The article provides a comparative analysis of the cultural practices of political populism and the popular culture. The leading role of the media in the formation and promotion of popular movements and leaders is emphasized. There is a difference in the understanding of a leader's charisma that brings new values, according to Max Weber, and the pseudo-charisma of modern populist leaders that is created by their regular presence in the media. Populist politician is seen as a sign in cultural communication, where the politician’s personality is put as the signifier, and the ideology that the politician promotes — as the signified. Based on this analysis, three ideal types of populists have been identified: a blank sign that is focused on the present and represents populists without ideology; a sign that is oriented on the past and represents a populist national ideology; the sign that is oriented on the future and represents the reformers, the bearers of new social values. Theoretical approaches to the interpretation of popular culture are analyzed and it is pointed out that a mass society emerging is necessary both for the phenomenon of popular culture and for political populism to perform the quantitative indicator of public preferences. Common characteristics in the functioning of popular culture and populism are revealed — symbolism, emotionality, "origin from people", resistance against the system. The decisive role of the media in cultural communication for both popular culture and political populism is emphasized. However, there are significant differences between popular culture and political populism. Popular culture has its own values, while political populism uses values of others. Comparing popular culture and its impact on culture in general on one hand and political popularization and its impact on the political system on the other, a scrutator could expect for some renewal and diversification of current political institutions that would be a positive factor for the global political system and global society.

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Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix.

Tasks of the sustainable development of society make demand the reforming of national systems of education, because of the need to promote the best values of globalization and internationalization to the next generations. The key role in such promotion plays the effective implementation of higher education development strategy according to sustainable development goals. Management of the integration of higher education in Ukraine into the European Higher Education Area and the European Research Area should be conceptually proved by the study of the compliance of strategic guidelines of higher education and its specific educational models with the needs of civilizational progress toward a sustainable future, peace, mutual understanding, mutual respect and care for the environment. The purpose of this study is to reveal the relationship between the solving of the global social problem of ethical motivation to work and the management of higher education and science according to the goals of sustainable development of society. The neo-institutional analysis clarifies the ways of implementing research results in management practice, which will improve the level and quality of internationalization of higher education in Ukraine, shaping a worldview background to stimulate and ensure sustainable development of society, increasing social responsibility of higher education and strengthening its function of serving society.

The resolution of gender conflicts should not be their cessation, but their management in order to obtain socially beneficial consequences of these conflicts. Such a conceptual understanding of the potential benefits of gender conflicts provides an alternative to understanding gender conflicts as inevitably destructive and harmful to society. The distinction between levels of gender conflict should not be made in order to institutionally suppress them, as has been the case in traditional society. Distinguishing the levels of gender conflict in a democratic society should be based on a conceptual vision of the possibility of exploiting the potential of multiple social identities of individuals, as well as managing gender conflicts through their explication and understanding. The UN Agenda 2030 program sets constructive goals – the goals of sustainable development, including the development of gender relations. However, the institutional means of achieving these goals must be subject to an adequate conceptual approach to understanding the essence of gender relations. This understanding is ensured by proper gender education.