: "And how much are you to blame? » But why is the wine smoothed by bouquets of flowers, fur coats or diamond jewelry? To the same path belong advertising, built on phrases grateful women after gaining elite jewelry in as a apology for spat." This legitimizes the offense as a whole, because, according to this logic, a person can constantly pay off for the offense. So, instead of atonement, it turns out "buying " forgiveness. Advertising affects the moral sense of man and gradually, imperceptibly changes his moral world, the world of feelings, experiences, moral assessments. The task of ethical expertise is to determine at what point there is a negative stereotyping in advertising, to express an ethical assessment and it is possible to apply certain sanctions in relation to advertising, its creators or advertisers. Ethical expertise can consider not only cases of negative manifestations of stereotypes, but also positive examples of advertising. In this case, its result is approval, recognition of the value role of advertising as forming stable positive habits, behaviors and relationships between people. Ethical expertise seems to be a method of solving problems caused by the incorrectness of advertising in the formation of stereophile, consumerism, the formation of negative feelings. The tasks of ethical expertise are seen by us not only in the moral evaluation of a certain advertising product, but in the formation of moral discourse, dialogue between society and socially responsible business/public organizations, government agencies, between society and the individual.

Sámelová Anna PERSONAL AND SOCIAL RESPONSIBILITY WITHIN THE PARADIGM OF THE ONLINE MEDIA-MEDIATED COMMUNICATION Drawing on the notion of liquidness introduced into the social sciences by Zygmunt Bauman and on the notion of institutional trust by Anthony Giddens, the author outlines the liquidness of responsibility in the online universe of postmodern society. She understands the very responsibility of an online man in two ways: responsibility as imputation and responsibility as a guarantee relationship. The specifics of offline and online responsibility are compared to the specifics of the organization of the human settlements affected by leprosy and plague. Based on the apparent discrepancy in social management of leprosy and of plague by Michel Foucault, the author then develops analogies about the personal and social responsibility of an online man. Methodologically, this study is a philosophical reflection, and therefore it is not intended to provide a comprehensive explanation of the phenomenon of liquid responsibility in the online environment, rather a challenge to change the paradigm in the approach to responsibility in general. Since the online world seems to be the embodiment of Bauman’s liquidness and Foucauldian normativity in Giddens’ institutional (dis)trust. Keywords: liquid responsibility, imputation, guarantee relationship, institutional trust, online man, online media, paradigmatic change

Theoretical and Applied Ethics: Traditions and Prospects. 77 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Sandakova Lyudmila ETHICAL ISSUES OF COGNITIVE IMPROVEMENT IN THE CONTEXT OF NEURO-EDUCATION The reported study was funded by RFBR, project number 17-29-02053 Regulatory capabilities of neuroethics in the prevention of discrimination of a person The idea of “improving” a person in the educational process is closely connected with a progressive worldview, i.e. social progress and personal improvement are interdependent. The abilities of the mind, reduced by the natural science methodology to intellectual abilities, are the most important aspect of the personal "improvement" demanded by the information civilization. With the rapid development of neuroscientific knowledge, the idea of artificial cognitive improvement of a person in the educational process is increasingly becoming popular. It is assumed that with the help of neurotechnologies it is possible to make a significant breakthrough in improving cognitive performance. Such technologies may include neurocomputer interfaces, virtual reality neuro-helmets, devices for non-invasive brain stimulation, and psychopharmacological drugs, i.e. psychostimulants and nootropics. Thus, Evgeni Pluzhnik, the head of the market subgroup NeuroObrazovanie within the Scientific and Research Institute of NeuroNet, prioritizes the introduction of “neurotechnologies of expanded perception, optimized memorization and enhancement of cognitive functions” into education, and by 2035, – the full use of integrated systems of natural and artificial intelligence.” The idea of cognitive improvement of a person is the subject of heated philosophical debates in many of its aspects: ontological, methodological, anthropological, and, of course, ethical. But, despite the problematic nature, it is already framed in significant social projects (in Russia, for example, this is the project NeuroObrazovanie), and is gradually being introduced into our lives. Therefore, I would especially like to draw attention to the ethical problems of the idea of cognitive improvement using neurotechnologies. In the scientific papers, the following areas of ethical problematization can be distinguished: 1) interference in human nature; 2) the formation of the need for a technology / product whose long-term safety has not been proven; 3) the introduction of technologies that create social risks in society (coercion to "cognitive improvement", exacerbation of social inequality, and discrimination). The argument is based on ideas developed as far back as bioethical discourse: the principles of non-harm, personal autonomy, risk considerations, and the idea of justice. The lack of a broad public and professional ethical examination of cognitive improvement projects in neuro- education is cause for concern. Commercial, corporate and state interests in the implementation of these projects are not identical with the ideas of the good in matters of human and social development. Given the specificity of the neuro-technology implementation scope (education – the sphere of social reproduction) and the especial vulnerability of the social group under direct impact, I believe that the projects related to the implementation of neurotechnologies in the educational process must undergo a serious social and humanitarian examination. In this case, it is necessary to take into account the background processes, especially social representations, which underlie the attitude to technological innovations, as well as the norms and priorities that determine their formation.

Savvina Olga VALUE OF LIFE AND HEALTH IN TECHNOLOGICALLY ADVANCED SOCIETY (THE EXAMPLE OF ARTIFICIAL REPRODUCTIVE TECHNOLOGIES) Mankind has come a long way before the position of "all people are equal "(in rights) gained strength and became the basis of the constitutions and laws of countries. However, reality still differs from written on paper. Discrimination against "untouchable" castes from the fourth lower Varna is prohibited by the Constitution of India of 1950 and declared a criminal offence. In the administrative practice of India, the notion of "caste "is not used, but it is replaced by the notion of “community", that is, in fact, is still present in administrative practice. Today, in the high-tech era, such cultural history can lead to forms of exploitation of people unknown before. India has a well-developed industry for the treatment of infertility using surrogacy. Most potential surrogates live in poverty and have nothing to feed their own children. According to the data of 2011, 34% of Indian women, giving birth to their own children, receive postpartum care only within 2 days after delivery, and 85% of pregnant women in India suffer from anemia, a disease traditionally associated with malnutrition. Until very recently, almost no one was responsible for the health of the surrogate mother. And only on December 19, 2018 The Surrogacy (Regulation) Bill, 2016, prohibiting surrogacy on a commercial basis was adopted (on an altruistic basis surrogacy is allowed). Assisted reproductive technologies and biotechnologies in particular affect not only the people of India. In the context of biotechnology practices, the bodies of citizens of economically developing countries are sometimes resources for citizens of developed ones. Donors of female gametes from Romania are popular in Israel clinics, because their gametes are cheaper. The procedure for removing female gametes is invasive and involves health risks, and in rare cases infertility. This state of affairs resembles the relationship of the metropolis and the colonies, where the export of resources takes place. But previously it was gold, other natural resources and even slaves, and now the resource is the health of people. Thus, people have begun to consider their body and their health as a way to improve their financial situation. With the existence of the Internet, international social networks such as Facebook, and forums, easy ways to make money are spreading rapidly among younger users of the global net. Treating one's own body and health as 78 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) something that can be sold may grow into a trend in the future and contribute to the growth of industries that include the exploitation of human health. The abstract was prepared with the financial support of the RUDN university, project N 101404-0-000 “Youth development: the problem of values forming in an information society”.

Shakhnovich Marianna EPICUREANISM AND STOICISM IN CONTEMPORARY PRACTICAL PHILOSOPHY An outstanding historian of ancient culture Faddey Zelinsky wrote a hundred years ago that the cultural significance of antiquity, from the seed of which modern culture originated, will increase, and our relationship with it will be closer with every century. Today, many thinking people have a question whether it is possible to combine the ancient idea of the ethics of virtue, according to which the meaning of life consists in self-improvement and development of personality, with modern natural science and new social theories. What is to be done by a person who has abandoned traditional confessional preferences in favor of so-called spiritual freedom, but does not dare to accept the radical demands of a new atheism? What are the alternatives? Someone chooses secular humanism, offering an exclusively scientist attitude to the world, someone focuses on the so-called secular Buddhism, which calls for focusing on the practice of liberating consciousness, meditating, relying on the latest neurobiological research. Historians have drawn attention to the growing interest in the practical teachings of the Stoic and Epicurean philosophical schools precisely in transitional epochs, similar to the Hellenistic era, when people have a desire to defend themselves against unpredictable political and economic crises, wars and destruction, when they experience an irresistible urge to preserve their personal inner peace in defiance of existing or threatening world disasters. The contradictions of the modern era, in which, on the one hand, there is an intensive development of information technology, genetics and artificial intelligence, and on the other hand, here are religious fundamentalism, local military conflicts, constant threat from international terrorism, the desire to search for a saving spiritual alternative that helps to cope with fear and uncertainty cannot but appear. At the same time, traditional religions do not promise a restful peace, both due to the secularization that has happened and due to the support of eschatological sentiments. Hence, some people have an interest in non-traditional religious teachings, New Age religions, while others have an interest in practical philosophy that answers existential questions, primarily related to survival in difficult circumstances and overcoming the fear of death. It is no coincidence that over the past years in Europe and the United States published a huge number of popular science books on Epicureanism and Stoicism, which entered the first lines of sales ratings. These are books by Catherine Wilson. “Epicureanism at the Origins of Modernity” (2008); Tim O’Keefe. “Epicureanism” (2009); Hiram Crespo. “Tending the Epicurean Garden” (2014); David F. Robertson. “Teach yourself Stoicism and the Art of Happiness” (2013); Rayan Holiday. “The Daily Stoic. Meditation for Clarity, Effectiveness and Serenity” (2016); Patrick Ussher. “Stoicism Today: Selected Writings”. Vol.1-2. (2017); Massimo Pegliucci. “How to be a Stoic. Using Ancient Philosophy to Live and Modern Life” (2017; translated into Russian - 2018). Modern philosophers, responding to the challenges of the times, turn to the legacy of the Stoics and Epicureans, seeing in them not only their ancient teachers, but also actual opponents, f.e. Glory Zizek in the book “Plague of Fantasies” or Giorgio Agamben in the book “Homo sacer”. Since 2012, the University of Exeter (United Kingdom) annually hosts the Stoicism Week, in which dozens of people are interested in stoic philosophy as an object of study and as a practical recommendation for life. In the doctrine of the highest good, the Stoics disagree with the Epicureans, who sought it in pleasure. However, for both, the root of all virtues is wisdom, and virtue is the moral strength that is achieved by cognition and exercise. In this regard, modern Stoicism and modern Epicureanism offer rational recipes for practical philosophy, which can be a cure for insecurity and fear, giving faith in one's own strengths.

Shevarenkova Anastasia SOME ASPECTS OF POSTHUMOUS ONLINE TRACK Digital society has already come. Brand-new and strange just a couple of days ago, various things have become a part of everyday life. Therefore, many practices well known in offline life finding their way into online one cannot be anything unexpected. Commemorational practices, or, in other words, the practices aimed at memorial, are among such practices as well. The paper examines the results of their appearance on social platforms. Comprehensive approach was applied to analyze what they turned into and how they got to the social networks pages. The problem of these practices’ changes was studied from a number of aspects – ethic, anthropological, psychologic. The report is based on Jean Baudrillard’s “Symbolic Exchange and Death”, Hannah Arendt’s “Vita Activa”, and Marcel Mauss’s “Essai sur la nature et la fonction du sacrifice”. As a result, some common points have been discovered, shared categories and vocabulary used in everyday life to describe these ritual practices of the information age among them. The example of this new terminology can be such words and ideas as “new sincerity”, “honesty”, “soul”, and “memory”. Basic social and cultural functions of online commemorational practices: social bonds (that are extended by millennials and even more by generation Z compared to X) strengthening, psychologic recovery (that can be found in online communities with their vague norm

Theoretical and Applied Ethics: Traditions and Prospects. 79 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) ideas), security feeling (that has been lost in global world) search – have been revealed. The central conclusion of the research is the thesis that commemorational mourning practices transfer to cyberspace is not a critically new milestone in posthumous rituals and commemoration history. Online platforms have become an instrument to express an individual conscious and unconscious reactions; causing certain structural and dynamic changes in memorial practices, they have not changed the core of funeral commemoration. Online platforms are the most convenient communication mediums in the most branchy and unstable social bonds, and that makes them an indispensable instrument in case a signal needs to be spread in some social environment around the individual and direct it right to the addressees chosen. In my opinion, the more Internet spreads, the more commemoration practices role will increase, considering not only memorial field

Shevchenko Aleksandr ON BLOCKCHAIN ETHICS A separate area of ethics appears when the significance or influence of a particular fieldbecomes apparent. This is, for example, how bioethics or the ethics of artificial intelligence took shape.The importance of blockchain technology is not yet so obvious, although its potential is huge. Therefore, it is necessary to start discussing its prospects, which can seriously change the nature of people's relations with each other and the state.Nowadays, the better-known examples of its application are related to cryptocurrencies. In this area ethical issues are already being discussed quite actively. Having a number of advantages (anonymity, low cost and high speed of transaction), cryptocurrencies can also be used for criminal purposes. Their anonymity and decentralized character create a number of obvious ethical dilemmas. But blockchain technology, which is based on a chain of information blocks that do not have a single center, opens up many other opportunities and,potentially, creates new problems. The blockchain technology makes possible a fundamentally different system of relations between citizens and the state. On the one hand, the technology provides the possibility of verifiable transactions of individuals both with each other and with government bodies (providing, in particular, reliability and verifiability of various kinds of property registers or voter lists). Ideally, such openness leads to increased trust between citizens and the state, wider democratic participation and democratic control. However, at the same time, the possibilities of the technology can be used by citizens to block the decisions of state bodies.For example, it can help to avoid censorship by creating a decentralized domain name system. In addition, the blockchain technology, in principle, allows complete control over personal information when individuals decide to whom and what information about themselves they are prepared to disclose in each particular case.In fact, such “dispersion” of personal information across different ledgers can lead to almost complete anonymity, which has ambiguous ethical consequences. Among the new opportunities is the creation and functioning of organizations that do not have a single center or any leaders. This, in particular, creates a problem of responsibility for the actions of such a collective subject. Ethical and economic problems can also arise in connection with unequal access of people to the latest technologies, which can lead to a wider income gap between people or countries with different levels of technological development. In general, an optimistic view of blockchain technology allows to interpret it as a kind of public good, in the technical sense of the word, as a good that the market usually does not provide due to the presence of “free riders” who cannot be denied this public good. Classical examples of such goods are lighthouses, clean air, security, etc., which are usually financed through tax collection. Blockchain technology, among other things, can contribute to solving the problem of free-riding by creating a reliable and transparent system of voluntary “contracts” between people.

