Conceptual dialogism of the media culture of the modern information space

Abstract

The functioning of the media in the information society accompanies the activity of the components of information perception. Any media text as an information product contains certain content characteristics, is placed in an appropriate genre-forming environment, and has individual characteristics of influence, formation, and information support. Convergence processes fundamentally transformed the social importance of the factual and documentary component of the content, expanded the content and typological structure of information culture carriers, led to the development of new approaches to managing information flows, and gave a powerful impetus to the development and revision of the conceptual base of information activity.
Philosophical-anthropological paradigm – in its comprehensive form – involves taking into account both the audience’s universal existential and essential characteristics, as well as its diversity of psychophysiological properties. Based on this, we can conclude that the ways and ways of human existence cannot be unified; each person is an autonomous being, capable of choosing communication, learning about the world, and changing one’s own existence through communication.
In this, a person can rely on a fundamental phenomenon: the idea of freedom and tradition. A person can protect his existence and enrich it with the help of objectified epiphenomena of himself – science, literature, religion, art, philosophy – and in the direct life process, through self-knowledge. Most researchers, trying to generalize the essential assets of Ukrainian liberal thought, come to the conclusion that it, asserting itself in the conditions of brutal anti-national oppression, had a deeply humanistic orientation and was based on faith in the historical future of the Ukrainian people. It was thanks to liberal thought that the basic principles of the science of the history of Ukrainian culture were formulated. Ukrainian scientists strongly advocated the need for democratization of social life and criticized the aristocracy of spiritual values and the Marxist theory of class struggle.