The author analyzes the role and significance of the new scientific area within the Ancient philosophy studies, named Classical Reception Studies. This area manifests itself as a reconceptualization of Antic Studies and therefore is as an interdisciplinary field, which focuses on the study of the receptions of Antiquity. This area is specific in its sphere of interest – not only philosophical heritage of a certain period, but also literary, historical and other sources. Such aspect of classical reception studies are important (...) as it contributes to thorough and fundamental studies of the history of Ukrainian philosophy because the ancient philosophical heritage was at the center of reflections on Ukrainian philosophy from Kievan Rus' to the present day. Therefore, we see the importance of domestic scientific studies devoted to the study of the receptions of antiquity in general and in the history of Ukrainian philosophy in particular. The latter can help to more understand the specifics of the formation and development of the philosophical tradition in Ukraine. Classical reception studies can be a specific historical and philosophical method of research of ancient philosophical heritage, along with other methods such as doxography, rational and historical reconstruction, etc. Its peculiarity lies in the fact that it can incorporate elements of doxography, as well as rational reconstruction or other historical and philosophical methods alone or together The author argues that in the context of classical reception studies, ancient philosophical texts can become a basis for solving contemporary global or local problems and issues of humanity (political, social, cultural, etc.). The potential of ancient texts and fragments (including philosophical ones) is important not only for understanding the past, but also in relation to the developments of society in the present. (shrink)

The article carries out a comprehensive comparative analysis of the understanding of "practice" in the context of thinkers of two directions of Marxism – Ukrainian-Soviet and Chinese philosophers. When examining the concept of "practice" in Ukrainian Soviet Marxism, the work of the following domestic thinkers is studied: P. Kopnin, V. Shynkaruk, V. Tabachkovskyi, V. Ivanov, O. Yatsenko. It is substantiated that domestic thinkers in the 60s and 80s of the XX century. focused their attention on practice not so much in (...) the epistemological or socio-philosophical content, but in the anthropological and existential one. According to most of them, practice is not so much the opposite of theory, but a fundamental principle of consideration of all scientific and theoretical problems through the prism of their humanistic content, which allows us to realize the connection of theoretical knowledge with all the variety of ways of mastering a person. being, reveals the essence of knowledge as a cultural phenomenon. The work "On Practice" by Mao Zedong is analyzed, which reveals the prospect of further understanding of the researched concept within the framework of Chinese Marxism. In particular, he singles out two key aspects of the explanation of "practice": epistemological and political-philosophical. Therefore, Marxism in China is used to solve its problems and transform the rich practical experience of the state into theory, as well as in combination with Chinese history and unique Chinese traditional culture. (shrink)

Review of Bromberg, J. (2021). Global Classics. Abingdon: Routledge.

The article attempts to highlight the development of the unity of medicine and philosophy in the context of combating epidemics of two early Greek thinkers Epimenides and Empedocles. The idea that Epimenides adheres to the divine origin of the disease is justified, but at the same time, in the process of ritual purification from the plague, it attracts elements of the Pythagorean view of healing, as well as close to Indo-Iranian traditions of the time. It is proved that in the (...) course of the development of ancient thought, the view of the disease also evolves “from myth to logos”, which leads to the understanding of this phenomenon in Empedocles as an ontological problem. Accordingly, it has been established that, for the Sicilian philosopher, mass diseases (epidemics) are caused primarily by the fact that he is more prevalent in the world. If the society is engulfed by hatred and malice, then diseases will inevitably emerge and increase. Instead, overcoming and disappearing of epidemics are possible because peace and harmony between people will prevail. The author substantiates the thesis that helping residents to overcome epidemics in various ancient cities, testifies to the great importance of the early Greek thinkers, who combined not only reflection but also praxis. (shrink)