Shiravand Mohsen APPLICATION OF PHILOSOPHICO-MYSTICAL PRINCIPLE OF GRADATIONAL UNITY OF EXISTENCE IN ENVIRONMENTAL ETHICS Today man is encountered with three major facts in the domain of environment: firstly, today environment is in crisis and its all levels including inanimate, vegetative and animal ones are suffering from this crisis. Planet earth biome and other natural ecosystems do not have their freshness anymore. Secondly, all theories, statements, conferences and declarations have failed to save the planet earth biome from this crisis. Thirdly, environmental crisis is an ethical crisis. To put it otherwise, we should not seek for the origin of environmental crises in improvement of technology rather as long as man does not correct his approach to environment this crisis not only cannot be solved but it will be deepened more. Man should have a correct understanding of world and nature and he needs to improve his "cosmic knowledge". When we have a correct understanding and knowledge of the world we will take care of the world and protect it. The author argues that one of the deep theories that can help the man in the domain of cosmic knowledge (cosmology or knowledge of world) and provide man with a dependable understanding of the world is the principle of the gradational unity of existence. Transcendental Unity of Existence is the most important doctrine of Islamic Mysticism which has been discussed by Muslim thinkers based on deep philosophical analyses. No doubt, the most important and foremost philosophical commentator of this theory is Mulla Sadra of Shiraz the great Iranian theosopher and philosopher who further developed this mystical theory in the context of revelation and rational argument. Analogical gradation as a philosophical term is the opposite of univocity and implies that the same notion which is intended by the same word can be applied to various extensions in a non-equal manner like the predication of the notion of light to weak and strong extensions of light. The general content of the theory of gradational unity 80 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) consists of the fact that "existence is a graded unity all the levels of which – inanimate beings, plants, animals, humans and the world of immateriality (incorporeal entities) – are the manifestations and dimensions of the same One Truth, i.e. God. Although this theory has different commentaries in the world of philosophy and mysticism, our goal in the current study is interdisciplinary application of it in the domain of environmental ethics. The present research has been conducted based on the descriptive-analytic method and contains the following results: according to this principle, all levels of existence are manifestations of God. In other words, nature and environment are like the manifestation of Divinity and are sacred entities. In this theory, plant, animal and even the inanimate entities are no longer the creatures in the service of man rather they are all of essential value and not mere tools. Then, the rights that have been allocated for the environment are real and true rights not artificial rights which are merely adopted for the protection of environment for future generations.

Shokhina Daria DIALOGUE OF CULTURES IN THE CONTEXT OF MODERN ETHICAL PROBLEMS In the modern world, ethical problems and topical issues are associated with globalization processes that have actively affected all spheres of human life. The new world into which we have so rapidly entered has set new challenges for man and culture. The process of intercultural communication, as is known, began to be actively studied in the XIX century, but not without the influence of the results of technological progress. It is at this point that the modeling of a new society takes place, where culture had to take its strong position in the proposed conditions. But the ethical questions raised in this process are not always fully answered, only gradually outlining the future scientific discourse. However, the need for controversy is not in doubt, since it is the ethical sphere that influences the sphere of culture and the "world climate". Intercultural communication is a process of” communication " of cultures with concrete results, manifested purposefully or indirectly, but directly related to the current pace of development of the world and society. According to the authors of a textbook on intercultural communication is “the sharing of information by different cultures, and that the communicants are native speakers of different cultures, the most significant impact on their communication in a way defines its course.”[ Guzikov M. Yu, P. Y. Fofanov Basics of intercultural communication: [textbook].M-in education and science of the Russian Federation, Ural. fed. Univ-t - Ekaterinburg: publishing of Ural. the uni-t, 2015 - 124с.] In the new environment, where information has become the main resource, there is a new topic for discussion-the protection of the information sphere, as well as the need to establish and maintain certain cultural boundaries. Moreover, the active virtualization of space also raises the question of forms of intercultural communication and the direction of development of the dialogue of cultures. It should also be noted that not new, but still relevant are the issues-the threat of violence in the process of intercultural communication, the criteria and principles of building the dialogue itself, the prospects and possible results of intercultural communication. Globalization of the world space accelerates the process of direct communication, thus giving rise not only to new ethical topics, but also puts in a situation of extreme need for their active discussion and the development of some authoritative principles.

Shpenngler Liubov THE AUTHENTICITY OF THE TEACHER AS A CONDITION OF MORAL INTEGRITY IN MODERN SOCIETY. A new stage in the evolution of civilization, the entry into the era of digital space, makes philosophers and teachers think again about the content and purpose of education. Actualize and re-formulate values and correlate with the needs of modern society. The essence of the teacher’s activity is constructive and socially forming, therefore, moral requirements for the personality acquire the first significance. The institutional nature of these requirements took shape in the professional ethics of the teacher and their compliance is regulated at the legal level. Pedagogical activity is based on a variety of principles. For example, one of them is humanism, which is based on recognition of the dignity, rights and freedoms of the individual. All norms arising from the principle are oriented towards respect for human rights and freedoms, which directs the teacher to a number of related moral competencies: generosity to the wards' weaknesses, intransigence to physical or moral humiliation. In addition, an important principle of pedagogical morality that supports and reveals the new content of the principle of humanism is the principle of pedagogical optimism. This principle is designed to regulate the attitude of the teacher and the student, the teacher to his work and to himself as a representative of this profession. It focuses on a deep understanding of the existing contradictions of the complex world, reveals the prospects of not only social development, but also the personality of the teacher himself, as well as his students. An important incentive here is the belief in moral values that the teacher broadcasts to students. In the future, these values are realized not only in socially significant actions, but also acquire a socially approved character. The development of the educational system, a change in its values and norms leads to the loss of coherence and coherence between individual and collective morality. As a result, moral standards are formalized and transformed into regulated requirements of a teacher’s professional code. The requirements for the personality of the teacher in the context of the emergence of new education paradigms, pluralism of group values are increasing and the teacher’s work has difficulties associated with the restructuring of value priorities, which are less and less determined by real human capabilities and are increasingly oriented towards

Theoretical and Applied Ethics: Traditions and Prospects. 81 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) an ideal social and moral perspective. In my opinion, the moral forecast of social well-being comes from the “inner space” - which should be realized from the point of view of fidelity to oneself, in particular, the teacher’s most genuine, real or substantial self in alignment with the content of the ideals and values of education and culture. This statement naturally leads to the question of the teacher’s destiny for the chosen professional path, self-realization, as well as authenticity, which involves the development of one’s own attitude to life - “the formation of the internal space”, and not prescribed by a social position, tradition or agreement.

Shvyrkov Aleksandr ARTIFICIAL INTELLIGENCE SYSTEMS AND ETHICS How can the creation of artificial intelligent systems (AI systems) help in the study of morality (the one that exists at the present time, the one that may appear in the future)? Below I will try to indicate some methodological tool for such a study. In 2006, I defended my dissertation on the topic “The Problem of Artificial Intelligence and the Human Dimension of Artificial Intelligent Systems”. Among other things, in my work I examined AI systems from the point of view of how human nature is displayed in them, or, in my terminology, imprinted. I highlighted several types of imprinting. Depending on whether the creator is aware that when creating this or that creation he imprints certain features of his nature in this creation, we will distinguish between conscious and unconscious imprinting. Depending on whether a person is aware of those traits, properties of his nature that are imprinted we will talk about the imprinting of the known and the imprinting of the unknown. Known can be understood as known in general, and known to a particular individual. The unknown is similar. Most interesting are not so much these types of recordings but their combinations. Namely, the conscious imprinting of the known, the unconscious imprinting of the known, the unconscious imprinting of the unknown and the conscious imprinting of the unknown. The conscious imprinting of the known will obviously be the image of a person’s appearance, various parts of his body, a description of the person’s nature from various points of view (structure and functions of his body, organs of his body, his psychology, etc.). The imprinting of certain traits known to man, properties of his nature can be called unconscious in that case when creating this or that creation, these traits and properties are not put into explicit correspondence with the properties and functions of creation. As an example, mechanical tools can be mentioned. The imprinting of certain properties of human nature will be unconscious also in the case when the nature of the relationship between these properties and the form of imprinting is not known. For example, a person may know that he has certain traits of character, but not know how these traits are imprinted in his handwriting, how these traits affect his handwriting. Often the imprinting of certain facts goes unnoticed, that is, essentially, unconscious because of the apparent evidence of these facts. As an example of the unconscious imprinting of the unknown we can use the fixation of the archetypal structure of the psyche in literature, folklore, and fine art studied by K.-G. Jung and his followers. Being imprinted various features, properties of the psyche, in general, human nature become more convenient for rigorous analysis than, for example, in the case when the material for it is supplied by introspection or as a result of observations. To study the structure of papillary patterns is much more convenient for fingerprints than directly on the fingers. It can be said that the imprinting of certain traits often just asks them to be paid attention to. What does the concept of imprinting and the given typology give for the analysis of the problems to which the conference is dedicated? Firstly, AI systems allow us to manifest ourselves in a new way, to “be imprinted” on those ideas about morality that we have to date. Partly this happens consciously (let us recall at least Asimov’s laws of robotics), partly unconsciously. Secondly, ethical standards can be imprinted in these systems, which we not only unconsciously follow, but which we do not suspect the existence of, which we do not have a clear representation. Thirdly, in the AI systems those transformations of morality that are taking place at present can be imprinted (again, unconsciously). I think this last case is of particular interest, since new, hitherto unknown forms of morality will probably make it possible to better track and describe these transformations. The same, obviously, applies to those moral norms about the existence of which we do not know (but which we follow).

Siniukova Natalia ETHICS IN MODERN HOSPITALS Systematical ethical reflection is not common for the most hospitals in Russia. Nevertheless, according to the latest studies sensitivity and attention towards ethical aspects of medical treatment increase efficiency of hospitals, improve inner organizational climate, as well as qualitative features of medical treatment. Thus the conditions for the hospital to function as a productive social system are formed, what enables personalized delivery of medical care.

82 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Sinyutin Mikhail DEONTIC SPECIFICITY OF SPORTS: STATEMENT OF THE PROBLEM. Sport is a kind of segments of modern public life, where the system-forming role is played by the artificial structures of the space in which activity can be abandoned from everyday life. Social relations of sports are possible only due to the existence of rules that are followed by people involved in the leisure kind of competitive practices. The design of the rules evokes the interlinked structural components of sports roles. However, the endowment with these roles and their meaningful content occur already in addition to these rules. The rules retain moral and coercive forces that allow sports agents to remain athletes, since they give them a special kind of authority to this social status. To the extent that sport is independent of external pragmatic coercion, its construction of rules allows reproducing agonal experiences, or the excitement of a person who is passionate about the game. These experiences are inseparable from the deontic specificity of sports and from the comprehension of the meaning of the construction of rules. For the sake of this, it becomes possible to renounce immersed in a system of artificial rules of the game. Sport as a game enters the public sphere of public life, distributing, within the framework of the rules created, the roles of active athletes and participating public, partners and rivals, athletes and mentors, competitors and referees. The design of the rules includes these roles in the general space of the game action, where the powers of the athlete cease to be completely autonomous. The nature of the deontic construction of sports allows us to always consider it as a game, whatever external pragmatic goals may be. In view of this, a peculiar contradiction is revealed in sports. Sport is absolutely devoid of any natural coercion, but in order to accept the powers delegated along with the status of an athlete, it is necessary to force yourself to artificial restrictions. However, the institutional context of the athlete’s delegation of authority is set by two social forces without which the sport is excluded - these are spectators and organizers of the competitions. The actions of an athlete denounced within the framework of the rules are free from the need to create any good, or all that could be alienated for some external consumption. But in the world of modern capitalism, external social conditions constantly and inevitably provoke the deontic construction of sports by the universal attractive possibilities of commodity forms. Therefore, rule constructions experience a systematic effect of the laws governing the functioning of capitalist society.

