On October 16, 2013, the Institute of World Literature of the Russian Academy of Sciences, Institute of Linguistics of the Russian Academy of Sciences, Institute of Art Studies, MGIMO (U)hosted a regular Round Table organized by the Department of Comparative Cultural Studies with the invitation of scientists from other departments of the Institute, as well as from other research centers. MINISTRY OF Foreign Affairs OF THE Russian Federation).

The topic of the" round table", which was born at a permanent scientific seminar of the Department of Comparative Cultural Studies in 2013, was the core of the list of problems-defining the boundaries of the semantic spectrum of the concept of "tradition": from the transmission (or translation) of certain values, customs, rituals, socio-cultural" habits " of life from generation to generation to a certain historical epoch a stable (and sometimes unshakeable) system of value orientations of society, and an expanded understanding of tradition as a way to preserve the cultural heritage of humanity.

Important for the organizers of the round table was the study of modern forms of traditions: traditionalism, "residual traditionalism", archaization, stagnation, "passeism"; various ways of reproducing traditional value orientations in the modern era, up to political fundamentalism and" integrism"; principles of ethno-confessional intra-communal splits in modern multiethnic societies of the diaspora.

Naturally, questions also arose about the meaning of the evolution of traditions as an objective process and the artificial nature of" retrotraditionalization"; about the conditional forms of the existence of traditions in the folk environment in the modern era and in the sphere of mass culture; about the processes of ideologization, popularization and profanation of cultural traditions. The question was also raised about "innovativeness" as a property of culture and human activity, as a natural need to generate new things; about innovation as an objective process of historical and cultural movement towards renewal; about the inevitability of technological modernization of societies.

Forms of renewal and internal dynamics of modernization of culture, literature and art were suggested for discussion: from the reanimation of tradition to rejection (break with tradition), to avant-gardism, futurism, abstractionism, absurdism, immoralism, deconstruction, etc. (new reading of old texts, author's interpretations, experimental productions of old performances, etc.); attention was also drawn to the problem of modern relations between art and reality.

The participants of the discussion were invited to discuss ways of interaction between the old and the new, attempts at dialogue, adaptation, retention of traditions, and their synthesis; to identify historical pillars and give concrete examples of civilizational intersections that contributed to the evolution of traditions and modernization of culture and society; to show the nature of changing attitudes to tradition in certain historical epochs: to identify the symptoms of The West as a function of "global doubt" in traditional ideals and extreme attempts to radically update them, as well as to explain the features of the modernization of the Eastern world and attempts to "return to the roots".

Welcoming the audience, Deputy Chairman of the Board of Directors, Director of the Institute of Information Technology of the Russian Academy of Sciences V. Ya. Belokrinitsky emphasized the scientific significance of the stated problems and discussion issues, the timeliness of their discussion and the unconditional theoretical value of the event as a systematic summing up of the results of a long scientific seminar. Its organizer is Zav. Sh. M. Shukurov is the head of the Department of Comparative Cultural Studies of the Institute of Cultural Studies of the Russian Academy of Sciences and he is the author of the "beginning" in the development of the topic "Tradition and modernization" by posing the problem of "innovativeness" in the historical and cultural process on the example of the formation of the centralized Samanid state (IX-XI centuries), which became a bright innovative event not only for the entire Iranian, but also for the Arab world. The consequences and significance of the rule of the "urbanized dynasty" can hardly be overestimated, as well as the impact of the entire Eastern Iranian culture, in its innovative potential, which accompanied almost all the innovations (ideas, images, discourses) of Eastern Iranians (the introduction of the Farsi-Dari language, the appearance of poetry in this language in Bukhara).

