On August 9-13, 2007, Ulaanbaatar (Mongolia) hosted the international scientific conference "Globalization and Social Transformation in Developing Countries", which was held within the framework of the permanent Sino-Mongolian-Russian scientific seminar on social and cultural problems of developing countries in the era of globalization. Such conferences are held annually alternately in China, Mongolia and Russia. The seminar was organized on the basis of an agreement signed between the College of Humanities and Social Studies of the Petroleum University of China, the Institute of Philosophy, Sociology and Law of the Mongolian Academy of Sciences and the Institute of Mongolian Studies, Buddhology and Tibetology of the Siberian Branch of the Russian Academy of Sciences (IMBiT). Past conferences were held in Ulaanbaatar (Mongolia), Qingdao (China), and Ulan-Ude (Russia).

The conference was opened by G. Chuluunbaatar, Director of the Institute of Philosophy, Sociology and Law of the Russian Academy of Sciences. The conference participants were greeted by: President of the Mongolian Academy of Sciences Academician B. Chadra, Head of the Chinese delegation, Vice-president of the College of Humanities and Social Studies of the Petroleum University of China Ji Guangxin, and head of the Russian delegation, Deputy Director of IMBiT S. Y. Lepekhov.

The plenary session was opened by the report of B. Enkhtuvshin, Director of the International Institute for the Study of Nomadic Civilizations, Vice-President of the Russian Academy of Sciences "Some aspects of comparative study of modern nomadic society in the border regions of Mongolia, China and Russia". The main topic of the report is the study of the development of nomadic communities in the modern world in the context of globalization. To this end, the Institute for the Study of Nomadic Civilizations organized a series of expeditions, such as "Changes in the Central Asian nomadic civilization", "Comparative studies of culture, anthropology and ecology of nomadic life", "Cultural heritage of Central Asian nomads", "Culture, Ethnography and Anthropology on the borders of Mongolia and China", "Comparative studies of open Steppe culture". The expeditions carried out research in the following areas: "History, culture, archeology and ethnography", "Spiritual culture", "Development of society, economy and civilization". The research was conducted on the borders of Mongolia, Russia (Republic of Buryatia) and China for five years with the participation of historians, archaeologists, anthropologists, sociologists, ethnographers and linguists. The main conclusion that can be drawn as a result of the work carried out: despite the fact that the Mongolian nomads did not escape the influence of both Western and Eastern civilizations (manifested in the introduction of certain forms of agriculture), they still did not lose the main features of their traditional way of life.

A joint report by Ji Guangxin and Jiao Fangjie focused on China's development in the context of globalization. Globalization, as the authors believe, is an inevitable stage of historical development. Since globalization is inextricably linked with socialization, modern China will have to face this problem and find new opportunities for further development of the country. China will have to comply with the demands of the times, improve its governance, adopt a development strategy, and view the opportunities of globalization from a positive perspective.

S. Y. Lepekhov's report "The consequences of globalization for social transformation: the problem of the subject" raises the question: who really is and should be the subject of social transformation in modern developing countries? One of the most common ideas about globalization is that it is considered as one of the stages of world-historical progress, during which an increase in benefits for the vast majority of people is ensured. Globalization is seen as more rational approaches in the fields of economics, information technology, education, and management at all levels of social life. From this point of view, globalization is an impersonal natural process as a manifestation of the operation of objective historical laws. In this case, all social changes occur "by themselves" due to objectively developing conditions. When we talk about "social transformation", we mean-

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It is assumed that they occur as the realization of someone's conscious will in accordance with a certain chosen social policy. In this case, globalization is usually understood as the ideology of neoliberalism, formulated in the doctrine of the so-called Washington Consensus, informally adopted in 1992 by leading Western countries and consistently implemented by the International Monetary Fund and the World Bank. With this approach, it is the latter organizations and the largest TNCs that are the subjects of all economic and social transformations that lead in practice to a deterioration of the situation of the middle and poor segments of the population in all countries covered by this process. The neoliberalism doctrine provides: reducing the role of the state as a representative of national public interests; blurring the very concept of "nation", "people"; withdrawing from it the functions of a subject of the historical process and turning it into a shapeless mass of employees deprived of political will, historical memory and traditions. Thus, the people are transformed from the sovereign of the national state and the subject of political action into the object of manipulation by TNCs. In this regard, it should be noted that the cultural and historical features of each social community, such as "people", "nation", "ethnos" are just as natural and objectively formed data as the emerging financial and economic networks, and cannot be arbitrarily canceled in favor of any even very powerful interests. From this point of view, global economic transformation should be carried out by a national state that expresses the interests of all social strata, acting as a counterweight to leading TNCs. Such globalization no longer fits into the model of neoliberal doctrine, but must take into account the actual economic, political, social and cultural ties and relations, taking into account the interests of all actors.

