On February 15-16, 2007, the International scientific conference "Globalization and Justice"was held at the Peoples' Friendship University of Russia. The forum was co-founded by the Faculty of Humanities and Social Sciences of RUDN University and the Cultural Representation at the Embassy of the Islamic Republic of Iran in Moscow. 98 scientists made presentations and took part in the discussion, including 38 foreign participants from 11 countries.

The conference was devoted to discussing topical issues of modern world politics and culture, searching for fair grounds for solving urgent problems of our time in the context of globalization and interaction of civilizations within the framework of various international strategies (dialogue, good neighborliness, partnership, alliance of civilizations, etc.).

The opening ceremony of the conference was attended by RUDN University Rector V. M. Filippov, Iranian Ambassador to Russia Gholamreza Ansari, Cultural Attache of the Embassy of Egypt in Russia Ali Ghaleb Ahmed Ghaleb, scientists of academies of sciences and university professors from Iran, Canada, Great Britain, Jordan, Syria, Czech Republic, Latvia, Armenia, Uzbekistan, Ukraine, as well as from Moscow, St. Petersburg, Novosibirsk, Derbent, Kurgan, etc.

The conference was held in the form of a general discussion in the framework of four sessions: "Philosophical and religious foundations of justice" - moderated by M. T. Stepanyants (Institute of Physics of the Russian Academy of Sciences); "Justice as a category of politics and international relations. Experience of World History "- moderators S. I. Lunev (MGIMO (U) of the Russian Foreign Ministry), Yu. M. Pochta (RUDN University); "Economic Globalization and Justice" - moderators N. M. Mammadova (IB RAS), S. N. Silvestrov (IE RAS); "The idea of justice in culture, literature and art" - moderated by N. I. Prigarina (IB RAS).

Addressing the forum participants, V. M. Filippov, Rector of RUDN University, stressed that globalization should be fair and the face of today's world should be determined by the positive activity of humanity. Perhaps this is the main imperative to overcome the growing inconsistency of the globalization process itself, which is increasingly showing a lack of a humanistic component. Putting the concepts of "globalization" and "justice" side by side, the organizers of the conference, as noted by the director of the UN Information Center in Moscow

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A. S. Gorelik, we have caught the essence of the most acute international dilemma of our time. If globalization is the main trend of world development, then the uneven distribution of benefits and benefits that this process brings with it is perhaps the most serious challenge to the establishment of a new, more democratic and just world order. D. Badarch, Director of the UNESCO Office in Moscow, noted that one of the important goals of UNESCO is to ensure universal respect for justice, the rule of law and human rights, as well as the fundamental freedoms proclaimed in the UN Charter for all peoples without distinction between race, gender, language or religion. One of the important strategic priorities in the field of culture for this organization is the promotion of cultural diversity and intercultural dialogue. Therefore, the general direction of efforts should be to strengthen the principles of justice and responsibility in the global context of the modern world.

The topic of justice as a universal value was considered in the report of M. T. Stepanyants "The Virtue of justice in the context of cultural diversity". In her opinion, the content of this nominal universal is very diverse and depends not only on the culture, but also on what can be called the formational level of development. The report showed the different "content" of justice in the conditions of traditional and post-traditional societies of the East and West.

Traditional societies are characterized by at least four common positions on the ideal of justice (compared to post-traditional societies). The first recognizes two types of moral institution - one sanctified by religion and one authoritarian. A vivid example of an authoritarian moral system is shown in Chinese society with the dominant Confucian tradition. In the Russian tradition (before the October Revolution), the idea of justice, typical of traditional society, prevailed. The source of justice was primarily sacred and at the same time authoritarian in nature. The second position presupposes the realization of justice in the categories of the beyond world. In Islam, for example, justice will prevail on the Day of Judgment, when God will reward a person for his earthly virtues and sins. The third relates justice to a certain "collective" to which an individual belongs-caste, community, class, religious denomination, etc. The Confucian idea of a virtuous, just society presupposes social harmony, achievable and supported by the observance of ritual-li and Zheng ming ("correcting names"). The latter was meant to imply the immutability of the content of social roles; the Chinese concept of a person in principle does not provide for equality. The fourth group considers justice exclusively in relation to duty, without any consideration of human rights. In Arab-Muslim culture, for example, justice is interpreted as "retribution " or"affirmation of the truth." This is not a way to equalize the chances of individual members of society, but a mode of moderate and harmonious existence.

A posttraditional or liberal society differs from a traditional one by the parameters mentioned above: 1) The source of justice and the judge who administers it are the people, represented by the representative legislative and judicial bodies elected by them; 2) In Modern times, justice is conceived in terms not of the beyond world, but of earthly existence, including future generations; 3) Everyone has equal rights to justice; 4) Justice and law are inseparable.

