Modern Reading of the Sociology of Morality

The paper analyzes theoretical concepts and empirical tools for the study of morality, altruism, contributing to the development of ideas, beliefs and values about justice or its absence and trust or distrust in oneself, people around and social institutions. The relevance of studying this issue has become especially acute during a pandemic, when questions of morality and ethics have become urgent for many people in everyday space with the daily choice of their own behavior, the safety of themselves and others during and after a pandemic. These research focuses are studied within the framework of an interdisciplinary approach to the sociology of morality. It is shown that the moral dimension of social reality is a key marker of social reproduction. This position is proved by the appeal of contemporaries within the framework of sociology, psychology, philosophy to these topics, as well as the author’s own empirical research conducted in 2019–2020 by filling out diaries for six months (165 people), where moral emotions arising in any life were recorded situations, the methodology of Sh. Schwartz was used to identify the basic values (survey of research participants) and focus group conversations (54 people), which made it possible to identify the discrepancy between the declared values and situational reactions to various interactions mediated by moral emotions. The article traces the influence of social interaction, produced through the influence of social institutions that develop group norms, on the behavior of individuals in certain situations of interaction and group reactions in the process of communication and subsequent assessments of this process. It is proved how moral emotions either strengthen the existing functioning of social institutions or destroy it, eroding the clear framework of what is proper, acceptable, and correct. It also shows how and why situational factors influence norms and values more than general ideas about moral norms. The article may be of interest to philosophers, sociologists and specialists in helping professions for fixing and reflecting on moral states and transformations of the modern social environment.

Marginal Walking

I propose the concept of marginal walking as a critically creative framework that nourishes and supports the spaces of the margins as a corrective and a prescription to the stresses of everyday racism, which is difficult to see or describe, but underlies every interaction in everyday public spaces. Drawing from my reflections on the increase of anti-Asian hate during the global pandemic of 2020 to 2021, I investigate how news of racist incidents circulates through digital networks that are entangled with quotidian places such as parks, grocery stores, and public transit. Through such concepts as autocartography and strata-mapping, as explored through my own research-creation practices as well as through participatory walks given by my artist collective Hamilton Perambulatory Unit (HPU), I look at how conscious acts of sensing and intervening in marginal everyday space can contribute to the creation of alternative narratives and knowledge that is necessary for change.

Recalibrating Everyday Space: Using Section 24 of the South African Constitution to Resolve Contestation in the Urban and Spatial Environment

Positioned as existing predominantly within a green agenda, the right to an environment (section 24 of the Constitution of the Republic of South Africa, 1996) presents numerous opportunities for rights-based interpretation in the "brown" urban and spatial environment. In this article I conduct such an exercise, focussing on both the right to freedom of movement (section 21 of the Constitution) and the right to the safety and security of the person (section 12 of the Constitution). I begin by drawing out the historical and contemporary spatial implications of both rights, drawing on empirical research that demonstrates how the enclosure of everyday space through gating practices and private securitisation in the South African city serves to extend spatial apartheid into the current day. A siloed interpretation of both rights, however, leads to an impasse between the two. Both rights are prima facie of an equal value in a constitutional setting. To resolve this standoff, I argue for the use of the environmental right as a constitutional value. This is an underutilised right in the South African Constitution, and yet it holds much promise given how it seeks to protect the health and wellbeing of both present and future generations. There are two benefits to employing the environmental right as a constitutional value. First, the environmental right situates both section 12 and section 21 in a symbiosis of individual claims to shared resources, in the process recalibrating the human ecology of the urban and spatial environment away from the centrality of dominant actors and towards a polycentricity of interests. In so doing, section 24 provides a fuller and more connected picture of both rights. Second, the duty implicit in the environmental right reveals how to begin realising these rights on a wider scale that goes beyond individual injustices and towards community justice. I argue strongly that this duty exists on the state: left unattended to, everyday space becomes the preserve of those with the means – financial or otherwise – to shape space according to their own anti-public interests. In this regard, I present two instances of policy and legal choices available to the state that serve to undo contemporary experiences of spatial apartheid

