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)

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)

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.

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)

Vikhy z︠h︡ytti︠a︡ -- Z︠H︡ytti︠e︡pys -- Baĭky Kharkivsʹki -- Sad Boz︠h︡estvennykh pisenʹ, proroslyĭ iz zeren Svi︠a︡toho Pysʹma -- Zerna mudrosty.

The article focuses on Hryhorii Skovoroda’s philosophical dialogue dedicated to the nature of human and happiness as a bright example of a harmonious fusion of philosophical ideas and individual style. A comparative analysis based on a hermeneutic approach helped to assess the equivalency in representing the lexical, syntactical, and emotional levels of the reconstructed Ukrainian version of Skovoroda’s dialogue via English translation, and thus contribute to clarifying the reliable strategies of translating a chronologically remote text of philosophical discourse. (...) The research stresses the importance for a translator of philosophical works of Hryhorii Skovoroda to thoroughly consider the contextual meaning, inseparability of the concepts and style, and unique syntactic and emotive patterns of the source text conflating explicit and implicit semantics. In addition to deep understanding by translators of key philosophical terms, charged with contextual connotations, an equivalent translation of philosophic texts also demands sufficient knowledge of the related historical, cultural, and linguistic background to ensure a comprehensive perception of the intended senses and vectors of the mental activity by a reader. (shrink)

Within the article the attempt is made to study the perception of the XVIII century philosopher Hryhorii Skovoroda’s image and its philosophy through the prism of the later national identities. The fact is stressed that the statement of the issue concerning the Hryhorii Skovoroda’s image Ukrainization and the history of its solution turns out to be the consequence of the process of establishing the Ukrainian modern self-identity which started in the ХІХ century. The situation is emphasized that within (...) “all-Russian” identity one can come across its three variations: Skovoroda is a “Russian” (meaning “all-Russian”); Skovoroda is a “Malorussian” (meaning a representative of a regional variant of a “Russian” identity) and Skovoroda is a “Ukrainian” (meaning a native from the land that is called Ukraine). At the end of the ХІХ century Skovoroda’s image was interpreted within Ukrainian personal identity. The conclusion is made that during ХІХ—ХХ centuries and even nowadays two national identities for Skovoroda’s personality remain relevant: Ukrainian and Russian. The Russian one is a result of the XVIII—XIX centuries “all-Russian” syncretism state being transferred into the modern particular Russian national self-identity. The process of Hryhorii Skovoroda’s image Ukrainization (in other words its extraction from the “all-Russian” context) developed through several stages. At the beginning of the ХІХ century he was “Ukrainian” because he had a Ukrainian territorial identity and was related to Slobidska-Ukrainian province. Later he became “Ukrainian” because he represented “simple” Ukrainian people. Finally he is “Ukrainian” because he belongs to the Ukrainian ethnic nation and therefore his philosophy belongs to Ukrainian philosophical culture. (shrink)

The article defends the thesis that Skovoroda is a representative of syncretic culture and thinking, which combines philosophy, religion (faith), poetry (literature), theology into an unity. His universality, as a talented and comprehensively developed personality, also lies in this combining different sphere of a human activity. To combine all this, Skovoroda must be the bearer of syncretic thinking and perception of the world. But, such combination includes also philosophy and, therefore, subordinates it to spirituality. Skovoroda is a (...) sage, who imparts wisdom and sets an example of a morally clean life and strong faith. The works of Skovoroda should be viewed from the standpoint of syncretism. He did not create a new philosophy for Ukrainian culture, as did, for example, Socrates for Ancient Greek culture, Descartes for French culture, and Kant for German culture. To consider Skovoroda only a philosopher means to reduce him to a «highly specialized mental worker». It is necessary to read Skovoroda's works universally and syncretically, not philosophically (analytically and critically). The article examines also the weak and strong aspects of the syncretic creativity of Skovoroda for Ukrainian culture in general and Ukrainian philosophy in particular. In Skovoroda's works, there is no analysis and criticism of philosophical problems, there is no consistent rational-logical (step-by-step) construction of a philosophical conception, which he would defend with arguments. Instead, we find in Skovoroda's works many biblical quotations and their interpretation, that is, he uses the Bible to confirm his position and way of life. The authority of the Bible for Skovoroda is indisputable, so it is a source of wisdom for him. The author argues that Skovoroda is «internally new» for Ukrainian culture. He brings into Ukrainian culture Christianity, which differs from the traditional church, biblical symbolic hermeneutics and vegetarianism as a way of life. Skovoroda's life represents a life of integrated personality. (shrink)

