ИСТИНА

1. Under the influence of the processes of globalization by the beginning of the 20th century humanity had finally became globalized and territorially completely encapsulated on a planetary scale. It is evident that overcoming socio-economic backwardness and raising quality of life for a larger part of human population are the most acute problems of modernity. Without solving them, there can be no global civilization possible to build. But what is even more important and more difficult task is forming the new thinking, and relevant world outlook for people, who mostly just do not catch up with the dynamics of the changes taking place around them. 2. We are facing the second “axial time”, the Era of Dialog. It requires deep transformation of our consciousness, similar to the transformation of a nymph into a butterfly. An important step on this path of changes is transition from a discreet vision of society described in self-sufficient categories of culture, civilization, or globalization to a complex, systemic vision of it, when a dynamic social body is perceived in a different way: through the prism of cultural-cum-civilizational development, including its global level. 3. How to provide not just survival, but sustainable development of the world community in this fragmented and conflicting world that faces increasing global threats? How to create a situation of integral evolution, without which it is hard to imagine the future of humanity? Finally, can people really take responsibility not only for social development, but also for biosphere as a whole? Evidently, answering such questions is impossible outside the cultural-cum-civilizational context. 4. There is no alternative to integral humankind. Therefore, in order to preserve the civilization, there should be established not just common principles and rules of cohabitation on the planet, but also common responsibility for the destiny of every person. In the global world, which is culturally and civilizationally interwoven, not only global problems, but also individual outcasts, not mentioning pariah states, pose a serious danger. 5. Now, when the global processes embrace all spheres of social life, we need a new vision of history, culture, and civilization - a cultural-cum-civilizational vision, where there is one civilization, but many cultures. It is also important to emphasize that cultural diversity, together with common norms of civilizational development, make every social body a unique and unrepeatable cultural-cum-civilizational system. At the same time, the new global cultural-cum-civilizational organism (hypersystem) strongly requires different types of local and regional cultural-cum-civilizational systems that were built in the conditions of a fragmented world, to observe norms, rules, prescriptions, and bans, common for all humankind. 6. Implementing these demands and putting them into practice will be, as I see it, the main content of historical process in the 21st century. Differentiations and contradictions will always accompany the world community, where various cultural-cum-civilizational systems (subsystems) will inevitably and necessarily compete and conflict. Humanitarian knowledge as a whole and philosophy in particular – should, to the best of their abilities, anticipate and, at least, relieve (if not eliminate) the negative consequences of these contradictions.