Diogenes Laertius's “Lives of the Eminent Philosophers” is a fictionalised account of the history of philosophy, full of philosophical concepts and scientific terminology. The Ukrainian translation strategy this work proposed by the authors aims to ensure adequacy in meaning while maximizing the uniformity of terms. The main principles of this translation are: 1) to avoid Greekisms, Latinisms and calques from the Russian language; 2) to translate Greek etymologically related concepts with single-root words; 3) to translate single-root antonymic concepts in the (...) same way; 4) where lexical semantics is terminologically or substantively significant, to use synonyms; 6) composites or words with a complicated internal form can be translated periphrastically; 7) to use some neologisms to clarify meanings. (shrink)

B a c k g r o u n d. Sinicized Marxism involves the utilization of Marxist theory to address issues specific to China and the transformation of China's rich practical experience into theory, combined with Chinese history and traditional culture. This can be observed in the context of the exploration of philosophical-anthropological issues. M e t h o d s. The key methods employed to address the outlined tasks were comparative and dialectical. The use of the comparative method allowed (...) for the identification of commonalities and differences in the understanding of the human problem in Western European and contemporary Chinese philosophy. The inclusion of the dialectical method helped reveal contradictions in the explication of the nature and meaning of human existence by various contemporary Chinese thinkers. R e s u l t s. It has been found that contemporary Chinese thinkers perceive a dichotomy in human nature–social and natural. Considering not only Karl Marx's works but also those of other Western philosophers, particularly Immanuel Kant, Marxist philosophers in China emphasize the social component of human nature, which is crucial to individuality. C o n c l u s i o n s. It is argued that Sinicized Marxism, like its Soviet counterpart, also incorporates the concept of the "new man" whose life's purpose is to exist exclusively based on the principles and values of Marxist philosophy. The formation and functioning of this concept are influenced by extensive discussions regarding the role of humans in history. Sinicized Marxism emphasizes that each individual, living in society, pursues their own specific values and, guided by them, acts to achieve their realization. Although these goals and actions are diverse, varied, and contradictory, there is a common essence underlying this mass of individual goals and actions. Accordingly, contemporary Chinese thinkers assert that within a specific historical society, people are integrated independently of their will and desire into a unique system of material relations that constitutes their social existence. As a result, they are in a certain way connected within each formation and with the means of production. Production relations organize people, stimulate their activities, generate certain relationships and dependencies among social groups. Common interests, reflected in consciousness, more or less consciously, unite people, motivating them to strive for the realization of certain social goals. The thesis is substantiated that although Sinicized Marxism emphasizes the social goal of human life, it also encompasses considerations about the existential aspect, manifested in living for self-improvement and for the sake of others. (shrink)

The article reveals the features of the formation and functioning of aesthetic research in such two areas of Marxism as Soviet and Chinese. The study identified three key stages in the development of aesthetics in Soviet Marxism – the pre-war (the 1920s and 1930s), late Stalinism and the Khrushchev thaw, and the late period (1970-1980s). It should be noted that in the context of Soviet Marxism, the key tasks were that aesthetics becomes influential and in-demand science, included in the program (...) of "technical progress" and "education of the builder of communism", important ideological, aesthetic, and applied field of philosophy. Therefore, in addition to the fact that purely ideological works were developed within the framework of aesthetic discourse, aesthetics itself in Soviet Marxism was able to develop thanks to contacts with semiotics, psychology, anthropology, cultural history, and sociology. Relying on a selective stream of translations of Western philosophies of art, Soviet aesthetics is beginning to resonate with global trends, which is facilitated by the unspoken consensus of the idea of aesthetics as a part of philosophical and humanitarian knowledge that has its own autonomy. Proved that in China culture and the cultural revolution are inextricably linked with the Marxist projects of critiquing capitalist modernity and building alternative modernity. Aesthetics and culture also were at the center of attention in Chinese Marxist circles. In this respect, the diverse practices and designs of Chinese Marxism are similar to those of Western Marxism or an equally distinct variety of Euro-American Marxist intellectual enterprises. Aesthetic Marxism in China had a dual mission – to criticize the internal contradictions of revolutionary hegemony and to offer a constructive vision of culture in a post-revolutionary society. This is the value of Chinese aesthetic Marxism, the implications of which go beyond China proper in the world of global cultural criticism. Moreover, being non-Western, Chinese aesthetic Marxism deliberately questioned the inherent Eurocentrism of Marxism. If this Eurocentrism is to be challenged and problematized, the questions posed by Chinese aesthetic Marxists cannot be ignored. (shrink)

