Modern man, community, and humanity as a whole have become apprehensive about their future. Globally, there is a particular concern about the paradoxical tying of the Gordian knot, which is essentially triggered by contradictions caused by antagonistic problems in the fields of ecology, demography and economics. There are several ways to overcome the challenge that the world and man face. Firstly, radical, when one of the spheres is given in for the sake of one or two others. Secondly, the systematic distraction of the masses from critical issues. Thirdly, alternative, the shift of attention from popular methods and means of solving the current critical problems in favor of non-linear ones, i.e. those related to unconventional views on a given problem and approaches to its solution. Understanding of the human situation can lead to some encouraging results by means of focusing attention of the significant majority of the humankind represented by the so-called leaders of public opinion. Basically, under given circumstances, the principle, according to which real change starts with the people themselves, their intention to change, will be effective. In this case, in contrast to violence, coercion, manipulation, bribery and blackmail, the modus operandi of maintaining social interaction will be responsibility, meaningfulness, respect, a sense of proportion and tact.

В статті зосереджено увагу на соціокультурному феномені акультурації – взаємодії автономних культурних систем, спричиненої довготривалими контактами груп з різними культурними патернами. Зауважено, що акультураційний процес може відбуватися у найрізноманітніших соціальних, культурних, політичних та інших контекстах, зачіпати різноманітні групи та окремих осіб, які пройшли через крос-культурне занурення. Акультураційні процеси, відтак акультураційні зміни у поведінці суб'єктів міжкультурної взаємодії проаналізовано на прикладі сучасної кінострічки “Готель “Меріголд”: кращий з екзотичних” та її головних персонажів. Розглянуто ситуацію взаємовпливу двох полярних культур, зокрема британської (помірно-формальної, монохронної, низькоконтекстуальної, індивідуалістичної) та індійської (ієрархічно-формальної, поліхронної, високо-контекстуальної, колективістської). Спираючись на теоретико-методологічний доробок американо-канадського психолога Дж. Беррі, переосмислено стратегії акультурації. Акцентовано увагу на “культурному шоці” або шоці переходу, який переживають літні люди у процесі пристосування до інокультурного середовища. Підкреслено, що результати акультурації завжди пов'язані з адаптацією, з акцентом на характерних рисах психологічної та соціально-культурної адаптації.

This article aimed to meaningfully identify information terrorism as a special type of terrorism and as a separate promising area of research, as well as to justify the need to create a holistic view of the phenomenon of information terrorism. For achieving this goal, next research methods were used: historical, logical, analysis, synthesis, deduction. This scientific paper attempts to distinguish information terrorism as "intangible violence", aimed at reproducing the constantly confused, discombobulated, insecure public, by spreading and development of information products that can cause feelings of fear, anxiety, panic, stress. Diversification of information and communication means and sources of information, almost total dependence of modern individual and society on information, devaluation of facts have created favorable conditions for the emergence and spread of information terrorism. Information terrorism should be taken as an act or series of acts of intrusion into the information and communication space, which aims to intimidate a wide audience, create socio-psychological tension, anxiety, in order to obtain desired policy results in any case. Also there is can be a major threat of transformation of information in 'weapon of mass destruction' influence of this 'massive destruction' will continue to be felt for a long time.

The purpose of this publication is to considering the relationship between humanization and civilizing process, informing by Elias's and Foucault's studies. Theoretical basis of this research is founded on comparative analysis, phenomenological approach and generalization. Originality of this exploration is to the discovering of the similarities and also differences in Elias's and Foucault's viewpoints on civilizing process in the context of clarifying the basic meanings of humanization. Conclusions. As we believe one can point to some similarity in anthropological and sociocultural views of Elias and Foucault. First and foremost, both of them supported the thesis about of mutability of so-called human nature, that is, its conditionality by structural social changes. Secondly, Elias and Foucault are confident in that the history of cultures ("civilizations") is to the history of institutional struggle against human impulses and drives with a goal of their "modeling" in accordance with conventional social imperatives. Not only Elias, but also Foucault's poststructuralism call under question the civilizational interpretation of culture as such, that is any attempt to perspective on culture as a product exclusively of certain religious ideals and tradition. Elias proved convincingly that culture also depends on real social landscape, essential transformation of that does impact on essential transformation entire value system. And finally, within framework of these studies, the cultures are considered from point of view the degree of their civilizing in the sense of "humanizing", that is defined by them, first of all, as a long process of rationalization of behavioral patterns in terms of the strengthen of affective control and selfconstraint, and also as cultivating a specific aversion to the pain in its both physiological and moral meanings. In other words, the attitude of society and its culture to violence is the most significant marker of the level of its civilization, hence its humanization.

The article analyzes the geopolitical situation at the end of the twentieth century associated with the problem of the end of history and ideology. It is noted that modern society is defined as "post-ideological", in which ideas and ideas have ceased to have significant significance in the political space. There is a crisis of traditional political ideologies in politics. It is noted that the foundation of the ideological crisis is the presence of a fragmented society, the obviousness of scepticism in ideological politics, cynicism and the complete lack of social trust in the "political establishment", the use of populist methods in politics.