Scientists need that scientific descriptions meet request methodological principles. Science knowledge is independent. Methodological principles guarantee autonomic regime of scientific investigations. Methodological principles are requirements the process of descriptive knowledge receiving as result of methodological analysis on best samples of scientific investigations, or methodological standards in history of science. There are mane principles in methodology of science: autonomic scientific investigation, competence, objectivity, expedience, systemness, verification, coherence, unity of methods, integration, differentiation, many-variation of formulizations, modernizations, diversity of chosen types of descriptions, two logical meanings – truthfulness and falseness.

Life on our planet is a global ensemble termed bios. We emphasize that bios and the Earth per se form an integral system that behaves as a single coherent object. This idea is strongly supported by our knowledge of the organization of bios and its evolution on the geological time scale. This article considers interactions between the Earth, a self-organizing system, and bios, its subsystem, in ontological terms. Both systems are open. They are characterized by non-linear processes.

The problem of construction of the unification theory which would become the universal tool for rethinking not only epistemology, philosophy of science and technology but all kinds of human experience is discussed. As like mathematics, Conceptgenesis or General Unification Theory has the hypertheoretical status for its applications. As the natural science, it investigates the natural events streams with “initial” and “boundary” conditions in the corresponding conjuncture. Law ofuniversal simulation is key principle of the Unification Theory. Accordingly with this Theory, the same structure of updating of object may be observable in various conceptual domains. These inconstancy structures should become the basis for General Identification and Classification of a subject of supervision.

Eyesight is practically a main organ of senses for man orienting in the world. But it is also a result of evolutional development of nature from 600 to 450 mln. years according to evolutional scale and still it preserves its stable contradictory inner structure. The genesis of eyesight has been reconstructed in Arthropoda type. It was made possible by using a philosophical approach, namely, by considering this process from the dualism point of view. Two Laurence's concepts were used as basic interrelated categories. They are intranspecific and interspecific aggressiveness. Development of the two interrelated opposites results in the formation of a new kind – eyesight (Hegelian not Marx’s), typical for all succeeding kinds of animals. The eye has become a unity consisting of on- and off-type ganglionic cells, that percept both fixed end non-fixed objects simultaneously. The two eyes of higher animals and man allow to orient in the world, and depending on outside conditions, they can fully enough demonstrate one of the stable contradictory inner tendencies. This is just one of the directions in studying philosophy of nature.

The report is dedicated to modern understanding of the correlation between science and religion that is based on the analysis of certain ideas formulated by Newton, Berkeley and Mach. Newton proceeded from the existence of infinite (absolute) Space that he interpreted as the Sensory of the intelligent omnipresent Being (God) who sees things themselves intimately, and throughly perceives and comprehends them. Human being also has his little “Sensoriums” perceiving the images of things, the Order and the Beauty of their arrangement. Mach emphasized that since Newton’s period space and time have become “immaterial substances that form the most important basis of our sensual world outlook”. Apparently, this “immateriality of substances” manifests itself in the way Machinterprets our perceptions, conceptions, will, feelings, i.e. all inner and outer world, which he understands as small number of homogeneous elements called sensations (Empfindungen). These sensations are compared in the report to what Berkeley called ideas while he denied the existence of the real absolute noncreated space that is part, or attribute, of God. If we accept the idea that beside space and time inseparable from matter as it is scientifically comprehended, there exist absolute space and time as Newton interpreted them, then these space and time must exist outside our universe or parallel to it. This brings us to the panentheistic model (Eduard I. Sorkin, ХХIst World Congress of philosophy, Abstracts 2003, pp. 374‐375). According to Mach the law of causality is separated from space and time while the laws of nature are just limitations that our experience dictates to our expectations. The report shows that if the Mach’s concept had been supplemented by the “idealistic” views of Newton and Berkeley, it would have been more convincing – something contrary to fideism.

