Kyiv-Mohyla Seminar on the History of Philosophy was established by the Kyiv-Mohyla Academy’s Department of Philosophy and Religious Studies in 2003. In this yearly seminar, the Department’s members as well as the historians of philosophy from other academic institutions regularly take part. Since 2003, 16 meetings of the seminar took place. They were focused on such topics as “Historiography of Philosophy in Ukraine: Current State and Perspectives”, “Actual Problems of the Source Studies in the Historiography of Philosophy”, “The Problem of (...) Text Interpretation in the Historiography of Philosophy”, “Dmytro Chyzhevskyi as a Historian of Philosophy”, “Historiography of Philosophy in Ukraine: Current State and Perspectives”, “The Problem of Method in the Historiography of Philosophy”, “Oleksii Losiev: Personality and Heritage ”, “Methodology of the Historiography of Philosophy: Actual Strategies”, “Wilhelm Windelband as a Philosopher and Historian of Philosophy ”, “Hegel’s Heritage in the Mirror of Interpretations”, “The Studies on the History of Philosophy: New Generation”, “Kant’s Criticism from the perspective of Wolf’s dogmatism”, “The Reception of Indian Philosophy in Ukraine: 1840s–1930s”, “Did Kant Answer the Question on What a Man Is?”. The proceedings of the early three meetings were published in a special volume. The current issue of “NaUKMA Research Papers in Philosophy and Religious Studies” contains the proceedings of the sixteenth meeting of Kyiv-Mohyla Seminar on the History of Philosophy, which took place at the National University of Kyiv-Mohyla Academy on February 1, 2017. The main speaker was Dr. Taras Lyuty, while the co-speakers included Dr. Mykhailo Minakov and Dr. Vakhtang Kebuladze. The meeting was conducted by Prof. Vadym Menzhulin. The audio recording of the meeting was deciphered by a PhD-student Taras Fostiak. (shrink)

У статті розглянуто історичні та соціокультурні відмінності між масовою і популярною культурою. З’ясовано стосунок обох феноменів до загальної сфери культури та її головних засад. Розуміючи культуру як облаштування, плекання, виховання, вміння, вдосконалення, можна говорити про високі зразки осягання світу. Позаяк масові соціальні явища пов’язані з ослабленням інтелектуально-естетичних параметрів, виникає потреба порівняти високі та низькі рівні культури. Індустріалізація й урбанізація прискорили розвиток медій, які допомогли наблизити здобутки цивілізації до мас. Але ринкові механізми розповсюдження благ сприяли диктату комерції. Мистецькі виміри культури не (...) відповідали прагматичним вимогам і були притлумлені маркетинговими програмами, що спричинили інфантильність і споживацтво. Ці риси характеризують масову культуру. Та поруч із високою культурою віддавна існувала й народна, традиційна, низова культура, ознаками якої є доступність, поширеність, неофіційність, периферійність, неоднорідність і субкультурність. Проаналізовано становлення популярної культури від стародавніх до модерних часів. З’ясовано, що творці культури зарівно оперують високими ідеалами та популярними смислами. Втім, популярне відрізняється від масового завдяки породженню альтернатив. Тобто популярна культура не виродилася у конформізм, а зберегла запал протесту. Популярні тенденції не лише містять прагнення до задоволення широких потреб, а й враховують шанс протистояти примусу. Отже, варто визнати нетотожність маскульту і поп-культури. Тому популярна культура є цариною виникнення ідей, у якій соціальні гравці здатні творчо реалізувати свої уявлення та цінності. (shrink)

Kyiv-Mohyla Seminar on the History of Philosophy was established by the Kyiv-Mohyla Academy’s Department of Philosophy and Religious Studies (in co-operation with Ukrainian Philosophical Foundation) in 2003. In this yearly seminar, the Department’s members as well as the historians of philosophy from other academic institutions regularly take part. Since 2003, 16 meetings of the seminar took place. They were focused on such topics as “Historiography of Philosophy in Ukraine: Current State and Perspectives” (2003), “Actual Problems of the Source Studies in (...) the Historiography of Philosophy” (2004), “The Problem of Text Interpretation in the Historiography of Philosophy” (2005), “Dmytro Chyzhevskyi as a Historian of Philosophy” (2006), “Historiography of Philosophy in Ukraine: Current State and Perspectives” (2007), “The Problem of Method in the Historiography of Philosophy” (2007), “Oleksii Losiev: Personality and Heritage (to the 115 th Anniversary of His Birth)” (2008), “Methodology of the Historiography of Philosophy: Actual Strategies” (2008), “Wilhelm Windelband as a Philosopher and Historian of Philosophy (to the 160 th Anniversary of His Birth)” (2008), “Hegel’s Heritage in the Mirror of Interpretations” (2009), “The Studies on the History of Philosophy: New Generation” (2010, 2011), “Kant’s Criticism from the perspective of Wolf’s dogmatism” (2012), “The Reception of Indian Philosophy in Ukraine: 1840s–1930s” (2013), “Did Kant Answer the Question on What a Man Is?” (2016). The proceedings of the early three meetings were published in a special volume (Tkachuk, 2006). The current issue of “NaUKMA Research Papers in Philosophy and Religious Studies” contains the proceedings of the sixteenth meeting of Kyiv-Mohyla Seminar on the History of Philosophy, which took place at the National University of Kyiv-Mohyla Academy on February 1, 2017. The main speaker was Dr. Taras Lyuty, while the co-speakers included Dr. Mykhailo Minakov and Dr. Vakhtang Kebuladze. The meeting was conducted by Prof. Vadym Menzhulin. The audio recording of the meeting was deciphered by a PhD-student Taras Fostiak. (shrink)

