Ukrainian revolution of 2014 discovered the courage of Ukrainian nation to the whole world, as well as its unity and goal to renovate the country. Ukrainians have shown the world that they are a self-sufficient nation that wants to become a full-fledged part of European civilization as soon as possible. Ukrainian religion and spirituality also become open to the world. Thus, religion played a major part during the Revolution of dignity, and it is still of primary importance in the war (...) in Donbas. Ukrainian Pentecostalism is an inherent part of the processes which took place on Maidan Nezalezhnosti and are now taking place within the anti-terrorist campaign. Pentecostals are actively helping Ukrainians to fight against the Russian aggression and pro-Russian separatism in Eastern Ukraine. Despite the variety of movements and unions of Ukrainian Pentecostals, most of them took the side of the Ukrainian people. Today Pentecostal provide humanitarian aid for both residents of Donbas and the Ukrainian soldiers as well. Therefore, it is important to investigate the role of Ukrainian Pentecostals and Neo-Pentecostals in the events, which took place throughout November 2013 and February 2014 on Maidan in Kyiv, and which are happening now in Eastern Ukraine. (shrink)

The purpose of the article is to analyse Friedrich Nietzsche’s ideas about the radical social division of society and the domination of the elite over the masses in the context of the latest socio-economic, technological and political realities of the post-industrial society. The authors emphasize the existing social demand for the study of threats that arise from social divisions due to the influence of the information society. In these processes, the authors trace a peculiar kind of recent interpretation of Nietzsche’s (...) ideas about the “Übermensch,” owing to a radical change in the information space under the influence of the technological revolution. It is stated that the modern information society forms a new radical social division into the upper class of intellectuals and the general mass of consumers, provokes the emergence of a “divided civilization,” where under the slogans of supporting the idea of meritocracy, a society with new social divisions is formed. Ignoring the humanistic meaning of rights and freedoms, perceiving them exclusively as a technological tool for the introduction of irresponsibility make it possible to justify the rule of Nietzsche’s “Übermensch.” The “Übermensch” is now the bearer of knowledge, which is necessary for modern civilization. Nietzsche’s calls for the destruction of cultural tradition are used as a justification for the rejection of personal freedom, human rights, as well as the rejection of state institutions capable of protecting them. The authors conclude that the information society, which is based on technological innovations, faces a range of socially dangerous consequences, as well as the deformation of the system of established values. Thanks to the manipulative tools generated by technological progress, new formats of inequality are emerging and taking root. The appearance of powerful information resources strengthens the ability to control the behaviour of the individual, expands the power of a small group of people who control the information space. This is what actualizes Nietzsche’s statements about the radical division of society and the domination of the elite over the masses in the new socio-economic and technological realities. (shrink)

The article analyzes the work of the trade union organization "COMPANY OF MUTUAL AID OF PRIVATE EMPLOYEES" of Galicia in 1867, which in fact became the successor to the dissolved by the Austrian authorities in October 1848, the "Company of Private Employees" of Galicia. The purpose of its activity was to support the moral and material interests of private employees. The society was divided into real, advisory and honorary members, and the bodies of the partnership were the Central Department, the (...) Department of Statistics and the Supervisory Board. Permanent cash aid from a partnership, that is, a pension, could be obtained by every one of his real members after 10 years of impeccable, efficient service as a private employee. In general, the painstaking and persistent organizational work of the central department of the COMPANY OF MUTUAL AID OF PRIVATE EMPLOYEES was crowned with great success. According to the report of the central management of the said organization, for the first year of existence, the Society had 2200 real members with 4100 contributions, 496 members of the advisory members with an annual quota of 6400 florins and 359 benefactors who supported the appeal of the board with one-time donations in the quota of 52 333 fl. 43 tst. Only during the first year of its existence, the "Company of Private Employees" managed to create its departments and centers in 71 districts, which went beyond Galicia, and spread to the land of Bukovina, Western Volhynia, Kholmshchyna, Podlyashshya and other lands. This testified to his great popularity among private servants of the region. (shrink)

For the first time, the article analyses certain aspects of Russian poetry of the “Silver Age” in order to identify the rudiments or features which are characteristic of the postmodern creative paradigm. It is noted that a number of poets almost do not have any postmodernist tendencies. Despite the fact it is proved that postmodernism denies the personality-centric and aesthetically oriented concept of modernism, it nevertheless arose on the basis of modernism and has sharpened evolutionary features formulated in the first (...) half of the 20th century. The article aims to prove a hypothesis that arises in the authors during a preliminary perceptual reading of the poets` works of the “Silver Age”: in the early 20th century. Sporadically and consistently in individual authors can be observed irony, play, reconstruction and performance as precursor of postmodernist creative thinking. Specialties of the Russian poetry of the “Silver Age”, which directly correlate with postmodernist tendencies of the second half of the 20th century is not a description itself, but the realization of reality, ambivalence, as well as following the linguistic and figurative, conceptual, motive levels of gradual transitions between the paradigms of “symbolism – modernism” and “modernism – postmodernism”. The international significance of the article is that the material of one of the Eastern European literatures has proved the existence of postmodern features in the first half of the 20th century for the first time, which can serve as a deeper research in the field of literary typology, continuity; culturology and anthropology. (shrink)