The report of the Director of Tengri University S. Davaadulam is devoted to the social and personal value in the educational process of traditional and modern Mongolian society. The main topic of the study is the assessment of the current education system in Mongolia and the prospects for its further development. From this point of view, the speaker believes, we should study the education process in Mongolia and assess the traditional education system; evaluate the modern Mongolian education system based on modern international standards and taking into account regional specifics.

The report of E. A. Nikolaev (IMBiT) "Postmodernity and transformation of understanding the development of Russian society in the post-Soviet period" considered the possibilities of understanding Russian history in the framework of postmodern discourse. When we talk about postmodernism, the speaker believes, we inevitably "keep in mind" the historical scheme of human development. This scheme can be represented as follows: sacred society (traditional society) - the era of initial secularization-modernity (modernity) - postmodernity. Starting with this scheme, a "universal" system of assessments, criteria and templates is developed - the path from traditional society to modern (and post-modern), which the West has passed and continues to pass. This path is considered universal for all countries, cultures and peoples, and their history is considered only as a process of" modernization "and (implicitly)"Westernization". "Westernization "and" modernization " are not identical, but at the same time they are closely related conceptually. "Modernity" is evaluated with a plus sign only in the progressive Western paradigm, so this term obviously bears its imprint. Outside of Western civilization, there is "modernity" brought there from the West, and at some point this grafted phenomenon (no one belittles its significance, but it is a colonial paradigm) passes (may pass, will pass) to a new stage - which Western society itself is gradually moving into. Postmodernism is based on the premise that the modernization of traditional society has been successfully completed, that the sacred dimension in the socio-political and economic spheres is no longer left. This is, or almost, the case in the West. The Eurasians recognized the Russians as being able to actively oppose modernity, modernization as Westernization. It is the active anti-modernism that in turn led to "modernization" without "Westernization", i.e., to a modernization that would be aimed at opposing the Western paradigm. The entire period of Soviet history serves as a historical illustration of this phenomenon, and the maximum rationalization is found in the intuition of the Eurasians. Postmodernism in Russian conditions is called to be "esotericism". Outwardly, the classical principles of "modernization" with its specific paradigm ("human rights", "goods-money-goods", "open society", etc.) are proclaimed.

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in the Western context, postmodernism erodes the resilience of the modernization strategy. In Asia, postmodernism is likely to be misunderstood, just as modernity, reinterpreted in its own way, has not been understood. And in Russia, postmodern esotericism, taking to the streets, threatens to become a breach in the element of the Western "telos", its" antithesis", its" dark double", hence the return to the archaic. In religion, these are primitive forms of religiosity.

I. S. Urbanaeva's report (IMBiT) was devoted to revealing the universal meaning of Buddhist philosophical and ethical principles in the era of globalization and transformation of social systems. Buddhism, the speaker notes, is a unique form of spirituality. On the one hand, it is a religion. And as a religion, Buddhism has a fundamental similarity with all existing religions on our planet: they all help a person to find a true meaning of existence on this side of life and justify the hope of a posthumous existence on the scale of eternity, and therefore each religion has faith as the fundamental basis of its ethical teachings. But, on the other hand, Buddhism is very different in its object, content and justification of faith from other religions: first of all, there is no belief in a Creator God, and therefore Buddhism can even be considered an atheistic form of spirituality. Otherwise, Buddhism is not so much a religion as a philosophy and science. Due to the fact that Buddhism is a special knowledge that contains universal meanings, it can benefit people regardless of their national, cultural and religious identity. Thanks to the Buddhist approach, modern humanity can better understand why it is a single family, why each person is responsible for the preservation of our planet and all the creatures living on it, why they are all also part of this large family that lives on earth. Through spiritual practice, people are able to clear their perception of reality, rebuild their attitude to themselves and to each other, as well as to living nature, and then there is a point of growth of a new, more perfect world around them. Then the transformation of local societies and entire social systems in the context of general globalization will take place in more "soft" and" harmonious " forms. The spiritual sphere should not be considered a separate area from the rest of society, which is controlled by religious organizations. The spiritual must in fact be the basis of all social life.

The report of G. E. Manzanov (IMBiT) "Religion in the ethno-cultural self-determination of the Buryat people" notes that the current religious situation in ethnic Buryatia at the institutional level is characterized by the fact that Buddhist associations, shamanic organizations, to a lesser extent various Protestant denominations, Orthodox and even Catholic churches, and new cults have occupied the ideological niche formed after the collapse of the Soviet Union. the communist regime, in the mass consciousness of modern Buryats. According to sociological studies, the religious situation among the Buryat population of the Baikal region is becoming stable at the junction of the XX and XXI centuries, and the growth of the number of believers has stopped. Among some believers, situational religiosity is widespread, which characterizes rather than a worldview position, but moods that are characterized by significant mobility.

