Home – Home – Jornals – "Philosophy of Education" 2026 number 3

Introduction. The complexity and coherence of modern socio-economic and geopolitical processes have led to the development of new approaches to the study of social existence. Traditional social disciplines, which were established in the classical scientific paradigm, have not been able to solve the problems facing society. The scientific approaches that are emerging in the post-non-classical paradigm have proposed a model of existence in which research objects cannot be considered outside of their systemic relationships with the super-system, and the functioning of an object cannot be understood in the paradigm of direct linear determination. Methodology. The post-non-classical research program of complex self-developing objects implies a model of existence based on the principles of systemicity, coherence, and congruence. This vision of complex objects determines the interdisciplinary nature of modern science and the constitution of synthetic disciplines. One of these disciplines, which emerged during the formation of the post-non-classical paradigm, is cognitive anthropology. Discussion. In the second half of the 20th century, there were epistemological transformations in science, which came to be known as the cognitive turn. The most important change in the model of social reality was not only the cognitive approach itself - the idea that all structures of social existence are based on cognitive processes - but also the change in the model of cognitive itself. In the framework of these methodological approaches, concepts emerged that included a larger number of parameters that need to be taken into account in research. Conclusion. A more complex model of social processes allows us to gain a deeper understanding of the phenomena occurring in society. This complex model is based on concepts that emerged at the turn of the 20th and 21st centuries, such as the concept of autopoiesis, the concept of biocultural evolution, and the concept of distributed cognition.

Introduction. Classical philosophy of education in the context of the university operates with the categories of “idea” and “spirit”, which reveal their explanatory insufficiency in the contemporary situation, since digitalization and technologization of the key processes of human’s life are forming a non-classical reality. The article sets the task of revising the ontological foundations of the university. Methodology. The research is based on a comparative analysis of two historical and philosophical strategies: the Platonic tradition of “idea” as a timeless archetype, and the German tradition of “spirit” (Geist) as an immanently unfolding program. Critical reflection on these models reveals their common limitation - the inability to account for the dynamics and the connection of the university with the external environment. Both classical categories imply either staticity or internal predetermination of development, which does not respond to the contemporary contextual reality of the university. Discussion. The concept of “code” is introduced as a working ontological model. The code does not precede the university (unlike the idea) and does not contain an immanently predetermined project (unlike the spirit). It emerges and is “written” in the very process of the historical existence of the university. The structure of the code is binary: a core - a set of stable essential characteristics, and a plastic periphery - a zone for the assimilation of external demands, values, and practices. The periphery adapts contextual meanings to the fundamental settings of the core, while the core, with the accumulation of changes, is capable of slow transformation. Such an organization allows the university to preserve its identity while simultaneously responding to the challenges of the digital economy, technological shifts, and social demands. Conclusion. The proposed “code” model makes it possible to synthesize stability and variability of the university, avoiding both the essentialism of the classical idea and the teleologism of the classical spirit. The aim of the article is to substantiate the potential of this construct for the contemporary philosophy of education.

Introduction. The article offers a socio-philosophical analysis of the competency-based approach in education, treated not as a pedagogical technology but as an anthropological project. The relevance of the study is determined by the institutional restructuring of Russian higher education after its withdrawal from the Bologna process and by the accelerated devaluation of algorithmizable competencies under the influence of artificial intelligence technologies. The problem is that replacing personal integrity with a set of operational competencies leads to the fragmentation of a specialist’s professional identity rather than to its strengthening. Methodology. The object of the study is the competency-based approach as a paradigm of professional education; the subject is its philosophical and anthropological foundations and internal contradictions. The study employs comparative-historical analysis of the ancient opposition of techne and episteme, hermeneutic reconstruction of classical epistemological and ethical arguments, critical discourse analysis of the proponents of the competency-based approach, and the case-analysis method. Discussion. It is shown that the competency-based approach is ethically neutral, dependent on an external client (the labour market, professional standards), and produces a fragmented human figure (homo fragmentatis). It is argued that the approach fails most visibly precisely in non-standard situations, for which it is declared to prepare specialists. Conclusion. The necessity of restoring a hierarchy in which personal integrity is primary and competencies are secondary and derivative is substantiated; prospects for empirical verification of the article’s claims and for research into the transformation of the competency paradigm under the influence of artificial intelligence are outlined.