The relevance of the chosen topic of the article is determined by the fact that in the contemporary digital economy, society is growing increasingly reliant on information technologies, efficient data management and the necessity to transform knowledge management. The aim of the article is to study and substantiate the importance of transforming knowledge management to make it responsive to the volatile digital economy, highlight knowledge as a factor in the development of management systems in the digital economy, elaborate on the (...) information technology capacity in knowledge management, and analyze the knowledge management models applicable in the digital economy. The article analyzes the preconditions of an effective knowledge management model for the development of the quality management system and digital economy. It also studies the concept of the digital economy, and defines the role of human resources in digitalization. We have examined the prerequisites for knowledge management, relationships between human resources management processes, quality management systems and information technologies with the purpose of building an efficient quality management system inside an organization. At the present stage, information technologies are developing rapidly and their management requires continuous education and self-development. Thus, one of the priority tasks of economic development is the professional application of computer technology in all fields of activity. The formation of the computer literacy skill set of the general public will become an indicator of the readiness of society to comply with the up-to-date requirements. (shrink)

The article reviews the peculiarities of distance learning platforms usage in law enforcement educational institutions during the Covid-19 pandemic. Distance learning at U.S. Federal Law Enforcement Training Center, which is based on the Online Campus have been substantiated. Particular attention is paid to topical issues of training on such online training mod-ules of the Campus: crime scene, driving training, drugs, firearms, health, interviews, investigation, law, topography, maritime training, personal security, technical means, terrorism, stopping vehicles, etc. There are also programs to (...) study the courses "Small Arms" and "Use of Force" in the online training modules of the Campus. The specifics of professional training of border guards in Asian countries have been revealed: the use of platforms of law enforcement agencies; focus of training on the devel-opment of basic competencies and the ability to solve problem situations; the opportunity to take online courses for all categories of staff at a con-venient time; creation of a three-level round-the-clock system of functioning of training of specialists. Peculiarities of professional training of border guards of European countries have been outlined considering the usage of both the platforms of institutions and joint platforms of international organizations, namely: web platform Virtual Aula of Agency FRONTEX; CEPOL DL web platform; European Coast Guard Training platforms; ILIAS EU Mission EUBAM; Connect & Learn UNHCR; UNODC and others. Special attention is paid to the capabilities of the Virtual Aula web platform for training teachers, instructors, external experts, etc. Web platform Virtual Aula of Agency FRONTEX presents up-to-date information on educational programs conducted in Europe. Characteristics of distance learning platforms usage in higher law enforcement educational institutions in Ukraine have been presented. Distance learning course of the English language for border guards have been developed and implemented. Considerable attention is also paid to the disclosure of online assessment of knowledge: the test of self-control on the topics, modules, and procedure of final assessment. (shrink)

The paradigm of the interaction of "own" and "foreign", Russia and Europe defined Russian culture during the 18th-20th centuries. The utopian idea of creating a "new kind" of people, which appeared in the circle of Catherine II under the influence of European Enlightenment ideas, accurately characterizes this paradigm. The Enlightenment was a radical rejection of the traditional feudal worldview, a rejection of the old foundations of life. The author emphasizes that Catherine II and her entourage were not determined to radically (...) change the existing social order in the spirit of enlightenment, choosing a more conservative path of "enlightenment absolutism". In addition, the project of creating a "new person" through education in isolated institutions points to the paradoxical nature of this idea and its implementation in the history of Russia. (shrink)

The purpose of the article is to study the creative heritage of A. Pushkin and P. Chaadaev as catalysts of historiosophical reflections on the fate of Russia, which later took shape in the circles of Westernizers and Slavophiles. By comparing the positions of Pushkin and Chaadaev, the author finds out the reasons and consequences of the emergence and strengthening of the Uvarov ideological construction "Orthodoxy, autocracy, nationality", which is still the main identifying principle of Russian thought. Study of theses of (...) Pushkin and Chaadaev in relation to Russia; its attitude to Europe; the opposition of Eastern Orthodoxy to Catholicism gives reason to consider the general goal of the Russian autocracy through the dialogue of Russian thinkers. (shrink)

The paper examines the role of poetry in decoding of archetypes of the collective unconscious, aiming to study the purpose of poetry in development of philosophy of national idea of peoples appearing on the current historical arena. The author draws a conclusion that firstly, poets are no myth-makers. They merely convey the meaning of historical imperatives to people through a myth. That is why the myth contents are of invariant nature. The myths which came from Poet's sacral pen are truly (...) eternal - at least until there exist communities which spiritual analogs they are. Likewise, these myths are never abandoned and denied, demythified, verified and falsified by any peripetia of social processes and intellectual progress: they get reactualized rather. Secondly, each people can get a national idea as a program for their being in history only through comprehension of a poetic myth under the notions of historiosophy, philosophy of history and philosophy of culture. With no systematic philosophical synthesis, the poetic Myth mostly becomes a tilting-yard of primitive politicking and intellectual fraud. Today Ukraine has found no adequate solution to this topical issue though there are persons to rely on, specifically the historiosophic heritage of V. Lypynskyi, D. Dontsov, I. Boichenko, S. Krymskyi and M. Popovych. (shrink)