"Innovativeness", according to Sh. M. Shukurov, is not limited only to the implementation of ideas in reality: it is the result of a certain type of thinking, tuned exclusively to the "innovative model" of the development of the state, economy, language, poetry, art and architecture, culture as a whole. The speaker noted the uniqueness of the " Samanid explosion "as a kind of" natural " installation for updating. P. A. Kutsenko's speech (IB RAS) was devoted to resources, craft and national character. The naturalness of continuous modification of cultural traditions was emphasized, the evidence of typological similarities and differences in different traditional cultures is presented on the example of the oldest sets of tools, such as the Neolithic inventory of Etsi. Such sets of" chopping tools", which are also found in modern cultures (Nepalese kukras, Japanese katanas, Swiss knives, etc.), according to the scientist, always embody the highest achievements of metalworking available in a given culture in a certain historical era, preserving to a certain extent the cultural archetype, although it changes its aesthetic value depending on the type of metalworking. national specifics of the given people.

Referring to the history of Ancient Egypt, N. V. Lavrentieva (Institute of Art Studies) told how the tradition of sacralization of the role of the sage and healer developed in a society whose antiquity and closeness allows us to consider the evolution of various cultural traditions in its purest form over a long and complete civilizational cycle. Our knowledge of Egyptian scholars and sages is legendary and mostly comes from late Egyptian or ancient sources. However, the image of the Egyptian scientist began to form much earlier, at the dawn of the formation of the era of the Ancient Kingdom during the III dynasty (XXV1II-XXVII centuries BC), when the builder of the funeral complex of Pharaoh Djoser Imhotep lived. He became famous not only as an architect and engineer, but also as a vizier who held prominent priestly positions. Tradition attributes to him the authorship of the first teaching, from which the Egyptian literature of wisdom began its development, as well as the authorship of the medical papyrus. His name is associated with the establishment of the Egyptian calendar. Apparently, Imhotep was the first Egyptian to be deified without being a Pharaoh, as the son of the creator god Ptah. This early example clearly demonstrates the composition of the image of the sage in the Egyptian tradition. The method and form of scientific knowledge were included in the sphere of the sacred. Hence the special mechanisms of building the tradition of perceiving the personality of a scientist as a sage, and the glorification of the universality of his talents. His healing abilities were especially noted, which indicated his popularity among the general population. However, later this person was ranked among the legendary characters and her gradual deification, the emergence of a cult, which was then recognized by the authorities.

O. E. Etingof (YVES RAS) reflected on the role of "traditional accumulations" and their significance in the formation of a new style, on the naturalness of the interpenetrability of tradition and innovation on the example of the Efrasian Basilica in Porec (Parenzo) on the Adriatic coast of Croatia, which is part of the episcopal complex of the V-VI centuries, which developed from the III century and became a vivid example a combination of metropolitan (Constantinople) traditions and local, provincial ones, which preserved the basilica's belonging to the Hadrian-Byzantine group.

T. P. Grigorieva's reflections on the formation of the Japanese art tradition, which, according to the researcher, is a vivid example of the fact that "innovations are strung on unchanging forms as a basis for becoming (or not becoming) in their turn," confirm the continuity of the interaction of tradition with objective trends of the time, the inlay of the new into the old., traditional forms". Japanese culture, which is a synthesis of the worldview principles of Shinto, Confucianism, Taoism and Dozen Buddhism, constantly retains its main feature - traditionalism, i.e. conscious reproduction and cultivation of classical forms. And it was the traditionalism of Geido (Japanese traditional art) that served as the basis for the formation of a new cultural identity of the Japanese in the Meiji era (1868-1912), T. P. Grigorieva believes.

The Meiji restoration as a "catalyst for innovation" in Japanese aesthetic thought was convincingly demonstrated by the speech of E. L. Skvorotsova (IB RAS). During this era, the role and place of Japan in the world community was determined - a country that managed to preserve its traditional values and "digest" two thousand years of Western thought. One of the main tasks on the path of its "Revival" was the creation of a new scientific and philosophical language, since the language of traditional aesthetics, which had a long history on the Japanese islands, was not adapted for an objective description of authentic aesthetic experience and for determining the meaning of traditional aesthetics.

the main world aesthetic concepts. Paradoxically, new scientific concepts (subject, object, science, philosophy, etc. - more than 700 in total) were compiled from Chinese characters. The formation of such complex concepts as aesthetics (bigaku) reflects, according to E. D. Skvortsova, the search by Japanese intellectuals for adequate ways to combine the clarity and unambiguity of the concepts of the apparatus of Western science with a certain vague completeness of synthetic categories of the Far Eastern artistic tradition.