D. S. Zhamsueva (IMBiT) considered the specifics of modern Buddhism (on the example of Buryatia). The content of Buddhist civilization in Central Asia, the speaker notes, is determined by the ethnic specifics of Buddhist culture, which in Tibet, Mongolia, Buryatia, Tuva was formed in the process of interaction of the Buddhist religion with the autochthonous beliefs and customs of traditional society. As a result, the unity of the tenets of the popular faith, the moral code, the worldview, the temple and everyday cult, the general structure of the pantheon and pandemonium was formed. There is a unified system of school education and moral education, development of written and book culture, literary, scientific and artistic creativity. Within the framework of the Buddhist denomination, cadres of the national intelligentsia were formed. According to a sociological study of interethnic and religious relations in Buryatia, conducted by the Expert and Analytical Center of the Presidential Administration and the Government of the Republic of Buryatia, almost 20% of respondents said that they are atheists; about 50% identified themselves as believers. Only 1.4% of respondents identified themselves as deeply religious people who attend all religious services and comply with all religious requirements. The study also found that, unlike women, men are more convinced atheists and a smaller percentage of believers. To the question: "What role does religion play in modern conditions?" - 34% of the respondents answered that religion contributes to the formation of a healthy lifestyle.

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almost 27% believe that religion unites and consolidates people, and only about 5% of respondents said that religion divides people and is a relic of the past. 26% of the respondents identified themselves as Buddhists. At the same time, 58% have a positive attitude to Buddhism, 13% to Catholicism, 13% to Protestantism, 11% to Orthodoxy, and 11% to shamanism. From this we can conclude that the majority of the population, regardless of their ethnicity, sympathizes with Buddhism. About 70% of respondents believe that interethnic relations in Buryatia are characterized by stability. The conducted sociological research also allowed us to conclude that, despite the growth of religious organizations, the religiosity of the population has not increased significantly compared to the previous period. In general, the population is characterized by syncretism, when people, if necessary, go to church, to the datsan, and to the shaman.

D. V. Ayusheva (IMBiT) in her report "The spread of Buddhism in the West" noted that during the emergence of Buddhism in the West, theosophical societies played an important role. The main result of the history of spreading in the West was that Buddhist societies, centers and groups created a tendency to tolerate non-traditional religions for the West. Overcoming confessional restrictions, they contributed to the development of a broad system of syncretism, which included not only religious, but also secular elements of culture.

The report of Liu Jianghua, Vice President of the College of Humanities and Social Sciences of the Petroleum University of China, and Professors Wang Yuping and Zhao Zhenghua analyzed the philosophical aspects of the scientific concept of higher education development. The problem of developing the concept of scientific education from the point of view of philosophy was discussed. The authors propose: to use the epistemology of dialectical materialism in order to determine the advantages and disadvantages of further development of higher education and to apply in practice the method of scientific development for the successful functioning of the higher education system.

Liu Yinghui, Vice-President of the Chinese Institute for Marxist Studies at Tsokzhiltu and Doctor of the College of Humanities and Social Sciences at the University of Petroleum of China, gave a report on "Globalization and Chinese culture" on the future prospects of China's development in the course of interaction between globalization and Chinese culture. Is China capable of preserving its traditional culture during the inevitable process of integration into the world community? The result, according to the authors, will depend on the optimal combination of modernization and traditional aspects in the development of culture.

Topic of the report of the Head of the Department of Sociology of the Institute of Philosophy, Sociology and Law MAN Ts. Urtnasana - "Problems of the social sector in the period of transformation in Mongolia". These include the decline in the authority of the government, unemployment, negative attitudes in society, and social relations.

Liu Jianghua, in his report "Globalization and Chinese business Culture", noted that globalization leads to the gradual introduction of multinational corporations into Chinese business. Accordingly, the Chinese business culture faces the following requirements: individualization, innovation, and internationalization of business in China.

In the report of the Head of the Department of Philosophy of the Institute of Philosophy, Sociology and Law of the Russian Academy of Sciences G. Seinhishig, attention was paid to the following aspects of the state's influence in ensuring social justice: the rule of law; solving the problem of social inequality; ensuring the effectiveness of the judicial system. In modern Mongolia, the growth of the economy in the post-Soviet period led to the emergence of oligarchs in power and in business, attracting foreign capital to the country, which contributed to the emergence of corruption. Over the past 16 years of market economy development, the population's income has increased, but the gap between the well-off and poor segments of the population is still large. The problems of unemployment, poverty and mass migration are still unresolved. The author believes that the judicial system in Mongolia is inefficient, as it is affected by corruption and bribery.