Introduction. Ethics is widely acknowledged as a fundamental dimension of sustainability; however, its integration into sustainability research and education often remains conceptually limited. This article examines the role of ethical reasoning in sustainability scholarship and education, addressing the problem of the insufficient engagement with normative ethical frameworks in discussions concerning environmental challenges, sustainability education, and public responsibility. Given the urgency of climate change, biodiversity loss, and intergenerational justice, a deeper ethical foundation is essential for sustainability-related research and practice. Methodology. The study is based on a critical literature review of peer-reviewed publications published between 2010 and 2024. The object of the research is sustainability scholarship, while the subject is the treatment of ethical reasoning within this body of literature. Drawing on perspectives from environmental sciences, sustainability education, and philosophy, the analysis investigates how ethical concepts are conceptualized, operationalized, or omitted. The methodological approach combines qualitative content analysis with a philosophical examination of normative ethical theories, including deontology, utilitarianism, virtue ethics, and care ethics. Discussion. The findings reveal a persistent gap between sustainability discourse and systematic ethical reflection. Although ethical concerns are frequently mentioned, normative frameworks are rarely employed in a rigorous or explicit manner. Ethics often appears as an instrumental or rhetorical element rather than as a domain of moral reasoning capable of supporting judgments about responsibility, justice, and collective action. This study contributes to the literature by highlighting the under-theorization of ethics in sustainability scholarship and by demonstrating how the absence of robust normative foundations weakens educational and research approaches to sustainability. Conclusion. The study concludes that the marginalization of philosophical ethics undermines the capacity of sustainability education and research to address complex moral questions arising from contemporary environmental crises. Integrating normative ethical theory into sustainability scholarship is essential for fostering ethically informed educators, researchers, and citizens. Future research should explore ways of incorporating ethical frameworks more systematically into sustainability curricula, policy discussions, and interdisciplinary research, thereby strengthening the moral foundations of sustainable development.

Introduction. Since the 1990s, Mongolia has seen a shift in language policy from Russian to English. The aim of this study is to explain the reasons for Russian’s loss of dominance by interpreting language policy as a function of a country’s position in the global system. Methodology. The paradigmatic ideas of I. Wallerstein, G. Arrighi’s concept of development strategies for semi-peripheral societies, A. de Swaan’s theory of the global language system, and R. Collins’s geopolitical theory and concept of civilizational centers served as the main methodological basis for the study. In addition, several provisions of the language planning paradigm (J. Fishman, C. M. Eastman) regarding the preservation of the status of the language of a previously dominant state were used. The study is based on a comparison of the factors driving the dynamics of language policy in relations between Moscow and Ulaanbaatar in the Soviet and modern periods. Discussion. During the Soviet period, the dominance of the Russian language was a consequence of: Mongolia’s economic ties to the USSR within a shared system of division of labor that functioned relatively autonomously from the capitalist world-economy; the hegemony of Russian-speaking Moscow, which transmitted models of socialist construction and provided access to knowledge and new technologies; and the transformation of Russian into a competitor for the status of hypercentral language following victory in World War II and the collapse of the colonial system. After the collapse of the socialist system, Moscow lost its status as a creative center and integrated Russian society into the international division of labor as a semi-peripheral economy, becoming a competitor to its former peripheries. The collapse of the system was accompanied by the demise of Marxist-Leninist ideology and the obsolescence of curricula, social science subjects, and textbooks. Under these conditions, maintaining Russian as the primary foreign language in Mongolia proved economically unjustifiable. The linguistic reorientation became Mongolia’s adaptation to new global conditions. As a result, English established itself as a hypercentral language; Chinese, as a supercentral language, successfully expanded its influence in Mongolia’s education system; and Korean gained recognition among young people under the influence of South Korean pop culture. Conclusions. Success for the Russian language in Mongolia’s competition with Chinese is impossible without changing Russia’s role in the world-system and restoring its status as a technological center of an advanced economy, interested in and capable of investing in the development of its internal and external peripheries.

