It seems to me that what is lacking in all the arguments of the participants, all of which I have listened to with great interest, is an understanding of one truth, and that is, that it is only with major qualifications that one can look at our Soviet history as the continuation of Russian history and ourselves as the continuers of the many- centuries-old tradition of Russian culture. We have all been "sculpted" not by Russian but by Soviet history and (...) Soviet life. And, of course, this also applies to the Russian Orthodox church. (shrink)

In the world of thinking people, Ukrainian Ukrainians, such as the father of the Shevtsy, do not forget, because they do not die, but continue to be in a state of scientific immortality.

Ivan Ortinsky was born on January 20, 1922 in the village of Pogirtsi, Rudkivsky District. At the age of 17, having just got a certificate of maturity for a gymnasium, he departed from Lviv to Italy. Here in 1939-1943 young Ivan studied at the Salesian Small Seminary in Ivrea. In August 1942, in the city of Turin, he joined the novices of the Salesians fathers. Thanks to the good knowledge of different languages, in 1946 he was appointed guide in the (...) catacombs of St. Kalista. In 1949-1963, Ortinsky served as coordinator of the catacombs excursion bureau. (shrink)

Each millennium AD forms its paradigm of world Christianity. The first of these was the period of its formation as the only world religion, which was largely facilitated by the activities of the Fathers of the Church of the Third Centuries and the seven Ecumenical Councils. The second millennium can be called the period of its confessionalization, which began after the famous split of 1054 into Orthodoxy and Catholicism and intensified significantly after the emergence of Protestantism in the sixteenth century. (...) We now have over a thousand confessional varieties of Christianity. (shrink)

Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was (...) written and those who wrote the desire to return our people to the spiritual treasures of these, I will say figuratively, of the cranes, the key of which has long been not returned to selflessly and passionately loved by them Ukraine. I, the author of the article, has already returned to Ukraine Orthodox Canadian Father of the Faith Stepan Yarmush, Greek Catholic theologian from the USA Volodymyr Oleksyuk, Greek Catholic historian of the Church of Australia, Ivan Shevtsev. The latter has even devoted even six hundred tens of monographs "Ivan Shevtsev - a biography of a Ukrainian-Christian." On the turn, the editors of selected works of the already fundamentalist historian Ivan Ortinsky from Germany. (shrink)

One of the distinctive features of the Twenty-seventh Congress of the CPSU was the extreme attention devoted to the theoretical and practical problems of perfecting socialism. Guided by Marxist-Leninist theory, the Congress underscored particularly that fidelity to this theory consists not in repeating the classical postulates and conclusions of Marxism, but in its creative development on the basis of accumulated experience. The Political Report of the CPSU Central Committee to the Twenty-seventh Congress contained the following statement by Lenin: "'Our theory (...) is not a dogma but a guide to action.' This is what Marx and Engels always said in justly ridiculing the rote memorization and simple repetition of ‘formulas’ capable in the best of cases of only marking out general tasks, which must undergo modifications in accordance with the concrete economic and political circumstances of every particular phase of the historical process.". (shrink)

In the research investigated the present state, conditions and possibilities on introduction the free circulation of agricultural land in Ukraine, highlighted the main problems of its development, analyzed experience of sale and lease of agricultural land in European countries. It is demonstrated the survey results of shareholders and agricultural producers in the two districts - Bila Tserkva, Kyiv region and Uman, Cherkassy region. The model of the agricultural land market should meet not only economic efficiency and expediency, but also contribute (...) to the sustainable development of rural areas, where the circulation of agricultural land should be preceded by the introduction of fuses and restrictions. In order to prevent landlessness of peasants and the formation of latifundists, the free circulation of land can be implemented in two stages. 1 stage: land inventory, cadaster and land management system, which includes four subsystems: 1) land rights ; 3) land use ; 4) infrastructure development. Second stage of the market opening for state and communal property land. The priorities on purchase to be provided for the local communities, restriction on access the market for the legal entities, foreigners, introduction of other restrictions on the sale of agricultural land, the application the taxes differentiations on land sales, fees, etc. (shrink)

Review of the scientific publication: Melnyk V. Civilizational inquiries and the phenomenon of science: [monograph]. Lviv: Ivan Franko Lviv National University, 2022. 480 p.

