Abstract3′ untranslated regions (3′ UTRs) of mRNAs have many functions, including mRNA processing and transport, translational regulation, and mRNA degradation and stability. These different functions require cis‐elements in 3′ UTRs that can be either sequence motifs or RNA structures. Here we review the role of secondary structures in the functioning of 3′ UTRs and discuss some of the trans‐acting factors that interact with these secondary structures in eukaryotic organisms. We propose potential participation of 3′‐UTR secondary structures in cytoplasmic polyadenylation in (...) the model organism Drosophila melanogaster. Because the secondary structures of 3′ UTRs are essential for post‐transcriptional regulation of gene expression, their disruption leads to a wide range of disorders, including cancer and cardiovascular diseases. Trans‐acting factors, such as STAU1 and nucleolin, which interact with 3′‐UTR secondary structures of target transcripts, influence the pathogenesis of neurodegenerative diseases and tumor metastasis, suggesting that they are possible therapeutic targets. (shrink)

Are freedom, rationality, and morality intrinsically connected? Or perhaps freedom's very nature is transgression, going beyond rationality and ethics? These questions are the center of my discussion of free will and arbitrariness in Kant's late writings. Kant's interlocutor here is Dostoevsky's underground man, a passionate proponent of the Russian _volia--("freedom," "unfettered, arbitrary will"). The underground man questions freedom's relationship to rationality and moral law and insists that free will, arbitrariness and even tyranny are inseparable. Finally, in its attack on rational (...) conceptions of freedom the _Notes offer a surprisingly consistent, that is, self-destructive, philosophical pursuit of arbitrariness. (shrink)

The author examines the idea of "mind" in three linguistic pictures of the world - Russian, French and Chinese. The study is contrastive, the results are compared. The description of each idea is made according to a clear algorithm: the etymology of the word, the mythological roots of the concept, its compatibility, from the compatibility is distinguished real connotation according to V. A. Uspensky, a comparison of dictionary definitions is made. The aim of the study is to identify the peculiarities (...) of the idea of "mind" in the Russian, French and Chinese languages. The purpose of the comparison is to see the similarities and differences in the worldview of different peoples. Scientific methods of research are: comparative-historical method, method of generalization, method of semantic analysis. This topic is understudied, no linguocultural studies analyzing this idea in Russian, French and Chinese culture have been observed earlier, which constitutes the scientific novelty of the work. The results will contribute to mutual understanding between peoples, forming a kind of conceptual bridge, and will also be used in courses on regional studies, comparative studies of cultures, and in the teaching of the respective languages. (shrink)

The article explores the concept of "conscience" in three language pictures of the world - Russian, French and Chinese. The study is contrastive, the results obtained are compared. The description of each concept is made according to a clear algorithm: the etymology of the word, the mythological roots of the concept, its compatibility are studied, the material connotation is singled out from the compatibility according to V. A. Uspensky, dictionary definitions are compared. The purpose of the study is to identify (...) the features of the representation of the concept of "conscience" in different cultures using the material of the semantic field in Russian, French and Chinese, then making a comparison in order to see similarities and differences in the worldview picture of different peoples. This topic is understudied, earlier there were no linguoculturological studies analyzing Russian, French and Chinese cultures, which is the scientific novelty of this work. As a result, a clear difference in the ideas of conscience in the three studied cultures was established. For a Russian person, conscience is an internal judge who punishes him when he commits an evil deed; for the French, conscience has no connection with power over a person, and even often yields to it; for the Chinese, conscience is a guide that a person can follow or deny. The results obtained will contribute to the establishment of mutual understanding between cultures, forming a kind of conceptual bridge. (shrink)

Nikolai Alekseevich Umov , a professor at Moscow and New Russian universities, Russia's first theoretical physicist and a mathematical philosopher, according to N. E. Zhukovskii's definition, developed a genuinely ecological philosophy, which is usually included in the philosophy of Russian cosmism. He made the first global forecast1 that took into account the finiteness of resources on earth, population growth, and food reserves.

Tradition usually assigns greater importance to the so-called laws of thought than to other logical principles. Since these laws could apparently not be deduced from the other principles without circularity and all deductions appeared to make use of them, their priority was considered well established. Generally, it was held that the laws of thought have no proof and need none, that as universal constitutive or transcendental principles they are self-evident.

The urgency of the study of the interaction of man, culture and education in the information society is gaining momentum, as the information society needs to deepen this interaction. This problem arises because people are beginning to rethink the problem of the context of the interaction of culture and education, which affect the person as a creature. The purpose of the study is to conceptualize the interaction of man, culture and education in an information society that requires conditions under which (...) effective interaction is effected that influences the deployment of essential forces in these areas. Formation of the aims of the article: studying the problems of human interaction, culture and education in the conditions of the information society; Identification of the concept of "educational and informational culture" as the coexistence of educational and information culture; an analysis of the interaction of man, culture and education as a value-mutually determined phenomena of human existence, which saturate, enrich and complement each other. An analysis of recent researches and publications from which the solution to this problem was initiated: the use of articles by the authors of V.Andruschenko, T.Andruschenko, O.Bazaluk, A. Boyko, V.Vashkevich, V.Voronkova, L.Gorbunova, O.Kivlyuk, S. Klepko, A. Kravchenko, S. Kutsepal, O. Punchchenko, I. Radionova, N. Skotnoy. Among the Belarusian scientists, we distinguish works by P. Vodopianov, A. Zelenkov, A. Lazarevich, V. Starginsky, V. Tsepkalo. Among the foreign ones are works by Carol Dvec, Richard Florida, Mary Furst and Jurgen Trinks, Eric Brignolfsson and Andrew Macafi, and others. Research methodology is a method of cultural creativity, which contributes to the construction of a model of cultural and innovative education and polity as the main drivers of sustainable development. Scientific novelty - identification of problems of interaction of man, culture and education in the conditions of the information society, contributing to the formation of a new cultural and educational policy as a policy of sustainable development. The results of the research: the interaction of man, culture and education - it is a valuable inter-deterministic phenomena of human existence, which saturate, enrich and complement each other. Therefore, the emergence of the concept of educational culture, and sometimes there is a scientific and educational culture, or educational and information culture, is not accidental in the information age. It is also complemented by the concept of "cultural and educational policy". Conclusion - we formed the concept of interaction of man, culture and education in the information society, based on a new cultural and educational policy that contributes to the formation of a policy of sustainable development. (shrink)