A summary of a philosophical (ontological) system of consistent relativism based on the postulate of relativity of existence of all things in existence is proposed. Absolutely everything exists, but, at the same time, no existence is absolute. Anything is possible, but only those entities we interact with one way or another exist for us, i.e., reality is interaction, “I interact—hence, I exist”. For all of us, information, or perceptible heterogeneities, is real. There exists an infinity of different realities. The different (...) levels of entities’ existence, in particular, of the Life and the Mind, should be taken into consideration. The existence of live systems in relation to non-living entities is undetermined, thus the alive can appear in its specifically live properties only through interaction with living things: there’s no difference between alive and dead for the stones. An even greater range of levels of existence can be brought about through interaction—that is the core idea of Gödel’s theorem. As a result, the range of forms of existence tends towards infinity—the evolution of matter through the Overmind will bring us up to God. This ontological position assumes a series of non-trivial physical conclusions, which can be tested experimentally, including the use of mathematical models. Rotation could be used to increase inertial mass and decrease gravitational mass, slowing down time. A more generalized mathematical model of the physical world, including a universal operator of the co-existence of objects, can be developed. In this model of Reality, superluminal speeds (without interaction) are possible and the Universe is open. (shrink)

The article deals with the financial situation of the Greek Catholic clergy of the Eparchy of Peremysl during the period of theSecondPolish-LithuanianCommonwealth on the basis of archival documents. The author analyzes the status and living standards of the Greek Catholic clergy. The paper studies the number of plots of land, which religious communities use. The authors of the study argue that the main source of the majority of priests’ income were allotments. The authors carried out a comparative analysis with the (...) financial situation of the clergy during the Austro-Hungarian Empire through describing the sources of material income in the study period. The priests had several sources of material funding. During the stay ofGaliciaunder the rule ofAustria-Hungarybefore the First World War, the Austrian authorities paid clergy financial compensation in the form of monthly subsidies. The amount of the payment of subsidies for each parish was different and depended on the quantity and quality of land plots, which transferred to the use of the family priest. The heavier were the conditions of agriculture, the higher was the amount of subsidy from the state for a priest. It testifies to the fact that the Austrian authorities cooperated in filling no gainful parishes with priests, thus equalizing the material incomes of the clergy. The financial situation of the Greek-Catholic clergy has changed greatly after the occupation ofGaliciabyPolandin 1919. Incomes from allotments didn’t cover obligatory payments, which were carried out of a church. The material support of the clergy was differentiated. Available incomes cannot often to cover the obligatory requirements. The article gives specific facts about their financial support. At the same time the material support of the clergy was much better than the material support of the local Ukrainian population. (shrink)

This article examines the activity of Greek-Catholic church in organization of collaboration with Ukrainian Greek-Catholic communities on the American continent. Using concrete examples, the author illustrates a systematic activity of Lviv Greek-catholic commune in supporting emigrants-Ukrainians to theUnited States, which was shown in spiritual, organizational, clerical, and moral support.

In the paper I propose a definition of higher religions as having their own Holy Scripture. The rating of the higher religions was built on the number of followers, the time of existence and predominance in certain territories. In total, 25 higher religions are identified. Four world religions were chosen as the coordinate basis for building a graphic connection between all 25 higher religions: by rating and by mutual proximity. It turned out that they can be placed in only one (...) specific way. Moreover, all these religions are lined up in the correct absolutely symmetrical matrix—the harmony of the higher religions. This is clear evidence that all higher religions constitute a holistic, mutually reinforcing unity. (shrink)

The article examines the peculiarities of the interpretation of Ephrem the Syrian of the seventh chapter of the apocalyptic book of the prophet Daniel. The interpretation of the theologian of eschatological images Dan. 7 is covered in the context of the analysis of hermeneutic principles. Ephrem has been found to interpret four beasts as Babylon, Media, Persia, and Greece. It is determined that this interpretation differs from the traditional interpretation of early Christian writers, who believed that the four kingdoms were (...) Babylon, Medo-Persia, Greece and Rome. The author of the article gives sound arguments that prove that the second kingdom is Medo-Persia, the third kingdom is Greece, and the fourth - Rome. It is presented that in the book of Daniel the Medes and Persians are presented as one kingdom. In the eighth chapter, the second and third beasts from the seventh chapter are directly identified as Medo-Persia and Greece. It is analyzed that the New Testament texts, historical data and details of prophetic eschatological images show that the fourth beast symbolizes the Roman Empire, not the Greek, as Ephrem claims. It is established that the interpretation of Ephrem does not find a biblical basis and therefore yields to the traditional interpretation. The analysis shows that the interpretation of Ephrem in the seventh chapter of the book of Daniel has the hermeneutic principles of the modern preterist school of interpretation. The theologian was found to have interpreted the image of the little horn in Dan. 7 as Antiochus Epiphanes. The author of the article highlights the eight identifying features of the little horn, which are depicted in the seventh chapter. It is investigated that according to the representatives of the historical school the little horn symbolizes the papacy. Further consideration of this scientific issue is seen in the deep exegetical analysis of eschatological images in Dan. 7. We are convinced that this will allow us to better understand the apocalyptic symbols of the book of Daniel and contribute to its further comprehension. (shrink)

Posty do druziv (cherez saĭt "Filosofii︠a︡ v Ukraïni) z sela Shevchenkovoho -- Buty i prahnuty -- Asymetrii︠a︡ butti︠a︡ -- Karl I︠A︡spers "Prosvitlenni︠a︡ ekzystent︠s︡iï. Dosvid prochytanni︠a︡ -- Peremyslyty vse.

