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Introduction. The image of a woman helps to construct one’s understanding of the world, relations in society, ideas about the Other. This article is devoted to a critical analysis of the transformation of the image of a woman in a network society. Theoretical analysis. Today, the position of rejecting gender differences, which serve as one of the sources of human culture, is increasing in society. A crisis situation arises, accompanied by the loss of gender self-identification, the violation of internalization and existential frustration.

Introduction. Where are you going, spiritual man? – humanity has been facing this question since antiquity, when Christian culture was an alternative to sacred teachings. Modern society in recent “pandemic” years, against the background of a stable state of traditional religiosity, has shown an explosive interest in esotericism. Theoretical analysis.

The article considers the phenomenon of social memory in its socio-historical formation. Social-philosophical analysis of dance as a social phenomenon of memory reveals a genetic relationship of sociality and ritual dance as an important mnemonic form of the myth.

Mythological thinking and symbolic consumption are closely linked. We have not seen myth at modern stage an archaic relic of the past, but the contemporary models, sets the tone for the development of social relationships between individuals. Myths are generally surround a person, they have retained their property, but their symbols and images are upgraded their content. The article considers the exposure of any person to mythological thinking, which calls for a certain behavior.

This article is devoted to the task of identifying the constitutive attribute of the mythical. The study does not concern the phenomenon of the genesis of myth, considering only those features which allow the myth to survive significant changes, deconstruction and evasion, without losing the basis of its essence, where evasion (der Entzug) is one of the most important terms of Heidegger’s philosophy, denoting the ability of a being to manifest itself in an indirect, unnatural way, to impose itself on a representation.

The article considers the problem of myth in the late works of Jean Baudrillard, which go far beyond the postmodern paradigm of thinking. It is shown that the development of the work of the French thinker was dictated by the logic of breakthrough, which forms a peculiar dialectic of “meetings” and “partings,” where a meeting with the postmodern myth of simulation meant breaking up with the myth of the scientific, and breaking up with the postmodern myth, in turn, meant a transition to new horizons of understanding the mythological component of modernity.

The main subject of the article includes the characteristics of the evolution of consciousness and culture in general from the standpoint of the synergetic philosophy of history exploring the evolution of complex socio-cultural systems, the processes of selforganization at the phenomena level (non-equilibrium, bifurcation) and at the level of essence (selection, super-selection).

The article is devoted to the social ontological analysis of culture in its anthropological reflection. The problem field of the ontology of culture initially involves the process of anthropogenesis. We are talking about the consideration of the origin of human society and culture with the help of the comparative-historical method of genealogy, aimed at identifying the origins and beginnings of human existence. The specificity of the philosophical method of Friedrich Nietzsche’s genealogy is considered.

The article analyses the relation of E. Cassirer’s theory of myth to the «Phenomenology of Spirit» by Hegel. The original basis for the theory of mythic thought by E. Cassirer and his philosophy of symbolic forms is Hegel’s philosophy. Carrying out the historicophilosophical investigation, it’s impossible not to notice a direct connection between Cassirer’s analysis of symbolic forms and Hegel’s phenomenology of spirit – the detailed structure and architectonics of the «Philosophy of Symbolic Forms» reproduces Hegel’s dialectic to the smallest detail.