Four scenarios for changing the status of justice in the process of globalization were proposed, including the achievement of a general agreement on the universality of the understanding of justice, which synthesizes the most fruitful elements of different cultures.

P. Dutkevich (Institute of European and Russian Studies, Carleton University, Canada) in his report "Globalization and Justice or efficiency and Equality" identified a number of topical issues: What is the role of social justice in politics, how does it relate to" higher justice " (Gandhi)? What capital is needed to achieve social justice, overcome corruption, and overcome material inequality? Should the efforts of individual countries or the efforts of all mankind to create a global system for the dissemination of justice be directed to solving these problems? Can "higher justice" become the essence of globalization?

Ya. Shukhman (im. Jana Evangelista Purkene, Prague, Czech Republic) in his report "The global nature of the independence of national economies: the role of international organizations" drew attention to the global interdependence of national economies, which raises new problems and challenges.

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requires new solutions. Being realistic, we understand that economic institutions will "rule the ball" in our world for a long time to come. However, it is time to think about a better global governance program. The European Union, as a global laboratory of globalization, has already faced, for example, the problem of its weak social dimension. The focus of the market and democracy on respect for human rights are two sides of the same coin. Without economic efficiency (rapid creation of large resources), it is impossible to solve the problem of poverty that exists today on the planet. At the same time, the economy cannot serve humanity properly without a stable moral and social basis.

E. G. Kochetov (Acad. Geoeconomics and Geopolitics of IMEMO RAS, Russia) in his report "Humanitarian categories in the global dimension" considered a new global dimension of the category "justice", putting forward the thesis that its current content is determined by the geo-economic component. Questions were raised: what happens when globalization reflects the new arrangement of our world - "a world without borders"? When do national reproduction cycles under the influence of internationalization, having crossed state borders, form a global economic population with its cluster-network content and "pulsating", no longer state, but" economic " borders? As a result, the mobility of economic borders determines the "constantly new" division of the world. The" behavior " of geoeconomics depends on the coordinates of its civilizational development. Without taking into account the civilizational aspect, it is impossible to clarify the essence of the emerging processes that are manifested in the geo-economic atlas of the world. The integration of geoeconomics with areas that previously had little systemic relevance to economics (cultural studies, ethno-national systems and their areas, spiritual and religious aspects, etc.) is a fundamentally new and strategically significant moment. When does the problem of "equity" arise in geoeconomics? When it comes to the redistribution of global income. And here we need a fair geo-economic rule of law-the key to a just world. The world needs a new "Napoleon Code" - a code of the global geo-economic order, and the task of legal theorists and methodologists is to start developing it.

A. G. Volodin (IMEMO) in his report "Globalization - Globalism - Justice: the experience of India" pointed out that in this country there is a systematic understanding of globalization as: the organic integration of India into the global process and increasing the sustainability of the development model to its impact. Economic growth rates are adjusted by the political imperative. The main problems of the country are employment, access to the results of economic growth, cultural adaptation and socialization of the poorest population, which is highly politicized. Therefore, the state should clearly control strategic processes, relying on the 300 million people of the middle class in India. The imperative of a state course that meets the challenges of the new era should be development with justice.

In modern India, the relationship between globalization and justice, the speaker noted, has significant features. First, sovereignty is a prerequisite for India's participation in the natural processes of globalization, both for the government and for society as a whole. The country's authorities critically perceive globalism as an ideological and political justification of globalization in its " Western "(neoliberal) interpretation. Secondly, India is characterized by a systematic understanding of democracy, which includes the gradual and consistent integration of the country's economy into the processes of globalization. Globalization and justice are seen as complementary concepts, because otherwise the absolute majority of humanity, which goes from a state of passivity to a state of organized activity, is unlikely to support the leaders of the world economy in their desire to universalize their project of building the ecumene. Logically, the model that should be formed at the "exit" of this process should be built on the basis of horizontal links between economic and political actors (i.e., nations / states). The structure of relations between countries and peoples formed in the course of this process can be certified as "unity in diversity", which is a foreign name for the polycentric organization of the world space (multipolar world).

Justice as a problem of achieving real equality in the world of global competition on the example of the Chinese experience was considered in the report "China and Globalization: the Search for Justice" by A. I. Salitsky (IMEMO). The People's Republic of China can be considered one of the countries that successfully adapt to globalization, which is considered as an external market.