The article is devoted to present Polish research on the literary work and philosophical thought of Hryhorii Skovoroda. The scientific reflection on Skovoroda’s legacy was initially carried out on the historical and literary level. It was initiated by Adam Honory Kirkor in 1874. In the context of the history of Ukrainian literature, Józef Tretiak, Ivan Franko and Bohdan Lepkyi presented the general characteristics of Skovoroda’s work, seeing in it only the original style and compilation character of thoughts. (...) Ivan Mirtchuk started his research on Skovoroda’s thoughts from the history of national philosophy, seeing in Skovoroda’s philosophy the features charac- teristic of Ukrainian philosophy, differing it fundamentally from Russian philosophy. As part of the research, it was possible to find an extensive article by Jarosław Ulwański, Philosophy of G.S. Skovoroda, published in 1930, in which the author presented arguments for a pantheistic interpretation of the Ukrainian philosopher’s thoughts. A breakthrough event was the publication of a monograph by Dmytro Tschižewskij, who formulated a view on the mystical philosophy of Skovoroda similar to the Western European mysticism of the 17th and 18th centuries. The interwar period ends with the work of Czesław Jastrzębiec-Kozłowski, in which the work of Skovoroda was analyzed against the background of Józef Hoene-Wronski’s messianic philosophy. After World War II and the 1990s, research on Skovoroda’s legacy was conducted primarily by philologists. Ryszard Łużny and Włodzimierz Mokry treated Skovoroda’s work as a Christian philosopher. In the 21st century, Polish research increasingly refers to philosophical interpretation. Denys Pilipowicz researched the ancient and patristic sources of Skovoroda’s mystical thought and compared it with the teachings of Paisij Velyczkovskyi. Iryna Betko analyzed his poetry from the perspective of Jung’s theory of archetypes. Michał Handzel conducted an in-depth historical and philosophical analysis of Skovoroda’s philosophy, seeing Skovoroda as a representative of the panentheistic trend, and Pavlo Snopkov examined the concept of Skovoroda’s self-knowledge from the perspective of Jung’s and Maslow’s psychological theories. (shrink)

Hryhorii Skovoroda's philosophy is distinguished by a variety of interests and a combination of different genres of the embodiment of philosophical ideas. Skovoroda's philosophical views were reflected in his various life practices in different ways. And yet these different practices harmoniously support each other, ensuring the successful integral self-support of Hryhorii Skovoroda both as a philosopher and as a person. He highly valued the importance of practice for human improvement, but did not develop a special concept of (...) practice of his own. Since Skovoroda himself did not clearly distinguish different types of practices, it is necessary to reconstruct them based on modern ideas about possible philosophical practices. Among the various types of philosophical practices, which are distinguished by modern philosophy and some signs of which can be found in the life and work of Hryhorii Skovoroda, the following were found: practices similar to avoiding metanarratives; practices similar to deconstruction; practices of metaphorization; informational diet practices; improvisation practices; practices of avoiding the effects of the society of the spectacle; spiritual self-reference practices; critical thinking practices; social networking practices. The article attempts a reverse theoretical reconstruction of Hryhorii Skovoroda's philosophical practices. That is, from the standpoint of modern philosophical concepts, the meaning of those life practices that Hryhorii Skovoroda adhered to when he embodied his philosophical views in his actions, mostly without unnecessary declarations, has been partially reconstructed. Skovoroda's practical philosophy was not built by him as a theoretical system, although his life clearly shows the coherence of various life practices. All the practices followed by Hryhorii Skovoroda were fundamentally philosophical – he lived like a philosopher and approached everything like a philosopher, with a philosophical heart and a philosophical head. There were many of these practices, and this article mentions only some of them, namely those that seem significant to us today in the light of the later development of European philosophy – as we know it to this day. It is quite likely that other philosophers of our time, and even more so philosophers of the future, will see in Skovoroda's philosophical life also other various practices. (shrink)

