Purpose. The paper aimed at analyzing the anthropological and axiological dimensions of human social expectations in the aspect of the self-organization processes of social phenomena and revealing their essence. Theoretical basis. The research is based on the synergetic paradigm, the theory of shared intentionality as well as the concept of hidden influence on the processes of socialization, synchronization of social influence on moral decisions, benefits of the cooperative learning, interpretation of social expectations as epistemological norms and standards, and the concept (...) of social support. Originality. Social expectations are considered in a synergistic relationship to their anthropological and axiological nature. The anthropological dimension of social expectations based on human nature as a mortal and rational being is outlined. The paper highlights the axiological dimension of social expectations on the ground of the need for socialization and imitation of systems of material and spiritual values in the group. The concept of stereotype and the thanatology of social expectations is substantiated. It is proved that the stereotype of social expectations is dependent on its axiological dimension, and the thanatology of social expectations is dependent on its anthropological dimension, which is based on human mortality. It has been studied out that the stereotypical and thanatological nature of social expectations significantly influences the processes of social self-organization. Conclusions. The social expectations of a person are oriented mainly toward the anthropological dimension of values since by nature a human is a mortal being. Human social expectations are mainly related to life, health, and safety showing the priority of the thanatological nature of social expectations and their futuristic content. Social expectations are also oriented towards social values. The latter is related to the collective rational nature of a person who is prone to social imitation, which affects the stereotypical nature of social expectations. Any social expectation is an axiological one. It is an expectation of material and spiritual values. The axiological dimension of social expectations has a stereotypical nature since it is linked to the specificity of collective socialization and coexistence. The anthropological dimension of social expectations has a thanatological character and is based on human nature as a mortal and at the same time rational being forming own rationality in the group. The concept of stereotypical and thanatological social expectations is promising for further scientific exploration as its methodological basis. (shrink)

Purpose. The purpose is to prove the synchronicity of anthropogenesis, noogenesis and sociogenesis based on emotions, which are their self-organizational principles, as well as to reveal the synergistic essence of these processes. Theoretical basis. The study is based on the self-organizational paradigm, the theory of autopoiesis, labour theory, pananthropological concept, as well as on the concept of synergy of biological and mental phenomena. Originality. The concept of synchronicity of anthropogenesis, noogenesis and sociogenesis based on the emotions is substantiated. The concept (...) of self-organizational emergence of emotions on the basis of hormones is developed. It is established that anthropogenesis is a process of anthropologisation of life based on biochemical reactions in the form of hormones and emotions, which are a synergy of genetic information, biochemical processes, instincts, and physiological phenomena. It was outlined that noogenesis has an emotional dimension, because emotions are the basis for self-organization of rationality, which begins at the level of emotional consciousness. The author shows the specifics of sociogenesis, which self-organizes based on social emotions, which in their turn "distinguish" a man from the sphere of natural existence based on the ability to control emotions. Conclusions. Emotions arise self-organizationally on the basis of hormones. They are self-organizational factors of anthropogenesis, noogenesis and sociogenesis based on the synergistic effect that arises through the combination of emotions and hormones at the biochemical level. The basic principle of anthropology is emotions that synchronize anthropogenesis, noogenesis and sociogenesis, which manifests themselves on the physical, mental, and spiritual levels. At the bodily level, emotions are expressed as biochemical and hormonal reactions. At the spiritual level emotions create the basis for the development of the mind, which originates as emotional consciousness. Emotions self-organize the process of anthropologisation of life, which is possible based on the synergy of human genome, biochemical, physiological phenomena and instincts. The concepts of synchronicity of anthropogenesis, noogenesis and sociogenesis and self-organizational emergence of emotions based on hormones initiate a promising direction of further research of the role of emotions in the processes of self-organization of social phenomena. (shrink)

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

kn. 1. Poni︠a︡tti︠a︡ osvity: zmist ta predmetne pole -- kn. 2. Strukturno-funkt︠s︡ionalʹnyĭ analiz osvity -- k. 3. Ekzystent︠s︡iĭnyĭ prostir osvity -- kn. 4. Ukraïnsʹka osvita: istorii︠a︡ stanovlenni︠a︡, rozvytok, modernizat︠s︡ii︠a︡ -- kn. 5. Statti ta interv'i︠u︡.