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in relation to China, the process. Therefore, the Chinese do not seek justice in it. There is no need for China to integrate anywhere. For China, globalization is not a global economic war in which there are winners and losers, but a global game in which everyone can win. China is still winning in this global game. By participating in globalization, the PRC intends to make certain adjustments to this process - to encourage the creation of a just and rational new international political and economic order. The speaker drew attention to the similarity of the concepts of "justice" and "rationality". In the Chinese tradition, the concept of justice is not limited to equality, but there is duty, moral responsibility. Therefore, if China's participation in globalization is linked to the concepts of justice and duty, then the thesis appears: "Globalization puts an obligation to each country before its economy." Each government is responsible to the world economy for the state of its national economy - this thesis, often used by Beijing, contains, among other things, fixing the leading role of the state in the economy.

In China's globalization, threats and opportunities are distinguished. An adjustment of globalization towards greater consideration of the interests of developing countries, with the active participation of China, is quite possible. And regionalization is just the tool of such adjustment, which can lead to the formation of completely different types of world systems. If globalization implies the formation of a single global economy and the rule of the strongest power (a monopolar world) based on it, then economic regionalization entails the creation of several interacting and competing groups that serve the multipolar management of the world system. The ASEAN-China Free Trade Area is already becoming one of these groupings. Theoretically, the SCO, as well as the GCC and SAARC have similar chances.

In the report of A. A. Maslov (RUDN University) "China: the particularity of justice and the impossibility of humanity", it was noted that the traditional culture of China has never assumed the internationalization of internal norms. The terminology of humanities itself is not provided for by the lexical and semantic field of the Chinese language. The hieroglyphs for the concepts of "personality" and" democracy " come from the Japanese language. The term "justice" primarily means in Chinese the emperor's just rule over barbarians. In other words, justice arose and extended only to China. The particularity of justice in China means that from the point of view of Chinese culture, only those people who accepted the culture and political and economic rules of China, that is, what is commonly called "soft power" of China, could have humanity. Here it is important to understand that the dominant word in the phrase "Chinese culture" is the word "Chinese". Hence, the culture of governing a country is only a culture of governing China and for China. Particularity also operates at the level of regional international relations, for example, in the framework of the SCO.

Intensive international migration has become an important factor in the development of the modern world. At the beginning of the twenty-first century, there were about 175 million migrants in the world. Immigrants from Arab countries are widely involved in this process, as it was noted in the report of E. M. Savicheva (RUDN University) "Migration of Arabs in the context of globalization processes". For Europe and the Muslim East, the problem of combining European and Muslim culture in a single project of the "new open society" is more acute than ever. The alternative is American-style confrontation and globalization. Paradoxically, only Russia can act as a kind of" middle " force, preventing possible East-West clashes as a result of its strategic interaction not only with Europe, but also with the CIS regions and the Middle East.

In his report "The Problem of Modernizing Eastern Societies in terms of their Adaptation to Modern Political and Economic Realities", Dmitry Mosyakov (Institute of History of the Russian Academy of Sciences) focused on the problem of transferring Western civilizational values to modernizing Indian, East Asian and Islamic societies. Where traditional stereotypes were broken, societies managed to find their niche in the modern world, see the prospects for growth and leadership. Where everything was blocked, for example, by the all-encompassing Islamic doctrine, there was no real modernization. And the conflict that is taking place to a large extent is not due to the" injustice " of income distribution, but because Muslim countries, without passing through the stage of real modernization, cannot take their rightful place in the modern division of labor and find their place in the global global order. Hence the immanent

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the nature of Islamic terrorism, and the constant fueling of political conflicts on the periphery of this world, and the inability to effectively use the funds for development provided by the West. Are Islamic countries capable of the same type of modernization as India and China? The challenge of changing the status quo in the world of Islam and finding new grounds for growth and leadership remains urgent.

In his report "On the significance of traditional values in the social development of Non-Western societies at the Turn of Epochs", A. I. Yakovlev (Institute of History of the Russian Academy of Sciences) analyzed the experience of developing non-Western societies in recent decades based on the model of Western societies. In his opinion, conflicts and crisis phenomena in the process of the dialogue of civilizations are caused not only by the heterogeneity of their fundamental principles, but also by the actual rejection of Western society from its civilizational principles, from its own traditional system of values. The industrial (consumer) culture of the West is based on the interests of people, and not on principles and ideals, as in Christian, Muslim and other traditional cultures. Considering a person as a being primarily spiritual, it is necessary to recognize that his life proceeds in two spaces: formational and civilizational.

All this calls into question the dominant role of the formation principle in social development until recently. Despite the obvious importance of the material principles of the modern post-industrial world in its Western model, the importance of non-material, spiritual factors is increasing in the lives of people in different countries and societies. Not for everyone, consumption can become the meaning and goal of life. At the turn of the epochs, the world is experiencing two crises - the crisis of Western society as a model of human development and the crisis of Eastern society, which has been modernized according to this model and faced problems. A new factor is the growth of the humanistic component, the "rush of life" where religion is being revived. At the same time, this does not mean the separation of countries and peoples. In recent centuries, material-technical and military development has prevailed, which was based on the desire for the domination of one or several States over many or all. Apparently, this model has exhausted its capabilities.