This paper argues that the foundation for Skovoroda’s philosophical evolution was laid by the elements of his existential experience: overcoming the fear of death; uncertainty of an individual’s existence in the world; friendship; a series of events in his social life, simultaneous to changes in his works. The most fundamental factor of this experience was Skovoroda’s Christian identity, particularly his continuous efforts to grasp the meaning of the most crucial dogma of Christian religion – the mystery of Resurrection. (...) The totality of these factors caused further development of Skovoroda’s doctrine. The article schematises the inner logic of this development as follows: (1) discovery of the perspective of love, interpreted as being struck by divine beauty; (2) interpretation of human condition as being on the edge of the created and the divine world; (3) proper assessment of the fact that a human being discovers in its own essence the incorruptible beauty of divine image; (4) comprehension of how love to this image arises; (5) interpretation of man as a being that is capable to grasp the eternity of divine charity, and understand itself as a meta-historical entity that has its continuation in eternity. The existential experience brings Skovoroda to a unique and extremely powerful existential experience of the mystery of Cross, which causes a cathartic effect: having undergone the sufferings of the Cross, the material fire of human ἔρως transforms into the living water of divine ἀγάπη, and the confusion of a living creature lost in the world gives way to a tranquil wisdom of a heir of divine gifts and a friend of God. (shrink)

In this article the heritage of Hryhorij Skovoroda is considered from the metaphilosophical point of view. This point of view is useful because it allows seeing some syncretism as unity of philosophy, theology, religion, myth, and poetry in the heritage of Hryhorij Skovoroda. Therefore, the author stresses that when we analyze the Hryhorij Skovoroda’s heritage it is wrong to divide it into such parts as philosophy, theology, religion, myth, and poetry. This division doesn’t lead to the whole (...) understanding of Hryhorij Skovoroda’s personality and works. The author argues that Hryhorij Skovoroda is the follower of Philosophia Perennis’ tradition, which is characterized by syncretism. Such syncretism of the Skovoroda’s heritage is neither bad nor good. We see the unique unity of philosophy, poetry, religion and mythology in the Skovoroda’s life and in his works. The author argues that such unity is useful for the deeper understanding of the world and a human being. Syncretic unity of Skovoroda’s worldview helps to overcome the different oppositions of classical philosophy (subject-object, inner-external, immortal-mortal, natural-supernatural, human-divine, relative-absolute etc.). We live in the times of analysis and fragmented world. Therefore syncretism is very hard to understand. In order to understand syncretism we should return to synthetic thinking, we should rediscover the synthetic function of our consciousness. The life and the works of Skovoroda show us how a human being can think synthetically and regain the whole worldview. The whole worldview helps live in the harmony with others and nature. This harmony is very needed in our times of “moral blindness” (Zygmunt Bauman), decay of traditions, which were oriented us towards common values. Keywords:, metaphilosophical approach, unity of opposites, mythopoesis, syncretism, synthesis of philosophy and religion, vocation. (shrink)

The article is devoted to the analysis of understanding of calling in the works of Skovoroda and its significance for the world-views and life choices of contemporary people. The current crisis phenomena are explicated in the light of the points of Skovoroda’s philosophy on the disparity between material and spiritual dimensions of human existence, irrelevance of work, devaluation of self-knowledge, individualism, and consumerism. The result is spiritual slavery and inability of people to respond to the challenges of contemporaneity. (...) According to Skovoroda’s principle of self-knowledge, a person has to hear the internal call of existential truth or “God’s Spirit” which motivates for work, public service, and moral improvement. The author explicates 3 semantic levels in Skovoroda’s philosophy of calling: individual, social, and spiritual. By Skovoroda, calling appears as a natural desire to act in a certain sphere, but its end is in the Kingdom of God. The author presents the results of the research of the experience of calling of contemporary Ukrainians and explicates the typology of that experience. The article states that the revealed structure of calling “desire-abilities-realization-good” corresponds in general with the understanding of calling by Skovoroda. Therefore, this structure is constant over time. Nevertheless and contrary to the ethics of Skovoroda, nowadays, the motivation of self-development prevails over the value of care for common good and spiritual goals in understanding of calling. The comparison of the experience of calling in the minds of student youth in Ukraine and in the USA confirms its identity on the basis of common Judaic-Christian tradition. The differences in the contemporary understanding of calling are determined along the lines of religiosity versus secularity, and Protestantism versus Eastern Christianity. In particular, noted moral rigorism of the protestant understanding of calling as an obligation, whereas Jews and the other Christians conceive calling in the forms of light, easiness, and happiness. The author reasoned the significant motivating and pedagogical capability of the idea of calling in the contemporary world. The article emphasizes the importance of Skovoroda’s critical philosophic attitude towards individualism and consumerism in the direction of overcoming problems of environment, particularly of climate change induced by unstoppable growth of energy consumption, and of anthropological crisis. (shrink)