The article makes a detailed analysis of the understanding of women in the philosophical works of Corpus Aristotelicum. It is established that the specificity of the view of this ancient thinker on the problem of research is due to the fact that he considers it in the whole body of his philosophical works, reflecting on it in logical, ethical-aesthetic and socio-philosophical aspects. It has been found that the key issue around which Stagirite reflects on women is the concept of «domination». (...) In the context of reflections on domination, he emphasizes that in the ontological context, women are not inferior to men, but in marital and family relations, a woman must obey a man. At the same time, it is proved that Aristotle speaks only briefly about the possible need for education and upbringing of women, and mentions it not for the benefit and self-development of women, but only to avoid all sorts of chaos and disorder in a particular society. However, he notes that a woman can hold a high position if she has a good reputation and authority among citizens who pursue politics. It is argued that the ancient thinker emphasizes that there are a number of issues, namely those concerning children, in which women clearly understand each other better, and emphasizes that they should deal with them and resolve disputes under their guidance. It is interesting that in the context of this issue, Aristotle mentions there is an image of a Delphic knife [Polit.1252b1–7], because he used in various aspects - military, domestic and sacred. As we can see, this ancient philosopher continues Plato's opinion that it is impossible to «spray» on certain goals and objectives, because, mainly, it leads to mistakes, tragedies, etc. Everyone, including women, must do their job, which is given to them by nature. This does not diminish this or that personality, but on the contrary makes it unique and inimitable among all creations. (shrink)

У статті аналізується внутрішній діалог людини з позиції визначення ознак філософського мислення, що здійснюється у станах як кризи, так і щастя. Мета дослідження зумовила вибір тексту, а саме – давньоєгипетського письмового джерела «Розмова розчарованого зі своїм Ба» (ХХІІ–ХХІ ст. до н. е.), в якому зафіксовано внутрішній діалог, і який є одним з перших філософських творів в історії людства. Особлива увага приділяється розумінню рефлексивного мислення античними філософами і сучасними дослідниками. Показано, що повсякденне рефлексивне мислення відрізняється за своїми структурою та властивостями від (...) рефлексивного філософського мислення, яке задає межі рефлексії та ставлення до себе та дійсності. Із виходом з кризи, воно стає звичкою запитування про алгоритм, мотив, призначення та межі застосування отриманих висновків, яка робить відповідь підґрунтям нового питання, що динамічно стверджує людину в набутому стані евдемонії та атараксії. (shrink)

У статті проаналізовано контекст кризи вищої освіти, спричиненої переходом сучасного суспільства до Другого Модерну. Показано, що в умовах передчуття «смерті університету», або перебування його «в руїнах», сьогодні, з одного боку, переглядається «ідея університету», акцентується увага на зміні його місії, пропонуються нові моделі, гнучкі траєкторії освіти, що стимулює адаптаційні процеси в закладах вищої освіти, їх творче реагування на виклики сьогодення, виникнення позауніверситетських освітніх послуг. Водночас, паралельно відбуваються процеси уніфікації освітньої системи, гонитва за рейтингами, що є проявом попереднього коду індустріального суспільства, коли (...) «невидима» частина навчання мала на меті формування керованої робочої сили. Простежено зв’язок між третинним навчанням, «освітою без навчання» та перетворенням університету на лабораторію суспільно-особистісних нанотехнологій, в якій здобувач, пізнаючи власну унікальність, набуває таку пластичність мислення та функції, яких потребують різні соціальні вузли. (shrink)

Imagine cells that live in a high‐gradient magnetic field (HGMF). Through what mechanisms do the cells sense a non‐uniform magnetic field and how such a field changes the cell fate? We show that magnetic forces generated by HGMFs can be comparable to intracellular forces and therefore may be capable of altering the functionality of an individual cell and tissues in unprecedented ways. We identify the cellular effectors of such fields and propose novel routes in cell biology predicting new biological effects (...) such as magnetic control of cell‐to‐cell communication and vesicle transport, magnetic control of intracellular ROS levels, magnetically induced differentiation of stem cells, magnetically assisted cell division, or prevention of cells from dividing. On the basis of experimental facts and theoretical modeling we reveal timescales of cellular responses to high‐gradient magnetic fields and suggest an explicit dependence of the cell response time on the magnitude of the magnetic field gradient. (shrink)