Tian Guoxing, President of the Law Department of the College of Humanities and Social Sciences of the Petroleum University of China, devoted his report to the formation of the Institute of jury trials in China. He noted that the jury trial system in China is only being implemented in practice, has not yet been finalized and has its drawbacks.

Mu Lixia, Director of the Law Center of the College of Humanities and Social Sciences of the Petroleum University of China, discussed the prospects for the education and development of Chinese jurisprudence from the point of view of legislative globalization. He proposed to reform

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Chinese jurisprudence based on Western legal systems. First, the speaker believes that legal education should be liberal, and training methods should focus on the legal profession. Secondly, legal education should become more meaningful and meaningful. Third, it is necessary to include courses on international law and improve the legislative system.

Topic of the report: Yu. Jabon (IMBiT) - "The need to develop Buddhist values to maintain social harmony in Mongolia". The report of Ma Longqian, Vice President of the Shandong University Center for Literature and Aesthetics, was devoted to the study of the transformation of the interpretation of Xunzi's teachings in the era of globalization. In the course of the development of civilizations, the speaker notes, some ancient teachings disappear, while others continue to live, having undergone some changes. The teachings of Xun Tzu are still relevant to Chinese society. However, the old Confucian postulates about filial piety and the differentiation of the rights of the elder and the younger, father and son, wife and husband, etc.can no longer be relevant in the period of globalization, when countries and peoples are forced to interact more closely than ever. At the same time, globalization does not mean the final disappearance of ethnic and cultural characteristics of various peoples. Therefore, some aspects of Sun Tzu's philosophy need to be rethought.

A. Zhambal, Deputy Director of the Institute of Philosophy, Sociology and Law of the Russian Academy of Sciences, in his report "Some aspects of the theory and methodology of studying social transformation in Mongolia", investigated the process of transformation of Mongolian society using a qualitative and quantitative method of analysis, and compared various theories of social development to identify the causes and patterns of social changes in modern Mongolia.

"Narrative as an ideal study of the I Ching in the context of globalization" was the topic of a report by Wang Wengcheng (Shandong University Center for Literature and Aesthetics). "I Ching" is the basis of ancient Chinese aesthetics and literature, the speaker noted. He presented an analysis of the study of "I Ching" in the last ten years. First, in the modern interpretation of the I Ching, new original approaches and interpretations have emerged. Second, there was an introspection and transcendence of the traditional binary model of the study of the subjective and objective. Third, researchers raise the problem of modernization and universalization of the research process.

In the report of Ts. Pureva (Institute of Philosophy, Sociology and Law of the Academy of Sciences of Mongolia) traces the transformation of the assessment and perception of pastoral labor by the indigenous population of Mongolia from 1989 to 2004. Changes in the social structure of pastoralists, attitudes to work, and the emergence of new social groups are also noted.

Scientific Secretary of the Institute of Philosophy, Sociology and Law of the Russian Academy of Sciences O. Sarantuy addressed the tender issue in the modern education system in Mongolia. At the end of the XX - beginning of the XXI century, about 97.6% of Mongols received primary education and about half (47.8%) continued their education. Interestingly, more than half (51%) of this group are women. While men account for 44.5%. This difference is typical for both large cities and rural areas. This ratio may increase in the future.

The role of humanitarian aid in governance in Mongolia was reviewed by Ye sie A. Oya, Master of the School of International Policy Studies at the Monterey Institute of International Studies. Information was provided on the humanitarian aid that Mongolia has received from Western countries since 1990. Humanitarian aid and foreign investment, designed to restore the country's economy in the post-Soviet period, have in practice led to a decline in the authority of the government, an increase in corruption and arbitrariness among the bureaucratic apparatus, the speaker believes.

O. Hatanbold (Institute of Philosophy, Sociology and Law of the Academy of Sciences of Mongolia) in his report "Association of Interest Groups and Democracy" identified the following political groups: economic, professional, public interest groups, political movements, etc. Interest groups appeared in Mongolia shortly after the fall of the Soviet regime in the wake of democracy and new political reforms. These groups should represent the interests of various social strata of society in the government and act as a source of various ideas for modernizing the structure of society. However, their activities in Mongolia are complicated by the way the DO believes-

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Kladchik said that the oligarchy is currently in power, which hinders the development of democracy in the country.

The conference ended with the signing of the final documents, which stated the fruitfulness of the trilateral cooperation of humanitarians from Russia, China and Mongolia and provided for the organization of the next seminar in China on the topic "Globalization and international relations".

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