Skomorokhov Aleksey UNIVERSALITY IN MORALITY: THE RECONSTRUCTION OF THEORETICAL PROBLEMS Two approaches to the phenomenon of moral universality are known. The Kantian tradition affirms, and the critical tradition denies the significance of the universality feature for the concept of morality. This report is devoted to the consideration of the theoretical problems of the moral universality discourse, which determine its "external" criticism. Theoretical difficulties of the universality discourse are considered in two aspects. Firstly, the problem of the relationship between individual and general is analyzed in the context of Kant's universality principle. In particular, we consider the possibility of contradiction between two formulas of the categorical imperative (autonomy and universality). At the first stage, the problem of the autonomy principle is explicated. This problen turns out to be the problem of evil, which is connected to the idea of autonomy. At the second stage, Kant’s solution of the problem of evil by introducing the postulates of practical reason is investigated. The conditions for Kantian solution possibility are indicated. At the third stage, the reason for which Kant’s decision is not viable in the historical context of the end of the 19th century and therefore causes criticism of Nietzsche and Dostoevsky is revealed. At the fourth stage, it is traced how the problem of the autonomy principle becomes a problem of the universality principle. Based on the performed analysis, a change in philosophical attitudes is reconstructed: from an autonomous and universalist understanding of morality (in Kant's ethical philosophy) to the criticism of the idea of moral universality (in particular, in “ethics after Auschwitz”). Secondly, we analyze the difficulties faced by discourse of universality in analytical philosophy. In particular, we reconstruct the difficulties faced by the discourse of universality when it tries to reconcile the ideas of law and action. The following issues are being addressed. 1. The reason for the tragic choice becoming a “stubborn fact” of the discourse of universality is revealed. It turns out to be a formal interpretation of the idea of universality, which is based on the presumption of the identity between action being and thought about it's being. Since the possibility of an action and, as a consequence, the possibility of morality, is based on the non-identity of being and thinking, “universality in morality” is assessed as a contradictio in adjecto. 2. An alternative (conceptual) interpretation of the idea of moral universality, based on the divergence of metaphysical identity, is proposed. 3. It is demonstrated that the source of criticism of the idea of moral universality is the confusion of two interpretations of universality and the substitution of a conceptual interpretation by a formal one. 4. A synthesis of logical and conceptual interpretations of moral universality is carried out, including its normative concretization. The analysis allows to show that the source of criticism of the moral universality idea is the conjugation of universality and objectivity (regarded as a main principle of the New Age thought). Universality retains its status as a substantial characteristic of morality only as an aspect of moral absolutivity.

Theoretical and Applied Ethics: Traditions and Prospects. 83 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Skripnik Anatoliy THE TRANSITION FROM THE LOCAL TO THE UNIVERSAL IN THE GENESIS OF MORALITY The universality of morality is expressed in the impartiality and a call to everyone of its assessments and requirements. This essential characteristic is acquired in the genesis of morality through the overcoming of individual and group self-interest. Morality begins with the spontaneous cooperation of kinsmen and grows to the conscious establishment of universal principles. It moves from a trusting relationship between family and loved ones to a normative order that requires equal respect for each participant in the interaction. At the lowest, most elementary level, it prescribes to help a friend and counteract the enemy, and in the developed form teaches to turn the enemy into a friend, to make "alien" "my own". The universalization of requirements is not an end in itself for morality, but a means of harmonizing the growing diversity of interests and abilities. Behind it is the process of integration of countries and peoples into the whole of humanity. Morality is born in the real interaction of people, so in its addressing initially can not go beyond the narrow circle of directly communicating persons. You can only build a strong relationship with someone you know what to expect. One of the most important conditions for effective cooperation is the common language. Therefore, the genesis of morality has as a necessary condition glottogenesis. Constructive dialogue lies at the very foundation of morality. The social arena in which this process unfolds is "gossip" - language communication, the constructive role of which was described in detail by R. Dunbar. There is a very interested discussion of everyday events and behavior of participants. Objectively, this meant the inclusion of a third person in the dialogical relationship of two persons and the opportunity to rise above both sides, to understand the reasons for each of them. Such a discussion can be considered an initial step from locality to universality. The historical divergence of languages indicates that the tendency to separate tribes and ethnic groups at certain stages of evolution dominates the awareness of the unity of the human race. The persistence of this tendency undermines the hope that at some point in history the universal content of morality will prevail over the particular, and impartiality will completely supersede all partiality. The moral attitude is specific in that it is a unique fusion of partiality and impartiality, inclusion in reality and detachment from it. The nature of this alloy presents a difficult ethical problem. Partiality plays with all the colors of love and hatred, gratitude and resenment, and impartiality demands to stifle the voice of these feelings, to take them "out of the brackets". The paradox of the moral situation is that through the extension of the interested attitude to a larger number of persons, the interest in one particular person decreases, i.e. an impartial attitude arises in the process of diffusion of partiality.

Sliusarev Vladimir EPISTEMIC ETHICS IN SCIENCE SOCIAL NETWORKS In modern times, the scientists often make the phenomenon of social networks as the subject of their researcha. In this case, as a rule, we are talking about modern social networks on the Internet. It should be noted that this approach is somewhat incomplete - social networks have been an attribute of society for a long period of history, which is easy to illustrate with examples from the history of science [1]. In the framework of this work, we want to turn our attention to one of the specific elements of the functioning of such scientific social networks (both historical and relevant). As was shown in a number of studies, in the process of communicative interaction with a common epistemic subject, the formation of so-called “trading zones” is possible, within which the formation of new knowledge is possible [2]. Moreover, both scientists and people who are not institutionalized in science can be participants in this interaction. Thus, an ethical problem arises - by combined actions a certain epistemic result is achieved - the discovery of a new knowledge, which takes the form of a scientific text, but with the authorship of a certain scientist or a group of scientists. At the same time, people who do not have institutionalization, even if all the norms and rules of scientific publications are respected, find themselves “overboard” in public recognition and have the right to rely on “gratitude” at best. However, the problem is significantly exacerbated by the transfer of social networks to the Internet, with its inherent hypertextuality. The discussion can begin in some kind of dialogue on the social network, move to various forums, blogs, various communities, “fouling” with new additions, facts, evidence and rebuttals. It is no longer possible in principle to track the movement of a scientific idea, its migration within the information space. The epistemic subject ceases to have any arbitrary boundaries - this is neither a person nor a collective. In fact, a collective of collectives — in other words, society — acts as an epistemic subject. Proceeding from this, a question arises for the ethics of science - to what extent can a scientific or research team be considered the authors of a particular scientific idea? Is it legitimate to consider a scientist as something more than an aggregator of scientific ideas and their expression in the text? Unambiguously one can only judge the authorship of the text - a certain actual embodiment of a scientific discovery, but not the authorship of the discovery itself. This situation is largely similar to the problem of authorship in fiction - the author “invents” the characters and events of the plot in many ways based on his social reality. The only difference is that it determines that the work of art does not claim (and often opposes itself) to correspond to some objective world, without which scientific activity, in fact, loses all practical meaning. 84 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) * The study was carried out with a grant from the Russian Science Foundation (RSF project No. 18-18- 00238 “Non-Humboldt trading zones: an idea and project of the new infrastructure of science”).

Smelova Alena ETHICS OF MODERN SOCIETY THROUGH THE PRISM OF SPORTS: OVERVIEW OF SOCIOLOGICAL TRADITIONS In 2003, the UN General Assembly adopted a resolution reaffirming its commitment to sport as a mean to promote education, health, development and peace. Sport has been recognized as a tool for addressing global challenges related to violence, inequality, disease, hunger, primary education, environmental sustainability and global partnerships (Mandigo, Corlett & Anderson, 2008). From the European perspective, sport appears as a highly effective ethical tool for uniting people, it provides high financial profits and political prestige. And as pedagogical technology, sport plays an important role in the education of peacemaking and nonviolent conflict resolution in the younger generation (Nsubuga T., 2012). The sociological perspective of sport includes classical and modern approaches: functionalism, neo-Marxism (or conflict theory), interpretive sociology, feminism, figurational sociology, post-structuralism/postmodernism, and transnationalism. Functionalism views sport as a social system where the rules of learning function as adaptation, the technical rules as goal - setting, the rules of refereeing as integration, and the rules of participation and competition as maintenance of the model (Heinila, 1969). Functionalism also focuses on sport as a social institution with certain functions. If in preliterate cultures the functions of sport were partly religious, aimed at bringing people together and preparing them physically for military action, in modern society it is the maintenance of patterns and integration. Therefore, one can distinguish five main functions of sport: (1) socio-emotional function aimed at maintaining socio-psychological stability, (2) the function of socialization – the transfer of cultural values and norms, (3) the integrative function – the association of disparate individuals into groups, (4) the political function – the maintenance of ideology and (5) the function of social mobility (Luschen, 1972, Stevenson, 1974). However, functionalism overlooks the interaction of individuals and social structure. This is partly made up for by the neo- Marxist interpretation of sport, which embraces themes of human potential and alienation, raising the question of the individual and his opposition to capital. It is believed that sport is normative rooted in the capitalist organization of labor, and scientific methods of production allow athletes to achieve maximum results (Brohm, 1978). Interpretive sociology sees in sport the features of modern society-secularism, equality, specialization, rationalization, bureaucratic organization and quantification. Its main themes are sports subcultures and socialization. Particular attention is paid to the problem of sports career, which is considered as non-deviant behavior, behavior that combines professionalism, development, income maximization, social insurance, etc. (Guttman, 1978; Scambler et al., 2004). Feminism, includes a range of theories and theoretical traditions about gender relations in patriarchal society. In particular, liberal feminism advocates equal access and opportunities for different genders in sports, radical feminism explores the structure of power relations in sports - the problem of male dominance in sports, Marxist feminism considers gender inequality in sports as a result of class relations and exploitation, socialist feminism explores the hegemony of masculinity in sports, poststructuralist feminism focuses on race, ethnicity and identity in sports (Scraton, Flintoff, 2002). Figurational sociology considers the process of sportization of leisure time in society simultaneously with the process of parliamentarization of political conflicts. In other words, it explores how the practices of managing people and systems of aristocrats turn into civilized leisure practices, in other words, how physical violence becomes illegitimate. On the contrary, "rational" violence to achieve victory in the competition is recognized as civilized. It is contrasted with the collective violence perpetrated by bullies from the work environment after attending sporting events (Elias, 1978). Finally, postmodernism explores the connections of liberal capitalism and sport, the binary relationships of "high"/ mass art and sport, consumption and sport, finance and sport, ethics and sport. As a result, there is a synthetic transnational approach that allows us to see sport as a community that functions on the basis of transnational interaction, i.e. collective behavior based on the unity of goals, values, interests, identities, cultural symbols. Its main participants are nation states that consider international sports events as an arena for demonstrating their foreign (military) policy, as well as business representatives, including transnational companies that create the sports industry, and, of course, direct participants – sports officials, officials of federations and clubs, athletes, coaches, fans, etc. Thus, the ethics of modern society concludes the problems of transnational standards of regulation of sport as a source of dominance and injustice in the professional sports field and their consistency with the complex architecture of sports financing. Brohm, J.M. (1978) Sport: A Prison of Measured Time. London: Ink Links. Elias, N. (1978) What is Sociology? London; Hutchinson. Gutmann, A. (1978) From Ritual to Record: The Nature of Modern Sports. New York, Columbia University Press. Heinila, K. (1969) Football at the Crossroads. International Review of Sports Sociology, 4: 5-30. Luschen, G. (1967) The Interdependence of Sport and Culture. International Review of Sports Sociology, 2: -127-42. Nsubuga B.T. (2012) Peace Education Through Sport: Examining the Significance of Sport in Development. Module Paper 9: Peace Pedagogy.MA. Peace and Conflict Studies. Academic year 2012/13, Spring Term. European Peace University, Private Universitat. Scambler, G., Ohlsson, S. and Griva, K. (2004) Sport, Health and Identity: Social and Cultural Change in Disorganized Capitalism. In Kelleher, D. and Leavy, R. (eds.) Identity and Health. London. Routledge.

Theoretical and Applied Ethics: Traditions and Prospects. 85 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Scraton, S. and Flintoff, A. (2002). Sport Feminism: The Contribution of Feminist Thought to Our Understandings of Gender and Sport. In Scraton, S. and Flintoff, A. (eds). Gender and Sports: A Reader. London; Routledge. Stevenson, G. (1979) Sport as a Contemporary Social Phenomenon: A Functional Explanation. International Journal of Physical Education. 11: 8-14.

Soloveva Viktoriya HUMAN TRANSFORMATION IN THE ERA OF MEDIA CULTURE Media allows you to transform society. Now that the process has accelerated to such an extent that it becomes visible daily, a person understands that new means of communication lead to new ways of life. Today, new digital technologies, especially the Internet, are one of the main tools for creating fundamentally new models of cultural production, management and dissemination of information. One of the functions of using the World Wide Web and other Internet services is the dissemination of information. But unlike the old media, each person can use it in two ways: as a recipient and as a creator of content. The Internet is the first means of "multicomponentity": every computer connected to the Network can now become a broadcasting station, publishing house or art gallery, depending only on the skills and intentions of the owner. The influence of the media is the real power exerted by an informational message that leads to a change in audience or individual beliefs. In this scenario, the social responsibility of the media becomes much more important. But nowadays, sensation has become a fashion. News channels and newspapers deliberately present information in ways that excite or shock people. Sensation is the biggest drawback of modern media, a cheap tool to get audience attention. Many people today find the media more unethical than ever because of their biased blogs, political lies, appeal to basic emotions, one-sided presentations, and attacks on characters. In addition, not the news is shown, but their own personal views. is a unit of applied ethics dedicated to specific ethical principles and media standards, including broadcast media, cinema, theater, art, print media and the Internet. The area covers many diverse and highly controversial topics. Media ethics includes the promotion and protection of values, such as universal respect for life, the rule of law and the rule of law. The literature on how specifically, for example, the Internet, influences media ethics, is insufficient, which complicates the idea of a universal code of ethics. Media ethics addresses various exciting issues of moral principles and values in relation to the behavior, roles and content of the media, in particular journalistic ethics. With regard to news coverage, this includes issues such as impartiality, objectivity, balance, bias, confidentiality and public interest. In a more general sense, media ethics also includes stereotypes, taste and decency, obscenity, freedom of speech, advertising practices such as product placement, and legal issues such as defamation. At the institutional level, it includes debates about media ownership and control, commercialization, accountability, media attitudes to the political system, issues arising from regulation (e.g. censorship) and deregulation. Therefore, a number of philosophical and ethical questions arise: how does the new media influence the transformation process? How is it different from traditional media? Why are the Internet and the media so important in today's cultural field? And how do new media affect a person’s consciousness, his education and value system?

