The basic directions of research of social intellect in the framework of the problems of its social determinacy, the emphasis on its individual measurement and the isolation of the communicative direction of research, which emphasizes the importance of social intelligence as a communicative resource, are established. The significance of social intelligence as the cognitive basis of communicative competence, which affects the ability of a person to understand and predict the behavior of people in different life situations, to understand and adequately assess oneself and their actions and actions with respect to others, is substantiated. The generalization of the understanding of social intelligence in the framework of different approaches is carried out as the ability to adequately understand and evaluate their behavior and behavior of other people, that is, as a behavioral and communicative phenomenon and an aspect of interpersonal social interaction and communication. A general conclusion is drawn regarding the nature of social intelligence as an integral personal ability that determines the success of a person as a subject of interpersonal relations and communication on the basis of influence on such processes as the understanding and prediction of their own behavior and behavior of other people in situations of interpersonal communication; socialization, inculcation, social adaptation, etc. The main discussion problems in the field of research of social intelligence, which include heterogeneity of methodological approaches to its analysis, uncertainty of social intelligence as a cognitive phenomenon; the availability of approaches to the identification of social intelligence and other forms of cognitive activity of man, are singled out. The priority of research of the problem of measurement of social intelligence and development of measuring methods and their use in educational activity is substantiated.
The research paper describes the findings of recent excavations in Selungur cave (Fergana valley, Republic of Tajikistan). The study of found materials shows a complex snapshot of the formation of the Middle Paleolithic in the region, and that it is required to review the timeline and cultural background of this archaeological site.
Мета роботи. Розробити та валідувати УФ-спектрофотометричну методику кількісного визначення 1-[7-(2-гідроксіетил-1)-3-метилксантин-8-іл]піперазиній хлориду.Матеріали і методи. Об’єктом дослідження була субстанція 1-[7-(2-гідроксіетил-1)-3-метилксантин-8-іл]піперазиній хлориду. В якості розчинника застосовували воду дистильовану.Аналітичне обладнання: спектрофотометр Specord 200, ваги електронні АВТ-120-5DM, мірний посуд класу А.Результати й обговорення. Для розробки методики кількісного визначення обрано смугу, що спостерігається при 260–320 нм із максимумом поглинання при 289 нм. Згідно з ДФУ розроблену методику валідовано методом стандарту за такими валідаційними характеристиками, як лінійність, діапазон застосування, прецизійність, правильність та робасність. Розраховані числові показники лінійної залежності свідчать, що методика лінійна в усьому обраному діапазоні концентрацій (73–126 %). Прецизійність визначали на рівні збіжності. Встановлено, що однобічний інтервал окремого значення не перевищує максимально припустиму невизначеність аналізу, тому дана методика є точною. Встановлено, що абсорбція аналізованих розчинів залишається стабільною протягом щонайменше однієї години. Також розраховано прогнозовану повну невизначеність результатів для методики кількісного визначення, яка не перевищує критичного значення. Отже, методика буде давати коректні результати і в інших лабораторіях.Висновок. Розроблено та валідовано УФ-спектрофотометричну методику кількісного визначення 1-[7-(2-гідроксіетил-1)-3-метилксантин-8-іл]піперазиній хлориду.
This paper considers revolutionary festivities as one of the main manifestations of the Soviet culture of the 1917–1920s. Festivals varied in types and forms (mainly mass performances) and came to make part of the space of utopias in the first post-revolutionary decade. In this context, utopia is regarded as a cultural form of the sensual and rational comprehension of social reality. It produces ideas about happiness and harmony in response to the eternal human need both to foresee the future and to model it. According to recent findings in utopian studies (Ernst Bloch, Frederic Jameson, etc.), a utopia is articulated not in the form of literary texts containing the ideal blueprints of a new social order, but in the form of various intentions that contain the ability and skill to wish for the best, create alternative projects of the future, and criticise what hinders its achievement. Revolutionary festivities are interpreted as a set of value-based cultural practices – iconic actions and artifacts associated with memorable events, outstanding personalities, and special ceremonials. The use of the method of imaginary reconstitution of society (IROS) by Ruth Levitas and the model of a revolutionary festival constructed by Mona Ozouf as a theoretical tool make it possible to reconstruct the utopian dimension of Soviet revolutionary festivities. The festival chronotype is analysed through the prism of three modes of utopia as a method: archaeological, ontological, and architectural. There are interacting strategies or techniques – defamiliarisation, criticism, creating an alternative, and experiencing it – that work on the coherent image of a positive future. The research optics constructed in this way make it possible to reveal why, in the absence of holistic pictures of the future, revolutionary festivities nevertheless involved participants in forming a new political, social, and cultural order, as well as legitimising the revolution. The article refers to the description of the festivities in the publications of contemporaries of that epoch, i. e., authors (A. Piotrovsky) and critics (O. Tsekhnovitser, N. Shubsky et al.).
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