The article is dedicated to one of the work lines of Ukrainian Greek Catholic theologian Havryiil Kostelnyk - his apologetics studies. Distinguished features of Kostelnyk's beliefs as apologist are analysed from several points of view. First, it is done as compared to the Ukrainian apologetic literature within the first half of the 20th century. Second, considering differences between aims of classical apologetics and aims defined by Kostelnyk. Third, within definition of correlation of canonical Catholic and modernist principles in the Kostelnyk's (...) approach. The apologetic works of Kostelnyk were distinguished on the background of contemporary Ukrainian Greek Catholic apologetic literature. Kostelnyk did not pay much attention to the soteriological and ecclesiological aspects of apologetics. First of all, he tried to protect the Christian faith from the challenges of atheism. To this end, he tried to hold a dialogue with modern science. But attempts at such a dialogue have not always been successful. These attempts were not sufficiently significant in terms of science and at the same time went beyond the limits of Catholic orthodoxy. Gradually, Kostelnyk became a Catholic modernist apologist what type was depicted in the Encyclical of Pope Pius X "Pascendi Dominici gregis". (shrink)

The paper defines dialogic rationality and shows a rational path and understanding from the individual point of view. A separate discipline or discourse should coordinate the urgent need of deeper emotional transformation (metanoia) and explore the appearance of inner spiritual connectedness. This will establish the importance of every unique creature in the universe. Consequently in postmodernism, epistemology can no longer be accomplished by a “clear” cognitive theory, separated from ontological and anthropological elements. Cognition can no longer progress to an unchangeable, (...) non-falsifiable knowledge, because of changes within the object’s inner ontological level. Thus an observer can only interpret the phenomena but can never say “the last word”. Human cognition is based on time-coordinates when an observer tries to make a projection before the future has come. Yet existing now, it also contains the step back to the past as a shore of memory, experience, and knowledge. In this view history is considered to be non-linear—it is a complicated forward process, still continuously going back to the origin of human correlations with nature. A dialogic approach does not reject the importance of self-organizing processes, but tries to compose a sphere of acknowledgeable co-existence with the other to save the whole specter of human physical and mental, existential and creational features. Facing rational or mystical, but still radical, transformation, we get a sense of self-existence and can actively work and challenge ourselves to realize this in every-day life and in communication with the other. (shrink)

Polemic texts on issues of Orthodox-Catholic relations occupy, for various reasons, a prominent place among publications in Ukrainian literature of the late 16th – early 17th centuries. Because of this, researchers of the history of Ukrainian literature continue to be interested in them. The history of the study of interconfessional polemics depends to a large extent on political contexts, primarily on the national and religious policies of states. Objective interpretation of polemical prose of the late 16th to the early 18th (...) centuries, however, warrants exemption from the influence of this state of affairs and the transfer of the focus of attention to the plane of literary communication. In such a context polemical texts can be seen as a manifestation of societal dialogue, reflecting the search of Ukrainian Baroque writers for their identity in the context of a civilizational dialogue between East and West and in geopolitical changes of the Reformation era. (shrink)

This article is dedicated to 130th Anniversary of German thinker Martin Heidegger. The main goal of the article is to develop Ukrainian reception of Heidegger’s philosophical heritage. The author considers the particularities of Heidegger’s understanding of thinking in the context of Dasein’s fundamental ontology. Thus, thinking is understood as being in a "tradition without tradition"; this, in turn, means the immediacy of thinking, which will never be past, never become a memory or a system of memories (beliefs). The element of (...) thinking is the element of spontaneity, that is, of voluntaries: it is impossible to "develop" thinking or "teach" to think meaningfully, because it is a voluntary affair. The voluntary cause of meaningful thinking reveals the truth (unconcealedness) of being. The author considers the scenario of falling now-being into its non-existent existence, interpreting it in Heidegger's terminology as a state of "forgetting of being". This status is updated if it is transformed into a "techno-technological" object, which must act on certain algorithms and provide "development" or "progress" metrics. The author develops the thesis that Dasein’s fundamental ontology of Heidegger reveals its condition as being-between. Being-between is not anthropological, but ontological category. The world of Dasein is everydayness between the birth and the death. The very being-between of Dasein induces its meaningful thinking. Following Heidegger, the author states that Dasein, that is lost in being-between, becomes centered (by subject) which pointlessly deploys power under the being. Therefore, in this context of Heidegger’s understanding of thinking the author also interprets the causes of such pointless existence of Dasein and its consequences. According to the author, now-being can save only reflection. (shrink)