Somin Igor ETHICS IN POST-POLITICAL BIOPOLITICS AND DIGITAL SOCIETY. This study is devoted to an urgent problem - the process of building a new ethics in modern conditions, its main goal is the analysis of a digital biopolitical society, which offers new ethical strategies. The Slovenian philosopher S. Zizek in his work “Violence” stated that we live in a world of post-political biopolitics that overcame the old ideological struggle, switched to management and administration on the one hand, and set security and prosperity as the main goal on the other. This can be attributed to the fact that in today's digital society, biopower techniques are developing on an unprecedented scale. The main conductor of these processes are social networks analyzed by M. Castels, which establish new forms of communication, push the boundaries, and represent a huge potential for research, as their development continues every minute. The Internet is becoming a huge “archive”: in it we can find information about a person, knowing only a minimal set of data, and more recently, we just need his image printed in a photograph, thanks to which we can find a person from external data. It becomes an ideal panopticon: an invisible observer on the other side of the screen acts as an ideal overseer, because we do not know when he will pay attention to us; he models our behavior, image and discourse, we are forced to accept the rules of the game. Following such thinkers as M. Hardt, A. Negri, one can talk about “space and the power of networks”, with the help of which one can transmit the prevailing discourse, norms and ideals, as well as filter it. Network-forming power, as we see from the study of Hardt and Negri, is well controlled by a number of large companies or corporations. Perhaps media empires are precisely the form that best represents the ethical agenda in modern times. The ability to influence it, to disseminate the necessary information with great speed, to fight for the minds - all this becomes a new power and a new reality that constructs the world around us. One cannot help but recall Barry Levinson's iconic American film 1997, “Wag the Dog” in which the film producer creates a fictional story of a military operation in Albania that is happening right now. This is done to strengthen the rating of the president, implicated in the scandal. However, it is common for Western media empires, for example, Hollywood, to propagate certain values through 86 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) certain mediums, whether it be a fictional universe of superheroes, as new gods standing on the protection of the rights and freedoms of a democratic capitalist society, or some images taken from the country's history, developed to certain mythologies. It is with this horizon that research should be dealt with in the future.

Storchevoy Maxim A SCIENTIFIC APPROACH AND UNIVERSAL ETHICS A universal ethical theory may be developed as a scientific discipline. The main purpose of this strategy is twofold: 1) to achieve a better progress in development of ethics through moving from extensive unproductive diversity to efficient competition of ideas according to an agreed criteria of scientific method, 2) to secure higher respect from society to moral philosophy which is crucially important in persuading people to change their behavior. The scientific approach to ethics is based on four criteria of science: 1) accurate terminology, 2) correct logic, 3) empirical verification, 4) accuracy of empirical measurement. We start with definition of good as the most important term and define it as “something that should exist by someone’s opinion”, i.e. this is a subjective judgment about the external world. This is an accurate definition which may be checked by logical analysis or empirical verification. Logical analysis means derivation of the attitude of this person to something on the basis of our knowledge about one’s nature (e.g. it is logical to assume that a normal person would decide that safety is good because a normal person wants to live and avoid any kind of suffering). Empirical verification means asking this person if he or she really agrees that this something is good. If this person agrees with our proposition then we can say that it was empirically verified, i.e. it is true. An important condition of the accuracy of empirical verification is that this person should have all available relevant information and keep control over emotions to render a really true judgment about goodness of something. Therefore, the elementary propositions of ethical science are individual subjective value judgments about goodness of various things, i.e. meaningful propositions that essentially represents “facts” about individual “values”. The next question of scientific approach to ethics is about existence of universal moral norms which all people should obey (otherwise their behavior would be accounted as unethical). This question is resolved in the same way — we should ask individual persons if one agrees that there should be universal moral norms and how these norms should be established. Our hypothesis is that every normal person would agree with the next propositions: 1) there should be at least some universal moral norms, 2) universal moral norms should be established by people, 3) all people should participate in the establishing universal moral norms except those who have some mental problems and may act irrational, 4) universal moral norms should be accepted unanimously, 5) universal moral norms should be chosen under veil of ignorance. All these propositions are meaningful and may be logically proved and empirically verified, i.e. the method of generating ethical judgments is itself represent an object of scientific proof.

Sulimov Alexander ETHICAL STRATEGIES TO OVERCOME BIOPOLITICS IN THE ERA OF THE DIGITAL TURN. According to Slavoj Zizek, modernity is the era of post-political biopolitics, which is traditionally understood as the regulation of the safety and well-being of human life. But modernity, with all the necessity, requires us to revise our ideas about biopolitics, set forth in the works of M. Foucault, D. Agamben, P. Virno and others. Technological progress of the digital turn, which introduces new technologies into everyday life (such as Internet of things, smart home , fitness bracelets, even the widely spread coverage of the mobile Internet), also adjusts biopolitical strategies, providing unprecedented until now opportunities for manipulation, for example, through search results, and administration of physicality. The data collected using these technologies is analyzed to offer the user the most relevant information about goods and services, becoming, on the one hand, an instrument of marketing strategies and an instrument of control and management, and, on the other hand, a way of forming a modern subject through constantly expanding monitoring capabilities and documentation. All major social platforms (Facebook, Instagram, Vkontakte, Yandex.Zen, etc.) today introduce the so-called “smart” algorithmic feeds that are based on the interests of users. But at the heart of each such algorithm, one way or another, there are principles for marking up and moderating content, which is why these platforms are actually the most beneficial for corporations. However, the lack of moderation is not always an unambiguous blessing: for example, Microsoft’s smart chat bot on Twitter in less than a day talking to users and analyzing their messages began to make racist remarks. Thus, the technological turn in the development of biopower makes us ask new questions about freedom and responsibility of the subject. We can find a good illustration of the modern transformation of biopolitics in the era of social networks in the works of the German artist and philosopher Hito Steyerl, for example, in the projects Liquidity In (2014), Factory of the Sun (2015), in which she settles scores with the myth of a free Internet under progressive state and economic pressure. In her projects, Steyerl often refers to metaphors and images, on the one hand, drawn from the representatives of the Frankfurt school: Benjamin’s the stop of History, Marcuse’s the Great Failure, and, on the other hand, drawn from the strategy close to the figure of Junger’s Anarach. Two ethical strategies are different: if, for example, in Benjamin this is a collective general strike, then Junger's path is the path of a loner who implements ethical principles by what the late Michel Foucault outlined as practicing himself and the aesthetics of existence. Today, the solution to the issue of developing a strategy for overcoming biopower, which is inextricably linked with new technological means, lies not only at the intersection of ethics and , but also the philosophy

Theoretical and Applied Ethics: Traditions and Prospects. 87 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) of technology and even aesthetics, since it is art, according to Heideger, that must solve the question of the essence of technology .

Sunami Artem, Pavlova Elena REFLECTION ON DIGITAL-SOCIETY RISK IN THE CONTEXT OF SOCIAL-CONFLICT MANAGEMENT The widely publicized upcoming digital society raises concerns in many people that they could be “left behind”. According to the findings of All-Russia study in March 2019 by NAFI more than half of Russians are afraid of losing their jobs because of the economy digitalization. Similar risk-reflections are observed worldwide in connection with other global digital transformation processes. The conflict potential of risk-reflection is for us to study, but first this problem must be properly identified and stated for those who are engaged in the development of a modern conflict- management approach. Despite the fact that the study of risk, thanks to the efforts of a number of outstanding scholars: U. Beck, A.Giddens, M.Douglas and others, has become a trend in modern social and humanitarian sciences, until recently сonflict studies ignored the affinity between the “risk” and “conflict” concepts. The study of risk-reflections, in case of global conflicts, is an exception although even in this case we can hardly talk about the use of special conflict-management tools in the risk studies. Our assumption about the risk-and-conflict similarity is based on the concept of social-space openness, need to choose between present and future and exit from the comfort zone. This assumption is in line with G.Simmel’s classical concept of the conflict positive functions, one of which is that conflicts precondition formation of social practices open to changes and reforms. In our opinion, ignoring the conflict nature of risk doesn’t allow an overall picture of this phenomenon and correlation of risk with real interaction of people in the social space. Recently, many researchers (Battistelli F. Galantino M.) noted that classical concepts contain no sufficient explanation for perception of modern risks by social actors. It is for these reasons, that risk studies in various disciplines focused on the concept of uncertainty of risk-perception consequences. The main elements of risk in modern literature include results having effect on what people value; probability of occurrence (uncertainty); and the specific context in which risk may arise. Today social sciences focus on the sociocultural-and-political contexts, recognizing that risk and associated problems are deeply rooted in the societies in which they arise. With A.Toynbee’s well-known “challenge-response” premise in mind, we consider it important to study strategies and decision-making conditions, in terms of response mechanisms development to counter threats, that is, a theoretical and empirical analysis of the impact through risk reflection on dynamic and structural indicators of the conflict and its management in various conditions. We think that comparison of adequate risk-reflection strategies in conflict management, sustainable in today’s Russian society, is of major importance. One of the key issues is that research programs and theoretical strategies don’t include correlation between risk studies and the place and role of risk-reflection in the formation of adequate and inadequate responses to threats. Thus, adequate responses to threats assimilate or transform risk consequences, conflicts and threats. Obviously, development of algorithms for such responses is extremely important and is a challenge for future. (The study was carried out by a grant from the Russian Science Foundation, project No. 19-18-00115)

Sveshnikova Irina HUMAN ECOLOGY IN TERMS OF TECHNOCRATIC SOCIETY More and more new directions of the comprehensive study of human, such as human economy, human sociology and ecology, etc., are developed in our country. And all these directions of studies serve to assist in the actual implementation of sociodemographic, medicobiologic forecasts free of technocratic imbalances. However, a lot of political and economic estimations in regard to work force, social, medico-pharmaceutical and various economical issues are formal to a great extent. The development of the Earth’s civilization now has a clear technocratic inclination, ignoring the long-term, strategic social interests, and the conservation of nature as well. A human has a unique opportunity for his healthful motivated and conscious development, which is the opportunity of his upbringing and education. Only human beings go through morpho-physiological and social evolution during the postnatal period. The possibility of forming a genetic development program during a person’s life also allows one to note that a person retains the ability for adaptive correction of the organism and for forming new adaptation mechanisms. And the most important thing in this case is these main abilities to be used rationally and constructively, so that both the evolution of physiological systems and the development of the intellect are accompanied by the development of the mind, which includes, first of all, the moral and ethical components of the development of consciousness. These tasks are solved in the process of a healthy lifestyle, upbringing and education. The reforms of the system of upbringing and education in progress, changing their social and semantic focus in the conditions of commercialization and formalization, have already led to a change in professional and social orientation, a decrease in the level of labor skills, continuity of experience, and as a result, in the level of professionalism in all spheres. The above-mentioned problems of ecology and health of human and society show that contradictions in the interaction of man and nature take root in prenatal ontogenesis (influenced by the family lifestyle and external factors), then, after birth, in the process of upbringing, and the further development of value systems with knowledge 88 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) of the world (as well as society and other environmental factors). That is why now it is so necessary to reconsider the paths for the development of society and to form of an evolutionary, and not just a “rational”, formal system of value orientations. To do this, it is critical to build a system of values where a person would not be a means, but, in philosophical language, a goal. The centuries-long experience of the evolution of the human society convinces that a person is independent, but not self-sufficient, because he is not a source of life, mental and physical strength, law, etc. He uses them for solving life's problems and searching for Truth. And only having realized this, taking into consideration the factors and the spiritual nature of human, we can constructively look for ways to harmonize man and nature. The possibility of evolutionary development is manifested in the preservation of adaptive mechanisms of regulation of human and social life. Hereby, as many researchers have proved, it makes sense to carry out a comprehensive study of human based on the idea of a person as a spiritual and social and natural being, of the inseparability and at the same time non- merging of his spiritual, social essence and biological (corporeal, somatic) nature. Human ecology is a very important component in this study. The analysis of the problems considered confirms the urgent need for rehabilitation at the modern level, and to a certain degree for the revivification of the systematic organizational measures to solve the problems of ecology, medicine and education properly. The beneficial effect of improving the living standards of man and society, of the quality of the environmental condition, as components of a common ecological system, depends on a compound set of research paths, not limited only by a logical, pragmatically ideological approach.

Sychev Andrey, Koval Ekaterina THE PROBLEM OF UNIVERSALITY IN MORAL NORM-CREATING (ON THE EXAMPLE OF HUMAN RIGHTS) The universality of morality is a stumbling block that ethicists will certainly stumble over time and again. Though the universality of morality is a topic of numerous discussions, many questions regarding the functioning of principle of universality in morality still remain open. One of such issues is the application of the principle of universality to the process of moral norm-creating. Do universal and self-evident norms leave space for creation, or morality can be reduced solely to the application of norms? The search for answers to this question can clarify the idea of the nature of the universality (universalizability) of morality. The most striking example of the manifestation of the universal in morality is the idea of human rights, which correlates with such an ethical and legal category as dignity. Initially, dignity was understood hierarchically. Gradually, thanks to the efforts of religious thought and the philosophy of the Modernity, a universalist interpretation of human dignity was formed, which created the basis for the contemporary concept of human rights. The universalist interpretation of dignity was confirmed and fixed in the Universal Declaration of Human Rights and, finally, covered all people without exception. It would seem that on this the norm-creating potential of the idea of human rights should be exhausted. The norm that assigns equal dignity to each person has become universal, and there is no possibility for its further development. In reality, the risks and challenges of our time questioned the universality of even such firm and self-evident values for modern Western civilization as human rights. For example, serious problems for the universalization of the human rights idea arise in situations of conflict of individual and group rights. Who should have priority and why? On which side in such conflicts should morality stand and what norms can regulate these conflicts? Environmental ethics has developed concepts that justify the existence of moral rights not only humans, but also for other living beings. Moreover, there are more radical views that extend moral subjectivity to all nature in general (for example, Leopold`s land ethics). An expanding moral circle is a challenge to the universality of the human rights. An even greater challenge to human rights is posed from the field of transhumanism. Will posthuman rights conflict with human rights? How can such a conflict be resolved, regarding the issues of moral norm-creating? Another challenge to the universality of human rights is the development of artificial intelligence technology. What norms should artificial intelligence use? Should it gain rights if it achieves a certain level of development? The universality of morality in the context of norm-creating acts as a methodological guideline similar to the idea of absolute truth in science. One can move towards it, but it is unattainable. Even the values and demands which are considered to be self-evident, intuitive, timeless and universally valid are the product of an active and long norm- creating activity that never stops.