Modern applied mathematics is focused on global problems of civilization. Its ultimate aim is to provide human socio-cultural activity with tool and project. That is why applied mathematics nowadays usually gives scientific explanation typical to sociological knowledge - an intentional explanation. In the article, a question is discussed about the abilities of mathematics to explain. This question was put by J. Brown in the article published in the journal ‘Epistemology and Philosophy of Science‘. The philosophy of mathematics, as well as (...) the philosophy of science, cannot do without consideration of philosophical problems related to the development of modern applied mathematics as a vast area of modern science. In the past half century, the interest in the philosophical interpretation of the application of the process of mathematics has intensified. In the domestic literature, interest in this problem has blossomed in 70-80 years. As a result, ‘the application of mathematics‘ was interpreted in two ways: as the mathematization of science and mathematics as a way to participate in solving the problems of life. In today’s context, the theme of the effectiveness of mathematics sounded once again. However, it has a new aspect: the effectiveness of mathematics as a tool to be used in human activities. The term ‘applied mathematics‘ obtained three meanings: 1) the usefulness of mathematics to human life and society; 2) mathematization - the application of mathematics in other fields of knowledge; 3) modern applied mathematics - branch of mathematics, the core of which is the computational mathematics and computer systems. The author analyzed the cognitive situation corresponding to these three meanings. In the third case, i.e. in modern applied mathematics, the study consists of two phases: the nomination of a mathematical model and the study of the mathematical model. It is appropriate to call the explanation given by the step as the intentional explanation. Because the first of the two stages of the research in applied mathematics - the creation of the model and the study the model - is the basis of the second, the reasonable explanation of the possible actions of the actor given in applied mathematics is called intentional. (shrink)

Предлагаемые материалы могут представлять интерес не только для специалистов, но и для широкого круга читателей.

In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) critique of cognitivism, arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...) models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)

In this article, cognitivism is understood as the view that the engine of human action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the critique of cognitivism, (...) arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

This problem is not a new one, but it is hardly likely that anyone will contend that it is not timely. It is all the more important because entirely too little attention has hitherto been given, in our schools and higher educational institutions, to visual and aesthetic education. Yet for the man of today visual culture is not the least bit less important than the culture of verbal communication, including that in written form, to which considerable attention is given throughout (...) one's school years. (shrink)

The author substantiates the principle of the researcher’s distance from the political situation in Russia and the entire post-Soviet space [Makarenko V. P., 2016, pp. 53–77] given that the main characteristics of the Russian, Soviet and post-Soviet state mind come from lie, violence and political mediocrity [Makarenko V. P., Akopyan A. G., Khaled R. K. B., 2020]. The leaders of the Russian Empire (Nicholas II) and the Soviet Union (Stalin) engaged the country in two world wars which implies that even (...) the Russian revolutions did not change the patterns of political thinking of the ruling minorities in Russia [Liven D., 2007]. The purpose of this article is to apply the author's concept of bureaucracy to explain the nature of post-Soviet wars. For this, the fundamental research of Hannah Arendt, the observations of writers, war journalists, and civilian analysts of the Soviet war in Afghanistan and the war between Russia and Chechnya in 1994–1996 are being used. The problems of reassessing the links between war and politics, the phenomenon of unknown wars in the history of the USSR and post-Soviet Russia, the reproduction of liars and the process of formation of unrecognized states in the post-Soviet space are considered. (shrink)

The article presents a fragment of the concept developed by the author in recent years [Makarenko V. P., 2018]. It discusses the problems of liberation of mind and conscience from the legacy of the Soviet era, the resuscitation of obscurantism in Russia against the background of the contrast between culture and the state along with the main characteristics of the twentieth century and constants of Russian history. The author also reviews the Old Testament concept of holy war, transformation of war (...) in Christianity, Russian and Soviet state mind, the civilizing dictatorship of the empire in the past and present, the evolution of government philosophy to a system of total lies, modern forms of its embodiment, including collaborationism, and the influence of these factors on the functioning of power in the country. (shrink)

A range of multidisciplinarily arguments and observations can and have been employed to challenge the view that the human relationship to nature is fundamentally a cognitive matter of collectively held cultural ideas and values about nature. At the same time, the very similar cognitivist idea of collective sharing of conceptual schemes, normative orientations, and the like as the engine of collective action remains the chief analytic tool offered by many influential philosophical and sociological theories of collective action and human sociality (...) generally. Critically discussing in empirical as well as theoretical contexts the prospects of cognitivism to account for the human collective causing of environmental problems, the paper illustrates the deficiencies of cognitivism about collective action and discusses the challenges facing a different way forward. (shrink)

Religii︠a︡ -- Nauka -- Iskusstvo -- Nravstvennostʹ -- Politika -- I︠A︡zyk.

Critically discussing the causal social ontologies presented by Dave Elder-Vass and John Searle, the article argues that these views implausibly identify the causal ontological source of human sociality in collectively known, recognized and accepted statuses, criteria, norms and the like. This is implausible, for it ignores human sociality as occurring in temporally and spatially dispersed on-going processes of human interaction of differently placed, often unequal, and thus epistemically differently equipped actors in division of labour. Human scientific concepts are best seen (...) as picking out (aspects of) such complex and heterogeneous processes, not what the participating actors allegedly collectively know, accept or recognize about them. The article observes that similar appeals to collective recognition are also common in Wittgensteinian literature that, however, have claimed to reject the causal ontological view. It is argued that the ultimate value in rejecting the causal ontological view, and the accompanying idea of collective recognition, resides in that we thereby avoid epistemically homogenizing and over-intellectualizing the diverse mass of dispersed, often unequal, but interacting actors. (shrink)

В трудах наиболее полно выражено философское мирочувствие автора, главная духовная проблематика его творчества, а также особый стиль философского письма, отличающийся одновременно глубиной мышления и доступной формой его выражения.