Ethnocultural Self-Identification as an Object of Cultural Research

Scientific views on the processes of constructing ethnocultural self-identification in culturological discourse are researched and systematized. The concept of "ethnocultural self-identification" is specified, the basic conceptual approaches to research of ethnocultural self-identification are considered and analyzed. It is revealed that ethnocultural self-identification is determined by a complex set of factors: historical, social, economic, political, psychological and cultural. In modern culturological discourse, ethnocultural self-identification is seen mainly as the search for and discovery of traditional values in the context of everyday space. Despite the differences in the modern scientific dimension of approaches to the problem of ethnocultural self-identification, most researchers agree that this phenomenon is a complex process of identification with a particular ethnocultural group, assimilation of personality to a particular image, which occurs as an individual part of it and experiencing one's own devotion to it, not autonomously, but together with other processes of human activity (social, labor, political), in the process of communication and the context of everyday behavior. Constantly comparing their own actions and deeds with the norms and patterns of a particular ethnocultural group, the individual positions them as standards, criteria of behavior, self-reflection.The author concludes that ethnocultural self-identification is one of the most important human values, because fixing the unity of individual interests with the interests of its ethnic community ensures self-preservation as a person and as an individual, contributes to the needs of self-affirmation and self-expression

Everyday Space Weather

This paper is a reflection on some examples of how human civilization today experiences space weather as a daily phenomenon. Most of the scientific discussion of space weather so far has been dominated by talk of big events or extreme space weather. This summarizes space weather as something ordinary people grapple with, enjoy, and pay for on a daily basis—no “super storms” required. The time has come to start discussing space weather as if it is an everyday occurrence. Because it is.

PERFECTIONISM AND ANXIETY AS A PHENOMENON OF SELF-ATTITUDE IN YOUNG AND MATURE AGE

The article examines the psychological aspects of the manifestation of anxiety and perfectionism as a phenomenon of selfattitude in the period of youth and maturity in a situation of transitivity associated with constant changes in social processes, value systems and the transformation of the everyday space of a modern person. The paper analyzes the differences in the manifestation of the level of anxiety and the level of perfectionism in people at a young and mature age; the influence of situational and personal anxiety on self-attitude and the level of specific components of self-attitude is considered; the relationship between the level of socially prescribed perfectionism and the level of self-attitude of the individual is studied. The results of the study demonstrate that the young participants experience a significantly higher level of situational anxiety at their age, in contrast to people of mature age. At the same time, anxiety, as a personality trait, is generally on the same level, with insignificant growth in the group among young people. The study did not reveal any differences in the level of self-oriented perfectionism in the two age groups. However, according to the scale of perfectionism oriented towards others, there are differences between young and mature respondents. The study records that the level of situational anxiety is significantly lower in people of mature age. At the same time, the respondents of this age group are characterized by a higher level of self-esteem, self-confidence, self-acceptance, self-consistency, as well as self-understanding than the participants at a young age.

Yemeni Women, Civic Purdah, and Private/Public Divides

This chapter analyzes how Yemeni American women’s everyday space-making practices in Hamtramck blur the lines between public and private, complicating mainstream modes of organizing space and scrambling the ideological correlates associated with these two discursive realms. The chapter discusses how Yemeni women across generations choreograph the gendering of space within homes, streets, neighborhoods, mosques, and schools, enriching their lives with social, cultural, spiritual, and economic exchanges. The chapter shows how areas in Yemeni homes, such as women’s living rooms, sometimes function as semi-public spaces open to an extended and loosely bounded set of non-kin visitors during times set apart for sociability and religious instruction. The chapter includes a discussion of how women-only spaces in mosques reproduce or echo some features of home-based gender norms. In secondary schools, Yemeni female youth sustain or modify community-based gender separation practices to establish comfortable spaces for themselves in an ethnically and racially mixed context.