Talalaeva Ekaterina ETHICAL CHALLENGES OF “BEING-IN-THE-WORLD” OF MODERN DIGITAL TECHNOLOGIES The reported study was funded by RFBR, project number 18-311-00123 Martin Heidegger’s philosophy is deeply ethical in spite of the absence of direct reasoning about the essence of ethics in his writings. Nevertheless, various ethical implications permeate the key idea of Heidegger’s philosophizing presented by him as the concept of “Dasein” as a being-in-the-world. In the first instance, this refers to the norms and rules of coexistence in the world. The social norms of societal life closely intertwine with ethical norms, and together they constitute the “normality” or “middle ground” of human life. This forms everyday experience and largely gives meaning to human being. Modern information technologies such as the Internet, social networks and constantly developing artificial intelligence systems form a fundamentally new one's attitude to his being-in-the-

Theoretical and Applied Ethics: Traditions and Prospects. 89 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) world. Digital technology transforms the daily activities of people, and upsets the balance of its ordinary “middle ground”. This poses a challenge to Dasein for the emergence of fundamentally new situations of moral choice that require special ethical regulation. In his philosophical writings and public lectures, Heidegger paid considerable attention to the issue of technology, the essence of a technical phenomenon and its connection with Dasein’s. In particular, the German philosopher warned of the danger of being involved in slavish dependence on technology, when one does not strive to comprehend the essence of technology and treats it as an instrument. In Heidegger's view, Dasein retains its independence from technology only if one perceives it as a way to see the truth hidden in the world. Since the truth reveals only through the true language of art, technology should be considered from the perspective of the work of art. However, modern digital technologies are acquiring new ontological features that have an impact on the social world order and a one’s direct perception of technology as an integral aspect of his everyday being-in-the-world. Modern society is becoming “digital”, so it requires timely ethical reflection and appropriate regulation of electronic-digital social relations. At the same time, the solution of applied ethical problems of the relationship between human being-in-the-world and digital technological progress should be carried out in accordance with Heidegger's ideas about technology not as an instrument in human hands, but as a valuable work of art that can bring one closer to discovering the meaning of being.

Tarkovsky Vladimir EVOLUTION OF MORAL FEELINGS AND CONCEPTS The theme of the conference is " Towards the future digital society. The experience of ethical forecasting", in our opinion, cannot but touch upon the ontological status of moral feelings and moral concepts. The philosophical worldview came to replace the myth (tradition), creates two trends. The first tendency – objective idealism, defines the moral system of concepts as objectively existing (Plato, Hegel), or as a form of manifestation of the spirit (mind) – subjective idealism (Descartes, Fichte). In the broad sense of the word, both approaches defend the established traditional values of the everyday worldview and lay the ontological Foundation for the religious worldview. Method is the attribution of moral concepts of the sacred, Messianic character. "In the beginning was the Word,..." The will of a particular person should be determined by speculative concepts (ideas) and supported by the ideology developed by the leaders. All moral feelings that precede action must be associated with a higher (essentially imaginary) world. For example, any Church has the right to still invade all the essential experiences and major moments in an individual's life in order to give them sanctification. For Hegel, "knowledge and will are one and the same" (M. Heidegger), so moral feelings in the family, society and the state are manifested in the unity of legal behavior and moral conviction. Freedom consists in the fact that man knows "his essential identity with the absolute and identifies himself with the formations of the objective spirit and its will (state and law) created by the same absolute." The idea is the music (not the violin). Thought, not man, is the bearer of ideas. The second trend in ontology is associated with the name of Aristotle. Realism, despite the variety of interpretations (from medieval nominalism and neotomism to historical materialism and American pragmatism), asserts the existence of a reality that lies outside consciousness. "I think" (ego cogito) is directly related not only to consciousness but also to the soul. "In most cases, obviously, the soul experiences nothing without the body and does not act without it (Aristotle ," on the soul"). Activity is defined by " lust and the thinking mind." Feelings, with the most different, an integral part of will. The will is not so much a representation of how much "pushing feeling, very nice! It is a phenomenon that accompanies every outpouring of forces" (F. Nietzsche). M. Heidegger in the lecture "Nietzsche" asks: "volition is a sense of pleasure?". Ancient Epicureanism, modern eudaemonism as an alternative to stoicism? F. Nietzsche draws attention to the content of the concept of " art " from antiquity to the nineteenth Century. It extends to "every possibility of generation." For example, the artisan, the statesman, the educator appear as creative artists. He opposes the world to the world of truth as a work of art that generates itself. The beautiful itself is generated only by feeling. Will is "affect, ""passion, ""feeling, "" command." In the modern language of cognitive disciplines, it is directly related to motivation-the rational justification of the will of the individual. And moral feelings precede action, and moral concepts follow action. "Therefore, the history of moral feelings is quite different than the history of moral concepts" (F. Nietzsche). The moral feelings in most are not our own either. We adopt them through learning at an early age. What in moral feelings is worked out by us? According to Kant's transcendental idealism, ours is the conceptualized experience of"empirical reality." This experience can determine the will of man and his practical behavior. Experience is the basis of the Autonomous ethics of the duty of the individual. But experience is based on feelings and feelings are inherited, as has been shown. Metaphysics stops at this contemplative moment. This is its task and purpose. The character of the prospects of relations between moral feelings and concepts passes into the pragmatic plane; F. Nietzsche, as it was shown, into aesthetics. American pragmatism - in pedagogy and Economics. Historical materialism - in the social revolution. The list is just beginning.

90 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Tereschenko Olga ETHICAL PROBLEMS OF SCIENTIFIC KNOWLEDGE IN THE INFORMATION SOCIETY (BY EXAMPLE OF SOCIAL SCIENCES) Ethical problems in the development of modern scientific knowledge are closely related to the digital inequality developing not only in society as a whole, but also in scientific society. The digital inequality in the scientific society could include - access to information about availability of knowledge on a special problem, if a new topic or a new problem may not be publicly discussed; - access to information about materials and data, if information about the research is not disseminated; - access to the materials and data themselves, including those stored in electronic databases; or confidentiality of data for a certain period of time (in many countries, usually up to 5 years). For example, data from the National Statistical Committee (on the Belstat website), as well as data collected in some international studies, such as the World Values Survey (WVS) or Generations and Gender (Generations), may be available to Belarusian scientists. and Gender, GGP). However, “open” sociological data are not known in Belarus; in other words, data from sociological centers can only be accessed personally and as an exception. Even the open electronic database opendata.by does not have access to them; - access to the materials and data, including those stored in electronic databases; or data confidential for a certain period of time (in a lot of countries, usually up to 5 years). For example, Belarusian scientists could take data from the National Statistical Committee (on the Belstat website), as well as data collected in some international studies, such as in the World Values Survey (WVS) or in the Generations and Gender Research (GGR). However, “open” sociological data are not known in Belarus; in other words, data from sociological centers can be accessed only personally, with rare exception. Even the open electronic database opendata.by does not have access to them; – licensed access to software can be limited by extremely high cost, but it could have a convenient menu of functions for data analysis (for example, SPSS or SAS). While the ability to use free software (for example, a programming language for statistical data processing and working with graphics R, which is also a “free” open- source computing environment), provides great opportunities for programmers, but they are almost inaccessible to most sociologists, demographers, psychologists, marketers, etc. It should be also noted that calculations performed using the R language are often unchecked, unlike SPSS, SAS, and other traditional packages related to standardized statistical software, which ensures that the calculation results coincide with high accuracy/ - analysis of the obtained results is available in the presence of certain knowledge and skills, which implies possession of a variety of methods, for example, discourse analysis, content analysis, cohort analysis, path analysis; hypothesis testing methods, etc. Probably, data analysis could be considered as the most accessible in this paper, since the educational literature and training courses are widely available. The above-discussed problems of developing scientific knowledge in the information society are often generated by the interests and ambitions of research organizations and their leaders. It turns these problems into ethical ones, for a solution of them we should discuss them widely, and in the context of applied business and professional ethics, probably

Timofeeva Anna EXPERT FUNCTION OF PHILOSOPHERS IN THE EPOCH OF TECHNOLOGY SCIENCE The saturation and diversity of the content of philosophical knowledge often serves as the basis for highlighting a whole range of possible functions of philosophical science, among which are explanatory, synthesizing and others. The modern civilization state, characterized by us as the digital era or the era of technoscience, actualizes the need for the philosopher to carry out an expert function. Speaking about technoscience, we have in mind a new state of scientific knowledge, when the technogenic environment is transformed from the sphere of practical application of the ready-made principles of science to the place of development of its avant-garde hypotheses. First of all, the fields of technoscience include such areas as nanoscience, biomedicine, and cognitive science. When analyzing studies of this profile, we must take into account not only the development of a human material environment, but also the costs of the reverse invasion of technology into the human body. The transfer to man of new possibilities of science and interest in auto-evolution give rise to a certain kind of problem for the public, for the solution of which the accumulated experience of legal and moral reflection is insufficient. Expertise can be implemented according to two strategies. The first, which we could call proactive, was outlined by S. Lem in his "Summa of Technologies". According to the thinker, a person in the process of creativity and the creation of new technology often doesn't know with complete certainty what kind of product he'll create. Nevertheless, with the progress of science, the intentions and actions of technologists are becoming more and more controlled. The threat of ignorance of the laws of social and natural development is gradually being removed due to organized attempts of theoretical knowledge to foresee the ways of practice. Within the framework of this strategy, the role of the philosophical community could be to try to assess the capabilities of a specific innovative project before it, being implemented, enters the body of culture. The second strategy, conditionally called by us regulatory, is associated with a detailed analysis of ready-made project products that receive a certain assessment. The expert function in this form already has its own history, one

Theoretical and Applied Ethics: Traditions and Prospects. 91 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) of the steps of which is attempts to create the "Trust Me, I’m An Artist" committee. The fact is that technology combines in its existence not only with science, but also with art, forming such a course as science-art. Some of the trends in science-art begin to use life itself (technologically constructed) as an expressive means, which provokes ethical issues that require expert evaluation. The goal of the mentioned project is to develop skills for understanding the ethical issues that arise when exhibiting works of art created in collaboration with bioscience. After reviewing the project the interdisciplinary committee makes its own expert judgment. Judging by the manifesto of the project, its creators believe that without the contribution of specialists from the field of philosophical knowledge, the idea of the consequences of various aspects of the project proposal wouldn't be complete.

Tobysheva Anastasiya ASPECTS OF MORAL REGULATION OF BEHAVIOR Annotation. The article analyzes the methods and tools of moral regulation, the classification of tools of moral regulation of human behavior is proposed: external (professional) and internal (self-regulation) tools are identified, their features are described. Key words: moral regulation, ethical tools. Morality – is ways to regulate human behavior. Morality is an intrapersonal way to resolve contradictions between the individual and society, an instrument of restraint from temptations. Morality is a value structure of consciousness, a socially necessary way of regulating actions, fixing the core of interpersonal relationships. The line between morality and morality passes by the criterion of "due" what a person should strive for (morality) and" existing " – the real norms of everyday behavior (morality). Instruments of moral regulation (IMR), actualizing moral and value guidelines, contribute to a deep awareness of moral responsibility and moral feelings. The purpose of their application is to achieve results when significant ethical guidelines become the basis of actions, are implemented in a specific professional activity [1]. How and with what tools does the transition from ethics "in words" to ethics "in deeds" take place? N. Vasilyevene speaks about the need to create an infrastructure of business ethics, consisting of ethical tools, procedures and processes [1]. Thus, IMR can be divided into tools of "internal" and "external" influence that will help to see subtleties of processes of regulation, more precisely to work out the inspiration of due behavior. Ethical tools of "external" influence (humanitarian expertise and consulting, ethical training, mediation, facilitation, etc.) assume the presence of professional experience and are aimed at actualizing the moral feelings of individuals. Ethical instruments of "external" influence should be applied to subjects internally ready for change. "Internal" moral regulators (guilt, shame, conscience, respect, reflection, responsibility, etc.) - the principles of personal self-control, a manifestation of the ability to realize the responsibility and control their behavior In this case, you do not need expert opinion and the presence of special knowledge and skills, their implementation is available to everyone. Furmanov writes that one of the strongest influences on behavior has a conscience-the main "internal" principle of self-control, contributing to the moral assessment of the situation before the act, delaying impulsive impulses. Correcting behavior after the fact, through self-reflection, is associated with feelings of guilt and shame. Feeling guilty, a person concentrates on the effect of the act committed, seeks to understand the feelings of the other person, to restrain negative intentions, to build a friendly relationship. People exposed to shame are ready to "sink through the earth", fearing a negative assessment of their behavior. Shame motivates separation, aggressive defense, or revenge. [3] Justice is a tool that establishes the boundaries of individual arbitrariness, aimed at understanding the boundaries of good and evil and one's limited freedom by the freedom of Others. The basic principle here is cooperation, the basis of behavior is participation, respect, empathy, conscience, prompting to protect other people's interests, awareness of moral duty, activation of moral duties. The will to self-improvement and "overcoming oneself " is the moral basis self-regulation through liberation from egoistic inclinations, readiness to recognize one's imperfection, one's guilt, to develop the ability to self-reflection [2]. This classification allows shading interrelations and features of moral regulators of human behavior, representing the short manual of the ethical consultant. The result of the application of IMR is the transformation of value settings, changing the ways of interaction of subjects in the system when moral guidelines become the basis for further action [1]. 1. Vasiljeviene N. Institutionalization of modern ethics - from philosophy to value management (and Vice versa) / / Practical philosophy. - 2008. - No. 3 (29). 2. Lysak I. V. Philosophical and anthropological analysis of destructive activity of modern man. -2014. 3. Furmanov I. A. Psychology of children with behavioral disorders: a guide for psychologists and teachers / I. A. Furmanov. - M.: Humanitarian. ed. VLADOS center, 2004. – 351 p.