H. R. Azgadi (University of Tehran, Iran) in his report "Justice and globalization from the point of view of philosophy and religion" proposed to consider the German philosopher F. Hegel as the "father" of the new understanding of globalism and raised the question: does Islam play a significant role in designing a new world today or is it striving for its historical non-existence? There is no reason to say that there are fundamental contradictions between Islam and globalization in the sense of restructuring the world's relations between people and between man and nature. We should distinguish between two meanings of globalization: globalization as the worldwide dissemination of scientific achievements, the expansion of communications, the creation of a world culture, a world market, and even, perhaps, the formation of a global consciousness that would contribute to the unity and cohesion of all mankind and bring it closer to a fair distribution of wealth, knowledge, power, authority, and respect between people. all subjects of the world community; and globalization in the sense of secularization, Westernization, Americanization and fitting the world culture and economy to this template.

It is for this reason that the Islamic world, according to H. R. Azgadi, takes a dual position in relation to globalization. Globalization, understood as an American-British dictatorship over the world economy and culture based on inequality and the cultivation of debauchery, is a continuation of the "cold war", only now directed against the Islamic world, which is declared the "new enemy of humanity" with labels of terrorism and extremism - such globalization, the speaker believes, is rejected by Muslims. Globalization, in the sense of mutual understanding, brotherhood, equality, equality and prosperity of all nations, and respect for their dignity, fully corresponds to Islamic attitudes and humanistic principles. Globalization in the sense of bridging distances and blurring borders between different worlds is one of the historical tasks of Islam.

I. R. Nasyrov (Institute of Physics of the Russian Academy of Sciences) in the report " Islamic concept of God (Allah) as the arbiter of justice and its philosophical and religious foundations "considered the peculiarity of the globalizing project in its Islamic version to unite humanity by establishing "divine justice". It was noted that the attempts to implement it in the past were so large-scale that they changed the course of human history, while still retaining the importance of a real moral guide for many people in the Islamic world. Islamic

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the concept of God (Allah) As the arbiter of justice, it goes back to the Qur'an, where justice ('adl, or' adala) considered as one of the qualities (attributes) Of god. The justice of God is understood as the restoration of the violated divine Law (Sharia) by punishing sinners in the event that God decides not to forgive and thus deprive them of His mercy, which is granted, in turn, unconditionally to those who observe the Law. Accordingly, the justice of man is the fulfillment of the decree (huqm) of God, which is identified with the truth as such (al-haqq).

N. G. Mamedzade Nuri Hasan-Agayevich (Dagestan State University, Russia) in his report "The concept of justice in theology and law of isnaashariya" called for a more detailed study of various concepts of individual Islamic trends and trends. Isnaashariya, as one of the independent and fully formed branches of Islam, is of particular interest today, taking into account the geopolitical changes taking place in the Middle East. One of the main concepts in the ideology of this movement is the doctrine of justice ('adl). This ideological postulate is reflected in all the canons of the isnaashariyah.

V. I. Yurtaev (RUDN University) in his report "The principle of Justice ('adl) in the ideology and practice of the Islamic Revolution in Iran" believes that, perhaps, the condition and basis for a new rise in the Iranian-Islamic civilization will be precisely the "triumph of justice", as in its time the greatness of Islam was associated with the"triumph of knowledge". The special significance of the concept of "justice "in the Iranian-Islamic civilization is determined by its recognition as one of the five fundamental" principles of faith " (osul-e din), on the basis of which the worldview of Shiite Muslims is formed. In the second half of the 20th century, Imam Khomeini (1902-1989) accurately captured the social demand for justice in Iran. The leader of the Islamic Revolution that overthrew the Shah's power in Iran on February 11, 1979, included the concept of justice in the justification of his concept of establishing "Islamic power" (hokumat-e eslami). Ideally, according to Khomeini, Islamic power in the world will create a society of "universal justice on earth" under the leadership (velayat) of a "just faqih" (faqih-e 'adel'). The Imam believed that justice as a gift is "the fullness of faith and morality." The possession of the gift of justice in Khomeini's constructions received the status of the second mandatory condition (the first is the possession of knowledge of the law of Islam - ghanun - e eslam) for the appointment of a faqih to the post of head of state. A just faqih builds fair social relations and forms a fair system. The limits of just power are defined by "the law of Islam and the precepts of Sharia". The need to fulfill the law of God makes the question of determining a new leader synonymous with the implementation of the entire mission.

