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The article revisits the first catalogue of ancient Greek and Roman coins in British collections, published by N.F. Haym in London in 1720. In the collection of the Duke of Devonshire, Haym found a golden coin from Cyrene with the image of strange small animal next to the silphium, the vegetative symbol of Cyrene, which evinced a multidisciplinary interest during the Enlightenment period in England. Such coins from Cyrene constitute the subject of the current investigation, which aims to analyze their iconography and, specifically, to identify the animal and tentatively suggest the reason that it was depicted together with the silphium. Among other things, the author concludes that the coin from the collection of the Duke of Devonshire helped the development of three fields of study: numismatics, zoology, and botany.

The article is devoted to the analysis of the ideas of metropolitan Eugene (Bolkhovitinov) about the theological school, realized in his educational activities. The author sets himself the task of comparing the views of two religious enlighteners of metropolitan Eugene (Bolkhovitinov) and his mentor metropolitan Platon (Levshin) on the theological school of the and identify their interrelation. Two bishop went through the same school. metropolitan Platon (Levshin) studied at the Slavic-Greek-Latin Academy (1746-1757), taught Latin and Russian poetry there (1757-1758), and in 1775 was appointed its director. One of the students of the Academy and metropolitan Platon (Levshin) in 1785-1788 was Evfimy Bolkhovitinov, later metropolitan Eugene. Platon strove to bring the education of future pastors of the Church beyond the framework of narrow-class. For this purpose, new academic subjects were introduced at the Academy, new forms and methods of teaching were introduced. One of the ways to broaden the horizons of students was to send students to Moscow University, where they listened to lectures by European scientists, improved their knowledge of foreign languages, and received literary and translation experience. The Moscow Academy was one of the centers for the formation of Russian scholarly monasticism. Its director, Archbishop Platon considered monastic solitude and spiritual concentration as the most favorable conditions for scientific work. He persistently inclined to monasticism those pupils in whom he noticed the necessary qualities for scientific work. Archbishop's Platon pupils held important church posts and continued the work of their mentor to develop the system of theological education in different parts of Russia. Evfimiy Bolkhovitinov was one of such pupils, but he took monasticism not at the Academy, but ten years after its graduation. Formed during his student years at the Moscow Academy, Bolkhovitinov's ideas about the nature of theological education, he implemented in theological schools of Voronezh, Petersburg, Novgorod, Vologda, Kaluga, Pskov and Kiev. Metropolitan Eugene was the author of one of the projects of the reform of theological education in 1804, a member of the Commission of theological schools (1825-1837). Eugene's educational activity consisted mainly in the development of the scientific direction of theological schools and his own contribution to church history.

This article examines some aspects of the relationship of power and person, adopted the Constitution of the Russian Federation 1993 year. The authors show that this concept defines the principles of human interaction and the State in economic, socio-political, cultural and other spheres of society. At the same time, it is the ideological foundation of the social and political system in the Russian Federation. As shown in the article, the set of ideas, the Constitution of the Russian Federation, having universal significance and universal value. However, in any society, there are certain objective conditions that affect the implementation of constitutional provisions in specific ways. The paper discusses discussion issues of scientific and practical importance in the context of the informatization of modern Russian society. One of the most important challenges is to protect the privacy of personal information as well as personal and family secrets. Considered the “right to be forgotten”, guaranteed by the legislation of a number of countries, including the Russian legislation. As the authors show, the implementation of this right is associated with serious difficulties due to the lack of legislative mechanisms for its implementation. In particular, require a reflection on how to resolve conflicts of right to oblivion and the right to information guaranteed by the Constitution of the Russian Federation.

This publication includes the introductory article and the translation of the source text, namely, “The Life of Swift” from The Lives of the Most Eminent English Poets (1781) by Samuel Johnson (1709–1784), a great eighteenth-century English literary critic and biographer. The author points at the paradox-like case of Samuel Johnson’s reception in Russia, with his magnum opus hasing been left untranslated into Russian. The article draws numerous examples of the unacknowledged borrowings from Johnson’s Lives made by the nineteenth-and twentieth-century Russian critics and scholars. The article highlights various aspects of Johnson’s versatile activities as a biographer and critic, an essay master and a compiler of the dictionary, a playwright and a poet, an editor and a publisher of commentaries and notes, a writer of pamphlet and letter writing, and last but not least, a good Christian who had left a collection of prayers and meditations. The article provides a detailed description of the source text in question, and defines its status among Johnson’s works and in English letters at large. The author of the article claims Johnson to be the true founder of the literary-cum-biographical-cum-critical essay eighteenth-century in England. She mentions the forthcoming publication of the first full-text translation of The Lives of the Most Eminent English Poets into Russian in the book series “Literaturnye pamyatniki,” and gives as a sample the translation of “The Life of Swift,” accompanied by notes.

«Алтарь Доброй Судьбы» был создан И.В. Гете в 1777 году в садике своего дома в Веймаре. Он исповедален, в нем воплотились философские мысли автора о природе, человеческой жизни, магии искусства, творческой силе художника. Помещенный почти у изгороди сада Алтарь олицетворял идею «совершенной красоты», достижение которой Гете считал основной задачей художника-творца. Алтарь как атрибут античной культуры часто использовался в ландшафтной декорации века Просвещения. Он нес в себе образ божества, источника мудрости, порождал религиозное благоговение. Итак, можно предполагать, что форма Алтаря, сочетающая шар с кубом, была избрана для того, чтобы показать тождество Бога и Природы, согласия Человека-творца с Богом, разлитом в Природе. Алтарь – памятник бессмертию духа человека-творца, олицетворявшего высшие нравственные законы, которым должно служить искусство. Подражания композиции Гете (шар на четырехграннике) украшают многие кладбища, символизируя бессмертие человеческого творческого духа, напоминая о том, что выбор жизненного пути всегда остается за Человеком, что он творец своего счастья.

This paper analyses the chapter about the position of Turkey in a manuscript history of the world written by an anonymous author from the late XVIII century. The manuscript was created in Switzerland during the age of enlightenment, at the time when this type of publication disappeared and was replaced by a printed book that was developed long time ago. Its author is unknown and nowhere in the text can you find either his name or some other fact that may facilitate the solution of this issue to the researcher. When we talk about the time when the manuscript was created, it is clearly evident that it was the late XVIII century because at the end of the text the author specified 1792 as the year of its creation. Sixty-seven pages of the manuscript, as a special kind of historiographical reading matter are related to the history of the world. A great part of the chronicle is based on data from Joseph de la Porte's well-known travelogue collection. The comparison of a chronicle objective and de la Porte's travelogue leaves the impression that this is some kind of a summary of a well-known collection. However, the entire chronicle was not written in that very same manner because certain volumes have been written based on data from other sources, as is the case with the chapter of the history of Fribourg. What makes this work distinctive is its bilingual feature and the fact that it is written in French and German language. A section about European part of the Ottoman Empire is particularly interesting for us especially because of the descriptions of the Balkan towns, Edirne and Thessaloniki. A chronicler has devoted one part of the text to the estimation of the mentality of Turks, emphasizing the difference between people coming from Asian and the others coming from European part of the empire.