About how in the middle of the XX century. there was a conscious assimilation of Western artistic traditions in the new national literatures emerging on the African continent, and the" superimposition " of classical European models on the traditional type of consciousness of Maghrebians who experienced French colonization and Luzo-Africans who were under Portuguese rule, was commented on in the reports of S. V. Prozhogina (IB RAS) and E. A. Ryauzova (IMLI named after Gorky)..

S. V. Prozhogina, in particular, noted that French-speaking Maghreb writers, skillfully combining the folklore experience of the Berbers, and ancient mythological representations of different peoples of the Mediterranean with the poetic symbolism of the era of the struggle for national liberation, while using the latest traditions - narrative forms (the genre of the European life-writing novel), create artistic works of modern sound. Thus, the semantic amplitude of the Mountain topos in the Maghreb novels of the 50s and 90s. The 20th century expands from the ancient mythologem of the "vertical" linking heaven and Earth to the modern metaphor of the Mountain as a refuge of "identity", a stronghold of "self-preservation", honor and valor of the people who rose up for their independence.

E. A. Ryauzova also noted the synthetic perception of traditional (African) and modernist (Western-Portuguese and Brazilian) cultural values by writers of Angola, Mozambique and Cape Verde, which played an important role in creating national variants in the Luso - African literatures of European and Latin American neorealism.

The productivity of combining national and traditional elements, the cultural heritage of the French colonization era and samples of the modern global cultural process was discussed in a speech by A. A. Sokolov (Institute of History of the Russian Academy of Sciences), dedicated to the interaction of tradition and modernization in Vietnam today. This feature is characteristic not only of Vietnamese literature, but also of the dynamics of the country's cultural development as a whole, and of the lifestyle of the vast Vietnamese diaspora in France. Gradually freeing themselves from the ideological dominance of communist dogmas and referring to the names of national heroes and cultural figures of the past, Vietnamese people restore ties with the present, relying on the experience of developed countries, where the concept of "cultural heritage" includes achievements of different eras and different civilizations.

Speaking about tradition and modernity, A. S. Petrikovskaya (Institute of History of the Russian Academy of Sciences) noted that the South Pacific sub-region as a part of the Asia-Pacific region is an area of intense interpenetration of heterogeneous cultures, a meeting place of East and West. All the countries of the region have passed the phase of European colonization, and their culture is twofold: an aboriginal substratum and a predominantly European superstratum. The settlement of Australia and New Zealand by Europeans was significantly different from the colonial expansion to the islands of Oceania. These migrant colonies were included in a vast English-speaking area, where the starting point and fundamental source of culture is Great Britain. By the end of the 19th century. awareness of the uniqueness and self-worth of their historical experience brings settlers-Australians and New Zealanders - to the birthplace of nations that not only make extensive use of the English matrix, ensuring continuity of achievements, but also managed to acquire fame as world laboratories for social reform.

At the same time, British heritage remains the cornerstone of the built cultural buildings. But the content of the very concept of Australian or New Zealand identity is changing, which is significant due to the recognition of the importance of the Aboriginal component. New Zealand would clearly be much poorer without the colors of "maoritang" - the traditional "Maori way" - the first inhabitants, which brings the "newcomers" closer to the island world of Polynesia. The ancient culture of the Aborigines of Australia, the "Stone Age", is also of interest, in addition to scientific and economic-practical, as a system of balancing the relationship of man with nature, as a deep source of national identity.

E. A. Nosenko-Stein (IB RAS) noted that the Israeli ethnologist R. Patai emphasized that heterogeneous groups of Jews are united by a tradition that is common in a vast area from the United States to India and from Scandinavia to Yemen-Judaism is not just a religion, but a way of life,

it regulates all aspects of life (including nutrition, sexual behavior, hygiene standards, etc.). This tradition was based on cultural memory as the transmission of cultural experience from generation to generation, which is reflected in sacred texts and everyday practice.

