The historical evolution both notions “information” and “energy” are analogous. This is evolution from “attribute of life only” to universal notions. Knowing of energy as universal phenomenon brought to people the great technological breakthrough. But evolution of the first notion is not complete. There is not standardconception of information. While this phenomenon is not determined, it is impossible to do the unequivocal conclusions on the many questions, connected to it. The detailed analysis shows that information appears as a result of comparison. New definition of information ensues hereof. Information is correlations of properties that are determined by comparison or interaction of objects and exists in matter carrier. The author analyses trustiness and universality of this definition. On base the definitions information and structure he proves their equivalence that is illustrated by samples also. As result the author concludes that “information” is so fundamental notion, either as “structure”, and formulates some important consequences. Information exists in any object, it is transformed by any interaction and it plays the most important role even in evolution of lifeless nature.

The article reflects on the symbolic forms of domination developed in the social environment and the real games of power that they are hidden behind the representations in nowadays. It approaches the relation that the medias has in the representation context, being an instrument of domination for the processes ofconstruction of the important meanings for the structure of a society. The study calls the attention for the problematic theoretician presented for the philosopher Pierre Bourdieu, writing on the agent and society, through the antagonism and exclusion between itself. Others two philosophers worked in the research are Michel Foucault and Jürgen Habermas. Thinking on individuals separately, we have that as the participant ones to be responsible in all the constructionof ethical values, politicians, cultural among others that they guide the collective context. However, we will only get success in this question, if we know how to analyze the “search of the real”.

Human is distinguished by special structure of his motivation in which emotions take the leading place because of being the most ancient form of human mental response. The basis for complicated spectrum of human emotive life was laid in his pre-history. Social determination dynamics of person’s internal life, his biology and psychosomatics are poorly investigated. Even for pre-human, we can already define an emotive excitation as a threshold to entry the generality, as a norm of subjective sensation of life, and in this excitation the feeling of unification becomes dominant. Psychoemotional activity of human fixes, firstly, certain existential norm, and secondly, availability of a new psycho-physiological process. Stability of such a condition is maintained by vital necessity for individuals to stay in any special community. A new type of activity, so as psycho-emotional activity develops in conditions of nervous excitation which is an unstable condition in terms of physiology.

One of the important problems of the emerging ICT-driven global society is the issue of maintaining the national identity, important in many parts of the world. It is done, among others, through cultivation of the national language. However, the ‘language of ICT’ is dominated by English, which causes tensions between thedesire (and the necessity) to use ICT and join the globalization process, and the desire to preserve the national identity and national language. There is also a fear that ICT will force all people to think in English, and thus further jeopardize their sense of national identity. The use of ICT conditions people to ‘think English’ in communication with others in situations where they would normally use their native natural language. Moreover, it poses a potential danger of ‘culturalhomogenization,’ which in this case means the ‘Americanization’ of the ICT-driven global society. These problems indicate that there is an urgent need to find a way for people to benefit from digital technology, while maintaining their personal autonomy and the sense of national identity; accepting the new to the degree they feel comfortable with, while maintaining the ‘old ways’ as long as they want it. Such a solution could be the ‘dialectical synthesis’ of the various existing trends, and it would be a viable option for easing the current tensions.

At The promotion of international exchange of ideas can immensely contribute to the enhancement of global peace and mutual understanding because it provides one community an opportunity to know and thereby respect to the thoughts and ideas, values and belief systems of others, as well pragmatically apply those ideas and values in different social and cultural locations. This is particularly important to the intellectuals of the non-western space because on the one hand, postcolonial theoretical orientation has taught us to resist the strategic mindsets embedded in western systems of thought; on the other hand, we have a need to know and learn them not only to properly resist them but also to pay reverence to the humanistic contents and beauty of western humanities and toabsorb them in order to create and enrich our own humanities.

In the article is founded that sociolinguistic communication is an interaction of subjects in which basis are language and textual activity. Person`s existence and work are directly and absolutely connected with a main function of language – communicative. Sociolinguistic reality is directly connected with a process ofcommunication. Communication is today an essential part of our life and is very important. In the article sociolinguistic communication rates as a social phenomenon, as a basis of interaction of subjects of educational area, as a complicated process of information transfer with help of certain signs and symbols connecting single parts of frames of society, also it`s a mechanism of power realization.

Although the Internet is often used to talk with those with whom one agrees, this paper presents an "agonistic" strategy designed to help students find discussion partners with whom they disagree. This "agonistic" strategy has a number of advantages, specifically helping students' skills in writing, reading, logic, and rhetoric, as well as helping them recognizes the values of these skills and the importance of being well-informed when one enters a debate. As a further benefit, this approach has improved classroom discussion and improved the substance and form of those discussions. In contrast with those who fear that the Internet hasushered in an age where citizens may choose only to look at that information confirming views they already hold, this exercise helps show that the distance among intellectual sparring partners is more of a gap than a chasm, and that our debates are not fruitless, but in fact are essential to democracy and a conception of our lives as active, engaged citizens.

