The article offers an overview on the most notable features of the implementation of psychonarratives in fiction and documentary and fiction prose about the Anti-terrorist Operation and the hybrid warfare in Donbas from the standpoint of the achievements of modern humanities, which gives intelligence a multidisciplinary nature. The degree of academic research on the outlined topics at both the world and the national scientific levels has been clarified. The contribution of the Western scientists to the development of theoretical and methodological (...) principles of parameterization of psychonarratives is outlined. There is a tendency to increase the interest of domestic specialists in narratology, in particular psychonaratology, mainly in empirical terms. At the same time, an objective lack of thorough theoretical developments of the monographic or dissertation level on the outlined issues has been stated in Ukrainian studies. Terminological vagueness and imbalance in the interpretation of the key concepts of psychonarrative studies have been recorded. Methods and means of realization and manifestation of the psychonarratives in the text structures are established. There is a growing interest of domestic researchers in the direct or indirect consideration of narrative, psychonarrative and selfnarrative in fiction prose and documentary and fiction prose about the ATO and the hybrid warfare in the Donbas in the context of discursivity and intermediality. The peculiarities of psychonarrative expression on the formal structure and sence-content levels are indicated. The common and distinctive features of the realization of psychonarratives in fiction and non-fiction literature are briefly noted. (shrink)

The purpose of the article is to demonstrate how Heidegger's statement, "Language is the House of Being," claims to represent the essence of all Western European philosophy, namely, as an outline of the unity of indirect identities - being, form and name. The author raises a number of questions in his research. Can we identify "beginning" and "consequence" by exploring the phenomenon of language? Is there anything in the language between beginning and effect? What is a language? And why does (...) Heidegger call language home? Is it possible to identify philosophically what makes language possible regardless of cultural contexts and historical eras? Does the question "What is language?" at the same time lead us to the question "What is a person?" and then "What does it mean to be?" The article focuses on the connection of Heidegger's philosophy with Plato's philosophy, and therefore on the constancy of fundamental philosophical problems, which finds different ways of expression (mythological, metaphysical, phenomenological...). The second part of the article is devoted to the actual analysis of the concept of "house of being" through the comprehension of the speech (communicative) dimension of one's being. The author also explores the concept of Heidegger's philosophy of openness, distance, speech: existence is Dasein's relation to being, that is, to one's own making; speech (Rede) as a mode of openness (Dasein) is an existential phenomenon; language (Sprache) is an implementation of self-projecting (entwerfen) speech (Rede) into the "world". Given that a language contains a plurality of certain elements and relationships, the essential unity of the language should be sought at the discontinuity. The gap means openness and freedom of speech. That is, the existential condition of the possibility of language, called in the early Heidegger openness, in his later work appears as a gap, but here and there it is the essential language, which is at the same time the essence of man. (shrink)

The purpose of the article is to destruct the metaphor of “turn” in M. Heidegger`s philosophy. The author argues that this problem has already been formulated in the phenomenological project by E. Husserl. There is analized the influence of transcendental philosophy (first of all I. Kant`s one) on the phenomenology, as well as the influence of some other philosophical projects, which actualized the philosophical problem which was called by Heidegger as the “turn”. The author substantiates the idea that the “turn” (...) is a principled methodical requirement of philosophizing in a phenomenological way. (shrink)

The article analyzes the philosophical concept of the “porous self” of J. Rivera. The originality of this concept in the post-phenomenological project is determined by the role of theological constructions that modify the primal experience of self-consciousness. This modification allows us to interpret the phenomenological description of the human self as different from the classical — “porous” temporality, i.e., correlating through “two entrances”—the internal and external—with eternity. Within this approach, the primary phenomenon of the constitution of the "porous" self becomes (...) the inner word, which in the appeal to eternity turns out to be the original self-awareness of the self as a temporality. The secondary phenomenon of the constitution of the “porous” self is not the mundane temporality of M. Heidegger, but Epektasis as an intense striving towards the end of time in General. The worldly temporality of the self, transformed by faith, is phenomenologically revealed as open to eternity in each of its moments. The third phenomenon of the temporality of the self is Memoria, whose interpretation reveals how the structure of the inner consciousness of time by E. Husserl can be framed ontologically and harmoniously integrated into the theological concept. The article shows how, based on this understanding of both the internal and external openness of the “porous” self for eternity, the integral structure of its temporality is formed. The temporality of the porous self is a modification of Husserl’s time diagrams and the intertwining of two streams of temporality at the same time from past to future and from future to past, which itself constitutes a phenomenal field of events of self. This understanding of temporality sets new perspectives for the phenomenological analysis of subjectivity. (shrink)

Created during a certain time period of the world’s art development, fictional history embodies not only a set of individual authorial creative acts, but it is the only "artistic-historical model" conditioned by a number of objective aesthetic and non-aesthetic factors. As such, fictional history represents an integral part of the national worldview. Its exploration requires a combinatorial unity of methods. The article proposes a set of modern methodological principles for studying the processes of artistic modelling of history in the aesthetic (...) consciousness on the synchronous level and their representation in literary works. The methods of academic literary criticism are combined with the advanced methods of modern interdisciplinary humanities that are based on postmodern philosophy. Thus, in the chosen combination of the scientific approaches, the heuristic potential of the structural-semiotic and structural-typological methods, mythopoetics and myth-restoration, imagology, hermeneutics, and receptive aesthetics, correlates with the methods of systematic and descriptive analysis. Such diverse theoretical combinations, the existence of a kind of "methodological sinusoid" within the study, do not contradict but complement each other. (shrink)