M. Imanipour (Cultural Representation at the Embassy of the Islamic Republic of Iran in Russia) in his report "Globalization of Culture" based on a comparison of the concepts of globalization (new world order, end of history, clash or dialogue of civilizations, etc.) concluded that among the various components of globalization, the development of its cultural aspect is most noteworthy today. The author notes the great importance of culture as a determining factor in future international social relations, and shows an Islamic approach to the problem, which is aimed, among other things, at rational choice and mastering the positive aspects of cultural globalization. The task of humanity in the foreseeable future is to eliminate the methods of terror, war and violence from the practice of international and interethnic relations.

In the report Ya. Eshotsa (University of Latvia, Riga) "Sufi understanding of justice: Jalal-ad-din Rumi and Mahya-ad-din ibn Arabi" examines the place of this principle in the general Islamic justification of the Asharites and Mu'tazilites, based on the works of the great Sufis - Rumi and Ibn al-'Arabi, respectively. The topic "The dogma of divine justice" al-adl" and the challenges of globalization " was discussed by G. N. Seidova (Branch of Dagestan State University in Derbent), who noted that different trends in Islam hold different views on the problem of God's justice. For Imamite theologians, justice is the basis of divine acts both in the sphere of the universe and in the sphere of earthly laws. They deny the absolute predestination of a person's fate and actions as incompatible with the principle of divine justice.

In her report "Globalization, Islamic Economy and Justice (the Iranian experience)" N. M. Mammadova reviewed the socio-economic realities of Iran at the stage of completing the transition to the Islamic Economy. -

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the main Islamic norms that are used in economic practice, the problem of modernizing the Islamic principles of economic management and the mechanisms of their application. It was noted that only the Islamic Republic of Iran has met the main condition necessary for the full implementation of the "Islamic economic model" - the development of the economy takes place "under the conditions of Islamic rule". For this purpose, Iran has created a theocratic state in which religious leaders control the main centers of power. An important research area is the search for answers to the following questions: What does the Islamic economic tradition imply? What economic Islamic views were used in Iran? Have they changed under the influence of global trends? What is new in the process of global economic globalization?

It was suggested that the Islamic revolution itself in Iran, which interrupted the experience of accelerated economic "Westernization" in 1979, was to some extent a response to the process of globalization (or its higher stage) that has been clearly manifested since the 1970s. The inefficiency of the tightly centralized economic system created in the 1980s, which was dominated by the state sector, prompted the country's leadership to change the economic model towards its liberalization. However, even today we cannot talk about the development of any clear Islamic economic concept in Iran in the context of globalization. The main Islamic norms that are used in the economic practice of the Islamic Republic of Iran can be reduced to several-property rights, Islamic taxes, and the ban on bank interest. Iran has a fairly stable economic growth, and the general standard of living of the population has increased. Thus, GDP in terms of PPP reached $ 8.1 thousand in 2005 (in Pakistan - $ 2.35 thousand, in Turkey - $ 8.4 thousand). Iran aims to take advantage of the benefits of globalization in the form of expanding the market for its goods, an influx of necessary technologies, while emphasizing the construction of a more socially just market system. And this corresponds to the basic principle of social and economic justice as the goal of the Islamic economy.

A. I. Polishchuk (Moscow State Pedagogical University, Moscow) in his report "Globalization processes and problems of social justice in Iran" gave a detailed analysis of the Iranian government's plans to ensure social justice within the framework of the "self-sufficiency" policy (khodkafai), which is characterized by" isolationism " and protectionism. The article considers the measures taken by the Ahmadinejad government to restore social justice and return to the ideals of the Islamic Revolution. The principle of social justice is officially declared in official documents, in particular in the five-year plans for the socio-economic and cultural development of Iran.

The situation in the Middle East and the possibility of a just settlement of the situation were discussed in the report of A. Kaddur (UN-tg. Aleppo, Syria) "New Middle East Project: Justice for the Strong". It can be said that the New Middle East project and the Greater Middle East project are one and the same project, the implementation of which, under the influence of political conditions, was divided into two parts: the first-from the beginning of the 1990s, including the second Gulf War and the final destruction of the idea of Arab solidarity, the collapse of the USSR and its division; the second - from the events of September 11, 2001 to the present day. This confirms that the words "new" and" big " are used in identical contexts, and this refers to the project of the Greater Middle East, which promotes the idea of a new regional order that will be created on the ruins of the Arab nation, Arab state institutions, national principles, on the ruins of the humanistic, spiritual and cultural mission of Arab countries. However, what has already happened, and what is happening now in Iraq, Lebanon, Palestine, Somalia, Sudan and a number of other states, confirms that Western theories are confronted with the reality of life in a land where civilized peoples live with religious identities and their own distinctive societies. Such new projects (as well as old ones) will not find here an ideological vacuum, using which it would be easy to turn these territories into American protectorates, where the living peoples will not be able to play the slightest role in determining their fate and prospects for their development.