Doubtless interest for a modern science represents the answer to a question on the reasons of passion among intellectuals in Russia and Germany for overconfessional currents like theosophy and antroposophy. The author distinguishes the spiritual crisis like the most important prerequisite of passion for works of E. Blavatskaja and R. Shtajner. E. V. Kriageva-Kartseva compares the activity of different theosophical and antroposophical societies in two countries at the beginning of the ХХ century and draws some conclusions. For example, the author regards the orthodoxy as the important factor, which has kept the expansion ofsyncretic religions to Russia.

The article focuses on the key aspects (which are the principles of holism and evolution) of the integral approach of the modern American philosopher, Ken Wilber. The theory of Ken Wilber is analyzed in the framework of the new paradigm of science, which is being developed during the last decade of the twentieth and the beginning of the twenty-first century. The advantages of the works of Ken Wilber are the following: firstly, the scientist was able to systematize and integrate dozens of other theoretical approaches, most of which are relatively new and not well-known. Secondly, Ken Wilber’s theory is important for the reason that it can serve as a methodological and “practical” method, which can be applied to the study of any phenomenon, taking into consideration as many aspects of reality as possible, as well as those theoretical approaches, which are otherwise unrelated to each other. It makes possible to avoid reductionism and fragmentation of knowledge in the study of (religion). The article shows the importance of Wilber’s theory for the area of religious studies. I have built existing theories that study religion into a methodological “map”, which provides a basis for such kind of approach to religion that can integrate positivistic, phenomenological, functionalist, psychological and other theories in the area of religious studies. Such theories, taken separately, study only one aspect of religion, representing a fragmentary knowledge of this phenomenon, and this aspect is compensated by an integral approach. In addition, it can be hypothesizedthat antagonisms between religious bodies and religious persons can be interpreted and explained as a conflict between different structures of consciousness, (studied by K. Wilber in his works as well).

Traditional Russian ideas concerning fairness, justice and rights are directly connected with state-paternalistic moods in the society. In many respects they have caused specificity and reforming rates of the country. These ideas are based on religious and historical distinctive features. Ruling power is the main source regulating adoption of fair decisions. One of the supposed conditions of civil society creation is the formation of idea of civil society as a fair society capable to generate a community of socially responsible persons.

Declaration of independence became a reference point of a new historical epoch - epoch of free, sovereign development of Uzbekistan. Our country from first days of independent development, under direction of President I.A. Karimov, has headed for refusal of a heritage of a command control system, having started to construction of bases of a democratic legal society with the socially-focused market economy. For achievement of these purposes own model of updating and progress which essential features are the selective approach to experience of the developed countries and the account of specificity and features of centuries-oldevolution of national statehood is involved. In Republic of Uzbekistan process of democratization and modernization of a society became stage-by-stage, with a stress on maintenance of deep understanding of an essence of democracy, in view of sociopolitical traditions and features of national mentality. The heritage of sociopolitical culture of our society has acted original “Means”. By means of which modern values and principles of democracy were brought home to people, their perception and understanding was facilitated. Psychological features of national character, such as tolerance, the aggravated feeling of validity, equality before the law, etc. were especially effectively used. It is known, that the basic directions of democratic transformations and formation of a civil society are defined depending on real needs and opportunities of their realization. We have a precise comprehension of that the major condition of formation of a democratic society is strengthening a role and value in a life of a society of not state and public institutes. In Uzbekistan this process goes by practical realization of the concept “From the strong state - to a strong society”. It is a question of stage-by-stage and gradual reduction of a role of the state structures in the decision of social and economic questions and about transfers of these functions to public organizations. Gradually we go to that participation of the state in economic sphere and a field of activity of managing structures, first of all, a private sector - decreases. In parallel the problem of creation of favorable conditions for realization of publiccontrol on the basis of corresponding motivation - public interests is solved.

A well-known Hungarian philosopher, politician, literary and art theorist Georg Lukacs was a notable figure of philosophical thought in XX century. Although he was interested in many problems philosophical-aesthetical matter is the main one in all his works. The problem of human alienation from social forms is outlined in his numerous literary, philosophical, aesthetical works of pre- and post- Marxian periods. The concept of philosophical-aesthetical grounds for overcoming human alienation has been developed in his art from romantic feeling of existential tragedy through the utopian expectancy of “aesthetic ideal” realization to the reliance on being conscious of individual blood nature through dialectic penetration of subjectivity and objectivity in the process of aesthetical perception. Thus he has the unaltered point of view that the art is a particular opposed to alien human nature sphere of being which allows taking away the dual principle of alien forms of human being and its essence.