_The purpose _of the article is to introduce into scientific circulation works by Ukrainian scholar Taras Zakydalsky on the philosophy of Hryhorii Skovoroda. Taras Zakydalsky is a representative of the Ukrainian diaspora, philosopher, and member of Canadian NTSh (Shevchenko Scientific Society of Canada). _Theoretical basis._ We consider the uniqueness of H. Skovoroda’s philosophy, which stimulates not only intellectually but also spiritually enlightens the reader. The reasons for the complex perception and interpretation of Hryhorii Skovoroda’s philosophy are highlighted. (...) We have verified the main methods of its interpretation given in the works by Dmytro Chyzhevskyi. The influence of philosophical thought of thinkers of Antiquity and the Middle Ages: Aristotle, Epicurus, the Church Fathers, and Tertullian has been studied. We have comprehended H. Skovoroda’s interpretation of the Bible as a two-layer existence, the symbolic world that makes the foundation of his philosophy. The peculiarity of the thinker’s division of the heart into "internal" and "external" is analyzed. Hryhorii Skovoroda’s position on the Good and the evil is stated. The Good is identified with God, and the evil – with the real world, the man can choose between the two. Much attention is paid to the understanding of man as a microcosm – rational thinking, and thought is the fundamental cause of human activity, which generates all existence. Hryhorii Skovoroda’s philosophy of metaphysics as the existence of three worlds is highlighted: the first is the macrocosm (the whole surrounding world), the second is the microcosm (the man), and the third is the symbolic world (the Bible). "Monodualism" as a characteristic feature of H. Skovoroda’s work is analyzed. We have highlighted H. Skovoroda’s attitude to the transcendence of God, which is not separated from the world but is present in it directly. The understanding of faith as a forced act of self-love is analyzed because by loving ourselves we love God. The criteria for true and false faith have been clarified. The significance of H. Skovoroda’s aphorism that _what is necessary is useful, and not useful is unnecessary_ is considered. Examples of ethical principles in H. Skovoroda’s philosophy are considered. Peculiarities of the concept HAPPINESS are revealed. This concept is a universal means of existence of the Good, its source is gratitude to God. _Originality_ of the article is in the systematic presentation of the philosophy of the heart by Hryhorii Skovoroda and the analysis of the integrity of the "inner man", the true meaning of life as interpreted by Taras Zakydalsky. _Conclusions_ summarize the "anthropological pragmatism" of the philosopher, whose main idea is to apply practical skills for the benefit of society. (shrink)

The article is devoted to the analysis of the cultural and socio-political situation in Ukraine in the 18th century. At that time the administrative and social transformations took place, and the ethos of the old Ukrainian Cossack’s culture was replaced by the imperial order. That cultural borderline allows us to understand the philosophical and life extraordinariness of Hryhorii Skovoroda. Instead of choosing one of these socio-cultural poles, he remained “on the edge,” in a state of transition or liminality, which (...) made his position vulnerable but at the same time free from social stereotypes. In cultural anthropology, the concept of liminality indicates a transitional position of man in the social system. A person could be in a liminal position only for a short period of time. This experience of individualization and being apart from the social system was so rare for the ordinary everyday life of collectivist cultures that made an unforgettable impression on a person. The wandering philosopher Hryhorii Skovoroda completely falls under the characteristics of a liminal hero, but at his own request, he remained in a borderline position refusing to return to an orderly social system. Therefore, considering the features of his vital liminality helps to understand deeper the phenomenon of philosophical Skovorodianism. (shrink)

Chytaty Skovorodu -- Filosof u konteksti mitolohiĭ ta interpretat︠s︡iĭ -- Dyvovyz︠h︡i baroko -- Z︠H︡ytii︠e︡ mandrivnoho starchyka -- Istyna beznachalʹna -- Vidhomin davnʹoho filosofuvanni︠a︡ -- Miz︠h︡ berehamy mistyky ĭ rat︠s︡ionalizmu -- Mandrivka do rai︠u︡.