У статті розглянуто роль релігії, як суспільної ідеології, з точки зору християнського реалізму Рейнхольда Нібура. Досліджено вплив релігії на суспільство через зміну системи цінностей окремих індивідів. Встановлено, що суспільна користь релігії визначається проявом духу каяття, який запобігає індивідуальному егоїзму і гордості. Описано роль любові як підсилюючого чинника у близьких суспільних відносинах. Встановлено, що через індивідуалістичний характер відносин між Богом та індивідом релігія має обмежений вплив на суспільство. Причиною обмеженості релігії є більша сила колективного егоїзму, порівняно з індивідуальними чеснотами. Визначено, що (...) ідеалістичні релігійні спільноти у суспільстві демонструють три основні моделі поведінки: індиферентність, поразництво та сентиментальність. Продемонстровано релігійний характер міленіальних та апокаліптичних очікувань у всіх ідеологіях. (shrink)

The text comments and explains the Ukrainian translation of Max Gorkheimer's paper “History and Psychology”.

Kant's well-known statement from the “Critique of Practical Reason” (§ 7) that the consciousness of the basic law of pure practical reason (or the customary/moral law) can be called a fact of reason (V, 31.24) has not yet become the subject of adequate attention of domestic researchers. In the “Critique of Practical Reason”, Kant justify his famous categorical imperative by appealing to the “fact of reason” (§ 7). A closer reading of this passage reveals that it refers to a “fundamental (...) law of pure practical reason” and its “consciousness” is called “a fact of reason”. It is likely to think that Kant makes a “naturalistic fallacy” when he tries to justify “ought” (law) from “is” (fact). An analysis of the broader context of the use of the term “fact”, which occurs in the Critique in general 11 times, proves that its denotation is a moral law, which is explained in the corresponding train of thought. A special problem of interpretation is the explanation of the genitive in the expression “a fact of reason” [ein Factum der Vernunft]. It is common to read it as genitivus subjectivus (the fact is a product (act) of the reason, the fact arises thanks to the reason) and as genitivus objectivus (the reason itself is a fact, something factual). But from the standpoint of modern studies of Kant its reading as genitivus auctoris (Willaschek, Wolff, Noller) is promising. Kant’s specific use of the Latin form “ein Factum” in other works, which has the meaning not of “fact”, but of “imputable act” also, testifies in favor of this. Starting with Dieter Heinrich’s article “The Concept of Moral Insight and Kant’s Doctrine of the Fact of Reason” (1960), many researchers interpret the thesis of the “fact of reason” as Kant’s rejection of the attempt at the deduction of moral insight in the “Groundwork of the Metaphysics of Moral” (1785). However, as modern studies (Riedel, Wolff) show, this interpretation is not convincing enough. There are sufficient reasons to believe that it is Kant’s moral and legal doctrine of imputatio facti can explicate an enigmatic passage of the II Critique. (shrink)

The purpose of the study is to present the author's method of digitalization of transactions of solved business tasks to reduce transaction costs of a manufacturing enterprise. The scientific novelty of the research lies in the fact that the elements of digitalization are proposed in the work to reduce the transaction costs of searching for information, negotiating, measuring, and concluding a contract. The introduction of digital technologies into specific business tasks contributes to the optimization of transaction costs in the modern (...) institutional environment. As a result, the information relationship of the structural divisions of the production company was established during the performance of their functions at all stages of the production cycle from procurement to sales, the functional filling subsystems of the organizational structure were determined. Transaction costs, in accordance with their classification, are structured according to these subsystems, they represent the elements of digitalization recommended for use in the business processes of a manufacturing company to reduce its transaction costs. The introduction of digitalization processes of business tasks into the management structure helps to increase the level of validity and speed of decisions in the subsystems of the organizational structure of the company. (shrink)