Olga Borisova (RUDN University) in her report "Arab countries in a globalizing world" drew attention to the relevance of assessing not only the overall growth indicators, but also the degree of activity of Arab countries in world economic processes. Dramatic events of the beginning of the XXI century We have once again shown with particular acuteness that political and economic stability around the world largely depends on how the Arab-Muslim world will develop. At the same time, they are not significant

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not only general growth indicators, but also the degree of activity of Arab countries in world economic processes. However, Arab experts note that most countries of the Arab world are not ready to enter on an equal basis into the new dynamic system of relations, which is represented by globalization. The possibility of loss of national identity and traditions of both secular and religious persuasions is of particular concern.

B. A. Kishinev (RUDN University) in his report "Globalization in the Middle East: Persia as a place of interaction of world civilizations" considered the period of existence of Tibetan Buddhism in Persia under the first Ilkhanids, gave the names of Tibetan Buddhist schools (Kagyu school, etc.), noted the influence of those events on the spiritual and political history of the Western Mongolian Oirat tribes. The 13th century gave an example of a vivid interaction of world civilizations. In this case, we are talking about a period of approximately 40-50 years, when Tibetan Buddhism enjoyed state support in Ilkhanid Persia. Thus, in medieval Persia in the 13th century, there was a unique situation when the spiritual achievements of the Indian and Iranian Aryans converged through the mediation of their successors: the Tibetans and Persians. However, it is unlikely that the concept of "war of religions" or "clash of civilizations" applies to such interaction, since these religions - Buddhism and Islam - did not part as enemies and did not lead a struggle to destroy each other. Iran has absorbed a lot from the world's civilizations and given them a lot, which led to the formation of a specific version of the Middle Eastern civilization. The experience of Iran's rapprochement with neighboring and distant peoples and states, including Russia, allows us to see the sometimes underutilized, unique civilizational and cultural potential for achieving peace and harmony based on mutual respect, a sense of historical and other justice.

A. A. Khaidarov (Tashkent State Institute of Oriental Studies, Uzbekistan) in his report "Justice and the role of Central Asia in modern international relations" emphasized that the principle of justice is especially relevant for young independent states, in particular, the states of Central Asia that are actively integrating into modern international relations. The establishment of the principle of justice in the CIS area, which includes Central Asia, would mean maintaining and promoting the development of democratic processes in the group of States that are members of this association, and strengthening their interstate relations. The adoption of the principle of justice could open up broad prospects for cooperation between Russia and the Central Asian states both in the world of Islam and beyond, and for maintaining global security.

The report of P. Mammad-Zade (RUDN University) "Iran and the Arab countries: main trends in the development of relations" examines a number of aspects of the Arab countries ' attitude to Iran's role in the region, and notes the intensification of the Arab-Iranian dialogue since the election of M. Khatami as President of Iran in 1997. Arab countries and Iran share similar positions on a number of regional issues: they support a just solution to the Palestinian problem, the sovereignty and territorial integrity of Iraq, and the need for political and economic reforms in the Middle East and North Africa initiated from within, not from outside.

E. I. Tairyan (Russian-Armenian (Slavonic) State University, Armenia) presented an overview of Iran's regional policy in the context of modern international relations in her report "On Iran's Regional Policy in the context of globalization processes". It showed that Iran's policy in the South Caucasus, which is based on spiritual and civilizational sources, is the most important factor in the economic development, political stability and security of the region. If the international community is really interested in implementing strategic projects here, it should promote the fair inclusion in the transport and communication systems of the South Caucasus of all states in the region, without taking into account the interests of which no road or pipeline can reliably and therefore profitably function.

V. A. Alekseev (Kurgan State University) made a report " The theme of justice in the Islamic-Catholic dialogue (1960-2000)". The issues of justice, which are so important in the Islamic-Catholic dialogue, are reflected in the Catechism of the Catholic Church, approved by Pope John Paul II on June 25, 1992 , which is the most important teaching document for Catholics. The section "Justice and solidarity among peoples" defines the Church's attitude to pressing social problems. The dialogue of cultures and civilizations was the main theme of John Paul II's message to the World Day of Peace on January 1, 2001. In this message, which preceded the UN declared (at the initiative of the President of Iran S. M. Khatami) "International

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The year of Dialogue among civilizations", the Pope pointed out that a genuine culture of solidarity is based on the promotion of justice. It is not a question of providing a surplus to those in need, but of helping entire peoples who have been excluded or left on the sidelines of development. The position of the Islamic side in this dialogue with Christians cannot be summed up under one denominator. S. M. Khatami called for analytical balance, inviting the East to the dialogue. And the East can, by engaging in dialogue and reaching a historic understanding, call on Europe and America to be moderate, calm and balanced, and ultimately contribute to the establishment of peace, security and justice. The dialogue potential in relations between the Islamic world and the Catholic Church is far from being exhausted. On August 20, 2005, Pope Benedict XVI addressed the young generation of Christians with the following appeal: "... interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to a seasonal choice. This is a vital necessity on which our future largely depends."