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)

Gregory Savich Skovoroda (1724-1794) belongs both to the Russian and Ukrainian philosophy. His philosophical doctrine was only revivified at the turn of the 19th-20th centuries, which was caused by the affinity of the philosophical searches of the Silver Age (beginning of the 1890s-1922) with the religious and philosophical doctrine by Gregory Skovoroda. In the history of philosophy, Gregory Skovoroda can be considered «boundary figure» marking transition from the Middle Ages to the culture of the Modernity. The article (...) deals with the thinker’s ethical doctrine, particularly, with two interpretations of nature: essential and voluntary. Moralizing was the main aim and content of the most works by Gregory Skovoroda. Practical philosophy by Gregory Skovoroda immediately sides with his understanding of nature. Volition, wish (desire), affinity, true man are its basic categories. The main aim of Skovoroda’s moralizing is to show the way to the happy life. The essential topic of the Skovoroda’s creative work are concentrated in his ethics: ontology, or doctrine of three worlds (microcosm, macrocosm, symbolic world – the Bible), exegetical method of cognition and symbolism, doctrine of nature and category of affinity, the principle of self-cognition and doctrine of the «true man», doctrine of heart and anthropology, eudemonism and problem of reality of the evil and the good in the world. According to the canons of the symbolism Skovoroda criticizes material, corporeal side of the world and gives preference to its spiritual meaning. Nevertheless, Skovoroda remains a religious thinker in his practical philosophy; he meditates per religious canons. For the 18th century Gregory Skovoroda’s doctrine had been as archaic as it became relevant at the turn of the 19th-20th centuries. (shrink)

Review of the book: Ushkalov, L. (2017). The catch of an unprotected bird: the life of Hryhorii Skovoroda. K .: Spirit and letter. -/- The review is devoted to the analysis of a new book by Leonid Ushkalov in which the life and work of Hryhorii Skovoroda are presented in the genre of a philosophical and poetic portrait on the background of Ukraine and Europe of the XVIII century.

The article proposes the consideration of Skovoroda’s philosophical heritage in the complex contexts of the European philosophical thought in its historical dimension. This complexity was caused through the secular tendency of the Enlightenment ideology with its explanation patterns for human being and social life. The mediological method developed of R. Debray and A. Koschorke is used for analyzing of Skovoroda’s attitudes towards the Enlightenment innovations in cultural and political life. The contemporary narratives of the First, the Second and (...) the Third Enlightenment are applied as pattern for explanation of Skovoroda’s attitude towards the secular trends in the culture and education caused of the Enlightenment ideology. Skovoroda is balancing on the edge of the First and Second Enlightenment: as a philosopher of freedom he makes human responsible for his way of life, but as philosopher of morality he defended the idea of God using the neo-platonic approach. The resurrection of Epicureanism in the Age of Enlightenment was a theoretical challenge for Skovoroda with resonance reactions because his ethical views were based on Epicurus concept of necessity as regulative principle for successful life which can be got without any effort. The religious anthropology developed of Skovoroda is considering in its anthropological-technical aspect. The central ideas of the First Enlightenment — omnipotence of education, disenchanting of religion and project of a new human are rethinking by Skovoroda from the perspective of his religious anthropology with imperatives of self-knowing and making distinction between visual and invisible thereby the way to the eternal truth is possible only possible by the new hermeneutic of the Bible. The semantics and heuristic metaphors in Skovoroda’s works are analyzed, which have a resonance effect with Protestantism and Freema sons ideas, some of which are actualized today. (shrink)