The promised open space of cyber-interaction has its dark side hidden behind its brilliant rhetoric. The danger emerges within the very center of developing this technology (cyber-evolution). That is a more fundamental danger than this dark side seems to have. The possible replacement of our primary reality with virtual reality might erode the significance of our existential reality. This means also that the virtual reality might lose its own ground to be constructed. In order to clarify this fundamental problem at issue I show some results from a questionnaire done on younger generation. The results seem to suggest possible way of facing this problem.

The concept of the culture of peace has been developed under the UNESCO auspices by prominent academicians, scientists and artists. The challenge is to replace the culture of conflict, which is oriented towards violence and conflict resolution by force, by the culture of peace. Its underlying basics are non-acceptance of violence, devotion to democratic principles, promotion of freedom, justice, and solidarity ant tolerance, mutual respect for others’ cultures, ideologies, beliefs and other humanistic values. As far as sport is concerned from this point of view, there are numerous issues, such as: Whether sport is one of the educatingelements of the culture of peace, that is one of those elements of society which provide for development and establishment of such culture To what extent and how effectively sport has actually served this purpose Whether there is a conflict between competition which is inherent in sport and the role of sport in development of the culture of peace Whether competition which can be especially fierce on the international level can impact negatively the objectives which the culture of peace is called to attain etc. Unfortunately the research into the culture of peace has very little mention of sport as one of the phenomena affecting this culture. The bibliography on the culture of peace published in 1999 does not have any reference to sport in this respect. During the last few years the author with a group of his colleagues have started working on analyzing sport as a factor of establishment and development of the culture of peace. The principal results of this analysis are as follows.

We are living in the transmodern era. Now we could detect beyond the similarities and the differences between the modernism and the postmodernism the common search for the human integrality. Only this time we are not beginning with the proclaimed human unity, but with the human diversity. The Human Being has a non generic universality. The unity is purpose before being ground.

In the world of globalization religious-artistic works remain a phenomenon study of which allows to observe the main tendencies of socio-cultural dynamics taking into account complicated and multi-plan contexts of its realization. Methodological peculiarities of the suggested approach base on philosophic comparative study and interdisciplinary method, which allow neutralizing negative consequences of scientist approach based on physiological–ideological projectivity. In this case correlation of sacral and aesthetic works as crossing of “vertical” and “horizontal” dimensions which opens “the second derivative” of thecreative process – its Stereological orientation. At the threshold of the second decade of the 21 century it is expedient to activate comparative analysis of the problem of creation through the prism of cultures of various types at the specific material. This will allow us to understand more fully opportunities of global strategy of unity of the humanity on the basis of great achievements of culture having determined its boundaries and perspectives.