Tomiltseva Daria TOWARDS THE ETHICS OF DIVERSITY What is the ethics in the context of renewing the humanism? Perhaps, the new form of diversity that is the new project of rethinking the humanism following the current processes in philosophy, social sciences, and biology that tends to move beyond «traditional» way of thinking about human and non-human relationships and interactions. 92 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Whenever one begins to speak about the ethics of diversity, several paradigmatic problems arise: 1) what to think under diversity? - Is it diversity in the only human community? If it is possible to say yes, then we return to the traditional orientation of thinking: ethics is about human relations: humans with humans, humans to humans, etc. For any other non- human beings and subjects relations of another sort required. But whom we mean the human (the true human)? The global history knows a lot of examples of bloodcurdling answers on this question. - Is diversity supposes the humans and non-humans: animals, technologies, and the objects of different sorts? In the case of the positive answer, we need to deal with something untraditional to our thinking and way of acting morally: the complex human and non-human diversity makes the pure human relations insufficient for organizing the interactions of a different sort. - Undecidability of diversity (T. Kerimov): do we mean different subjects interact under the one moral frame, for instance, the of Jurgen Habermas? Or truthy diversity means unresolvable diversity and we have no means to construct the unified diversity ethics? 2) The anthropocentrism: - Almost all ethical categories and practices put human as the central subject of actions and relations. The new view on diversity and communities that appeared under the influence of object-oriented ontology, actor-network theory, and vital materialism requires renewing of humanism in philosophy and the rethinking of the conception of a human in ethics and ethology initiated by it. These approaches aim to decentralize the human and create an opportunity for conceptualization and developing the methodology of «horizontal ethics». - Although the conception of ethics without anthropocentrism seems to be utopian, several authors: Jane Bennet, Ian Bogost, Steven Shaviro propose the anthropomorphism as the methodological alternative to anthropocentrism. Such a paradoxical alternative at the same time has some overlaps with the same problematics in ethology (France de Waal). Should we develop the ethics of diversity in this methodological direction? Perhaps the main idea of such a complex vision is an important step toward understanding the real diversity.

Troitskiy Konstantin THE CONCEPT OF MORAL LAW AND THE IDEA OF THE INDIVIDUAL LAW IN GEORG SIMMEL’S THOUGHT The analysis of George Simmel's essays on the individual law allows us to distinguish two approaches to the concept of law in ethics: 1) as a universal one, which establishes moral standards for all rational beings; 2) as an individual one, which proceeds from a specific person in his wholeness and morally binding only for him; Two concepts define two possible views on the idea of moral law, the key property for the first is universality, and for the second is individual wholeness; Georg Simmel relates the first concept to ’s moral philosophy and puts forward the second concept as his alternative to the first one; Georg Simmel did not left behind a well-developed ethical theory; Instead of elaborating what might be called the “subjectivity” of the act, Georg Simmel does not refrain from trying to find some positive general (universal) moral principles; Georg Simmel’s arguments on the individual law are vulnerable to criticism. It is especially problematic that he confuses and does not distinguish between wholeness and totality, thereby slipping into the assertion of the possibility of justifying the domination over the Other.

Tsurkan Evgeniy THE GENIUS OF THE MULTITUDE AND ETHOS OF ONLINE VOLUNTEERS. “Genius of the multitude” is the network effect, which leads to the fact, that people, who are not in a professional relationship with each other, who are not included in a hierarchical vertical type of industrial production; who are not motivated by monetary compensation for their efforts; jointly create a time-consuming successful project. The creation of the Linux / GNU OS is an example of this network effect. Because of the success of this project, Eric Raymond formulated Linus's Law: “given enough eyeballs, all bugs are shallow”. He called this software engineering method the “bazaar” model (as opposed to the “cathedral” model). Another example is Wikipedia, which is built on the utopian idea that anyone and anytime can work on encyclopedic articles for free and edit them. The only limitation is a set of seven rules. This idea is so absurd that it did not even occur to the creator of Wikipedia, Jimmy Donal Wales. Wales was involved in the development of the Nupedia project, in which articles were written by highly paid experts and freely distributed over the network. Wikipedia was introduced as a kind of office space where encyclopedia’s compilers could make edits by working remotely. Suddenly, the office space grew and embraced the entire project. Nowadays, Wikipedia has long overtaken Encyclopædia Britannica and other reputable encyclopedias in terms of popularity and frequency of downloads. Nevertheless, such a system, built on friendliness and trust, has its own risks. Wikipedia is constantly attacked by spam bots in order to advertise something. Unscrupulous users organize an “edit warring” on encyclopedic pages covering topical political issues in order to spread their political views or “just for lulz”. The only thing that keeps Wikipedia afloat is a small group of people who care about this job and it does not bode for either money or a career. There are several reasons for the occurrence of this network effect, which we call “the genius of the multitude”. At

Theoretical and Applied Ethics: Traditions and Prospects. 93 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) the level of individual motivation, people are attracted by prestige, recognition among colleagues, opportunity to work with interesting people and sense of “vocation”. Similar motivation can be found in the scientific community. Since the Internet was developed by scientists, and the universities were the first nodes of the global network, we can hypothesize that the ideas “information as a gift” and “work as a gift” are fixed in the network protocols. Jonathan Zittrain connects the genius of the multitude with the open systems he described as “generative”. The Generativity “is a system’s capacity to produce unanticipated change through unfiltered contributions from broad and varied audiences”. Clay Shirky explains the generativity of network using the concept of “cognitive surplus”: a large number of people with a resource of free time, instead of consumption, are engaged in creativity, because people have intrinsic motivation, which Shirky names “the desire for generosity”. According to Clay Shirky, the absence of external economic motivators and the voluntariness of the work carried out gives an internal motivation to create. The “genius of the multitude” proves that the network community is able to coordinate without subordination models and carry out complex projects without financial encouragement, working on pure enthusiasm. The network, which seems shapeless to an outside observer, actually turns out to be a rhizomatic system that has the potential for self- organization.

Tumanian Tigran ISLAM AND INTERFAITH CONFLICTS IN RUSSIA: MYTHS AND REALITY The problems of interfaith relations in the twenty-first century have acquired extremely urgent significance for many countries of the world. Modern Russia is no exception. The state structures, public organizations, and, of course, the scientific community pay close attention to finding solutions to these problems. Evidence of the relentless interest in this range of issues can serve not only a significant number of publications published annually, but also the regular holding of thematic events of a scientific and educational nature. Another thing is also obvious: the central place in the discussion of existing problems, as a rule, is occupied by what is often called the Islamic factor in the media. A number of objective reasons can be identified that determine the current state of affairs. First of all, it is worth mentioning serious demographic changes associated with increased labor migration in the twenty-first century, mainly from Central Asian countries. Although in fairness it should be noted that since 2014 its growth has stopped. Another important reason is the powerful religious upsurge that can be observed in recent decades in society. This process is also accompanied by the rapid development of technologies and information networks. It was they who made it possible to more quickly and efficiently disseminate on a global scale various religious ideas, including fundamentalist ones. The latter, as we know, often serve as fertile soil for the formation of a sense of superiority among those professing them and the total denial of other value systems. This, in turn, leads to radicalism, on the one hand, and xenophobia, on the other. In scientific studies of recent decades, there is a very different attitude to the problem of ethno-confessional and wider inter-civilization relations. And here alarmist views coexist not only with moderate, but even optimistic points of view. As you know, alarmism, in many respects, is inspired by the paradigm of the inevitable “clash of civilizations”, which became a common place for the humanities after the publication of the famous works of S. Huntington. In the future, European politicians agreed to some extent with the theoretical constructs of the scientist, who announced relatively recently the "collapse of multiculturalism." At the same time, in support of an alternative, more optimistic opinion, scientists are appealing to history, during which for centuries and millennia, humanity has migrated, brought its culture to the developed territories or assimilated in new conditions. As for the Russian environment, it is most often noted for its centuries-old multiculturalism, geographical location, allowing it to belong simultaneously to the West and East; its deep historical ties with the countries of Asia, finally, a special mentality, in which the ideas of patriarchal, traditional, collegiality occupy a large place. In other words, the cultural, historical and other prerequisites available in Russia can create a space for dialogue among civilizations. Along with this, Russian scientists are promoting a pragmatic approach that involves managing cultural diversity. The opinion that ethnic and religious relations in Russian cities is seriously aggravated can often be found in the media and scientific literature. At the same time, their objective assessment is extremely complex and always due to certain factors. Indeed, most often this or that particular situation, taking shape in a certain space and time, rather than theoretical models, determines the relationship between communities belonging to different cultures. One thing is obvious, in such a multinational and multiconfessional state as the Russian Federation, it is necessary to develop a competent policy in the sphere of national and religious relations, as well as regular implementation of preventive measures to prevent the growth of radicalism and xenophobia. To realize this, a deep knowledge and understanding of the situation is necessary, both in the static and dynamic aspects. In this case, monitoring of public opinion, the study of everyday culture, as well as the foundations of the religion and culture of Muslims, which make it possible to identify problematic issues and prevent conflict situations, are of great importance.

94 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Vasilev Ilia FIFA CODE OF ETHICS AND UEFA DISCIPLINARY REGULATIONS: IMPLICATIONS The latest edition of the FIFA Code of Ethics identifies four groups of rules of conduct, the violation of which entails the legal liability of football entities: officials, players, agents, and representatives. The first group - general duties of behavior (Articles 13-18); the second group - the inadmissibility of a conflict of interest, gain, violation of personal rights (Articles 19-23); the third group - the inadmissibility of forgery, falsification, abuse of official position, sports betting (Articles 24-26); the fourth group - the inadmissibility of taking bribes, corruption, embezzlement of money, manipulating the results of matches and competitions (Articles 27-29). Each of the violations of the rules of conduct presented in the Code of Ethics is formulated according to the model of a full norm and composition of misconduct: hypothesis, disposition, sanction. A separate regulation in the mentioned code is devoted to the stages of bringing to sports responsibility: from an investigation by a special FIFA body to consideration of a dispute by the Ethics Commission. The decision of the latter may be appealed to the Appeal Commission. The direct and by analogy application of the norms of the FIFA Disciplinary Code with this approach is unacceptable, as demonstrated by law enforcement practice. The subject of regulation of the UEFA Disciplinary Rules is misconduct involving the use of sports (disciplinary) responsibility against football entities (officials, players, agents, and representatives). Among them, we can detect individual violations of the rules of conduct, which are also presented in the FIFA Code of Ethics. Chapter III, dedicated to such misconduct, appeared in the latest edition of the Disciplinary Rules, combining the following types of violations: firstly, the use of confidential information and abuse of official position (Article 18); secondly, a conflict of interest (Article 19); thirdly, the offer of gifts and their acceptance, as well as any other means of obtaining benefits (Article 20); fourthly, receiving bribes and corruption (Article 21); fifthly, “stimulated” decision-making and voting (Art. 22). The disciplinary regulation provides for the regulation of all stages of bringing to sports responsibility, defining the competent jurisdictional bodies that are considering the dispute (Control, Disciplinary and Ethical Commission, the Appeal Commission) and the appeal procedure for the decision. In connection with the existing structure of responsibility for ethical misconduct in two different approaches by FIFA and UEFA, it seems reasonable to consider two key issues: 1. UEFA's approach to the inclusion of ethical misconduct in the provisions of the Disciplinary Regulation erases the boundaries between violations of ethical rules of conduct and sports law. In the ideal construction of sports management, it seems to us that ethical offenses and disciplinary offenses should represent two independent groups of acts entailing different legal consequences. In a situation of ethical misconduct - administrative, managerial decisions, whereas in disciplinary misconduct, sports responsibility should be an adequate response. 2. What type of legal liability is used by FIFA to prosecute the ethical misconduct of football entities? If we are talking about sports (disciplinary) responsibility as in the situation with the application of the UEFA Disciplinary Rules, then legitimate doubts about the independence of ethical misconduct from disciplinary misconduct in sports are reinforced.

Vasileva Daria FOOTBALL SOUNDSCAPES: SENSORY IMAGES IN THE FRAMEWORK OF SPORTS MEGA-EVENTS In modern football, sounds play a huge role in players’ and fans’ the perception, interpretation of the socio-cultural space of game as well as improve football interaction. Audiovisual texts created and replicated by modern media set very special patterns of sound coding in football. Mega-sports events involve an extraordinary number of actors in this process. This report details new research projects focused on the study of the processes of formation of football soundscapes in the context of mega-sports events such as the FIFA World Cup, in terms of a problem setting, method and expected results. The football stadium seems to us today one of the assemblage points of all contemporary cultural processes: disembedding and reembending of cultural forms and patterns, standardization, interconnectedness, movement, mixing – all this causing and stimulating each other leads to transformation of sensory patterns and changes in the configuration of sensory images associated with our perception of football. Digital technologies and new media, allow us to hear distant from us in time and space in very different formats, fragmenting and standardizing the perception of sounds, creating a changeable, mobile and standardized auditory code. Therefore football soundscapes become a very attractive object for global-, cultural-, sound studies, social anthropology and various areas of sociology (in particular, the sociology of sports). Cases of playing football without fans, misinterpretations of what is happening in the field on the screen when the sound is turned off or "lag", show us that sound signals play a very special role stimulating the imagination on several levels. The first stage of the research allows us to argue that the interpretation of football sounds depends on the type of " imagination practices”: - sounds-indicators are tied to the direct experience of staying at the stadium (participation as a player, fan, stadium employee, etc.); - retrospective sounds are directly related to the identity of a football fan/spectator/player, involves a long and deep inclusion in football contexts (knowledge of the history of the game, current problems, personalities, events). - sounds-fictions are a creation of media space and are available to everyone, including casual viewers.

