Director for Research of the Planetary Development Institute
Konstantin Barezhev is the co-author of the Planetary Project, and Deputy Director for Research of the Planetary Development Institute. Dr Barezhev was born in 1973 in Leningrad (USSR), now St Petersburg (Russia). In 1996, he graduated from St Petersburg State University with a Cum Laude Degree in philosophy. He worked for organisations engaged in developing parliamentarism, democracy and civil society. In 2000, he received a Ph.D. in Philosophy from the Department of Ontology and Theory of Cognition of St Petersburg State University. His thesis focused on the evolution of the concept of meaning in European metaphysics, criticism and phenomenology. Between 1995 and 2003, he co-operated with the European Union TACIS Programme in the area of youth and social policy. From 2000 to 2012, he taught humanities courses, carried out research, ran various university departments, and edited university press publications. Since 2006, Dr Barezhev has been involved in consulting work in social and business communication and business administration. He is the author of two research monographs (“Meaning as Interpreting Essence”, 2009; and “Elements of Philosophy”, 2012), two textbooks (“Introduction to Corporate Culture”, 2011; and “Advertising in Communication”, 2011), and over 70 papers in scholarly journals and trade magazines. His research interests are wide ranging. They include: the history of philosophy and science, cultural studies, psychology, political science, management, sociology and globalism.
Publications on website
The leader of the Planetary Project Aleksandr V. Bezgodov spoke at a meeting of the Presidium of the Russian Academy of Sciences on November 10
Members of the management team of Planetary Development Institute (PDI, Dubai) participated in the annual conference on law, economics and politics held at the University of Cambridge, from September 18th -20th 2017
What is the most important thing in the world, on the planet? The most important thing is to preserve it, save nature and survive ourselves, in order to continue development. The world has become very compact, close-knit and comfortable. It is also very toxic, sometimes poisoned. It has become extremely fragile; we are just one step away from self-destruction and the destruction of all living things. The name of today's universal danger threatening both the beggar and the king is global problems. Without exaggeration, we can say that they are all tied to one thing – a human, their behavior, conscience, and morality. Today, the achievements of scientific and technological progress are such that all the technological, material and financial aspects of global problems can be solved.
Антропоценом называют эпоху наступления окончательного господства человека над природой, некоего звездного часа раскрытия сути человека как субъекта геологической истории. Учение об антропоцене весьма созвучно и близко философии космистов и, в особенности, В.И. Вернадского. Однако в рамках этой чрезвычайно модной сейчас темы сами толкователи антропоцена указывают на ряд серьезнейших угроз, которую несет и уже принесла эта эпоха, начавшаяся в середине прошлого века.
The social sphere, culture and education hardly ever draw investments or become the focus of government care in the so-called “pipeline economy”, or to use a better term, in the economy of rent- and resource-based colonialism. On the other hand, voter loyalty and mobility is crucial for the authorities that imitate democratic procedures. National solidarity, identification with, and agreement between people and government in the autocratic or totalitarian states, also known as political conformism, are considered to be very important, too...
Despite its theoretical solidity and international recognition, the concept of sustainable development has run into fundamental implementation issues. Internal contradictions are revealed both in its ideological-methodological frame.
The modern world faces the threat of a global environmental catastrophe from two causes. Firstly, from the consumer society economic system whose exploitative nature is characterised by industrial technologies, which are hazardous and inefficient from the point of view of resource management.
Why do we want to perceive the essence of myth and religion, analyse their content, compare forms, and study their origins? We should not treat myth, prehistoric religion, and mythological poetic tradition of the old with positivist or Marxist condescension. Ancient spirituality is not just humanity’s “infant identity”; it is not just a primitive pre-class communication form of describing the world based on handmade artifacts. It seems to hold the key to the mystery of the origins of man as both a natural and supernatural being.
Philosophy and religion are similar in that they are not satisfied with the current state of things or data provided by common sense, everyday thinking or even individual sciences; they look for an explanation of the world and life, existence and consciousness that cannot be achieved through possible experience. Philosophy and religion are the oldest forms of human spiritual activity and social consciousness.
People retreat to the shadow sectors of economy in response to inefficient government policy and the unrestrained rent profiteering of government officials, making the black market grow at a fast rate. Indeed, when the interests of government and big business converge only the black market can serve as a zone of free entrepreneurial activity including a relatively independent circulation of capital.