The concept of metaphysics is a problem from the beginning. The word “metaphysics” originated in the 1st century BC as a technical working term for a description of Aristotle's texts about πρώτη φιλοσοφία written three centuries earlier. The concept of metaphysics established as a term in Scholasticism and, finally, acquires special importance in the philosophy of 17-18th centuries. And since the 19th century the adjective “metaphysical” is also used in the sense of “doubtful”, “unscientific” and “senseless”. This is largely the (...) result of a misunderstanding of metaphysics, especially its classical version of the 17-18th centuries. Because at the latest, starting with Christian Wolff, metaphysics is nothing but a science of the first principles of human cognition. Metaphysics is therefore the way of thinking based on the concepts of the soul and its abilities, as well as the concepts of the world and God. From this perspective, the metaphysical thinking really reaches Plato and Aristotle. However, the classical form of metaphysics originates from Descartes. A common trait of the metaphysical thinking is the interpretation of human being as animal rationale, namely being whose soul is endowed with understanding and reasoning abilities. Thus, the dissatisfaction with metaphysics that emerged in the 19th century was also the result of serious attempts to reconsider the idea of human being as animal rationale. These attempts culminated in the first half of the 20th century, and one of the most striking of them is the philosophy of Martin Heidegger. The paper first reconstructs Heidegger’s analysis of the concept of metaphysics in its historical context, then analyzes Heidegger's own use of the term “metaphysics”. Finally, the paper discusses the problem of Heidegger's interpretation of metaphysics. (shrink)

Purpose. The author will show that metaphysical concepts and the concepts of empirical sciences derive from experience. The only difference is that metaphysical concepts derive from unusual experience, i.e. out-of-body experience, while empirical sciences – from usual one. The example set metaphysical concept of pure being. Methodology. In order to obtain this goal the author uses two methods. The first one is comparative method. With the help of this method the stories of men who experienced clinical death and returned to (...) life are compared with the famous philosophers’ metaphysical statements (Plato, Descartes, and Bonaventura). The second one is transpersonal method. It helps to study the peculiarities of the extraordinary experience in the state of clinical death or mystical ecstasy. Such experience lies in experience of transcendence, pure being as light, ultimate awareness of truth, which are identical to the metaphysical statements of philosophers and mystics. These ultimate experiences belong to different people, who lived and grown in different cultures, but nevertheless metaphysical statements of philosophers or mystics and statements of the ordinary people who experienced clinical death are the same. Therefore we can say that out-of-body experience is transpersonal. Originality. Metaphysics is neither speculative nor withdrawn from experience of a human being sphere. It arises from out-of-body experience while empirical sciences – from usual experience. Therefore, metaphysical concepts, in particular, pure being, are empirical, because they are based also on (extraordinary) experience. In general, metaphysics becomes possible on the basis of out-of-body experience. Conclusions. In this article the author argues that the concepts of metaphysics are not a priori because they originate from out-of-body experience that is from the experience of the distinction between body and soul or body and mind. As a result of such experience appear, for instance, Plato’s metaphysics, Descartes’ metaphysics, and the Christian mysticism of Bonaventure, which theoretical constructs are deriving from experience of pure being (light). In this context metaphysics is seen as the path of gradual separation of a human being from his or her physical body, i.e. “the art of dying” (Plato). Therefore, the author proves that there are no a priori concepts. All concepts are aposteriori, in empirical sciences and in metaphysics as well. We simply talk about two different experiences: usual and unusual experience. The author also argues that there is direct connection between out of body experience and metaphysics, mystics. In the case of out-of-body experience, the temporary death of a human being is the cause of his/her change in perception of himself/herself and the world; it is the cause of metaphysical knowledge. (shrink)

Celem artykułu jest prześledzenie wpływu polemicznych dzieł księdza Piotra Skargi (1536–1612) na życie religijne Ukrainy i kulturę ukraińską ówczesnej epoki. Źródłem badań są prace Piotra Skargi, Stanisława Orzechowskiego, Benedykta Herbesta, Herasyma Smotrzyskiego, Iwana Wyszeńskiego, Hipacego Pocieja. Podstawą naukową analizy wpływu Skargi na kulturę ukraińską są poświęcone jego osobie i czasom, w których żył i tworzył, prace: Józefa Tretiaka, Ludowika Piechnika, Janusza Tazbira, Stanisława Cieślaka oraz publikacje traktujące o międzywyznaniowej polemice epoki unii brzeskiej: Volodymyra Antonovycha, Nikolaja Skabalanovicha, Stepana Golubeva, Vladimira Zavitnevicha, (...) Ivana Franki, Mykhaila Hrushevskiego, Kyryla Studynskiego, Porfyrego Yaremenki, Ihora Mytska, Borysa Gudziaka, Vitalija Shevchenki, Leonida Tymoshenki, Ruslana Tkachuka, a także kursy z historii literatury ukraińskiej. W analizie preferowana jest metoda porównawcza. Przebudzenie się pisarskiego talentu Skargi związane jest z jego pobytem w Wilnie, jednym z ośrodków ruchów reformacyjnych w Rzeczypospolitej Obojga Narodów, katedrze głównej prawosławnej metropolii kijowskiej (1415–1795). Wyzwaniem dla Skargi stała się wielowyznaniowość Wilna. Napisał książkę _O jedności Kościoła Bożego _(1577), w której wykłada trydencką koncepcję eklezjologiczną, odsłania obraz herezji i schizm prześladujących prawosławny Wschód, zarysowuje perspektywy powrotu metropolii kijowskiej do jednoś i ze Stolicą Apostolską. Książka ta, wznowiona w 1590 r., była ważnym impulsem do rozpoczęcia polemiki międzywyznaniowej i poszukiwania przez ukraińskich i białoruskich biskupów prawosławnych środków do przezwyciężenia schizmy. W 1596 r. Synod Brzeski ogłosił zjednoczenie z Kościołem katolickim. Skarga był obecny na synodzie jako obserwator i doradca. W 1597 r. opublikował dokumentalny opis jego przebiegu – księgę _Synod Brzeski _i jej załącznik: _Obrona Synodu Brzeskiego_, które bronią kanonicznej ważności synodu, dodając retrospektywę historyczną uzasadniającą konieczność przezwyciężenia schizmy. Dzieła te stały się ważnym czynnikiem w rozwoju Ukraińskiego Kościoła Greckokatolickiego, który udowodnił swoją żywotność w okresie prześladowań i wszedł w epokę postkomunistyczną jako najbardziej twórcza siła duchowa, łącząc staranne pielęgnowanie lokalnej tradycji kościelnej z uniwersalnością misji apostolskiej. (shrink)

