The article tells about Andrey Sheptytsky relationships with the Greek Catholics of Moscow, its role in the approval of this religious denomination. The second half of the nineteenth century the Russian Empire began to spread the movement by joining the Apostolic Vatican. Most consistently argued this line famous Russian philosopher Vladimir Solovyov. Acquainted with him at the end of1887 inMoscow, then a student of law Andrey Sheptytsky understood better his other concept, which began to implement after taking the throne of (...) Metropolitan of the Ukrainian Greek Catholic Church in L'viv. To this end it in 1908 with the blessing of the Pope visited St. Petersburg and Moscow, where he laid the foundation for future congregations of the Greek Catholic Church, and epistolary support their activities. After his release from Russian prison in spring 1917 Metropolitan Sheptytsky Church planned to convene a Constituent Assembly of Russian Greek Catholic church in Moscow, in connection with which he arrived in the city May 15. However, through the work of the council at the Russian Orthodox Church was not possible to provide delegates housing, which forced organizers to move the gathering to Petrograd. At the same time, while in Moscow for three days, Metropolitan Sheptytsky chance to see the Abrikosov's family, which worked devotedly for distribution in the union, visited the New Jerusalem Peter, Bishop of Smolensk, which was seen during the previous visit to the city in 1908, and substantively engaged in problem interned eastward Russian authorities Galician Greek Catholic priests and civilians. (shrink)

The article refers to the Bolshevik genocide against prosperous Ukrainian peasantry, which the communist authorities, referring to the category of exploiters deported in the undeveloped eastern and northern regions of the USSR, to reduce resistance to forced collectivization of farmers. In particular archival documents highlighted the course of deportation, painful adaptation to survival in the new environment, heavy losses and attempts to return to their homes of survivors. In particular, on the basis of published and newly discovered archival documents the (...) author argues that the common earlier in historiography reports of deportation from Ukraine about a million rich peasants during collectivization is inflated at least four times and untrue. The actual data is still not installed because some of the families of the deportees remained in place, some had returned from exile under the decision of local councils of the USSR, some fled, and then legalized in the city, often under changed names. (shrink)

Scientific and journalistic activities Hrushevskyi had an impact on the activation of Ukrainian national movement, not only for ethnic territory of Ukraine but also among the Ukrainian community in Moscow and St. Petersburg. For example, in 1910 the Ukrainian Moscow invited Hrushevskyi to the presidium of the Ukrainian section of society Slavic culture. Contacts between Hrushevskyi and representatives of the colony intensified after the appearance of Ukrainian colonies on the plans Russian special edition of the magazine on Ukrainian issues. Discovered (...) archival documents show that Hrushevskyi, Petliura consulted on such matters: feasibility journal during this period, thematic focus, editorial staff, Hrushevskiy part in its work. Ukrainians wanted to see his article in the first issue. For this reason, the output magazine was slightly delayed. This issue opens article "Ukraine and Ukrainians," which caused a wide resonance. Further Hrushevskyi was an active author of the magazine. There are regularly published review of his works, news of his public life, the information stays in exile and more. When autumn 1916 M.Hrushevskyi allowed to serve exile in Moscow, he soon actively engaged in social work. The main activities of Hrushevskyi at this time include: he participated in the creation of the first Ukrainian-language magazine in Moscow "Promin", publishing, cooperation with M.Gorky on the preparation of the book "Ukraine and Russia in their spiritual life." In Moscow also celebrated the 50th anniversary of the scientist primarily in the edition volume 12 of Ukrainian Life, which is mainly focused Hrushevskyi. After the February Revolution Hrushevsky was elected chairman of the Central Council and he returned to Ukraine. (shrink)

The article honours the contribution of the Ukrainian philosopher Hryhoriy Skovoroda on the occasion of his 300th birthday on 9 October 2022. It begins with an address of solidarity to the Ukrainians and the Ukrainian philosophers in their fight against the Russian invaders who had bombed and destroyed the Skorovoda Museum in Kharkov shortly before this birthday. The article's main part is an analysis of Skovoroda's theory of happiness in his writing "Conversation Among Five Travellers Concerning Life's True Happiness". (...) In the form of a Socratic dialogue, Skorovoda discusses materialistic hedonism, a Christian eudaemonism, satisfactionism and a radical, evangelical Christian eudaemonism. Skorovoda's own position is not entirely clear; it probably lies between the two Christian positions. The critical analysis then shows that Skorovoda's arguments quite well, if not flawless, in the first third of the text and in tune with the times, while after that, with the appearance of the representative of radical Christian eudaemonism, the dialogue moves more and more from the philosophical to the theological, abandons the argumentative style and slips more and more into (repetitive) preaching. Speculations follow as to why this striking change of subject and style occurs. (shrink)

The article is devoted to the circumstances of Hryhoriy Skovoroda’s use of the pseudonym «Daniil Meingard» and the role played by Mykhailo Kovalynskyi in Skovoroda’s adoption of this pseudonym. The article reconstructs the biography of Pastor Daniel Mingard, whose name was adopted by Skovoroda, including refuted false information about him, widespread in Ukrainian-language literature; a brief description of the intellectual biography of his son, Pastor Gabriel Mingard, who, unlike his father, was a notable figure in the intel- lectual life (...) of the country of Vaud in the second half of the 18th century, in particular, one of the most original authors of the «Encyclopedia of Yverdon» — a liberal Protestant response to the «Encyclopedia» of Diderot and d’Alembert. The article states that the description of Daniel Mingard, which Kovalynskyi gives in «The Life of Grigory Skovoroda» in order to explain the origin of the pseudonym Skovo- roda, corresponds more to Gabriel than to Daniel Mingard. The explanation of this ambiguity is based on the hypothesis that Kovalynskyi, choosing Gabriel Mingard as an example to follow, projects the Mingard son-father relationship onto his relationship with Skovoroda. This hypothesis gives reason to reconsider the role of Kovalynskyi in the life of Skovoroda and in the formation of the image of the philosopher in «The Life of Grigory Skovoroda». The article reconstructs Kovalynskyi’s circle of reading and demonstrates that his literary preferences correspond to the leading trends of reception by Russian Freemasonry in the last third of the 18th century. Western, primarily liberal Protestant literature. This recon- struction gives reason to draw a parallel between Skovoroda’s opinion and Kovalynskyi’s reading circle, in the context of which the latter evaluates Skovoroda’s life and philosophy; they are related by devotion to religious and intellectual freedom, eclecticism, as well as numerous subjects that we consider purely Skovoroda’s subjects: self-knowledge, the inner man, the goodness of God, happiness, friendship, etc. (shrink)

An overview of publications devoted to the history of philosophy articles in the journal “Filosofska dumkaˮ (2022).

Українська академічна спільнота, незважаючи на значний теоретичний масив інформації, й далі перебуває у полоні ілюзій, шаблонів сприйняття та некоректних тлумачень концепта «український кордоцентризм». Філософська дискусія навколо цього концепта є конфліктом міфологій – протистоянням між міфом про унікальний етноментальний феномен та міфом про ілюзію наукової уяви. Водночас вона є конфліктом інтерпретацій – протистоянням між міфічною інтерпретацією класичної доби української філософії та її метафілософською інтерпретацією. Пропонована монографія ознайомлює із філософською позицією автора концепта «український кордоцентризм», його оцінкою цих конфліктів.