The article is devoted to the analysis of the features of mastering the norms of modern social life and Russian culture by a generation of Russian students along with professional competencies. The urgency of addressing the study of the process of inculturation of Russian student youth in the modern educational space of higher education is due to the fact that the specifics of its formation is determined by the transitive state of society, itself and the dynamics of development of the Russian education system sphere. The modern education system playing the role of the production of human resources, is significantly influenced by the digital economy, which is in need of non-standard solutions of production problems. In this regard, methods and technologies from other fields of activity were integrated into the modern educational space to form professional competencies that meet the requirements of innovative development. The purpose of this research is to study the opportunities and risks associated with the education of Russian students and to analyze the social and value aspects of this process. Attention is focused on the analysis of transformations in the axiosphere, first of all, of Russian society, namely the student youth of the 1980s and 2020s, since in these historical periods the transformation of informational reality in historical dynamics was most illustrative. In the course of the study, the differences between the generations of the subjects of the educational process were analyzed, and the key socio-cultural characteristics of student youth that determine their approach to learning were presented. It is shown that being the bearers of digital culture Russian students quickly adapt to the ongoing social and technological transformations and also perceive and share the key values of previous Russian generations.

Currently, understanding the foundations of education in the context of world problems is a necessary prerequisite for the sustainable development of the Russian society. It is shown that the problem of determining the content of education has a long and complex historical tradition, which is closely related to the stages of development of science and social practice. The features of the national educational policy in the Republic of Dagestan are being considered. It is emphasized that multilingual, multinational Dagestan has extensive experience in organizing the educational process of various types of schools in a multi-ethnic environment. The main priorities for the development of the Dagestan national school are highlighted: ensuring the content of education, which harmoniously combines federal and national-regional components; realization of the right to educate Dagestani students in their native language from preschool age; formation of intellectual abilities and moral qualities among students taking into account ethno-psychological characteristics and traditions of folk pedagogy of Dagestan; introducing the young generation not only to their national culture, but also to the culture of other peoples; priority of the national-regional component in the content and structure of subjects of a cognitive nature, aesthetic, physical and labour education; formation of national-Russian and Russian-national bilingualism; education of language, national and ethnocultural tolerance. Data are given indicating the great merit of the teaching staff of Dagestan in the development of modern education in the Republic.

The article is devoted to elucidating the conceptual reasons for the opposite assessments of F. Kessidi and A. Losev of the personality of Socrates and the essence of his method of irony. A possible basis for the discrepancy was the common worldview positions of the secular scientist F. Kessidi and the Orthodox scientist A. Losev (in the monastic life of Andronikos). If F.H. Kessidi focuses on establishing rational principles and categorical apparatus in the teachings of Socrates, then A.F. Losev is also interested in moral assessments of the great Greek's personality. The author considers the influence of Seren Kierkegaard's argument about the personality of Socrates as a "Christian before Christ", which, according to the Danish philosopher, is impossible because of Socrates's tendency to irony adopted by A. Losev. In general, both Kessidi and Losev expanded the understanding of scientists-philosophers about the personality and teachings of Socrates.

Visuality in modern culture is defined as a form of representation of the world and reality, as a basic form of the existence of culture. The visual image informs, educates, entertains, emotionally satisfies a person, manipulates his behaviour and actions. In the modern world, a visual image is already a means of interacting with the viewer, rather than just its contemplation. There is a philosophical transition that stems from the commitment of those who claim to be engaged in philosophy in a performative way, the main characters of "Performance Philosophy". Internally, this transition is often characterized in the context of embodied experiences or affective meaning. Since the affective meaning of one thought depends on the specific diversity of individual emotions, strictly speaking, there is neither a single method nor a universal concept that allows us to "find out" how we could connect our thoughts with emotions in order to adequately formulate them in the rhizomatic network of individuals.

The article is devoted to the problem of overcoming the situation of spiritual crisis in the ranks of modern Russian youth caused by the transformation of the traditional Russian culture of love. The author connects the possibility of overcoming the spiritual crisis with the appeal to the works of representatives of Russian religious thought of the 19-20th centuries, who revealed the meaning and purpose of love and justified the need to spread the values of "love thy neighbor" and love for country among the Russian "intelligentsia" in religious and political terms. The study of several works by V.S. Solovyov, S.N. Bulgakov, S.L. Frank, as well as the analysis of sociological survey data of recent years allows the author to highlight a number of obstacles standing in the way of spreading the values of "love thy neighbor" and patriotism and determine their relevance for modern Russia. An appeal to the works of thinkers of the past allows us to outline ways of returning the traditional concept of love in Russia by overcoming the obstacles to the popularization of these values for the consolidation of Russian society and its further prosperous development.

The diversity of ethnic communities that make up the cultural space of Russia is the key to its further self-development. Each of the peoples brings into its semantic space the features peculiar to its cultural image, which was preserved and reproduced by means of various forms of traditional culture. One of the markers of ethnicity are natural and cultural landscapes inherent in this or that worldview, formed in the traditional culture. We are also talking about the development of a particular space by ethnos, determining the way of its life, optimally suitable for this or that natural-climatic zone and imposing an imprint on all aspects of life of ethnophore as a bearer of the properties of ethnicity. Developed in the folklore worldview mythopoetic images of space, were one of the important components inherent in every ethnic culture picture of the world.

The problem of cultural transformations in the Cossack regions of the USSR in the second half of the 1930s in the context of the launched at that time political campaign "for the Soviet Cossacks" is highlighted. Based on the materials from such important regions of the Azov-Black Sea region as Don and Kuban, the attempt to carry out a historical and cultural analysis of the process of implementing this political campaign and its results was made. The nature and degree of cultural changes in the Cossack villages in the second half of the 1930s were established, the degree of influence of the campaign "for the Soviet Cossacks" on the process of "decossackization" stimulated by the Soviet government, that is, the assimilation of the Cossacks into the mass of the USSR population, was revealed. Historical and cultural analysis allows us to speak about the duality of the campaign "for the secular Cossacks" and the results. On the one hand, it in no way meant resuscitating the estate status of the Cossack communities and was an attempt to design a new generation of "the collective-farming Cossacks" in order to use their military-economic potential in the interests of the state. At the same time, the campaign "for the Soviet Cossacks" led to the end of pressure and persecution of the traditional Cossack culture. Although the Party-Soviet structures still sharply opposed religious views, remnants of the patriarchate, manifestations of class arrogance, their attitude towards the bulk of the Cossack traditions became quite benevolent. Along with the Sovietization of the Cossack culture, the attention of the authorities and society to the Cossack traditions that did not contradict the policy of the Soviet government (in particular, to clothing and folklore) grew.