Nowadays, the category of people who are certain in the limitless educational potential of the school has not disappeared. This faith is especially true of not-so-active clergymen who associate their hopes for churching with a compulsory educational subject - "Fundamentals of Orthodox Culture", "Christian Ethics", and even better - simply "the Law of God" or "Catechism." Like, it is enough for children to study the theory of faith, and they will immediately become practicing Christians.

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)

In this essay the author underlines the difference between philosophy and philosophical education. Recent debates on the problems of philosophical education have shown that they had not answered the main question: what is philosophy? The author stresses that philosophy is the understanding of unconditioned beginning; it is not the searching of such a beginning, but only the understanding. We see that philosophy is substituted for philosophical education. Such substitution is the death of philosophy, because philosophy became very specialized science, divided (...) into many philosophical disciplines. Specialization and division of philosophy make it unuseful, second rated science, because it has lost its own subject: an unconditioned beginning. How can we revive philosophy? The author is sure that revival of philosophy is possible outside the institutions that give philosophical education, through reading the works of philosophers, who created ontologies, and translating them into Ukrainian, through opening the ideas which will orient us on the being and will help us to think about it. (shrink)

In this article, the author proposes a nonscientific and nonanthropological resolution of “the problem of consciousness” and denies the possibility to explain the nature of consciousness with the help of physics, neuroscience, cognitive science and also analytic philosophy. The author stresses that 1) consciousness transcends Me (selfhood) and does not belong to it, 2) consciousness perceives being; being is consciousness. “The problem of consciousness” is not a theoretical problem at all. In order to know what consciousness is, it is necessary (...) to work with consciousness. Therefore, we do not theorize about consciousness. It is a practical task of a human being. The author argues that meditation, as a kind of practice, is the best way to work with consciousness and enter into it. (shrink)

Šiame straipsnyje XX amžiaus egzistencializmo kontekste nagrinėjamos mažai žinomų šiuolaikinių Ukrainos rašytojų Valeriano Pidmohylny’o ir Mykhailo Yatskivo novelės. Jos gali būti laikomos kultūriniu reiškiniu, sujungiančiu filosofiją ir literatūrą. Pidmohylny’o novelės visų pirma buvo ryškiai paveiktos XIX a. pabaigos ir XX a. pradžios Europos filosofų minčių. Todėl panašių motyvų galime ieškoti tiek Pidmohylny’o, tiek ir egzistencialistų, kuriuos paveikė Schopenhauerio, Kierkegaard’o ir Nietzschės idėjos, kūryboje. Be to, autoriai, pasitelkdami kertinių egzistencializmo sąvokų – likimo ir mirties – perspektyvą, nagrinėja Yatskivo noveles. Remiantis retrospektyvia (...) novelių bei XX amžiaus egzistencializmo tematikos analize, Pidmohylny’ą ir Yatskivą galima priskirti egzistencializmo literatūrinei srovei. (shrink)

In this paper the relation between being and becoming is analyzed and the Kierkegaard’s existential method is considered. Also the three stages of existence are described as the evolution of a human being. This evolution means gradual creation of true selfhood due to decisive choices and actions. The author stresses that Kierkegaard’s existential anthropology is a version of the dialectical religious existentialism. A human being is paradoxical and her or his conflicts cannot be resolved by rational way. Existence has its (...) own logic, which differs from the dialectical logic of Hegel’s absolute idea or spirit. This logic is paradoxical and needs other laws, i.e. the laws of love, faith and repetition. Repetition is essential for religious experience, because it teaches to be humble. An individual’s humility means that he/she is not disturbed by any superfluous things and he/she does not pursue them. Such humble individual remains quiet in any situations. The author proves that Kierkegaard is one of the philosophers of Modern Time, who struggles against speculative and objective thinking, which depersonalizes a human being; a human’s being is totally subjective and on higher level it is a passion of faith. (shrink)