The crisis of tradition began in the 19th century in Western Europe, along with the acquisition of civil rights by Jews and the secularization of many areas of life. In the Russian Empire, the traditional culture based on Judaism persisted longer, but even there, at the turn of the XIX-XX centuries, crisis phenomena became noticeable. During the years of Soviet power, this culture was largely destroyed, and for the self-identification of Soviet Jews, the main thing was the ethnic principle, i.e. origin, "blood", "ancestors".

In the post-Soviet period, Russian Jews, like other groups, were not spared the "religious renaissance"and" ethnic revival". People were given the opportunity to read sacred texts, study Hebrew, celebrate holidays and Sabbaths, and perform various religious rites. However, according to E. A. Nosenko-Stein, only 13 to 20% of Russian Jews are adherents of Judaism. A significant part of the respondents do not know their recent history and are practically unaware of the events that their fathers and grandfathers witnessed.

In Israel, according to the testimony of E. U. Usova (Institute of History of the Russian Academy of Sciences), modernization is being intensively carried out both in state construction and in foreign policy. Israel is not without reason considered the successor of the oldest traditions of Jewish statehood in the Middle East, dating back thousands of years. At the same time, it is one of the most modern states in the region, occupying leading positions in a number of areas of economy, science, technology, education, medicine and social sphere. The course of comprehensive modernization of the future Jewish state was actually laid down by the founder of political Zionism, T. Herzl, who at the end of the XIX century insisted that this state should be built on the basis of the latest achievements of scientific, technical and socio-political thought of his time.

Since the late 1950s, Israel has been actively developing cooperation with the countries of Asia, Africa and Latin America. The Ministry of Foreign Affairs of Israel has created a special unit - the Center for International Cooperation (MASHAV), whose main task is to disseminate Israeli experience in economic, technological and social development in various fields, primarily in the field of agriculture, healthcare, etc. To this end, more than 20 institutes and training centers have been established in Israel to accept internships for specialists from developing countries. Currently, there are 13 such centers in operation. It is widely practiced that Israeli specialists travel to various countries in Asia, Africa and Latin America to transfer Israeli experience on the ground. In just 55 years of MASHAV's existence, more than 270 thousand people from more than 130 countries of the world have completed its courses.

H. A. Zamaraeva (Institute of History of the Russian Academy of Sciences) devoted her speech to the problems of combining traditions and modernization in Pakistan. Pakistan, she noted, is a young country that represents a unique example of the interaction of strong ethnic and Islamic traditions with the constant renewal of society. When this Muslim State was established in 1947, its administrative and socio-economic systems, armed forces, etc. were built on the British model. Due to historical and geopolitical circumstances, the State has maintained close contacts with European countries with strong democratic traditions. But Pakistan's borrowings from Western civilization were refracted through the centuries-old traditions of Islam and ethno-cultural heritage. In modern Pakistani society, traditions and innovations coexist simultaneously, although not always peacefully. The ruling administrations of Pakistan (mostly graduates of European and American universities), who are supporters of secularism, face tough opposition from right-wing religious parties when implementing reforms.

M. V. Nikolaeva (Institute of Philosophy of the Russian Academy of Sciences) spoke about the reasons for the strengthening of the Islamic factor in our time, referring to the theory of the "universal" nature of the Muslim religion, noted, in particular, in the works of modern Arab philosophers. So, Professor RUDN University M. Jannabi sees in the historical development of Muslim civilization "the formation of an empire of universal culture." It is able to reproduce itself in the historical continuum, as it has the "unity of knowledge and action", the formation of the worldview of monotheism, universal order and justice. This, according to M. Giannabi, implies the complexity of its "pragmatic nature".

modernization", which should be combined with the concept of "al-ghayb" (the hidden)-a mystery in being and metaphysics. The perception of its development "in a single book of world history", which is inherent in the cultural spirit of Muslim civilization, has made it, according to M. Jannabi, the only known civilization whose name is not associated with a specific space, time, nationality or person. The idea of the value of the true in Muslim culture determines, according to M. Jannabi, "the unity of history and identity of the Empire of Culture", where the "history of Truth"prevails. Islamic monotheism implies " the unity of the human race and diversity as good, if it is subordinated to the good and general welfare."