In this article, the author examines the relationship between the human self and its two distinctive conditions – the Other, as any alternative form of being, and the Stranger, as hostility. In the first part of the article, the author shows historical and cultural dimensions of Self and the Other in the European context. In this regard, anything that does not belong to a particular cultural area is deprived of ontological status and expelled. The Other has attributes of femininity or (...) bestiality and is associated with evil or deviation. However, the extraordinariness of the Other causes a certain enchantment. Finally, the Other becomes an image of the mirror that offers a look at oneself from aside. The second part exposes the structure of the relationship between Me and Thou according to the theory of Martin Buber. Here the monolithic world appears as a double. Openness, intimacy, and trust are characteristic for this construction. Aggressive forms of power are replaced with respect and responsibility. In the third part, based on the ideas of Emmanuel Levinas, the totality of being is proved unlocked by interaction with the Other. It becomes possible as a response to sympathy and love. Therefore, the Other is revealed through his/her face that one can see, while human condition is based on the fact that a human cares for the existence of the Other. Finally, in the fourth part, the author appeals to Julia Kristeva approach to the problem of Stranger. He finds out that the possibility of recognizing the essential elements of Stranger within our Self is an important aspect of human identity, as we will only be able to clarify our own purposes by accepting someone else in ourselves. (shrink)

In this article, the author examines different theories and approaches to mass movements in the historical process and their impact on the condition of Western culture. In the short introduction, the main historical, cultural and philosophical origins of the mass movements from antiquity to present time are described. This paper examines the question why the social and cultural influence of the man of mass is difficult to predict. To answer this question, the author demonstrates the continuing transition from the psychology (...) of the crowd to the structure of mass instinct and collective interaction. The first part exposes general psychological characteristics of the mob according to the ideas of Gustave Le Bon. Le Bon describes masses as emotional, irresponsible, uncritical and conservative, although marks heroism and sacrifice as their positive manifestations. In the second part, the author reflects upon the perspective of Gabriel Tard on this problem. Tard’s term “public opinion” deals with the representatives who – while living in separation – participate in the mass communication. In the third part, attestations of the mass such as humility, conformism and obsession are investigated based on the ideas of Sigmund Freud. The next point of the article is devoted to Jose Ortega y Gasset’s concept of the revolt of masses. Ortega captures the ambivalence of masses who express the power ambition and indifference to culture. From the point of view of Hannah Arendt, masses become terrible, self-satisfied, atomized, unstructured and anonymous. However, Elias Canetti defines masses as compressed and scattered, closed and open, fast and slow. Yet different parameters of the masses one can find in Siegfried Kracauer’s writing – namely aesthetics, technicism, ritual. Finally, in the last part, the author appeals to Jean Baudrillard’s approach to the problem who declares that masses became silent and indistinct. (shrink)

In this article, the author examines the relationship between the human self and its two distinctive conditions – the Other, as any alternative form of being, and the Stranger, as hostility. -/- In the first part of the article, the author shows historical and cultural dimensions of Self and the Other in the European context. In this regard, anything that does not belong to a particular cultural area is deprived of ontological status and expelled. The Other has attributes of femininity (...) or bestiality and is associated with evil or deviation. However, the extraordinariness of the Other causes a certain enchantment. Finally, the Other becomes an image of the mirror that offers a look at oneself from aside. -/- The second part exposes the structure of the relationship between Me and Thou according to the theory of Martin Buber (1878–1965). Here the monolithic world appears as a double. Openness, intimacy, and trust are characteristic for this construction. Aggressive forms of power are replaced with respect and responsibility. -/- In the third part, based on the ideas of Emmanuel Levinas (1906–1995), the totality of being is proved unlocked by interaction with the Other. It becomes possible as a response to sympathy and love. Therefore, the Other is revealed through his/her face that one can see, while human condition is based on the fact that a human cares for the existence of the Other. -/- Finally, in the fourth part, the author appeals to Julia Kristeva (born 1941) approach to the problem of Stranger. He finds out that the possibility of recognizing the essential elements of Stranger within our Self is an important aspect of human identity, as we will only be able to clarify our own purposes by accepting someone else in ourselves. (shrink)

In this article, the author examines different theories and approaches to mass movements in the historical process and their impact on the condition of Western culture. In the short introduction, the main historical, cultural and philosophical origins of the mass movements from antiquity to present time are described. This paper examines the question why the social and cultural influence of the man of mass is difficult to predict. To answer this question, the author demonstrates the continuing transition from the psychology (...) of the crowd to the structure of mass instinct and collective interaction. The first part exposes general psychological characteristics of the mob according to the ideas of Gustave Le Bon (1841–1931). Le Bon describes masses as emotional, irresponsible, uncritical and conservative, although marks heroism and sacrifice as their positive manifestations. In the second part, the author reflects upon the perspective of Gabriel Tard (1843–1904) on this problem. Tard’s term “public opinion” deals with the representatives who – while living in separation – participate in the mass communication. In the third part, attestations of the mass such as humility, conformism and obsession are investigated based on the ideas of Sigmund Freud (1856–1939). The next point of the article is devoted to Jose Ortega y Gasset’s (1883–1955) concept of the revolt of masses. Ortega captures the ambivalence of masses who express the power ambition and indifference to culture. From the point of view of Hannah Arendt (1906–1975), masses become terrible, self-satisfied, atomized, unstructured and anonymous. However, Elias Canetti (1905–1994) defines masses as compressed and scattered, closed and open, fast and slow. Yet different parameters of the masses one can find in Siegfried Kracauer’s (1889–1966) writing – namely aesthetics, technicism, ritual. Finally, in the last part, the author appeals to Jean Baudrillard’s (1929–2007) approach to the problem who declares that masses became silent and indistinct. (shrink)