Introduction. The turbulence and catastrophic nature of the current social era are highlighting revitalization processes of an integrative nature aimed at consolidating the multiethnic Russian society. The civilizational foundations of the cultural code of the Russian state are linked to the phenomenon of sobornost, which is the central concept of Russia’s value narrative and the mechanism of its value based integration. The challenges of the times are determining the search for principles of organizing social life that can support and develop the polysemantic unity of diversity in an era of global geopolitical turbulence. The understanding of the uniqueness of the civilizational code is updated by adherence to the basic principles of the domestic policy of our Fatherland and its focus on the substantive contours of the concept of “state civilization”. The aim of the study is a sociophilosophical analysis of the potential of the phenomenon of sobornost as an ontological principle of the Russian state civilization. The research methodology consists of the historical and philosophical method of reconstruction, systematic, axiological and critical approaches. The understanding of conciliarity as an open axiological framework is carried out through the actualization of its basic intuition and separation from the exclusively confessional context. This demarcation is based on the principles of minimalism, threshold character, and reflexivity, which avoids the substitution of collegiality by statist collectivism. Discussion. The complexity and syncretism of the content line of the concept of “state-civilization”, its multivariant character, in many ways adds importance not only to the definition of conciliarity, but also to its role in the current social space and time, without detracting from its significance in historical retrospect. The sociologization of the semantic field of conciliarity seems inevitable. Its causality is associated with the presence of the concept in the practices of the ontological order, ideological attitudes, and even at the profane level of an individual’s life activity. In the argumentation of this position, the principles of the theory of the “layered structure” of the concept by Yu. S. Stepanov are applied. The sociologization of sobornost is linked to the original social origin of the phenomenon and the preservation of the socializing predicate within the framework of modern interpretations and manifested social projections. Sobornost, as an axiological framework of Russian statehood, makes it possible to preserve the basic intuition of the unity of a multiethnic community. The proposed model expands the potential of the methodological principles for studying the phenomenon. Conclusion. The concept of sobornost, inherent in the Russian mentality and transmitted as an open axiological framework, is capable of maximizing its integrative potential in equivalent positions both in scientific discourse and in everyday life, and of manifesting the social attributes of the value oriented orientation of the Russian state civilization in the 21st century.

Introduction. The problem of the relationship between the learning process and the development of abilities throughout life is considered mainly in research on psychology and the selective function of education is studied mainly by sociology. In this case, the axiological foundations of the issue are also of great importance. This is due to the fact that it is necessary to understand not only the methods of identifying abilities, but also to recognize the value component of the problem with all its contradictions. The purpose of this paper is to explore approaches to clarifying these value foundations. This aim to clarify the contexts of different aspects of choice. The methodology focuses on a deterministic description of the relationship between abilities and social selection through education. The axiomatic method is partially used. The object of this study is the selective function of education. The subject of this study is the use of forms and content of the educational process for social selection and personal choice. Discussion. It is noted that abilities are not innate qualities. It is also suggested that their development is specific to different conditions. The author draws attention to the fact that individual characteristics are assessed differently in various contexts. Academic testing is viewed as a mechanism for consolidating social status. The proposition that the curriculum is a means of confirming the presence of abilities is presented as a hypothesis. In addition, it is shown that identifying abilities is not the only task in constructing educational content, but one of the main ones. Moreover, self-determination does not end with a single moment; it exists only in its value orientation. Conclusion. The content of education can be considered both as a mechanism for developing competencies and as a way of testing abilities or value systems. Such testing, in addition to the external selection of individuals unsuitable for a particular activity, performs the function of an «internal filter», showing a person the field of activity that is desirable for him.

Introduction. This article is devoted to the reconstruction of the erotapocritic model of St. Maximus the Confessor and its comparative analysis with E. Matusov’s dialogic pedagogy in the context of the digitalization of education. The relevance of the study stems from the deficit of existential engagement and motivation among learners in distance learning formats. The aim of the research was to reconstruct the erotapocritic learning model based on St. Maximus the Confessor’s treatise Questions to Thalassius (Quaestiones ad Thalassium) as an ontopedagogical project capable of compensating for the fragmentation of knowledge and existential uncertainty, and to examine its compatibility with the concept of dialogic pedagogy. Methodology. The object of the study is the pedagogical potential of the erotapocritic learning model in the Questions to Thalassius, while the subject comprises the structural analogies between the question-and-answer practice and the modern dialogic paradigm. The research employs comparative-hermeneutic analysis and conceptual modeling. Discussion. The analysis reveals that Maximus’s “discernment” of ontological levels and synthesis in the Logos complement Matusov’s “internally persuasive discourse”, enabling the transcendence of axiological dualism. A strategy is proposed that integrates critical reflection on values with the ontological restoration of personal integrity. Conclusion. The synthesis of these approaches establishes an ethics of pedagogical interaction focused on cultivating responsible subjects. Future work will involve empirical testing of the model within humanities education and the development of digital scenarios based on “repetition with deepening”.