Theoretical and Applied Ethics: Traditions and Prospects. 95 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

As part of the FIFA World Cup, the configuration of the football soundscape becomes extremely plastic. The study of the peculiarities of its formation can be the key to understanding the impact of current cultural processes on human being today.

Veikher Elizaveta BIOETHICS FOR BIOLOGISTS: REQUESTS, PREJUDICES, CONCERNS AND APPROACHES ON THE EXAMPLE OF SPBSU STUDENTS, FACULTY AND STAFF. Bioethics for biologists: requests, prejudices, concerns and approaches on the example of SPbSU students and staff. Veikher E.A., MS in Biology, MA in Bioethics, SPbSU During almost 20 years I’ve been teaching Bioethics for biology students at SPbSU and worked for ethical committees (analogous to IRB and IACUC) doing ethical expertise of humen and animal research. This work brought some conclusions, which seem to be important for understanding how biologists take the discipline bioethics. For many future and current professionals associated with life sciences the term “bioethics” cover two different fields: modern problems related to progress in biomedicine and so called "research ethics”. Both are taken differently depending on the level of integration to some professional culture or even subculture. Those who feel deeply integrated to biological scientific community demonstrate classical Van Ressler Potter understanding of bioethics as a bridge between opposite cultures: life sciences on one hand and humanities and society on the other. In regard to new findings and technologies professionals feel themselves as knowledgeable people who have to defend from prejudices and fears of ignorant public (such fears as GMO, cloning, genomic weapons, reproductive technologies). This position devalue real complexity of modern ethical dilemmas related to biomedical research. Research ethics, which has a strong normative component, is taken as an obstacle, bureaucractic problem for life science progress. Not only professionals, but students who put themselves on “biology side” stand opposite to “opportunistc ethics”, which science does not need. On the other side, many students (staff not often), which don’t feel this opposition, demonstrate deep interest to popular bioethical problems and discuss many current scientific abd educational practices as unethical. Current procedures of ethical expertise are criticized as been formal and too tolerant. Both extremes are common. However, there become more and more professionals and students who seem to be ready to take bioethics as normal part of scientific practice, participate in debates and decision making regarding bioethical problems, take active social role. More integrated to biological community tend to look for scientific, biological foundations for ethical values, less integrated seem to adopt language of humanities and religious institutes.

Vertanova Silvia ETHICAL DIMENSION OF RHETORIC AND ITS PLACE IN THE LIFE OF A MODERN PERSON The topic regarding the relationship between rhetoric and ethics brings us back to the Greek Antiquity which became the cradle of the European civilization. In the Greek “polis”, mastery of speech skills was vital. However, very soon were raised the voices of such philosophers as Plato, who found fault in it claiming that rhetoric was unethical. The Romans practically closed the space for political rhetoric, although they developed rhetoric as a science. In the future, it already developed only as an instrument of power or within the framework of Literature. In the course of history, rhetoric has often been overlooked or even completely refused by many thinkers and scholars as an efficient means of manipulation. The denial of rhetoric in the 19th century resulted in its practical exclusion from the curriculum of almost all universities in Europe. There is only one stylistics left. After that- the total denial of the freedom of public speaking during political totalitarian regimes of the twentieth century can be considered the peak of decline of rhetoric. With the spread of mass media and ongoing globalization, however, the need of rhetorical education throughout the educational systems appears to be more urgent than ever before. It may seem that the theory of linguistic communication, which is taught in modern universities, is the theory of that ancient Greek mastery of speech, but this is not so. For the theory of linguistic communication, the denotation is the most important ting and first of all, the unambiguity between the name and the object is of interest. For rhetoric, associations, the relationship between names and extralinguistic context as well as the message form (intonation, facial expressions and gestures) are also important. It follows that classical rhetoric is much closer to real human communication. Contemporary society is exposed to strong pressures on the part of mass media which do not count either with a real or a fictitious dialogue with their recipients as it was the case in ancient times. What makes rhetoric good or bad is the ethical/unethical attitude of the one who uses it. That is why the study of rhetorics becomes very important even in modern-day society of mass medial communication. It can be an efficient weapon in the hands both of the speakers and their audience.

Vinkelman Anna I WANT TO BE HAPPY, BUT I KANT: IS IT ALLOWED TO TAKE DRUGS IF YOU ARE KANTIAN PHILOSOPHER Everybody aspire to happiness by nature. Since Antique this thesis has not been disputed, and I believe will not be. But the events of the world often prevent from happiness. 96 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) Philosophy, let us take I. Kant as an example, explains it this way: the happiness is the realization of the representation or representations that the ability of desire "sends" to us. Thus, human happiness is the moment of realization of the idea and, perhaps, for some time after, "by inertia". Happiness is often contrasted with bliss, i.e. the state when desires simply do not exist. With a number of reservations, it's either about Holiness or death. Of course, such an understanding of happiness cannot satisfy philosophy. With all the apparent clarity and simplicity, we will encounter complexity: it happens that all the basic ideas are realized or are realized, but there is still no feeling that "everything is right and goes as it should". The person feels miserable. A careful study of this question will show us that the sensation itself is not empirical. On the contrary, it does not depend on the experience and facts of the world. It often happens that the actual state of affairs is bad, but a person can say that he is happy, that everything is good. So, the "happiness" should be divided into empirical and transcendental. Empirical happiness is the subject of philosophical anthropology or psychology. We are interested in the global state, which, presumably, is closer to the categories of “good” and “harmony". In this regard, it is important to consider: (1) the characteristics of this state, (2) ways to achieve it. Both the first and the second are worthy of a separate discussion. I will proceed from the assumption that this state is achievable, since it is a relationship of the soul's abilities (in the Kantian sense). The desired harmony, thus, always involves activity and effort. Happiness as a whole can be achieved, but with great ethical work. Hence the question – is it possible/moral to use a "auxiliary" means to achieve happiness? A number of medications can provide a state that looks like the harmony of the soul. To this question I see two alternative answers, and, consequently, two different models of argument that I would like to bring to the discussion.

Vinogradova Olga ETHICAL DISCOURSES AND MORAL DILEMMAS OF TRANSHUMANISM: HOW TECHNOLOGICAL PROGRESS AND HUMAN ENHANCEMENT ARE CHANGING OUR WORLD We would like to devote this report to the ethical aspects of transhumanism, its correlation with the theory of progress and the idea of human enhancement, as well as the philosophical discourses and moral dilemmas that these doctrines give rise to. During the presentation, we would like, firstly, to consider and systematize the main counterarguments and risks that concern bioconservatives and opponents of progress. Secondly, to identify modern ethical discourses that arise from the ideas of transhumanism and the enhancement of man and society. And, thirdly, to study and initiate a discussion of moral dilemmas formed in the context of these ethical discourses. Following bioluddites and critics of transhumanism, we will consider the following six types of risks associated with this issue: anthropological; economic and political; environmental; individual (personal); existential and administrative. As well as the main counterarguments of opponents of this ideology (social, religious and moral). Using Ken Wilber's AQAL-Theory, we would like to analyze risks and counterarguments and isolate and study the most significant of them. Of course, we understand that a simple listing of risks and counterarguments will not give us ready-made solutions and will not contribute to the dialogue between antagonists and adherents of human enhancement. Therefore, we propose to look at that issue from the other side and to reformulate the most significant risks and counterarguments, presenting them in the form of moral dilemmas. Can we let humanity live forever? Will we allow access to transhumanistic technologies on the basis of some privileges (money, origin, IQ level, class membership)? Should we give full control over technology to the scientific community only? Will the development of transhumanistic technologies lead to the disappearance of all or part of humanity? Is transhumanism as an ideology a threat to the family, society or State? Etc. These and other moral dilemmas make us think about what ethical discourses are already facing the world scientific community. The first discourse is the discourse of free will. To improve or not to improve, that is the question. In a society where transhumanistic technologies are developing rapidly, the question arises of mandatory or optional enhancement, as well as sanctions and penalties (or lack of them) in case of refusal to improve. Ethics should become a kind of basis for the transhumanism. Second Discourse is a Limit Discourse. Society will have to work out administrative, legal, technological, economic, social and moral limits, possibly new concepts and criteria for norms and anomalies. And the last discourse is the discourse of control. The processes of transhumanism, like all other potentially dangerous processes, require social, civil or democratic control by society and the State. It is also important to understand that this control must be achieved not only in States, but also at the international level.

Yakushev Leonid UNIVERSALITY OF HUMAN RIGHTS AND "ASIAN VALUES" Human rights are one of the central categories of social ethics used for moral evaluation of public institutions, traditional practices and political decisions. This role of human rights raises the question of whether their normative content can be considered truly universal. Despite the fact that the human rights’ idea is based on the centuries-old moral experience of different peoples and cultures, their realization faces a number of serious difficulties, especially in Asian and African societies. Their rejection of the human rights’ idea leads to a significant number of political

Theoretical and Applied Ethics: Traditions and Prospects. 97 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) conflicts. This makes it extremely relevant to analyze human rights in an intercultural context, in particular with regard to the ideology of "Asian values". The ideology of "Asian values" gained the greatest popularity in the early 1990s as a reaction to the significant economic and social achievements of the modernizing East Asian States, first of all, Singapore, Malaysia, Taiwan. Despite the reduced excitement, the active development of Asian economic systems and, at the same time, cases of human rights violations continue to be relevant to this issue for today. The Asian values’ contemporary discussion has a pronounced political dimension and there is a confrontation between two opposing positions. The supporters of the first argue that the cultures of Pacific Rim due to the strong Confucianism’s influence have a value system that cannot be combined with the concept of human rights in the united normative system for a number of reasons, conceptually not homogeneous. Due to the reasons there is a cultural and historical gap between Western and Asian societies, the various degrees of individual and collective interests’ importance, and the political bias of the human rights’ concept. One part of their opponents does not recognize the truth of the ideology as a value mechanism common to all Asian countries. Others though recognizing the existence of specific Asian values try to find common moral ground with Western cultures which could become the basis for the universalization of the human rights and their dissemination in the Asian region. However, even this, the least radical point of view on Asian values has not created a real basis for rapprochement. The Bangkok Declaration, an international document that expresses the position of Asian countries on human rights, occupies a special place in the dispute. Despite the confirmation of their universality, it contains many reservations that correct the normative content of the Universal Declaration of Human Rights. The ambiguous content of the Bangkok Declaration allows some researchers to see it as an element of political rhetoric, and "Asian values" as a political tool aimed at limiting dialogue on human rights at the domestic level. All above mentioned concludes that the cultural and political obstacles in the Asian region do not lead the human rights’ concept to the status of a universal moral criterion.

Yanushevskaya Yelena VALUE CONFLICT AS A SOURCE OF CREATIVITY Despite the centuries-old history of the study, the question of the source of creativity has no final answer at this stage of the development of Humanities. At the same time, we should not underestimate the importance and prospects of its definition for the expansion of human capabilities and the development of society as a whole. This problem acquires a special meaning in the era characterized by the transition to significantly new principles of social organization (we are talking about post-industrial and post-information society) and a fundamentally new understanding of culture and the role of man in its formation. In the philosophical consciousness, such changes are reflected in the negation of the order and synchronicity of culture, in the idea of its decentralization (J. Deleuze, F. Guattari – the concept of "rhizome"), in the formation of the concept of polyonticism and the associated new direction of theoretical research – virtualism. At the same time, the new principles of understanding social reality (if we talk about virtualism) are based on the dialectics of the possible developed in the classical philosophy. The study of the value conflict as a source of creativity, in which the analysis of the ontology of the possible is undertaken, has as its subject the definition of conditions that generate a creative impulse, uniform in its essence for any form of creative activity (whether the activity of a scientist, artist or moral teacher). In the most general sense, it is related to the problem, the resolution of which initiates a creative act - a contradiction that a person can not leave unresolved. The value conflict is defined as a similar form of contradiction, which categorically requires resolution. The value conflict is insoluble: each value, according to its understanding in classical axiology, has an absolute value and requires its implementation here and now in practical terms. Thus, the essence of the value relationship, in which the person is inextricably linked with the irrational life process as part of it, predetermines the experience of an insoluble in principle value conflict as an existential disaster. Thus, the value conflict, a destructive phenomenon, is considered as a paradoxical possibility of rational substantiation of the peak manifestation of human spirituality – creative activity. Destructiveness and creativity, in other words, as two equally feasible possibilities are potentially present in the value conflict. Avoiding an existential catastrophe, which makes it possible to realize the positive potential of the crisis, requires building a non-trivial consciousness. Since the value conflict is insoluble (within the framework of a world relationship based on a specific system of values), its overcoming is correlated with the desire for the impossible. The latter is due to the fact that the value conflict is not identical to the situation, which involves the choice studied in the context of ethical issues: overcoming the value conflict goes beyond ethics. In other words, the "impossible possibility" of overcoming the value conflict is the construction of a unique subjective reality in which the value conflict becomes irrelevant. It is a qualitative transformation of consciousness, the creation of a new subject as a result of spiritual effort. Thus, the concept of nontrivial consciousness actualizes the category of the possible.

Yaskevich Yadviga ETHICS OF HEALTH AS INNOVATIVE INTERDISCIPLINARY DIRECTION The development of science today demonstrates a turn to man, forming a new type of global methodological reflection related to the inclusion in its arsenal of ideals of humanism, pluralism and a holistic approach to man. At the same time, trends in human image, perception of the human body and age, gender and generative models, 98 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) health and disease are increasing in the culture itself. All this serves as a kind of social order in relation to the emergence of "health ethics" as an integrated innovation discipline.

