The main problem is the frequent mismatch of ideals when choosing a future profession and various aspects of subsequent professionalization of a person. As a result, there may be a loss of interest in the profession and an individual's alienation from his professional choice. This article touches upon the issue that the idealization of the profession of a psychologist coincides with certain values of applicants, and then during their studies at the university, students make adjustments to their ideas based on obtaining the necessary knowledge and skills. This allows to achieve the effect of the right professional choice and "join" the profession. The purpose of the study is to show how the professional choice of future psychologists is formed and how it is related to the value orientations of individuals. At the same time, psychology of professions and sociology of professions became the main methodological approaches. The empirical study was conducted in 2018-2021 and was based on the method of semi-structured interviews with applicants and later with university students who are receiving the profession of a psychologist. The sample was determined by a combination of "applicant-student" in the system of universities that train future psychologists (42 applicants and then 20 students from this group). As a result of the study, the following results were obtained: the idealization of the profession of a psychologist is associated with the need to help people, while applicants are guided in their ideas about the profession by their value stereotypes: respect for the individual, following moral principles, responsibility for themselves and others, etc. Idealization of the profession of a psychologist is also connected with its cognitive capabilities in two main directions: human cognition and cognition of the surrounding reality and the world.

The article reveals some possibilities for conceptualizing such a concept as spiritual security. At the same time, the author proceeds from the position that the political context of understanding spiritual security prevails in modern scientific discourse, but it clearly cannot be considered complete or sufficient. That is why the identification of spiritual security from the point of view of the cultural-philosophical approach provides the greatest heuristic potential for understanding spiritual security. Thus, the subject of the study is spiritual security within the boundaries of cultural and civilizational development. The emphasis is not on the genesis of the development of civilization and culture, but on their conjugacy in modern conditions. The main conclusions of this article are the following key provisions: 1) understanding the conjugacy of civilization and culture within the framework of the cultural-philosophical approach significantly increases the possibilities of conceptualizing these phenomena; 2) the study of spiritual security should be conducted through the prism of the correlation of this phenomenon with the levels of development of civilizations and cultures; 3) the absolute advantage of scientific understanding of spiritual security becomes a value-semantic perspective that allows overcoming the traditionally existing socio-political a vector in understanding spiritual security. The advantage of the proposed aspect is the orientation to the data of large-scale empirical studies devoted to the transformations of the value structures of human existence.

In this paper, the authors consider in detail the current state of the conceptual dictionary of sociology. The phenomenon of leisure practices is chosen as the object of research. And the subject of the study is the conceptualization of the concept of "leisure practices" in modern sociology. The authors consider in detail the formation of leisure in social and humanitarian scientific knowledge, starting with ancient philosophical ideas. The evolution of leisure practices from ancient forms to modern varieties is traced. Classical and modern works of foreign and domestic authors relevant to the subject are chosen as theoretical bases. It is noted that today leisure practices are considered mainly through the prism of three methodological approaches: symbolic interactionism, structural functionalism and neo-Marxism. The authors argumentatively show that during their development leisure practices occupy an important place in the structure of human activity, since they are one of the most effective ways of personal development, forming its spiritual and physical qualities. Leisure needs are firmly embedded in the value system of all social groups, while the progressive development of world civilization suggests new options and versions of organizing and spending free time. As a special contribution of the topics raised by the authors of this study for the modern sociological discourse, the necessity of continuous research of leisure practices is laid due to their dynamic nature and because of their determinism by contextual realities. The author presents his own concept of leisure practices, taking into account their essential characteristics and allowing to go beyond the one-sided understanding of leisure, for example, such widespread as identical to free time.

The article characterizes the substantial level of sacralization of values in the spiritual culture of the Greater Altai. The main emphasis is placed on identifying the grounds for the sacralization of values. It is established that the world order is one of the bases of sacralization and simultaneously performs the function of consolidating cultural carriers. The key thesis of the research is the thesis that spiritual culture cannot be fully comprehended without reference to sacred values. In addition, the sacralization of values is considered as a condition for ensuring spiritual security and continuity of values and norms between generations of cultural carriers. The assessment of the spiritual potential of the culture of the Greater Altai is of great importance. The main conclusions of the study are the following provisions: 1) the sacralization of key values is carried out at the essential or substantial level, while the stages of sacralization are mainly "tied" to the religious and mythological development of culture and its value-normative system; 2) sacralization encompasses those value structures that acquire importance in human existence and are a factor in the integration of cultural carriers and their generations; 3 sacralization is the process of identifying specific value-semantic structures – they are attributed symbolic meaning, and they are also correlated with certain cultural codes, signs and texts.

In this article, the emphasis is placed on identifying some points of conjugacy of culture and civilization, while the problem is that quite often such a relationship is discussed at the level of generalization of certain research positions, but it still needs a more objectified reception. On this basis, the question of the relationship between culture and civilization is considered through the mechanism of "centralization" of values. Thus, it is through this mechanism that it is possible to establish the most clear criteria for the conjugacy of culture and civilization, while showing how value structures are subject to transformation as a result of such a relationship, the main conclusions of the study are the following: 1) some methodological possibilities of identifying the conjugacy of culture and civilization are analyzed; emphasis is placed on civilizational and value-interiorization approaches; 2) some nuances of value structuring of the modern development of culture and civilization are identified; 3) the mechanism of "centralization" of values is considered as the most effective way of differentiating values in the space of culture and the space of civilizational development; 4) under The "centralization" of values is understood as the redistribution of values in the conditions of cultural and civilizational development of modernity (the very concept of "centralization" of values was introduced by the Dutch researcher Annamaria Hagen); 5) in order to characterize value transformations, the results of the World Values Survey are used.