The focus of the author’s attention has been on the emblematic sense concentration in the philosophical system of Hryhorii Skovoroda. The study aims to reveal the artistic and style features of eide emblematic formation in the texts of the Ukrainian sophist, their origin, context, and conceptual classification by the author himself. The theoretical generalizations were essentially based on the philosophical treatises and dialogues by Hryhorii Skovoroda and the studies of other scholars. To analyze the issues under scrutiny, the (...) author applied structuralist and semiotic methodology. The article highlights the emblematic sense, conveyance, and dominance in Skovoroda’s works. Emblematic forms of signification play a unique role in elucidating the anthropological, metaphysical, ethical, aesthetic, and hermeneutic dimensions of the Ukrainian poet and philosopher. Skovoroda considers emblemacity a particularly effective pictorial and verbal (iconic-conventional) type of “significative” speech, functioning as metalanguage. (shrink)

The article explores the phenomenon of symphonism in the written and other intellectual heritage of Hryhorii Skovoroda. The study reveals that the conclusion about systemic symphonismbeing a property of the thinker’s reflections can only be hypothetical at this stage. This is due tothe fact that the source base of the present study includes a significant number of diverse works by the philosopher that have not yet received a proper archaeographic description. The matter of archaeographic description of sources in the (...) history of philosophy research in Ukraine has not yet been positively resolved and is still in its formation. This article briefly presents the problematic range of source studies of Hryhorii Skovoroda’s works. It is, however, not limited to the suggested list and tends to expand. With this circumstance in mind, the boundaries of the research were limited to a selection of Hryhorii Skovoroda’s letters to various persons, which is contained in the most representative academic printed edition of his writings available today. The distinctive features of understanding the source heritage of the philosopher include its genre character and the way it was disseminated. All the major philosopher’s works were personally handwritten or replicated by other copyists in lists. This circumstance causes considerable difficulties in verifying the accuracy of the content of the original manuscript source in print. The presentation of the material is intentionally not systematic, but illustrative. The selection of extractsfrom the philosopher’s works contains the most distinctive examples of symphonicity, which illustrate the panorama of the growth of symphonic complexes from simpler to quantitatively more complex. The inherent polemical core of the study is to establish the correspondence between systemic symphonicity and dialogicity of the philosopher’s style of thinking. The conclusions about this could be drawn on the basis of historical and philosophical explication from certain sources. The author suggests that the development of dialogicity is preceded by a thorough justification of the principle of proper thinking by Hryhorii Skovoroda, which has a complex symphonic structure. From this perspective, dialogism does not contradict the fundamental symphonicity, but is rather one of its manifestations. (shrink)

This article focuses on the famous folklorized text De zghoda v rodyni, tam myr i tyshyna, shchaslyvi tam liudy, blazhenna storona (“When there is harmony in the family, peace and quiet are there, these people are happy and this land is blessed”), mainly on its genesis and connection with Hryhorii Skovoroda. At the first sight, its authorship is clear and easy to identify. It seems obvious that these lines come from the play Natalka Poltavka by Ivan Kotliarevskyi, who was, (...) in his turn, deeply influenced by Hryhorii Skovoroda. However, the folklorization of this verse, which is, subsequently, of great research interest, has caused numerous misattributions of the authorship. The article illustrates the folklorization of these famous lines with concrete examples of epigraphic embroideries listed on the author’s Interactive Online Index of Folklore Formulas (Epigraphic Embroidery). (shrink)

The article explores the discrepancy of the form and the content as a philosophical, moral and axiological problem in the works of Hryhorii Skovoroda. Using the phenomenological reading and structural analysis, the author investigates the interaction between the form and the content in treatises, soliloquies, poems, and letters of Skovoroda. The intellectual and aesthetic background of the Baroque epoch to a large extent explains why this motive of discrepancy occupies a prominent place among the writings of the Ukrainian (...) philosopher. The article analyzes the main plots, in which the discrepancy is revealed: vocation against non-congenial work; a real friend and a flunkey; the truth and a false thing; and the heavenly and an earthly city. After considering all these aspects and other crucial issues, it is concluded what makes the problem of discrepancy an invariant motive in the works of Hryhorii Skovoroda. (shrink)