The article considers the issues of modern German political philosophy in accordance with its formation, institutionalization and development. Germany’s political philosophy is analyzed in terms of its interaction with social and practical philosophy. The text states that political philoso- phy belongs to both social philosophy and political science. As a political theory, it is a compo- nent of social theories institutionalized in the modern era. As a political philosophy, it appears as a metatheory of political theory. Political philosophy is also (...) part of practical philosophy, exploring the problems of interaction between ethics and politics and the moral reclamation of the political system of modern society. These issues are themed in the context of the institution- alization of this discipline in the early twentieth century, its transformation into a political reli- gion during National Socialism, the revival after World War II, as well as actualization in such areas of socio-humanitarian sciences as discourse philosophy, functional-system theory of so- ciety, etc. according to the political situation of modern Germany. (shrink)

In this article the author studies the place and the role of social philosophy in the architecture of the social sciences and humanities. The article focuses on the relationship between social philosophy, theory of society, theoretical sociology and social ethics. Based upon the application of the concept of paradigm in philosophy, the author shows key trends of the development of social sciences and humanities: the turn from the philosophy of conscience to the communication philosophy and the “rehabilitation of the practical (...) philosophy”. In line with these trends, practical discourse philosophy is now playing the central role in the structure of the social sciences and humanities, the author says. By making a distinction between normative and descriptive dimensions of the social sciences and humanities, the author emphasizes the issue of their normative foundation and their moral and ethical re-orientation. The article analyzes discourse as an argumentative practice of founding social norms and values and as a meta-institution legitimizing social institutions. According to this approach, the social philosophy is considered as a meta-theory of social sciences, which include general social theory and theories of social systems. In this context, practical dis- course philosophy is playing a fundamental role for legitimizing specific social institutions. Social ethics also plays an important role, as it complements individual ethics, creating a system of institutional ethics, i.e. of political ethics, economic ethics, ethics of science and technology, environmental ethics. In this architectonics, social responsibility gets a new meaning, incorporating individual responsibility. Social responsibility is not an anonymous responsibility that neglects the individual responsibility, but a common responsibility implemented according to certain rules and procedures and creating the possibility to solve current problems of the globalized humanity. (shrink)

У статті проаналізовано основні підходи щодо організації професійного розвитку державних службовців. З’ясовано, що одним із основних складових елементів реформи державного управління в частині модернізації державної служби та управління людськими ресурсами визначено реформу системи професійного навчання державних службовців, зокрема шляхом впровадження сучасної цілісної, мобільної та гнучкої системи професійного навчання державних службовців з розвинутою інфраструктурою та належним ресурсним забезпеченням, яка орієнтована на розвиток компетентностей та потреби в професійному розвитку державних службовців. Окреслено основні досягнення реформи системи професійного розвитку, зокрема: сформовано правове поле забезпечення (...) професійного навчання, яке зазнає змін відповідно до потреб, що швидко змінюються; планово і систематично визначаються потреби у професійному навчанні; впроваджено елементи моніторингу якості освітніх послуг; проводиться конкурсний відбір виконавців державного замовлення на професійне навчання через Портал управління знаннями. З’ясовано, що потреби у розвитку та удосконаленні компетентностей державних службовців з різних аспектів європейської інтеграції та впровадження європейських принципів і стандартів у практику публічного урядування в Україні є дуже високими. Виявлено, що для формування єдиних підходів до навчання державних службовців з питань європейської інтеграції необхідно забезпечити, зокрема: розробку навчальних програм відповідно до 35 розділів права Європейського Союзу; організацію навчань та тренінгів для державних службовців, які забезпечують планування, координацію, моніторинг та підготовку звітності щодо виконання зобов’язань України у сфері європейської інтеграції, а також наближення законодавства України до права Європейського Союзу; розробку та реалізацію загальних короткострокових програм підвищення кваліфікації за напрямом «Європейська інтеграція»; проведення аналізу інституційної спроможності та кадрового складу державних органів, відповідальних за виконання завдань у сфері європейської інтеграції. (shrink)

The Socio-Cultural and Philosophical Origins of Science discusses the formation of spiritual culture and reveals the prerequisites for the developments of philosophy (reflection), science (objectification), religion (spirituality), and art (conventionality) from a common root: animistic thinking. Philosophy emerges as reflexive thinking which transforms the animistic into the ideal, the polarization of which into a subject-object relation becomes the basis for the emergence and development of science. The study shows that any new thought in culture that answers the question of being (...) goes through the same stages of mysticism, poetics, rhetoric, grammar, logic, and mathematics. The book is designed for students to prepare for the PhD candidate examination in the philosophy of science, as well as for scholars (scientists) interested in the methodology of scientific knowledge. It would also appeal to both students and professors in various disciplines across humanities and social sciences, as well as to anyone interested in understanding the commonalities and differences among, and the origins of, philosophy, science, religion, and art. (shrink)

В книге Некрасов помогает людям осознать важность психологического и духовного рождения. В ней приведены откровенные беседы с реальными людьми, которые с болью и слезами рассказывали о своей жизни.

