Маниковская М. А

Stable, growing development of the Far East is designed to ensure the national projects of the Russian Federation currently being implemented, one of which is «Culture». Its emphasis on strengthening civic identity on the basis of spiritual, moral and cultural values is fundamentally important. Since the key resource for achieving national goals and solving strategic tasks is human capital, it is no coincidence that this phenomenon is in the focus of the research attention of theorists and experts. The concept of «human capital», initiated by American scientists in the middle of the 20th century to solve the urgent economic problems, not only started a new direction in the world economic thought, but also provoked a controversy on the part of humanitarians regarding the correctness of using this phrase as a concept in an anthropological perspective. They saw in this phrase a loss of orientation towards the harmonic integrity of the universally self-fulfilling man. An analysis of the epistemological field formed by the problems of the phenomenon under study showed that the human capital theory developers did not claim to create a new anthropology based on economic knowledge and the competencies formed by it. At the same time, the critical position of the humanitarians is not groundless, as its supporters believed that the concept of «human capital» contains risks fraught with the human identity deformation due to the absolutization of economic determinism, emphasizing pragmatic prudence and not so much rationality. Humanitarians hated the assertion, driven by financial investments in the education, that the knowledge acquired in its process does not turn a person into a bearer of cultural values, but into a means of production, subject to depreciation and, therefore, replacement. We believe that it is possible to neutralize the noted risks by recognizing the humanities as the foundation of human capital. The humanitarian knowledge, philosophy, and art included in its content are aimed at the formation and strengthening of the completeness and harmonious integrity of human existence.

Indigitalization of all sides of society, including education, is evidence of the commencement of digital reality. However, the significance of the society transformation, due to the newest technologies power, is of a special kind: its effectiveness in the field of education determines to a great extent the pace and quality of digitalization of the modern world. Most experts present stunning and fascinating prospects of digitalization of all aspects of human life in their scientific research and forecasts whereas its risks and negative consequences are presented to a lesser extent. They might be represented in the possible dehumanization and instrumentalization of education, in the deformation of a person’s identity that might disintegrate into fragments and even reduce to a “digital person”. It might be the devaluation of traditional moral norms and principles leading to the destruction of the moral foundations of society, which in the public consciousness have always been associated with strength and inviolability of fundamentals, which are rooted in being together and consciously upheld. Hence, it is extremely relevant to study the problem of how digitalization changes human relations, the essence of which is based on morality and ethics. The author of the proposed article believes that a fruitful solution to this problem is in its new turn. This turn indicates the prospect of identifying and preserving the constructive possibilities in transforming education. Those are the possibilities of optimal and harmonious interfacing of digital and humanitarian technologies that ensure a person’s moral identity, his ability to be different while keeping his self-identity, which means completeness and integrity of his Self. The entire university community should be concerned about the formation of a student as a moral personality; it should be the concern of the “joint responsibility”. Ethical self-understanding crystallizes out in the communicative action and in the structures of the life-world.