Globalization is a natural process. It has a number of advantages & disadvantages, causes many questions and problems, which can hardly sometimes be solved by countries independently. These problems can only be solved by the world community. One of these problems is to maintain the concrete communities identity. Is it possible to keep the unique culture of different ethnos, language, traditions in the globalizing world? Or as some researchers consider, there is a tendency to the formation of the so called super ethnos? In such conditions tolerance takes on special significance as a certain means of activity, as social behavior model, as a norm of behavior for each member of the society. Tolerance as a behavior model on one hand should be worked out by a state legislative body, from the other it should be a norm of behavior for each member of the society. The basis of the tolerant behavior is the principle of mutual understanding.It can be considered to be a moral imperative for the resolution of conflict situations. The relevance & importance of tolerance & creating tolerant relations is a characteristic feature of the democratic personality.

В статье ставится вопрос о необходимости философского осмысления новых явлений в эволюции общества и Универсума в связи с начавшимся глобальным переходом жизни на Земле. Как показывает анализ, под воздействием техногенного общественного развития происходит нарастающее разрушение биосферы, человека и биосферной жизни, на смену земной естественной, биосферной метасистеме жизни приходит искусственная, техносоциоприродная. Эта формирующаяся новая целостность включает в себя глобализирующийся метасоциум (техногенный социум), техносферу, трансформированные на основе искусственного отбора и биотехнологий живые организмы, материальную и духовнуюкультуру, многогранный духовный мир человека, биологически обедненное географическое земное пространство, сохранившиеся элементы биосферы. Такому развитию событий на планете должна противостоять философия, формируя основные принципы и рекомендации по сохранению биосферной жизни и человека, разрабатывая далее и внедряя элементы устойчивого развития общества и биосферы в соответствии с решениями Конференции ООН по окружающей среде и развитию (1992 г.) осуществляя и другие разумные мероприятия.

In article the social-philosophical concept of technogenic societies developed by the author is submitted. The essence of the technogenic society consists in the basic change of the public productive forces which have expressed in sharp increase of value of scientific and technical productive forces that is caused by transition to industrial, and to a scientific-technological way of manufacture of a public life and accordingly - to an industrial and postindustrial society. Substantial characteristics of the technogenic society are defined also by influence of scientifictechnological, technical and technosphere factors on all course of a planetary life, on gradual replacement of biospheric forms of a terrestrial life postbiospheric, artificial. Technogenic (economic, scientific, technological) rationality promotes not only to improvement of conditions of ability to live of humanity, but also strengthens the tendency of global degradation of biosphere and the person, to the statement on a planet of an artificial life.

Technical reality is represented by the components of technetics (technique, technology, materials, products and wastes), which form the original community – cenosis – with a structure being described by a postnonclassical third scientific picture of the world.

The article reveals the results of the survey of interdependence between manufacturing process and scientific ideas. Two types of interdependence are put forward: parallelism and integration. The first regulation observed in the paper is parallelism, presented in its traditional form. It presupposes the idea of manufacturing and handicraft independence form meditative science. Thus, prescribed interaction is conventional and no reciprocal influence is noticeable between them. This state of things is typical for the Ancient World and the Middle Age periods. As a result of experimental science development, the epoch of New Age was marked by establishing a new type of parallelism, falling out of tradition. Truth was believed to be the outcome of science in this epoch. The second regulation is described as integration of science and machinery. At the first phase (preliminary integration) utility serves as the ultimate aim of the science-manufacturing correlation. At the second phase (integration itself) science performs the part of economical force and its ultimate aim changes to economical profit.