A.V. Shabaga (RUDN University) in his report "Identity and Justice in International Relations" noted that justice is an ideal category. The degree of identity of a historical subject from the point of view of the correspondence of the internal organization of the subject to the way it tries to position itself in the system of international relations shows how much the modern system of international relations does not correspond to the category of justice.

P. N. Baryshnikov (Pyatigorsk State Linguistic University). un-t) in his report "Syncretism of the category of justice in mythological systems" suggested that if it is possible to find a single meta-discursive position, where questions about justice and goodness will be irrelevant, where priorities will be built on the scale of the whole of humanity, and not within a single individual community, then justice will prevail, "denying itself".

E. V. Zolotukhina-Abolina (Rostov State University) in her report "Interpretation of justice in the psychology of the new wave "suggested defining justice as a certain proper order of human life, in which there is a correspondence between an act and retribution. This issue is considered on the example of the works of "new wave psychologists" with their esoteric views, according to which the world is always fair, as it depends on the emotional projections of people. Justice here has, as it were, two faces: one punishing, passing a severe sentence, determining the punishment for crimes and misdemeanors, and the other strict, but approving, issuing in one form or another a reward for good deeds and exemplary works - "the world is just, and there are no guilty". An individual can only" restore justice " to himself by changing his worldview to a positive one. That is, there is a return to the ancient idea that every act has an adequate reward, which can neither be canceled nor ignored (the doctrine of rita and the law of karma in ancient Vedic philosophy, "tao" in ancient Chinese philosophy). The teaching of new wave psychologists about justice is evidence that today, in the ideological space of global communication, a variety of trends get along, and each of us can decide for himself which view of the world suits him best.

D. N. Baryshnikov (St. Petersburg State University) devoted his report "The theory of Just War and the concept of humanitarian intervention" to questions about the moral limitations of war, the right to war, and the right to participate in war. A retrospective of discussions about justice and war in the works of ancient authors, the European medieval tradition, and the concepts of Modern times was given. At the end of the 20th century, British Prime Minister Tony Blair officially announced a new version of the" just war " - the concept of humanitarian intervention. L. A. Huseynova (RAGS) in her report "Towards a fair solution of pressing global and regional problems of our time in the context of pre-sustainable development of civilization" concluded that in the process of globalization, the factor of dialogue (interaction) of regional sociosystems through culture - the cumulative spiritual experience of humanity, an alternative to confrontation and conflict-is becoming very important and promising. Mutual knowledge (consideration) of cultural characteristics of societies in the process of self-organization of a global society will contribute not only to the harmonization of cultures and the development of their partnership, but also to the transition to sustainable development.

O. P. Polyntseva (Institute of Journalism, Taras Shevchenko National University, Ukraine) considered the problem of interrelation of political tolerance and justice. Intolerance has become one of the biggest global problems of the modern world. By implementing the idea of tolerance, the world creates conditions for constructive dialogue, which is unthinkable without it.

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the "justice" category. The Declaration of Principles of Tolerance, the concept of a Culture of Peace, and the Alliance of Civilizations program include this important guideline, but current global issues are still being formulated and waiting for their program of action. In the report of E. V. Fedorova (Spb.E. F. Chernenko (RUDN University) in her report" Problems of ensuring social justice in Russia in the context of globalization "drew attention to the contradictory nature of the globalization process, which in the context of the development of the Russian economy and the anti-globalist movement" was given a retrospective of the issue and analyzed the reasons for the widespread interest in the "Tobin tax" at the turn of the XX-XXI centuries. Russia's growing openness to the outside world inevitably raises the question of social justice. Ultimately, social and economic justice for its citizens is the main criterion for the effectiveness of the social system.

M. N. Drozhzhina (Novosibirsk State Conservatory (Glinka Academy)) in her report "The coexistence of two types of musical professionalism as a factor of stabilization of modern non-European culture" noted that the coexistence of two types of musical professionalism within the same culture raises a "painful" question: is compositional (Western, dynamic, written polyphonic composer's creativity) is a tool for the globalization of cultural space, an antagonist in relation to traditional professionalism and culture in general? The current stage of development of non-traditional musical culture demonstrates the possibility of constructive coexistence of two types of musical professionalism, which contributes to the stabilization of all elements of its system. At the same time, not only traditional, but also European professionalism shows its functionality in relation to the central (religious and ideological) core of culture, protecting it from destructive external influences. Perhaps this situation can serve as an example of successful adaptation of the borrowed model, and an example of the homeostatic capabilities of the canon, which is a clear manifestation of the principle of justice in the sphere of culture and art.