Der Philosoph Hryhorij Skovoroda zahlt zu den bedeutenden Gestalten der ukrainischen und russischen Geistesgeschichte. Sein Denken ist jedoch bisher sehr widerspruchlich interpretiert und im Grunde genommen nicht verstanden worden. Bei der Suche nach einem neuen Zugang gelingt es in dieser Studie erstmals, alle Aspekte seines Denkens schlussig in das antike Konzept der einen Weisheit zu allen Zeiten einzuordnen, welches von den Kirchenvatern im Zuge einer Vereinnahmung hellenischer, judischer und lateinischer Denk- traditionen fur das Christentum bereits praktiziert und in der (...) Renaissance programmatisch als philosophia perennis etabliert worden ist. In den fur Skovoroda wesentlichen Bereichen der Erkenntnistheorie, der Gotteslehre, der Poetik und der Ethik kann die Autorin eine koharente Lekture seiner Schriften verfolgen und im Vergleich mit zahlreichen Quellen belegen. Aus der dargelegten Verortung Skovorodas in der kultur- und religionsgeschichtlichen Tradition Europas ergeben sich daruber hinaus neue geistesgeschichtliche Aspekte fur die Zeit der Aufklarung in den Regionen des Russischen Reiches. (shrink)

The article analyzes the main directions and cases of research and reception of the creative heri- tage of Hrygorii Skovoroda in Germany. Even though Dmytro Chyzhevskyi introduced German scientists to Skovoroda’s work back in the 1930s, its actual reception, according to the author, began only in the 1980s. The article analyzes the research of three authors who carry out such a reception today. First, Elizabeth von Erdmann examines Skovoroda’s work in the context of philosophia perennis. Instead, Roland (...) Pietsch began his study of Skovoroda’s work by translating his works into German and later focused on demonstrating the unity of mysticism and metaphysics in Skovoroda’s phi- losophy, according to how this unity was ensured in his doctrine of self-knowledge. Pietsch demonstrated this unity in his interpretation of the Narcissus dialogue. Another essential aspect of Skovoroda’s work, explored by Pietsch, is the philosopher’s symbolic metaphysics. Pietsch’s latest works are devoted to another important issue — establishing Skovoroda’s place in European intel- lectual history, in particular, based on a comparative analysis of the concepts of Hrygorii Skovo- roda, Johann Georg Hamann, and Franz von Baader. Another German researcher who studies Skovoroda’s work today is Slavologist and theologian Günter Kollert, who has been engaged in the philosophy of Skovoroda and Pamfil Yurkevich for several years and has translated the works of Skovoroda and Mykhailo Kovalynskyi into German. The author of the article concludes that new interesting independent studies of Skovoroda’s work will appear in Germany, which will make it possible to more accurately define Skovoroda’s place in the historical-philosophical process, to think more profoundly and describe this process, as well as to pave the way to possible abandonings and comparisons of Ukrainian works thinker with other famous figures in the history of philosophical thought. (shrink)

The article emphasizes the cultural and educational importance of H. Skovoroda Institute of Philosophy for the spiritual development of the Ukrainian society, especially in the direction of democracy and establishment of the worldview culture as a requirement for the culture of freedom. From the position of the included observer the author of the article describes some episodes of relationship in the scientist’s communities which can be defined as justice and solidary community. On the basis of the Heidegerian scheme, some (...) dangers are analyzed as demands addressed to philosophical thinking. This scheme is used by structuring of the article. The metaphoric of these dangers indicates the contextual problems which are important for producing of philosophical ideas. The experience of the Institute of Philosophy gained by solving of problems is very remarkable for the fulfillment of philosophical studies and educational practices especially by mentoring of the postgraduate students. The fact of naming the Institute after H. Skovoroda is regarded as a symbolic act with a great creative potential and energy which can be used for reviving of national traditions of philosophical thinking. The role of lyric in activating of philosophical ideas is showed. The symbiotic coexisting of the poetry, art, journalism and philosophy is one of the original features of the Skovorodian tradition caring by the well-known representatives of the Institute. All these characteristics joined with the civic culture, which was demonstrated by all generations of the Institute, allow defining it as a metaphysical place with the ability both to follow on the road of the way of light and to represent it on the landscapes of philosophical science and education. The history of the Institute, especially, in the period of its post-totalitarian transformations, gives the opportunity of taking comparison with the Institute for Social Research Frankfurt. The civic courage of the Ukrainian intellectual elites was always initiated, supported and generated by philosophers gathering in Institute of Philosophy. (shrink)