In this article, on the basis of analysis of the classical definition of a miracle (from D.Hume to C.S.Lewis and R. Swinburne) and the nonclassical one (J.L. Marion and J.P.Manussakis), the phenomenological and the etymological aspects of a miracle are examined.Taking into consideration the historical development of the concept of a miracle, the author proves the connections between contemplation, miracle and novelty. They are necessary for the constituting of religious experience. Faith itself, in theological sense, is not determinative for religious (...) experience.It has sense only when it is integrated into contemplation. True religious experience is based on the art of contemplation which helps a human being to look with astonishment. The author argues that phenomenological approach to a miracle combined with the etymological analysis is a valuable method for the study of a miracle in the context of the history of philosophy. (shrink)

. The author has compared the world-view attitudes of oligarchy and capitalism on the basis of analysis of Ludwig von Mises’ writings. The results of such comparison allow us to maintain that there is neither market economy nor competition, and so nor capitalism in Ukraine. The world-view basis of capitalism is the philosophy of liberalism, which has such principles as equality, freedom, inviolability of private property, cooperation in favor of profits of the whole society. On the contrary, oligarchy based on (...) the strong desire of infinitive enrichment and exploitation hasn’t any philosophical basis. (shrink)

This article is dedicated to possibility of overcoming the subject-object ontoligy, which is based on intentionality.The author proves that such dualism is rooted into the transcendental level. The transcendental level makes possible our empirical experience on the basis of subject-object relations. The author considers Parmenides' famous sentence "For it is the same thing that can be thought and that can be" and Husserl's well-known claim "Back to things themselves!" as essential for possibility of discovering non-intentional relation between Self and Other, (...) between human being and nature/cosmos. There are the division and the rupture between subject and object in a natural attitude. Parmenides and early Husserl show the way to the truth as a wholeness without struggle between subject and object. (shrink)

In this article the author shows the connections between contemplation, miracle and novelty. They are necessary for the constituting of religious experience. The author argues that faith itself, in theological sense, is not determinative for religious experience. It has sense only when it is integrated into contemplation. True religious experience discloses the chain of routine, repetitive everydayness and lets a human being to see the new in the usual. The author maintains that religious experience is based on the art of (...) contemplation which helps a human being to look with wonder. (shrink)

In this article the author proposes nonscientific and nonanthropological resolution of “the prob- lem of consciousness” and denies the possibility to explain the nature of consciousness with the help of physics, neuroscience, cognitive science and also analytic philosophy. The author stresses that 1) consciousness transcends Me and does not belong to it, 2) consciousness perceives being; being is consciousness. “The problem of consciousness” is not theoretical problem at all. In order to know what consciousness is, it is necessary to work (...) with consciousness. Therefore, we do not theo- rize about consciousness. It is a practical task of a human being. The author argues that meditation, as a kind of practice, is the best way to work with consciousness and enter into it. (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 author considers the particularities of Jiddu Krishnamurti’s negativism. Jiddu Krishnamurti is a well-known thinker, spiritual teacher, and master, who did not join in with anytrend of religion, philosophy or social and political movements. The atypical nature of his negativism is that Jeddah Krishnamurti rejects the external forms of achieving freedom and truth, emphasizing the impossibility of cultivating and developing a sense of love, and draws attention to the need for an internal revolution here and now. It is carried out (...) only on the basis of a choiceless, total, and careful observation of the whole field of life, which includes the individual and society, the observer and the observed. Such observation leads to the destruction of the self as a center in which the past (experience) and projection (future) are intertwined. Being here and now, without any support for the past or for the future, a person realizes truth and freedom, and her/his only feeling is the love for the whole creation. The significance of the basic concepts used by Jiddu Krishnamurti several times to explain his position during meetings, as well as in his books is analyzed. These are concepts of active now, unconscious awareness, conditionality, denial, nothingness, emptiness, that make possible certain streamlining of his philosophy and defining its basic concepts. (shrink)

The author considers the particularities of Jiddu Krishnamurti’s negativism. Jiddu Krishnamurti is a well-known thinker, spiritual teacher, and master, who did not join in with any trend of religion, philosophy or social and political movements. The atypical nature of his negativism is that Jeddah Krishnamurti rejects the external forms of achieving freedom and truth, emphasizing the impossibility of cultivating and developing a sense of love, and draws attention to the need for an internal revolution here and now. It is carried (...) out only on the basis of a choiceless, total, and careful observation of the whole field of life, which includes the individual and society, the observer and the observed. Such observation leads to the destruction of the self as a centre in which the past (experience) and projection (future) are intertwined. Being here and now, without any support for the past or for the future, a person realizes truth and freedom, and her/his only feeling is the love for the whole creation. The significance of the basic concepts used by Jiddu Krishnamurti several times to explain his position during meetings, as well as in his books is analyzed. These are concepts of active now, unconscious awareness, conditionality, denial, nothingness, emptiness, that make possible certain streamlining of his philosophy and defining its basic concepts. (shrink)