The purpose of the study is to present the author's accounting mechanisms in relation to the transaction costs of a manufacturing enterprise in relation to the financial, managerial and strategic aspects of this process. The scientific novelty of the research lies in the fact that the paper systematizes views on the existing accounting and analytical support in relation to transaction costs, offers various options for constructing accounting, management and strategic accounting of transaction costs, depending on the assessment available for reflection. (...) As a result, the recommended accounting approaches using accounting, management and strategic accounting of transaction costs are presented on the example of an industrial company. Since transaction costs occupy a significant share in the cost structure of business units engaged in production, it is necessary to organize their reflection using modern accounting principles. The complexity of the monetary assessment of such costs causes the complexity of the management process associated with their accounting. This publication is devoted to the problems of accounting, management and strategic accounting of transaction costs at a manufacturing enterprise. The use of an integrated approach based on accounting principles makes it possible to ensure control over transaction costs for solving urgent tasks of management and owners. (shrink)

Description of the materials of current issue of Sententiae, devoted to Kant's philosophy.

The appearance of the first Hermes Trismegistus’ texts in cultural space «Slavia Orthodoxa» falls on XV century: in Serbian literature Konstantin Filozof’s «Žitije despota Stefana Lazarevića» and in old Ukrainian “Palais Krekhivsky” described by Ivan Franko. Serbian version contains only few lines, but Ukrainian includes individual and very complete section on Hermes Trismegistus’ life. It provides the information on the origin of Hermes, on the story of his father, and on his studying of secret alchemical knowledge in Egypt. Separately is (...) Hermes understanding of the Trinity divine nature allocated. Orthodox literature of XV century is mostly apophatic. Following the Christian thought of first centuries, which in the face of pseudo-Dionysius Aeropahit stated, that the description accuracy of God is in denial terms only and that our language is not developed enough to express the divine essence. Such statements can be found in the Slavic texts of Hermes. God’s Hermes nature is also stated in apophatic style that is consistent to intellectual atmosphere of Orthodox Slavs. So the scribes were able to tailor the Hermetism founder’s image to their needs, concerning questions on the nature of the Holy Trinity being. In general, it did not contradict to Hermetism, which believes that the more there are meanings contradict to each other, the more obscure the words are used, the more expressed is shown in confusing characters, the more they are suitable to describe the Absolute. (shrink)

У статті розглянуто герменевтичне прочитання гравюри "Чистота аки Девица" XVII ст. На думку автора, вона складається з основних алхімічних символів, що покликані продемонструвати трансмутацію людської душі. На прикладі цієї гравюри продемонстровано прояви духовної алхімії ранньомодерної доби в культурному середовищі православних слов'ян XVI-XVII ст.

The emergence of the Cossack community on the southern border was conditioned by its population growth and the necessity to protect Ukrainian lands from Tatar expansion. The long stay of the Cossacks far from the volosts (rural municipalities) raise the need for uniting into cohesive troops led by an experienced ataman. They built fortified towns and small settlements to defend against Horde attacks and securely store their booty. Russian officials wanted to use the Cossack potential and repeatedly offered the ruler (...) of the Grand Duchy of Lithuania to build a powerful fortress on the border with the Crimean Khanate in the 20s and 40s of the ХVІ c. However, due to a shortage of resources, Prince Dmytro Vyshnevetskyi was only able to realize this idea later. There are different versions regarding the castle’s location, purpose, and architectural style. However, the idea of identifying Vyshnevetskyi “town” with the so-called “Khortytska Sich” seems doubtful. No direct evidence of the Sich’s functioning in the 50s of the XVI c. has been found in written sources. Only the presence of a “fortress” or “castle” in Zaporizhzhia is recorded. At the same time, a representative of an aristocratic family made great efforts to defend Ukrainian lands, thus contributing to the consolidation of the Cossack community. This marks the outstanding role of Prince-knight Dmytro Vyshnevetskyi in national history. The castle he built on the Kichkaskii cape of the Dnipro River, also documented in the sources as Mala Khortytsia, served as a prototype for fortifications of the Zaporozhian community. This community, established on the island of Tomakivka in the ХVІ с., came to be known as the Zaporozhian Sich. (shrink)