Yeryomenko Tatyana COURAGE AS A VALUE OF THE ACADEMIC ETHICS OF MODERN STUDENTS within the framework of the Russian Foundation for Basic Research supported scientific project No. 19-013- 00108Courage is “an ethical virtue that characterizes a moral measure in overcoming fear; one of the four cardinal virtues of antiquity along with moderation, wisdom and justice” [1]. The interpretation of courage as a value of academic ethics is most closely related to the point of view of I. Kant, who defines courage as the ability to “dare to do the duty”, believing that there are dangers that need more courage to overcome than to fight in battle [1]. It is in this meaning that courage is characterized as academic value in the booklet of Clemson University International Center for Academic Integrity, USA [4]. For academic values to be the true foundation for the daily life of the university, it is not enough to proclaim them. They need to be defended, in some cases overcoming pressure and fear, which requires courage [4]. In the “Bucharest Declaration of Ethical Values and Principles of Higher Education in Europe” courage in meaning corresponds to directness as a value of a conscientious academic community [2]. Understanding that courage is more a quality of a person than a value orientation, we will nevertheless point out that the university environment is able to support courage in students in the context of the formation of academic ethics. The key factor is the creation of favorable conditions for the manifestation of courage in desire to maintain academic standards. Actions in which courage is manifested in the defense of academic honesty become role models. Of fundamental importance is also the presence of effective mechanisms of ethical regulation. Data received during focus groups in Ryazan State University indicate the low value of courage for Russian students as a guideline for academic behavior. In total, 53 students took part in focus groups (the results of the analysis are presented in the article [3]). Almost all participants noted that, even knowing dishonesty when doing papers or preparing exam answers, they would not report such violations to the teacher. Several students privately admitted that they “feel joy and satisfaction when such a deception is revealed,” but added that “the best option is when the teacher himself saw or guessed.” This statement is also indicative: “students cannot objectively evaluate the answers of their comrades in the classroom most likely due to personal relationships, they do not try to ask sharp questions about the answer.” Ethical tension in the field of courage as an academic value of modern Russian students makes this issue potentially interesting for further analysis. 1. Alternative philosophical dictionary. URL: http: //www.vokabula.rf / dictionaries / alternative-philosophical- dictionary / courage (accessed: 04.09.2019). 2. Bucharest declaration of ethical values and principles of higher education in Europe. Aug 10 2005. URL: https://pandia.ru/text/80/287/48642.php (accessed date: 09/04/2019). 3. Eremenko T., Martishina N. Value orientations of informational behavior of Russian students in the aspect of academic ethics (in press). 4. The Fundamental Values of Academic Integrity. Second Edition. 2014. URL: https://academicintegrity.org/wp- content/uploads/2017/12/Fundamental-Values-2014.pdf (accessed September 4, 2019).

Zakharova Anastasia IS IT ETHICAL TO PROVIDE PAID EDUCATIONAL SERVICES AT SCHOOLS? Modern Russian school, without a doubt, is a place, where isa whole range of value conflicts about different topics and among several generations. But in these latter days the question about compulsory-paid services given by schools (which in this context includes teachers and the school administration) is added to contradictions about grading, pupils` behavior on classes, an expediency of introduction new classes and tests. The common free education which is providing by a school for families becomes insufficient nowadays for overwhelming majority of children to pass exams successfully and enter universities and sometimes to get acceptable knowledge and grades. The schools organize different courses for a preparing for final exams, for which parents have to pay money. The law, which says pupils must visit these courses, is not exist but a visiting is highly desirable. Besides the school courses there are lessons with a personal tutor, in whose role takes on a school teacher predominantly. The personal lessons are popular not only among graduating pupils from 9th and 11th grades but among other pupils who want to learn more about different subjects or who feel that information which they get on classes is insufficient for understanding and good marks. Annual amount of additional courses at the schools and with personal tutors is very expensive not even in big cities. It turns out that for recent years the trend of the “extra-paying” has formed and people have to pay not for unique information which they can not get in schools but for naturalbased knowledge which by the law of our country is must be given for free and be equal for all citizens. Some families get this situation and try to find these types of lesson in advance, but others try study by themselves and take the maximum of free school education. In connection with the trend there are many questions – is the situation is ethic and acceptable, why this happens, can we do something to change the situation and is it necessary or we see the standard manifestation of modern world.

Theoretical and Applied Ethics: Traditions and Prospects. 99 The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia)

Zakharova Lidiia, Kovaleva Tatiana, Pariyskaya Elena ETHICAL EXAMINATION AS A PRINCIPLE OF SCIENTIST RESPONSIBILITY Agreeing with the characterization of the post-industrial modern society of the famous sociologist D. Bell, it is necessary to note the changing role of the scientist in the scientific and professional pictures of the world and its significance for society. A scientist is a profession that obeys codes of ethics and standards. Society applies one principle to scientists - “honesty”, as the reliability of the research results. Trend in science of the second half of the XX century. - the desire for the synthesis of knowledge obtained in the framework of individual scientific disciplines and their scientific and professional integration from one area to another. Such a process led to a crisis of expert activity, since it required expert knowledge in several different areas. Now it has become necessary to professionally understand, for example, not only in biology, medicine, but also at the same time in ethics, philosophy, culture and anthropology. Mastering diametrically opposed knowledge and combining the views of representatives of different directions in science has proved to be a mutually difficult task.Since it is impossible to know everything, and expanding the range of views on the same problem is a difficult task, which is far from being carried out by every scientist, doubts arose about the competence of scientists working in interdisciplinary fields. The other side of the problem arose in the desire for professional ethics to find ways to objectively evaluate the expertise of a scientist who is working to identify new realities or considers the current phenomenon in a promising way. The volume of materials studied from the point of view of one science, today exceeds the permissible norms. Management-oriented sciences have proposed the option of making an objective assessment through the assistance of independent experts who are far from the scope of a particular scientific development. This led to the emergence of a polarization of judgment assessment, where the given expert, poorly understanding the essence of the problem, gives a sharply critical assessment of the study or takes a compromising position, allowing pseudo-ideas and theories to appear. In connection with the growing role of the media and the Internet in our lives, journalists who are interested in scientific discoveries are interested in scientific discoveries on the basis of their professional vision.The focus of the mass media on leisure and entertainment of society makes journalism adapt science to the needs and expectations of society. As a result of their expert activity, the adapted information acquires a conditionally truthful character; it does not undergo ethical and scientific examination by professionals working in this field. Ignoring this problem leads to the appearance of false information, the formation of distorted stereotypes and the emergence of extra-scientific theories that are spread not only in one society, but under the influence of globalization processes cover the whole world. The more popular this or that field of science, the more often errors and false information appear in it. Modern virtual space is replete with experts in the field of medicine or biology, who consult, give advice, not responsible for the consequences of applying their recommendations. The impersonality of the information provider leads to a leveling of the understanding of the expert’s responsibility for his work. Even if an examination of the information presented is carried out, this will in fact not produce any result, because the virtual expert already has the status of “divinity,” so you can only believe in its absolute or reject it and look for a new one. Freedom and permissiveness allows all residents of the virtual world, if they wish, to claim scientific status and experience in this sector of life. Thus, the formation of stereotypes and ideals so far lies entirely on the shoulders of media representatives who, shaping public opinion, are able to intentionally or not turn distorted information in the name of political demands, social stability and other needs.

Zelenkina Anna ETHICAL LEADERSHIP IN MODERN BUSINESS ETHICS Ethical leadership is becoming a necessary component in modern society. If earlier the duties of the head included only official powers, implying control, planning and organization of the activities of his subordinates, then recently an important circumstance is the maintenance of the internal culture of the company. Before the director, considering the opinion only correct, made individual decisions, without being guided by offers of the subordinates that speaks about unprofessionalism of the person and his incompetence. In addition, the executive's emphasis on one component – either on relationships between colleagues or on achieving goals-was a problem. In this case, there was a situation of violation of the system, which led to conflicts. Such a state of affairs in the company and now is not uncommon. However, in today's society is increasingly found such a thing as ethical leadership, which just implies the promotion of corporate culture and ethical principles to create a favorable atmosphere among employees. A true leader and executive is different from an ordinary executive in that he always acts for the good of his company. It is focused not only on getting more profit, but also on strengthening relations among subordinates, on strengthening trust in each other and in a superior. Giving an incentive to achieve the best results, it also regulates interpersonal relationships in the group, trying to ensure their harmony. They are protected and treated fairly by all members of the organization. Not everyone is a leader, but only someone who has certain characteristics that will inspire people and encourage them to follow the proposed guidelines. Leadership and employee behavior are definitely interrelated. It will play a significant role not just power relations, and the degree of trust of the employee to his leadership. On the basis of trust it is possible to solve the problems that inevitably pursue the company in the process of its formation. That is why the relationship between the leader and his subordinates pay close attention. This proves the existence of courses for training, where not only employees can get the necessary experience, but also leaders have the opportunity to hone their skills of personnel management. Such courses are necessary for each member of the organization to feel confident and ready to do everything possible for the 100 Theoretical and Applied Ethics: Traditions and Prospects. The Coming of Digital Society: A Venture in Ethic Forecasting (100 Daniel Bell’s anniversary 1919-2019) (November 21-23, 2019; Saint Petersburg University, Russia) company. It is from this leadership depends on customer satisfaction and their interest in buying the products offered. Ethical leadership is increasingly gaining momentum and contributing to the development of business relationships.

Zhadunova Natalia, Koval Ekaterina SOFT SKILLS VS ARTIFICIAL INTELLIGENCE: FORMATION OF SOFT SKILLSAS A STRATEGY FOR PERSONAL DEVELOPMENT IN THE INFORMATION SOCIETY The reported study was funded by RFBR according to the research project№18-011-00710 In modern scientific discourse, social time and related changes are often measured by industrial revolutions that radically transform the world and its values. Three industrial revolutions predetermined the beginning of the fourth one, as a result of which the borders between the information, biological and physical spheres will be erased. This will happen at an unprecedented rate and on an unprecedented scale. The consequences of the Fourth Industrial Revolution for humans are difficult to predict. The emerging “revolutionary” situation invades the personal sphere of the mind, emotions, physicality. Today a person is pursuit to recognition and the permanent leave of digital footprints. So person from the subject of knowledge is turning into an object, i.e. a person is objectified.The information environment makes a person an instrument of its own development, and at the same timea person is forced to “catch up” with technology. It is difficult to compete with something that is developing faster and better. Artificial intelligence counts numbers faster, plays chess better, more accurately and efficiently carries out any operations. Tension arises in situations which pragmatic accuracy changes the usual patterns of human life and impeccable mathematical algorithms produce ready-made optimal, but “inhuman” solutions. Similar facts problematize the habitual strategies for personal development. They transform the worldview and knowledge about the world. Artificial intelligence and the consequences of its improvement significantly change the meaning that was invested half a century ago in the concept of “personality”. The concept of personal responsibility for their actions is eroded. This problem creates "gray zones" in which there are no unequivocal answers for questions:where are the boundaries of the permissible use of artificial intelligence; whether transformations of the human body can radically change a personality; should we and could we compete with machines in our practical and professional skills; what our qualities will allow us to preserve the "humanity". Today, much attention is paid to the formation of soft skills, since hard skills in the conditions of the fourth industrial revolution gradually come down only to the ability to correctly use intelligent programs. Soft skills as a focus on autonomy, self-realization, constructive interpersonal interaction, awareness, responsibility, creativity, determination, empathy and the desire for the continuous development of each person are described in the Montreal Declarationfor a responsible development of artificial intelligence. The ten ethical principles formulated in the Declaration (such as well-being, respect for autonomy, protection of privacy and intimacy, solidarity, democratic participation, equity, diversity inclusion, prudence, responsibility and sustainable development principles) are aimed at preserving human identity and preventing .

Zimbuli Andrey QUEUE: CULT OR CULTURE? The author proceeds from the fact that the QUEUE occupies a significant place in public life, especially in Russian life. Each of the Russians since childhood has taken for granted the “vaccinations” of standing in line. Perhaps one could say that a person is largely characterized by the lines that he chooses and which avoids. For ethics, it is especially important that QUEUE balances those who are worth it – unlike those who try to get to the goal without a queue, or who are given exclusive rights to go through it accelerated or even not to stand in it. Paradoxically, in modern reference and philosophical publications, the concept of “queue”, unfortunately, is not reflected, despite the cultural significance of the connotate. It makes sense to understand the queue as a group of subjects organized in an orderly manner to carry out any action. The article identifies the most significant queue parameters that may be of interest to ethics. In particular, it: SUBJECTS (WHO GOES). OBJECTS (WHERE). OF YOUR WILL. CIVILIZED DOES THE INTERACTION BETWEEN THE PARTICIPANTS. WHAT IS THE RESULT OF THESE INTERACTIONS. ATTITUDE OF PARTICIPANTS TO RESULT. POSSIBLE EXTERNAL EVALUATION. The indicated parameters in the article are briefly briefly examined, and the most significant ethically significant characteristics for each of them are revealed, in particular, such as: FREEDOM, DIGNITY, RESPONSIBILITY; MORAL ASSESSMENT, CONSCIENCE; FREE WILL, MORAL CHOICE; ORGANIZATION, SELF-ORGANIZATION; ACQUISITION, JUSTICE; WELCOME, OBJECTIVITY. In any case, it depends on us - whether we maintain objectivity in the perception of what is happening, whether we are able to extract even the slightest emotional benefit from what we have seen and tested in the queues and around them. You should not see in them either some kind of bugbear, or something inevitable, especially an indicator of the presence of true cultural values. It depends on us all and everyone whether we CAN LEARN TO STAND EXCLUSIVELY IN THE NEEDS OF THE QUEUE, MAKE YOURSELF IN THEM civilized, and MOVING FROM THE QUEUE TO THE QUEUE – TO LIVE AS WELL AND CONSCIENTLY.