Culture is the source of fostering the systems of philosophy, the philosophical ideologies/thoughts, and is the condition and material, the origin and condition for development of philosophy. A nation may have no its own system of philosophy, but cannot have no its own culture. Without its own culture, such nation cannot exist. Culture is the necessary conditions, requisites for existence of each nation in both aspects of the material and spiritual life. According to that meaning, culture is also the requisites for the existence and development of the systems of philosophy. Different from the systems of scholarly philosophy in which the thinkers, scientists completely define and create the philosophies, the universals are commonly nameless, appear and exist in the different forms such as: folkverse, folk-speech, in the daily life, in architecture, etc... Cannot determine exactly the time of generating one certain universal, one specific philosophy. But can determine the author and the appearance time of one specific system of philosophy. Such philosophies, abundant and diverse universals have existed for a long time in the life of each national community, however they can exist only side by side, reflect the specific aspects, processes of the social life, but they cannot incorporate into a system of philosophy having an internal structure, a system of reasons/arguments. Their generalization level cannot be high and closely systematical like the systems of scholarly philosophy. The life reality of the nations shows the national cultures cannot be short of philosophies, universals because they are the orientations for their activities, communication and communication. The more and more a culture develops, the bigger and bigger quantity and depth of philosophies get. The farther and farther go towards the modernity, the bigger and bigger quantity, depth and polyhedral diversity of the entire philosophies become. The more and more go backward the ancient past, the smaller and smaller quantity, depth and polyhedral diversity of the entire philosophies become. The most important is that when the system of philosophies increases in both quantity and depth, the other factors in the national culture also develop in both width and depth according to the development orientation of system of philosophies, since how far philosophies develop and expand,they will pave the way, create the direction, form the patterns for actions, communication and activities in order to create new cultural value, new cultural environment, new cultural products. Another aspect in the relationship between culture and philosophy that relates to the philosophies in the national culture is the role of the philosophies for the systems of scholarly philosophy. Only a few nations have the systems of scholarly philosophy. The systems of philosophy are normally at the high argumentative level in comparison with the philosophies in the national culture. The systems of philosophy are also an important component of the national culture. Can say, the doctrines of the scholarly philosophy is the high-leveled crystallization at the high argumentative level presenting the world outlook and the outlook on life of the nation in that era which were refracted through the concrete philosophists’ prism. The philosophies in the national culture are the direct materials for forming the structure for all factors of the systems of scholarly philosophy. On another side, the philosophies can take part more or less by their contents of knowledge, way of thinking, and deduction... into the systems of philosophy in the form of archetype. On the other hand, many philosophies indirectly take part in the doctrines of the scholarly philosophy through influencing the philosophist’s thought, consciousness during the study process, throughthe life experience, through adopting the experiences of the other people, in order to take part into the system of the scholarly philosophy since such system appeared, formed, developed and was expressed to become the systematical argumentation. The national culture is the living environment of the systems of scholarly philosophy, is the place supplying food, drinking water, oxygen and sunlight to those systems of scholarly philosophy. Like fruit trees in the garden being planted in the national culture gardens, the fatter, the richer with appropriate temperature, humidity, light they are, the more they develop with the more fruit. The systems of scholarly philosophy are the products firstly of the national culture that were piled up, distilled and sublimed through talent of the awareness, meditation, skill and spirit combined with the other virtues of the philosophists who have created the systems of scholarly philosophy that were also sprouted, fostered in the national culture. Can say there is no national culture that developed to a certain degree, cannot have the systems of scholarly philosophy. Culture is the spiritual foundation of society, at the same times is the spiritual foundation of philosophy. Culture in the broad sense of the word is the foundation of the existence of the humankind, at the same time is the decisive foundation for the birth, existence, development and perdition of the systems of philosophy.Culture despite the broad sense of the word or the narrow meaning is regularly the motive force of the social development in general in which there is the development of philosophy. A nation without a developed culture cannot have the abundant, diverse philosophies, even cannot have the systems of philosophy. A nation may be enslaved for thousands years, but it has not lost, eliminated its own culture, then that nation can exist as an independent nation. The nations can borrow the systems of philosophy, but cannot borrow the philosophies, moreover cannot borrow the culture in general. That is the relative independence of philosophy with culture and the role of culture for philosophy.

In the structure of a modern literature erotic text we see two main tendencies: metaphoric (or metonymic) imagination, (for example Bataille) and combined imagination (de Sad). A bright example of the first tendency is A story of an eye by Bataille (1928). In it we see an antithetic metaphor, striking two sexes together. De Sad, using combined imagination, proceeds from the fact, that there is a limited amount of erotism places. But from them he leads all figures, which act in these places. He transfers them and combines erotica and aggression, forming endless combinations. Кarel by Jahn Jene (1947) is an example of the second tendency. Endlessness of erotic desire in the novel appears as darkness. This darkness – is a sign of bottomless depths of desire–has a stream of light as reverse side, as its antithetic metaphor. The metaphor, created by a non-synthetic combination aims at causing shock, conveying obscenity, unquotability of desire. It has a double nature: to come into touch with Eros one must taste death. Unquotable discourse speaks of a unified pulsation of Eros-Thanatos.

This has been possible by the growing awareness of man about his own personal nature, about his larger society and culture and about the whole humanity. The foremost challenge of contemporary man is the discovery and affirmation of man’s spirituality and bringing it into full play in the play of life and for the attainment of some new leap forward in creation and transcendence. The cosmic dimension, therefore comprehends reason and faith, science and poetry. The cosmic dimension brings experience of timelessness in love, worship and beauty The extension of this personal awareness to a larger awareness shared by thesociety enriches the social life and adds an essential element to all progress and development. This balance and harmony is the product of human creativity. Therefore the fullness of life is given to creative persons living harmoniously on all there dimensions of the cosmic, the elemental and the temporal. Some sense of discovery enters into the creative process.

This paper continues my “Virtual and real Relativity” (section Ontology). Both present the monograph: Philosophy of Relativity (Gherdjikov 2008). We pass each other. In the same degree we do not know ourselves as an ego, as community, as civilization. This is an unconsciousness relativity effect, which comes into being in the process of communication between cultures and between individuals. Relating is virtual defining – projection of the real connection between moments of alife process. ‘This’ without ‘that’ is not this. ‘I’ without ‘you’ is not I. ‘West’ without ‘East’ is not west. ‘Man’ without other living beings is not man. Global relativity awareness. The live awareness of relativity makes our mental forms conditional and we do not expect them to be the same as other people. We explore other people’s attitudes and categories like religion without a God and a fate, freedom without individual independence, nature without the division in ‘human’ and ‘animal’ and world beyond the division ‘nature–culture’. We realize the relativity and conditionality of the I, the Absolute, Necessity, Causality, Freedom. Thisbrings us nearer to planetary wisdom: we all are human and living beings and have to uphold our unconditional life against the destructive forces. This theoretical scheme is developed into a study, giving new solutions to a series of problems concerning information and meaning, the world and language, identity and difference.