A kind of parallelism to the claim for "universalism" of the Islamic tradition is contained in the speech of E. A. Krivets (Institute of History of the Russian Academy of Sciences). Modern ecumenism as a part of globalization, which erases both ethnic and confessional traditional differences, often leads not to unity, but to division. According to E. A. Krivets, the desire of ecumenists to come to the "True Church of Christ", which could answer all questions, appears as "emasculation of the essence of the teaching while preserving the external ritualism", assuming "one faith" as a uniformity of beliefs. Modern ecumenists are under the delusion that it is possible to come to a "common denominator", to find "common" dogmas.

A. I. Yakovlev (Institute of History of the Russian Academy of Sciences) made a report on the problems of the Muslim world, focusing on the example of archaization and modernization in the Middle East at the beginning of the XXI century. The "Arab Spring", in his opinion, is an explosion that breaks the previously existing chain of causes and effects, it, in the words of Yu. M. Lotman, "gushes" to the surface a whole space within which a "new set of possibilities" arises.

In the course of catch-up modernization in the East, development was uneven. The processes of economic, social and cultural development were carried out asynchronously, and elements of multiculturalism were not just preserved, but consolidated there, further depriving Eastern society of its organic integrity. The events of the" Arab Spring " confirmed the trend first noted during the Islamic Revolution in Iran in February 1979 - the revival of the archaic in the course of modernization. This speech brought to the surface the urgent crisis of the entire modernized socio-economic system, in which the potential of traditionalism turned out to be stronger than the potential of modernity. Archaism in the Arab world was able to survive and even strengthen thanks to modernization. The Arabian petrodollars helped strengthen the position of Islam in the world, created prerequisites for Islam's claims to dominance in the spiritual and ideological life of the world.

In the Arabian Peninsula, A. I. Yakovlev considers it possible to distinguish two types of appeal to the archaic: the Saudi type of modernized archaic and the Yemeni type-based on tradition and original archaic, which is put at the service of all the achievements of Saudi modernization.

After the modernization of the Eastern countries in the XX century, the border between modern and traditional types of culture is moving inside each civilization, each culture. That is why, along with the reconstruction of the world's political and economic foundations, a similar process in the form of open or closed conflicts is also taking place within Arab societies.

Developing the theme of A. I. Yakovlev, B. V. Dolgov (Institute of History of the Russian Academy of Sciences) devoted his speech to tradition and modernization in the modern Arab-Muslim world. The 2011-2012 Arab Spring revolution and the rise to power of Islamist movements in a number of countries can be described as an attempt by a part of Muslim society to solve the problems of modernizing the socio-economic crisis by implementing an "Islamic project", i.e. on the basis of traditional Islamic culture. The spread of fundamentalist ideology and Salafism, which preached a return to the traditions of the "righteous ancestors" and" true Islam " of the time of the Prophet Muhammad, began at the turn of 1980-1990. This was a response to the crisis and the inability of a number of Arab nationalist regimes, which proclaimed their ideological doctrine of a socialist orientation in alliance with nationalism and Islam (Arab socialism, Islamic socialism, national socialism), to solve acute socio-economic problems. During the implementation of the socialist orientation project, some progress was made in modernizing society (industrialization, creating national qualified personnel, improving the level of education of society, social benefits), especially in countries such as Algeria and Syria.

The opposition of supporters of the "Islamic project" to the authorities in 1980-1990 led to the radicalization of the Islamic movement, which provoked the growth of terrorism, the most obvious manifestation of which was the armed confrontation of radical Islamists with the authorities in Algeria (1992-2000).