The information received during work has led to set of the interesting, given reason and coherent remarks which are clearing up how cellular communication, long time existed separately from the Global Network, in a technological reality parallel to it, has turned to " the mobile Internet " on advantage, and became quintessence of human mobility as those in technological aspect. Important point of understanding of an event was the output from concrete market realities on a level of a philosophical problematics, even the instruction of such output. Here again new formats of the communications brightly designate themselves as species of authority. First of all, the added value of services, additional to usual services of communication, proves in the form of special regulation of the social space, gravitating to various forms of the continuous control, over Z. Delez, alternative to disciplinary practice and the forms described by M. Fuko. Are also distinctly enough appreciable «dromocratical» aspects of wireless communications in P. Virilo's sense. All these aspects of management and compulsion are perfectly expressed in the form of extremely concrete technology, which is far not comprehended and not understood in it’s consequences.

New technology develops with little attention to its impact upon human values. In particular, let us do what we can in this era of “the computer revolution” to see that computer technology advances human values. True enough, we could argue endlessly over the meanings of terms like “privacy,” “health,” “security,” “fairness,” or “ownership.” Philosophers do it all the time – and ought to. But people understand such values well enough to desire and even to treasure them. We do not need absolute clarity or unattainable unanimity before we do anything to advance them. Professional groups are both technical and moral communities because in order to be self-regulatory the members must set shared goals and specify appropriate ways to achieve them. In order to specify these appropriatestandards it is necessary to detail what types of behavior are ethically acceptable or not. The three most important functions of a code, he notes, identify different types of codes. Codes are either primarily (1) aspirational, giving ideals to strive for, (2) educational, intending to educate or socialize some constituency, or (3) regulatory, hoping to sanction violations of the standards. Most codes are intended to achieve all three aims to some degree, but a careful examination may reveal a concentration upon one of these. Advancements in computer technology over the past twenty years have created ethical dilemmas, some similar toother professions and some unique to the computer field. Because of the questions that have been raised, and in some instances sensational news accounts of computer irregularities, including fraud, there is a growing perception that self-regulation may be the only means by which the computer professional associations will prevent governments from intervening to regulate the computer profession.

The program of the evolution of the base of knowledge in machines' mechanisms on the example of technical systems of arbitrary purpose and structure with the aim of formalization and structurization of knowledge for creation of new techniques of automatized projecting in suggested. The program is declared as the process of transference of the base of knowledge from its initial state into final one, at the permissible restrictions in quality and resources in real time. The program's concept is based on the introduction of N-measured structural space. Discrete coordinates of the multi-measured vector of this space are: flathierarchical sets of languages, objects, problems, estimations, resources, restrictions, types of working areas, etc. The vectors' co-ordinates define the set of the program projects. The possibility of choice of the optimal program strategies' realization is discussed. The concept can be applied to objects of arbitrary purpose.

The author has been attempting in a new way to evaluate the sums of mythology, theology, axiology, globalization and postmodernism on a basis of a sinergetically-axiological paradigm. There is “a notion of sum” in the process of research of the topic need to understand as the sinergetically-axiological paradigm. This “notion of sum” has given us a possibility to look from above of a modern level of science and in a new way to systematically evaluate the sums of mythology, theology, axiology, globalization and postmodernism since Homo habilis to Homo postmodernist, including epochs of Homo crectus and Homo sapiens. This paradigm of values makes it possible to approach in a new way the problems such as the mythological epoch of humanity and the period oforigin and predominance of World religions, at the time when essence of the leading philosophy had been religious ideology and theological values and, starting since, Renaissance until rise of the classical science, merely at that time when the scientific philosophy had just begun to dominate in the philosophy of human thought. The sinergetically-axiological paradigm could claim to the evristical philosophical comprehension of the key problems of past, present and future.

It is possible to pick out a number of tendencies in axiology development. Among them we can see the disciplinary invasion of axiology into the sphere of agathological (agathon - greek - the Good) knowledge. The invasion tendency is connected with the definite understanding of the value nature and with the including non-value content into the axiological sphere. Value and agathon (the good) have different significance. In philosophy of values there are two axiologies: creative and noncreative. In creative axiology the value world is the world created by the free and reasonable subject. All the history of agathon (the good) studying allows for picking it (agathon) out as a subject for special research in agathology.