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The purpose of this publication is to considering the relationship between humanization and civilizing process, informing by Elias's and Foucault's studies. Theoretical basis of this research is founded on comparative analysis, phenomenological approach and generalization. Originality of this exploration is to the discovering of the similarities and also differences in Elias's and Foucault's viewpoints on civilizing process in the context of clarifying the basic meanings of humanization. Conclusions. As we believe one can point to some similarity in anthropological and sociocultural views of Elias and Foucault. First and foremost, both of them supported the thesis about of mutability of so-called human nature, that is, its conditionality by structural social changes. Secondly, Elias and Foucault are confident in that the history of cultures ("civilizations") is to the history of institutional struggle against human impulses and drives with a goal of their "modeling" in accordance with conventional social imperatives. Not only Elias, but also Foucault's poststructuralism call under question the civilizational interpretation of culture as such, that is any attempt to perspective on culture as a product exclusively of certain religious ideals and tradition. Elias proved convincingly that culture also depends on real social landscape, essential transformation of that does impact on essential transformation entire value system. And finally, within framework of these studies, the cultures are considered from point of view the degree of their civilizing in the sense of "humanizing", that is defined by them, first of all, as a long process of rationalization of behavioral patterns in terms of the strengthen of affective control and selfconstraint, and also as cultivating a specific aversion to the pain in its both physiological and moral meanings. In other words, the attitude of society and its culture to violence is the most significant marker of the level of its civilization, hence its humanization. [ABSTRACT FROM AUTHOR]

In the article the author develops a typology of accents of the influence on the contemporary domestic electorate during the election of the President of Ukraine in the spring of 2019. This purpose is achieved by involving socio-philosophical methodology and the achievements of a psychoanalytic philosophical paradigm. There are four types of accents that were observed during the race. Politicians of the first accent sought to influence the critical thinking of the electorate. The second group of politicians sought to exploit a scientifically constructed myth - about themselves or "almost" about themselves. The third group focused on individual myths that were not united by a holistic political myth. The fourth group appealed to the trust that was unreasonable. Thus, political agitations form a continuum - from attempts to influence solely voter's rationality to counting on the resonance of their subconscious mythological architectonics. In addition, it is concluded that the politicians of near future should flexibly involve all constructive from this continuum in order to strengthen their own positive influence on the electorate. In this context, the modern politicians should focus on political mythmaking necessarily, because it is scientifically correct. The author of the article shares the view of those classics of philosophy who see the basis of any cultural activity in myth. Of course, a rational component of political agitation should be present. For example, there should be very rationally compiled (and executed) political program. [ABSTRACT FROM AUTHOR]

In the article an attempt of inteprepretation the discourse about modernization as a way of self-understanding the Modern is being made. Importance of this way, which at the time of postmodernist denial of universal ways of cognition appears as one of a few legitimate variants of rational comprehension of the Modern, is being marked. However, the analysis of several authoritative concepts in this sphere allows to come to a conclusion that Modern is a local cultural formation, expansionist ideology of which doesn't turn non-Modern states into new regions of Modern, but directs their development to the path of satellites of Modern. [ABSTRACT FROM AUTHOR]