As Nelson Goodman highlighted, there are two main senses of “abstract” that can be found in discussions about abstract art. On the one hand, a representation is abstract if it leaves out certain features of its target. On the other hand, something can be abstract to the extent that it does not represent a concrete subject. The first sense of “abstract” is well-known in philosophy of science. For example, philosophers discuss mathematical models of physical, biological, and economic systems as being (...) abstract in this sense. However, it is the second sense that dominates discussions of abstract art in aesthetics. For example, abstract art was (and is) considered revolutionary precisely for being non-figurative. Through an analysis of artists including Kandinsky, Malevich, and Mondrian, we develop a reading of this second sense, which we call “generative abstraction,” as opposed to “subtractive” abstraction. Generative abstraction is a process in which a new artifact is created which does not represent the initial concrete target system that inspired it (if there was one), where the artifact’s features are explored for their own sake, and where the “language” of the new artifact is in some way more “universal.” Focusing on this sense of abstraction is helpful in revealing the complexity of the process of crafting an abstract artifact, in problematizing the notion that abstraction can always be un-done (or concretized), as well as revealing new ways for abstractions to be epistemically (un)successful. (shrink)

The paper analyzes Max Weber’s concepts of rationality and rationalization as components of modernization processes in modern society. The author reconstructs Weber’s interpretation of “spiritual factors” of social development, which emerge in the ethos of Protestantism. The research demonstrates how Weber’s study of capitalism in terms of rationality corresponds with concepts of other classics of German sociology, such as Ferdinand Tönnies, Werner Sombart, Georg Simmel and others. The article emphasizes the relevance of Weber’s sociology for XX— XXI centuries and how (...) its basic concepts and methodological approaches have been further developed by scholars, including Ukrainian ones. Weber’s concept of rationality is applicable not only to the mental-epistemological sphere, it also acquires a social meaning. This approach has gained recognition in phenomenological sociology, theory of social systems, communicative theory and more. In addition to the formal rationality of the economy, modern social sciences use such concepts as social, aesthetic, ethical, environmental, and practical rationality. Weber’s “diagnosis of the age” is still a component of the “diagnosis” of modern society. The gap between values and interests remains an integral feature of the “risks and threats society” in the XXI century. This situation is especially evident in international relations, when “real politics” (Realpolitik), based on interests, becomes insensitive to “value postulates”. The author also discovers ways of value (moral and ethical) reclamation of modern society, particularly in the concepts of “ethical economy”, universalist ethics of discourse, global ethos and more. Keywords: purposive rationality, rationality (formal, material, communicative, systemic), value, ethos. (shrink)

This article explores the creative work of Hryhorii Savych Skovoroda from the standpoint of the leading trends in contemporary philosophic thought: a communicative turn in philosophy, neo-Socratic dialogue, and ethics of discourse. Skovoroda’s philosophy is interpreted not only in line with the ‘know yourself’ principle as a method of cognition, but, first of all, within the Socratic dialogue dimension when the methods of maieutics and elentics are used for joint searching for truth and solving moral problems. Skovoroda did not reduce (...) philosophy to life, but he raised life to philosophy; philosophy itself was his life and in the first place, it was the practical philosophy of dialogue. Socratic dialogue appears in the practices of communication with people, in particular in the wandering habitus of the thinker. Wandering is an important element of his philosophy, his life, and his habitus. The wandering nature of Skovoroda’s habitus takes his dialogues beyond epistemology bringing the dialogue into a practical, or rather moral and practical plane. As an educator, Skovoroda draws on the Ukrainian culture habitus and practices and transcends this habitus and thus elevating it to the habitus of reason. This paper asserts the idea of the need and necessity to develop and to practice the neo-Skovoroda’s dialogue as a component of the global trend of dialogic civilization development. (shrink)

The author argues that mathematics develops through interaction among partial transcendental subjects that correspond to a specific established theory and a meta-subject that is an "inventor" of new theories and approaches. He suggests that this twofold structure has a close similarity to Kantian transcendental subject.