The processes taking place in Arab-Muslim society as a result of the victory of the "Arab Spring" are a continuation of attempts to implement the "Islamic project"at the present stage. This is due to the fact that, firstly, Islamist movements were seen as a real opposition to the corrupt authoritarian regimes against which the revolutions were directed, and, secondly, the" Islamic project " was perceived as corresponding to the Islamic historical and cultural tradition and as an alternative to the socialist orientation and unsuccessful Western model of development. At the same time, at the subsequent stage of the "Arab Spring", it became obvious that the Islamist movements that came to power, realizing their private goals, could not become representatives of the interests of the whole society and begin to resolve the deepened socio-economic crisis. As a result, a significant part of society, which saw development and modernization as a secular movement, opposed Islamist forces, as is the case in Egypt and Tunisia. As for the prospects of the "Islamic project", in the conditions of a permanent socio-economic crisis, B. V. emphasized. It is the most accessible and understandable form of social, political and partly civilizational protest and an alternative form of modernization for a significant part of Muslims. Consequently, B. V. Dolgov concluded, it will have its own supporters, although one can hardly expect in the near future such a triumphal march of political Islam as took place in 2011-2012.

Ya.O. Zakhariev (IB RAS) spoke about some characteristic features of the Chinese diaspora in the context of globalization, citing it as an example of a combination of traditional and innovative.

A. M. Khazanov (IB RAS) noticed that there are "open" and "closed" cultures. He calls open cultures where there is an interest in other cultures and where the value system allows borrowing from outside. Open culture was, for example, the culture of Rome in the time of Julius Caesar, when there was an intense borrowing from the culture of Greece and the East. Closed cultures, on the other hand, show less tendency to mix and converge with other cultures, are negative about synthesis and resist the exchange of values. A closed culture for many centuries was the Chinese culture, convinced of its absolute superiority over the cultures of" barbarians", from whom there was nothing to learn.

When cultures interact, different effects can be expected depending on whether the adjacent cultures are open or closed. According to A. M. Khazanov, one of the most successful and effective cases in the history of interaction between two open cultures is the interaction of the cultures of Portugal and the peoples of Africa. This five-hundred-year interaction resulted in a cultural synthesis. In countries like Brazil, Angola, and Cape Verde, it has led to racial mixing. Most of their population is Mulatto, and all residents of Brazil, Angola, Mozambique, Guinea-Bissau speak Portuguese. This is a rare example in history when European colonization led to a synthesis of cultures.

A. N. Moseyko (Institute of Africa of the Russian Academy of Sciences), speaking about the problem of interaction of traditions and innovations in the context of the emerging local civilization of Madagascar, noted that when you get acquainted with the culture and history of Madagascar, a certain paradox catches your eye. Firstly, all spheres of life - culture, politics, social life, personal space - are literally saturated with tradition; secondly, many researchers note a creative impulse in the development of the country, accelerated (since the XIX century) development in all areas, powerful civilizational challenges (the need for education, an avalanche-like thirst for knowledge the need for new religious and ideological guidelines), which society finds answers to in the Christianization of the country, in the perception of religious and then secular enlightenment and education.

The paradox is explained by analyzing the peculiarities of Madagascar's culture. First of all, it is the "resilience", "viability" of a culture (A. Kroeber), its ability to resist, survive in a collision with other cultures, and preserve its basic values. Madagascar (an island civilization) is at the crossroads of many influences, sometimes very strong, for example, Arab-Muslim, or aggressive, for example, European, managed to preserve its culture, protect it from attempts to destroy (anti-colonial long-term armed struggle).

Another feature of Malagasy culture is its dynamism, the ability to self-develop, to creatively perceive innovations that, once assimilated, are actively involved in the life of culture, in the worldview of people with disabilities. At the same time, surprise happens-

the "Malagasy" nature of innovations, such as Christianity. As a result, modernization exists in the country, but it takes a peculiar "Malagasy" form, colored and imbued with the spirit of traditional cultural forms.

Many speakers at the round table noted the contribution of Russian Orientalists to the study of the problems of interaction between tradition and renewal processes in various historical epochs and in the present. Among the outstanding names is B. S. Erasov (1932-2001), who worked for a long time at the Institute of Information Technology of the Russian Academy of Sciences and studied the complex dynamics of interaction between traditions and innovations in the modernization of social structures. N. N. Zarubina (MGIMO University of the Russian Foreign Ministry) spoke about one of his latest works. In his latest monograph "Civilizations: Universals and Identity" (Moscow, 2002), which was published after the death of Boris Erasov, the scientist turned to the study of the latent consequences of the accelerated modernization of Russia, which consisted in the growth of chaos and anomie, the rapid growth of criminalization of society.