The process of the liquidation of the Hetmanate lasted for decades because of its scale and the constant need of Russia in the Cossack Army. Empress Elizabeth’s regime continued the centralizing policies introduced by Tsar Peter I. In anticipation of the possible consequences of this centralization, in the early 1860s Hetman Kyrylo Rozumovskyi tried to strengthen local governance by reforming his administrative system and judiciary, outlining the justification of his measures in an appeal to Empress Catherine II, entitled “Petition of (...) the Little Russian Nobility and Officers, Together with the Hetman Concerning the Restoration of Various Old Rights of Little Russia.” At the same time, Catherine II’s State Secretary, Grigorii Teplov expressed opposite views to the positions expounded in the “Petition,” in his so-called “Notes on Violations in Little Russia.” The main theses of Teplov’s memorandum were used by the Empress in secret guidelines issued to Petr Rumiantsev in his position as the President of the Second Little Russian Collegium. The reasoning of the above-mentioned documents formed the basis for Rumiantsev for the liquidation of the Ukrainian state. (shrink)

Purpose of this article is the historical reconstruction of the studies in philosophical anthropology in Soviet Ukraine. Theoretical basis. In the philosophical tradition of independent Ukraine, there is an opinion that at the intersection of the 1960s and 1970s, there was an anthropological turn in the national philosophical thought. The authors provide a holistic and comprehensive reconstruction of philosophical understanding of man in the works of Ukrainian thinkers of the Soviet era. Originality. It has been proved that before the emergence (...) of the Institute of Philosophy of the Soviet Ukraine Academy of Sciences and the restoration of the Philosophy Department at Kyiv State University, the writings of Ukrainian philosophers in the 1920s and 1930s emphasize specifically the "ideological" factor of human existence. Based on the materials of M. Maksymovych Academic Library and the library at H. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, there have been revealed and traced the specific features and peculiarities of the transformation of main accents in philosophical and anthropological studies of Soviet Ukrainian researchers in the post-war period. Conclusions. The studied problems developed in Soviet Ukraine in two vectors. The focus was on man as a social phenomenon and a "product of ideology" on the one hand, and, on existential aspects of a human being with its internal contradictions, understanding of its nature and the sense of existence, on the other hand. It has been established that the anthropological problems were the focus of not only scientists of the Institute of Philosophy of the Soviet Ukraine Academy of Sciences, but also of teachers of Kyiv State University. The authors grounded the thesis that, unlike the 1940-1950s, when the focus was on philosophical problems of natural science and philosophical personology, the 1960s bring forward not only philosophical and anthropological studies but also ethical and aesthetic issues, logic and scientific atheism. (shrink)

This paper is dedicated to the mind-body problem. My aim is to show that not only consciousness resists to reductive explanation, but also that the latter itself is a big, complex and yet unsolved problem.And if there is a gap between conscious phenomenal experience and other psychical processes as dualists think I will show that similar gaps exist between different facts of such sciences as psychology (intentions, desires etc.) and neurophysiology (activation of nervous system). And the very fact of existence (...) of such gaps is compatible with physicalism. I also aim to show that resistance of consciousness's reduction to the physical processes is compatible with the doctrine of physicalism.The well-known argument in the defense of dualism belongs to the philosopher David Chalmers which is often also called “the zombie-argument". This argument tries to demonstrate that consciousness is irreducible to the physical facts. Zombie- argument grounds on the two premises: 1) reducibility of physical facts and 2) the possibility of complete physics. The former means that conjunction of all microphysical facts is sufficient for inference of the only one conjunction of macrophysical facts. I will try to show that we can infer from the very same conjunction of microphysical facts to different conjunctions of macrophysical facts even if the whole system would be identical in its own behaviour. Thereafter if my arguments are sound it would demonstrate that irreducibility of consciousness isn't enough for conclusion that physicalism is wrong. (shrink)