Contemporary philosophers have grown increasingly skeptical toward both morality and moral theory. Some argue that moral theory is a radically misguided enterprise that does not illuminate moral practice, while others simply deny the value of morality in human life. In this important new book, Louden responds to the arguments of both "anti-morality" and "anti-theory" skeptics. In Part One, he develops and defends an alternative conception of morality, which, he argues, captures more of the central features of both Aristotelian and Kantian (...) ethics than do other contemporary models, and enables the central importance of morality to be convincingly reaffirmed. In Louden's model, morality is primarily a matter of what one does to oneself, rather than what one does or does not do to others. This model eliminates the gulf that many anti-morality critics say exists between morality's demands and the personal point of view. Louden further argues that morality's primary focus should be on agents and their lives, rather than on right actions, and that it is always better to be morally better--i.e. it is impossible to be "too moral." Part Two presents Louden's alternative conception of moral theory. Here again he draws on the work of Aristotle and Kant, showing that their moral theories have far more in common than is usually thought, and that those features that they share can be the basis for a viable moral theory that is immune to the standard anti-theory objections. Louden reaffirms the necessity and importance of moral theory in human life, and shows that moral theories fulfill a variety of genuine and indispensable human needs. (shrink)

This chapter first surveys general issues in the epistemic internalism / externalism debate: what is the distinction, what motivates it, and what arguments can be given on both sides. -/- The second part of the chapter will examine the internalism / externalism debate as regards to the specific case of the epistemology of memory belief.

The acquisition of a new skill usually proceeds through five stages, from novice to expert, with a sixth stage of mastery available for highly motivated performers. In this chapter, we re-state the six stages of the Dreyfus Skill Model, paying new attention to the transitions and interrelations between them. While discussing the fifth stage, expertise, we unpack the claim that, “when things are proceeding normally, experts don’t solve problems and don’t make decisions; they do what normally works” (Dreyfus & Dreyfus, (...) 1988, pp. 30 – 31). This leads us to offer an account of the “perspectival deliberation” that arises for experts and masters and that is distinct from the calculative deliberation characteristic of the lower stages of skillfulness. (shrink)

What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical. C. B. Martin, an original and influential exponent of 'ontologically serious' metaphysics, echoes Locke's dictum that 'all things that exist are only particulars', and argues that properties are powerful qualities. He also (...) spells out the implications of this view for philosophical conceptions of causation, intentionality, consciousness, and the mind-body problem. Martin emphasizes the importance of non-conscious 'vegetative' systems, which provide clear examples of intentionality in the form of representational use. The slide from representational use to consciousness involves a change in the material of use, but not the form of representation. A concluding chapter provides an argument for the view that an ontology of particular substances and properties leads ineluctably to monism: the bus we board with Locke takes us directly to the world of Spinoza and Einstein. Along the way, we are led to understand the nature of minds and conscious states of mind in a way that avoids both reductionism and dualism. (shrink)

We presuppose a position of scientific realism to the effect (i) that the world exists and (ii) that through the working out of ever more sophisticated theories our scientific picture of reality will approximate ever more closely to the world as it really is. Against this background consider, now, the following question: 1. Do the empirical theories with the help of which we seek to approximate a good or true picture of reality rest on any non-empirical presuppositions? One can answer (...) this question with either a 'yes' or a 'no'. 'No' is the preferred answer of most contemporary methodologists -- Murray Rothbard is one distinguished counterexample to this trend -- who maintain that empirical theories are completely free of non-empirical ('a priori') admixtures and who see science as a matter of the gathering of pure 'data' obtained through simple observation. From such data scientific propositions are then supposed to be somehow capable of being established. (shrink)

Is there a limit to the legitimate demands of morality? In particular, is there a limit to people's responsibility to promote the well-being of others, either directly or via social institutions? Utilitarianism admits no such limit, and is for that reason often said to be an unacceptably demanding moral and political view. In this original new study, Murphy argues that the charge of excessive demands amounts to little more than an affirmation of the status quo. The real problem with utilitarianism (...) is that it makes unfair demands on people who comply with it in our world of nonideal compliance. Murphy shows that this unfairness does not arise on a collective understanding of our responsibility for others' well being. Thus, according to Murphy, while there is no general problem to be raised about the extent of moral demands, there is a pressing need to acknowledge the collective nature of the demands of beneficence. (shrink)

In this concise yet powerful book, one of the twentieth century's most respected political philosophers presents a controversial reassessment of the political ideas and intellectual legacy of Edmund Burke. A practicing politician and powerful writer, full of ideas, Burke was intent on getting those ideas translated into government policies. But he was too much the impatient practitioner to set out his principles in a single book in the manner of Locke or Hume, leaving both admirers and opponents ample scope to (...) reinterpret his work in different ways. Macpherson, however, finds Burke's views on political economy to be the one consistent factor in his thinking. Today Burke is often viewed as one of modern conservatism's founding lights, and in an era of global capitalism unfettered by national borders, Macpherson's reassessment of Burke's ideas is perhaps more timely than ever. (shrink)

The generative AI boom is unleashing its minions. Enterprise software vendors have rolled out legions of automated assistants that use large language model (LLM) technology, such as ChatGPT, to offer users helpful suggestions or to execute simple tasks. These so-called copilots and chatbots can increase productivity and automate tedious manual work. In this article, we explain how that leads to the risk that users' ethical competence may degrade over time — and what to do about it.