The main idea pursued by Boris Erasov is to refute the popular thesis that " wild "capitalism in the conditions of the collapse of the civilizational order can transform itself into"civilized" one. The scientist showed that the disintegration of" stagnant " civilizational ties does not entail the establishment of modernized forms of socio-cultural organization. On the contrary, there is a restoration of lower, truly archaic levels of social organization. People who have lost their socio-cultural identity and social solidarity tend to find them again, locking themselves in family-clan, ethnic, religious, as well as in widespread criminal communities. The adaptation of society to criminalization takes the form of accepting chaos and lack of order as "freedom", and culture, primarily mass culture, is transformed into an institution of legitimization of base instincts.

In the 1990s, optimistic assessments of globalization as the emergence of a new "world civilization" were still widespread among Russian and foreign researchers, and B. S. Erasov questioned this idea. It seems that his undoubted contribution to the development of the theory is that already in the late 1990s, when an optimistic view of the prospects for globalization prevailed, he saw its destructive tendencies. These tendencies were revealed, firstly, in the split of society into a "globalized" elite and a local majority, and secondly, in the peculiarities of the global world order, which presupposes the preservation and reproduction of the division of humanity into a developed and prosperous "center" and a "periphery"immersed in chaos and crime of post-civilization. A split civilization, unable to create the prerequisites for development that are accessible to all social groups and communities, cannot be considered as a factor in the civilizational structure of humanity.

V. M. Alpatov, Corresponding Member of the Russian Academy of Sciences, Director of the Institute of Linguistics of the Russian Academy of Sciences, addressed some aspects of modernization in linguistics. He emphasized that the problem of tradition and innovation is extremely diverse. Many peoples have independently developed a tradition of learning the language. In particular, the following traditions can be distinguished: European (dating back to antiquity), Arabic, Indian, Chinese, Japanese (the latter was distinguished from the Chinese, but acquired significant features). Each of them was based on the material of the language of the corresponding cultural area. Some traditions eventually split into national variants: the European tradition was divided into Greek and Latin in ancient times (similar in connection with the typological proximity of these languages), later English, German, French, Spanish, Russian and other variants of it appeared.

The Russian version of the European tradition has largely preserved its original features due to the synthetic structure of the Russian language, which brings it closer to the classical languages. The Western variants, most notably English and French, have largely moved away from tradition, adapting to the analytical structure of their base languages. Arabic and Indian traditions, which have ceased to develop for some time, but are passed down from generation to generation, exist in their respective countries in parallel with linguistics of the European type. However, in recent years, a fundamentally new phenomenon has emerged in a number of countries that have switched from state atheism to state Islam (Uzbekistan, Tajikistan, including Gorny Badakhshan): the revival of a tradition that displaces not only Arabic, but also Iranian and Turkic languages that previously dominated the Russian European tradition of education.

In the modern world, globalization is associated both with the spread of the English language, which claims to be a global language, and with the expansion of ideas and methods of English-language science. Globalization in linguistics is increasingly reduced to the requirement to look at the world through the English language with all its typological features.

Summing up the results of the "round table" can be considered the speech of Yu. V. Lyubimov, who noted that no matter how the perception of tradition and innovation is "current", "promising" or" retrospective", there is no insurmountable barrier between tradition and innovation in modernization; tradition always remains a way of preserving the intergenerational and intercultural communication space. The scientist emphasized that innovations are conditioned both by the changing socio-cultural political and economic environment, and by the established means of their actualization. Since, the scientist noted, traditional experience is complexly organized and includes not only conscious, but also not always conscious components, it is personal and social apperception that determines both the tactics and strategy of any innovation - changes, "simulations" of the new or complete denial of the old. In fact, innovation is embedded in the system of tradition, and its fate depends on its compliance with its socio-cultural environment.

The round table aroused great interest of the participants, which indicates the relevance of the stated topic and the breadth of the spectrum of its real problems.

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