The reform of higher education continues in Ukraine more than a year; however it does not pay much attention to the changes in the teaching of philosophy. In the article the author investigates different technologies of the problem-based teaching of philosophy and its methods, substantiates the necessity of introducing such technologies in the teaching of philosophy and also shows the specifics of the application of such technologies during the teaching of philosophy at the Lviv National Polytechnic University. Any problem-based education (...) is searching and cognition of unknown. It is based on mental, volitional, and emotional activity, but, above all, it requires to be interested in the subject of study. The author stresses that problem-based education can be practiced in small student groups, which have the sufficient level of interest and motivation to study philosophy. Also, the author introduces his own classification of problem solving tasks in teaching of philosophy, which will help to apply educational material in accordance with the level of students, for example: 1) problematic situations that contribute to the formulation of new concepts ; 2) historical and philosophical problematic situations - these are situations based on historical and philosophical material, when students compare the solution of some philosophical problem in the philosophy of a certain epoch, compare the approaches of different philosophers; 3) developmental problematic situations which help students to understand the logic of defining some philosophical concept, to understand one or another philosopher and his methods of creating concepts. (shrink)

The reform of higher education continues in Ukraine more than a year; however it does not pay much attention to the changes in the teaching of philosophy. In the article the author investigates different technologies of the problem-based teaching of philosophy and its methods, substantiates the necessity of introducing such technologies in the teaching of philosophy and also shows the specifics of the application of such technologies during the teaching of philosophy at the Lviv National Polytechnic University. Any problem-based education (...) is searching and cognition of unknown. It is based on mental, volitional, and emotional activity, but, above all, it requires to be interested in the subject of study. The author stresses that problem-based education can be practiced in small student groups, which have the sufficient level of interest and motivation to study philosophy. Also, the author introduces his own classification of problem solving tasks in teaching of philosophy, which will help to apply educational material in accordance with the level of students, for example: 1) problematic situations that contribute to the formulation of new concepts (they help to generalize all previous knowledge and extract from it a new one); 2) historical and philosophical problematic situations - these are situations based on historical and philosophical material, when students compare the solution of some philosophical problem in the philosophy of a certain epoch, compare the approaches of different philosophers; 3) developmental problematic situations which help students to understand the logic of defining some philosophical concept, to understand one or another philosopher and his methods of creating concepts. (shrink)

In this article the author considers the essential connection between liberal individualism, reforms and initiativeness. The author shows that liberal individualism has nothing in common with robinsonade, egoism and narrow view upon the things. On the contrary, it sets free the initiativeness of people and makes them active in social, economic and civil spheres. Consequently, if Ukrainians want the decentralization in all the spheres of life, then it is necessarily to realize the ideas of classical liberalism: liberty, equality and justice. (...) For the western countries of the later capitalism it is the passed way. Therefore in the article the author also considers the obstacles and the perspectives of the realization of ideas’ classical liberalism in Ukraine. (shrink)

In this issue, the founder of the Donetsk regional branch of the Ukrainian Association of Religious Studies, theologian, candidate of historical sciences, senior researcher of the Department of Religious Studies of the GS Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, President of the Center for Religious Studies member of the Expert Council on Freedom of Conscience and Religious Organizations under the Ministry of Culture of Ukraine, member of the Strategic Council under the Minister of Culture (...) and Information Policy of Ukraine. I. Kozlovsky worked for more than 25 years in the Donetsk Regional State Administration as a chief specialist and head of the department for religions, in the early 1990s he established the College of Religious Studies at Donetsk Open University, which was later transformed into the Faculty of Philosophy and Religious Studies of the State University of Information. intelligence, and has done much to promote interfaith and interreligious dialogue and cooperation in the Donetsk region, whose religious map is very diverse. At the beginning of the Russian-Ukrainian war, I. Kozlovsky became one of the organizers of the interfaith prayer marathon "Prayer for Ukraine", which took place in Donetsk from early March to November 2014, which was attended by members of the Donetsk branch of the UAR. Until 2016, some members of the UAR, led by I. Kozlovsky, who still remained in the occupied territories, collected data on the state of religious freedom in Donetsk and the region. In 2016, I. Kozlovsky was imprisoned by a terrorist group of the so-called "Donetsk People's Republic" and was held captive for almost 2 years. (shrink)

Communication occupies a key place in the professional activities of physical education instructors, who involve students in physical culture and health activities, create conditions for them to master the experience of such activities through the implementation of health-preserving technologies in the process of student-centered education. The aim of the research is to investigate the psychological and pedagogical peculiarities of professional and communicative competence formation in future physical education instructors in postmodern education. The research involved 32 students; it was conducted in (...) 2019-2021. Questionnaire survey of students was carried out according to the authors’ fact-finding questionnaire, aimed at studying the state of professional and communicative competences formedness in conformity with motivational, cognitive, behavioural, value-based, emotional-volitional criteria. The ascertaining stage of the experiment revealed insufficient level of professional and communicative competences formedness in the students according to the specified criteria. The formative stage of the experiment, which provided the creation of a communication-oriented educational environment for students, revealed an increase in the number of students with high and sufficient levels of professional and communicative competences formedness. An increase in the level of students’ mastering of theoretical knowledge in the field of physical education and sports to form professional and communicative competences during their study of mandatory and optional components of the educational program was also established. A high level of professional and communicative competences and theoretical knowledge of future physical education instructors, formed during their studies at a higher educational institution, will contribute to improving the efficiency of their future professional activities. (shrink)