In the contemporary spiritual and moral situation, a question reverberates—sometimes obscurely, sometimes more distinctly—which may be phrased as follows: Will each of the nations of the world perform its singular part in the symphony of human history, or will unison, pale uniformity, the impotence of mankind's cultural forces prevail? This question, put bluntly, leaves no room for dubious speculations, since uniqueness is an inseparable component of the values that are currently being affirmed as universal human values in the contemporary consciousness. (...) But the concrete realities of the world situation are such that they inevitably make the task of preserving this uniqueness extremely complicated. Hence, a self-awareness of one's own specific nature remains relevant. That awareness cannot, of course, establish itself without turning to history, without an in-depth development of the conception of the cultural-historical process that would answer the questions of the place and the tasks of a particular community within the universal whole. (shrink)

The need would seem to arise periodically in every discipline to turn to a new interpretation, an amendment of its basic notions, its starting premises. The fact that such a situation has now taken shape in ethics is testified to by the disagreements among professionals on what would appear to be the most fundamental questions: What is ethics? What is its status, its bounds, its object, its position among the other disciplines? What is morality? Is it necessary to distinguish between (...) morality and ethics? What is the sphere of existence of ethics — is it purely the ideal sphere, or the material as well? Some of the debates are terminological in character, and can be eliminated by simple agreement on the use of words. But there are also significant disagreements over positions, probably associated with the approach of our ethics to its new "paradigm.". (shrink)

Purpose. The article is aimed to study the anthropological, socio-philosophical and philosophical-legal dimensions of the ontological sphere of human life within the discourse of restricting human rights during pandemic threats. To do this, one should solve a number of tasks, among which are the following: 1) to explore the anthropological and praxeological understanding of fear as a primary component of human existence in a pandemic, which prevents people from changing their lives for the better and healthier, having fun and happiness; (...) 2) to put a focus on the habituation of fear as a two-dimensional adaptation to risks and threats from pandemics; 3) to reflect the anthropological features of changes in human life experience under the influence of the COVID-19 pandemic in the discourse of human rights and public health measures. Theoretical basis. Today, international guiding principles on human rights response to global natural threats have been updated. However, there are still no specific legal recommendations concerning measures on human rights protection during outbreaks of various infectious diseases. However, the influence of unexpected global challenges causes a change in the anthropological component of society and the state, so it requires immediate comprehensive research. Originality. It was substantiated a systematic approach to the implementation of modern healthcare policy towards the recognition of human life as the highest value, increasing the level of psychological preparedness for pandemic challenges and approximation of statutory provisions of human rights protection to modern challenges and threats to the health of the individual, society and state. The study of anthropological, socio-philosophical and philosophical-legal dimensions of human existence in the discourse of pandemic threats made it possible to reveal the profound influence of fear on human life, social justice and, consequently, identify the moral and legal dependence of the development level of society and the state on the level of axiological and anthropological concept of human dignity. Conclusions. Based on the study of statistical reports, international analysis and the use of personal authorial methods, the following can be stated: the methods of combating the modern pandemic have directly affected everyone on national and international level. Their influence is significant because it changes the rules of coexistence and life of people in all spheres. However, the influence on the consciousness and other intentions of the individual has mostly temporally insignificant limits. (shrink)

gl. 1. Geopoliticheskai︠a︡ determinat︠s︡ii︠a︡ kulʹtury i ėkonomiki. Rolʹ geograficheskikh faktorov v razvitii obshchestva ; Geopoliticheskie osobennosti sot︠s︡iokulʹturnoĭ istorii Rossii -- gl. 2. Kulʹturnai︠a︡ sostavli︠a︡i︠u︡shchai︠a︡ geopolitiki. Kulʹtura kak instrument geopolitiki ; Dialog kulʹtur v sovremennom mire: opasnai︠a︡ illi︠u︡zii︠a︡, otchai︠a︡nnai︠a︡ vera ili velenie vremeni?

Silʹnee cheloveka -- Nishcheta filosofii -- Vlastʹ Rossii -- Pisatelʹ i literatura -- Nashe polozhenie -- Staret︠s︡ Tavrion -- Edinstvo very -- Rodosskai︠a︡ deklarat︠s︡ii︠a︡ -- Vera i kulʹtura -- Ėstetika Lʹva Tolstogo -- Puteshestvie v budushchee -- Neskolʹko obʺi︠a︡sneniĭ.