In Schopenhauer as Educator (1874), Nietzsche wrote: “For there is a kind of misused and exploited culture – just take a look around you! And precisely those powers that today most actively promote culture have ulterior motives, and they do not engage in intercourse with it for pure and unselfish reasons.” (The Complete Works of Friedrich Nietzsche, Vol. 2, (Trans. Richard T. Gray), SUP, California, 1995, p. 218, 16; hereafter CW). And he listed these powers, indicating the reason why they were enemies of a true culture: “I have not yet enumerated all those powers that promote culture without, however, being able to realize its goal, the production of genius. I already named three: the selfishness of the moneymakers, the selfishness of the state, and the selfishness of all those who have reason to disguise and conceal themselves behind form. I cite, fourth, the selfishness of scholarship (Wissenschaft) and the peculiar nature of its servants, the scholars (Gelehrten).” (CW 2, p. 224, 11). This exploitation of culture, pressed into the service of these four powers, resulted in a pseudoculture (Afterkultur). In this paper, I will first deal with the goal of a true culture as Nietzsche formulated it in Schopenhauer as Educator. Then, I will focus on one of these enemies of a true culture: the selfishness of scholarship, or rather, science. Nietzsche’s critique is still pertinent nowadays, even more so in my view. Finally, I will briefly discuss,starting from a Nietzsche’s text on the philosopher of the future, one of the tasks of the philosopher in our increasing technological world.

This article covers issues illustrating determining significance of philosophy as a theoretical reflection over the utmost bases of culture as well as processes, conditioned by phenomena of alienation and self-alienation of culture, resulting in its integrity, uniqueness and originality demolition. This, in its turn, definitely leads to various kinds of deformation of philosophic reflection. The most important tendency in subduing the crisis of culture and philosophy is to project a new type of philosophizing, represented in the critical philosophy of “Frankfurt’s School”, and other trends, which emphasize ideas of correlation between philosophy, science, art and morality, and transforming its former states into the new stream of philosophizing and questioning. Variety of philosophic trends, originality of its approaches, variety of its ”images” is determined, to a considerable extent, not only by contradiction of philosophic process, but also by the status of culture, its deformations, its former values devastation as well as forming new ones, decaying of its integrity, embodied in the form of alienation and self-alienation of culture.Self-alienation of culture only reveals alienated character of society itself, both its creators and its consumers, dividing and studying cultural values. Transformations of philosophic ideas appear not only in the form of reconsidering for historic and philosophical process achievements, but also in the form of new forms of society and culture reconsidering, appealing to the future in the outline of its humanitarian development.

The Socio-Cultural pluralism and its fabrics in our society have been under the threat of religious fundamentalism and ideological extremism, which firmly believe that there can only one way of true expression and all other forms, are either substandard or false. This attitude has torn away the world into different isolated islands of human settlements. This state of affair is the outcome of multidimensional causes and one among them, no doubt, is related to one of the central issues of Philosophy, i.e., the relation between ‘one and many’. The ontological dimension of the problem of ‘one and many’ cannot be solved withouthaving the proper understanding of epistemological solutions. The epistemic tools of the Advaita Vedanta are powerful enough to suggest pragmatic solutions to the good old problem of ‘one and many’ that attains new relevance in the era of Globalization. The logic of identity in difference and the logic of difference are the two types of logical systems, which are instrumental for the formulation of various types of claims to know of the western tradition. The logic of identity in difference has been clearly designed and defined by the classical logic or the Aristotelian logic. The symbolic logic encarves the various nuances of the logic of difference. The Advaita System has envisaged a new logic i.e., the logic of identity, which is implicit in the Upanisdic mahavakyya ‘Ayam Āthmam Brahma’. The paper intents to explore the possibility of application of the logic of identity in socio-cultural issues of the present day world.

What is termed today globalisation or, in French, mondialisation, and viewed very sceptically, in many cases also sharply criticized and even rejected, has neither descended over humanity like a natural catastrophe nor is it the unintentional evil of irreproachable good intentions. It is, rather, at its core at any rate, exactly what the so-called „project of modernity“ wanted and aimed at from the very beginning, and what has been worked out, propagated and put into practice particularly in the area of the European-American enlightenment, in the systems of ideas that followed and socio-cultural and political movements connected with it. And yet the intellectual and political Protagonists of the said project would be taken aback if they were to see what has become of it. After sufficient reflection and analysis, however, they would have to realize that it had to lead to this, at least by and large. In my paper I intend to show this and back it up.