Introduction. The spread of evaluative reductionism in higher education generates an anthropological crisis: the learner is increasingly reduced to a set of behavioral patterns subject to classification and optimization. The aim of this article is to reveal the anthropological foundations of this reduction and outline paths toward an ethics of pedagogical attention, in which the human being ceases to be an object of measurement and becomes a subject of joint judgment. Methodology. The theoretical foundation comprises Heidegger’s concept of Gestell (enframing), Deleuze’s “society of control”, Arendt’s “totalitarian thinking”, Levinas’s visage (face of the Other), and Derrida’s hospitality. The methodological apparatus includes phenomenological analysis, hermeneutic interpretation, and ethical reflection. A review of 2020-2025 literature shows that while Russian philosophical-pedagogical discourse has developed sustained criticism of educational digitalization, the anthropological foundations of this criticism remain insufficiently explored. Discussion. It is shown that reducing the learner to a “data point” constitutes a new form of heteronomy, where an external algorithm replaces the subject’s inner autonomy. Through Levinas’s visage and Derrida’s hospitality, the possibility of a practice of recognition that disrupts metric totality is substantiated. A distinction is proposed between two modes of pedagogical interaction: the “evaluative gaze”, which fixes deviations from the norm, and the “encounter”, in which the uniqueness of the other opens up. The temporal structure of the educational event is analyzed: the digital system operates exclusively in chronological time (chronos), leaving aside the moment of authentic insight (kairos). The limitations of Learning Analytics are critically examined as reproducing the positivist logic of reductionism and failing to capture the qualitative distinctiveness of educational experience. Conclusion. The study concludes that restoring the human dimension in assessment is imperative: a transition from fixing behavioral markers to an ethics of joint judgment, where the teacher acts as a witness to the act of subjective breakthrough. Prospects for further research in the anthropology of the educational event are outlined.

Introduction. In the context of the pragmatization of education, the teaching of philosophy transcends the mere transmission of information and becomes a search for methods of personal development. A review of the literature reveals a consensus regarding the understanding of philosophy as a space for personal formation; however, the notion of the “lesson” (urok) as an ontological and existential outcome remains conceptually underdeveloped. Methodology. The study is grounded in a synthesis of three complementary approaches. The hermeneutic approach allows philosophy to be examined as a practice of “care of the self” (epimeleia heautou) and a set of “spiritual exercises,” in which the text functions not as a source of information but as a medium for the transformation of the subject. The dialogical approach conceives of philosophical cognition as an event of the encounter between consciousnesses, wherein truth is born at the point of contact between voices. The philosophical-anthropological approach centres on the human being as a subject of becoming, whose education constitutes an event of profound personal transformation. Discussion. The personal lesson in philosophical education is conceptualized as an ontological event possessing the nature of a crisis and a turning point: it is not reducible to knowledge or competencies but transforms the individual’s mode of being. A model for the extraction of the lesson is proposed, unfolding within the space of interaction between text, dialogue, and reflection. The teacher ceases to be a transmitter of ready-made truths and becomes a mentor who practices parrhesia (frank speech) and the courage to be “non-knowing” alongside the student. The approbation of the model through the material of the Russian philosophical tradition has confirmed its heuristic potential. Conclusion. The conceptualization of the lesson as a personal outcome makes it possible to restore to university philosophy the status of a “spiritual exercise” that forms an autonomous personality under conditions of uncertainty. The lesson is understood as an inner disposition of the soul, enabling the preservation of the capacity for existential wonder.

Introduction. The article is devoted to substantiating the concept of the mathematical picture of the world as a structure of understanding formed in the educational process. The relevance of the study is associated with the gap between the formal acquisition of mathematical procedures and the meaningful understanding of mathematical content, when a student is able to perform algorithms but does not perceive mathematical objects as a system of relations, dependencies, and regularities. Methodological foundations. The study is based on the analysis of scientific literature and the comparison of approaches to the problem of understanding in mathematics education. Special attention is paid to clarifying the concept of the mathematical picture of the world as a way of describing the structure of the subject’s experience. The theoretical basis of the study is formed by ideas from phenomenology, philosophy of education, philosophy of mind, and cultural-historical theory. To describe the transition from formal assimilation of mathematical content to its meaningful understanding, the notions of the structure of experience, the structure of understanding, worldview, meaningfulness, and experience are employed. Discussion. It is shown that existing approaches to the analysis of understanding mathematics describe particular aspects of the acquisition of concepts, procedures, and problem-solving methods, but do not fully explain how mathematical content becomes included in the structure of the subject’s experience and becomes meaningful. The article proposes an interpretation of the mathematical picture of the world as a structure of distinctions, relations, and interpretations. It is argued that understanding mathematics can be represented as a transition from an everyday way of organizing experience to a mathematical one. Perezhivanie is considered as a condition that initiates the transformation of the structure of understanding and the transition from the external acquisition of content to its internal meaningfulness. Conclusion. It is argued that understanding mathematical content is connected not only with the acquisition of knowledge and methods of action, but also with the transformation of the structure of the subject’s experience. The introduction of the concept of the mathematical picture of the world makes it possible to describe the transition from the formal performance of mathematical procedures to meaningful understanding as a process of changing the distinctions, relations, and interpretations through which the subject perceives and interprets reality.