V. A. Mamonova (Saint Petersburg University of Technology and Design, Russia) in her report "Globalization and cultural diversity" suggested considering globalization as a manifestation of cultural variability, which is initiated by formogenesis, the emergence of new information technologies that have changed the ways of storing, selecting and transmitting information - in general, the ways of functioning of socio-cultural systems and the mechanisms of their interaction. In the context of globalization, maintaining the level of necessary diversity of subsystems that make up a socio-cultural system is the main indicator of its functionality and viability. Accordingly, the search for ways of co-evolution of" different-aged " cultures in a globalizing world is a search for alternatives to cultural development and ways to preserve the adaptive flexibility of socio-cultural systems to a multi-variant future.

D. M. Azamatov and Z. G. Khaibullina (Bashkir State Medical University, Russia) in their report "On the issue of justice and politics" showed that fair social policy is the basis of social harmony and solidarity of society. O. A. Rzayev (Research Institute for Human Rights of the National Academy of Sciences of Azerbaijan) in his report "The role of globalization processes in the formation of a new economy" noted that economic globalization is a complex, contradictory process caused by a complex of technological, economic, political, environmental and socio - cultural factors. This process has a long history and can be considered as an important stage in the internationalization of economic life - an essential factor of economic growth in the world economy during the XX century. Seleznev (ISPI RAS) in his report "Security, justice, law and morality in the system of social values of megalopolis students", based on the data of sociological studies of value orientations and social attitudes, analyzed the ideas of Moscow students about the problems of security, justice, law and morality.

The report of V. V. Ponomar and S. G. Kuznetsov (Tiraspol, Moldova) "Combining the energy systems of Europe and Asia - a fair alternative to the American model of globalization" concluded that confrontation and military conflicts lead to an accelerated depletion of world oil and gas reserves and to a thermal apocalypse." The creation of a unified energy system of the European Union (EU)is a fair strategic direction for the development of global energy and ensuring the energy security of the countries of Europe and Asia,

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The CIS countries and Asia, including the unified system of electricity transit from Vladivostok to Lisbon with the participation of Iran, China, Turkey, India, and Pakistan, are promising for the CIS countries to restore the unified system of electricity transit to Europe, and gradually replace gas transit with electricity transit. The first link in this system can be the project "Energy Ring of the Black Sea countries".

S. A. Nizhnikov (RUDN University) in his report "Humanism and Justice: history and modernity", analyzing the work of N. Machiavelli, showed three logically possible variants of the relationship between morality and politics: Machiavelli himself (only a good political goal justifies any means), Machiavellian (the goal justifies any means) and humanistic (a good goal can be used to justify any means). achieved only by good methods). As it was emphasized, the solution of modern global problems, both international and domestic, is possible only on the basis of the principles of humanistic politics (I. Kant, F. Dostoevsky, L. Tolstoy, M. Gandhi, M. L. King, etc.). There is an obvious need for an integral understanding of humanism, which includes religious and secular components. Humanism must unite all of humanity under its banner. At the same time, the rule of law and civil society should become the socio-political basis of humanism. Only a humanistic society can realize the idea of justice. Tulyaganova (University of World Economy and Diplomacy, Uzbekistan) in her report "The theory of justice as a doctrine of what is due in the sphere of politics and morals" proved the conclusion that the study of justice is interdisciplinary in nature and is organically included in the fundamental principles of several scientific disciplines: philosophy, theory and history of law and state, sociology, political science philosophy of morals, economic theory. Therefore, a holistic analysis of justice as a socio-cultural value and the basis of legal culture is necessary.

At the final round table "Justice in the context of globalization" (moderated by V. I. Yurtaev, RUDN University), the urgency and high importance of finding ways of constructive interaction between countries based on dialogue, partnership, and the alliance of civilizations was emphasized. In the "age of globalization", as the XXI century may be called, the main object of globalization-a person-is included in a wide live communication with all the diversity of human culture, taking a personal part in creating a global network of communications. Therefore, it is imperative to include the cultural and psychological vector in the matrix of globalization along with the information, economic, social and military dimensions. The united efforts of all mankind are needed to bring the principles of justice and responsibility into the global context of the modern world. The continuation of the era of humanity outside the humanistic paradigm is impossible, and justice is intended to become one of the key foundations that ensure the further development of Earth's civilization.

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