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

v. 1. Ot marksizma k idealizmu -- v. 2. Statʹy i raboty raznykh let 1902-1942.

У статті викладається сутність соціальних інновацій та модернізації суспільних відносин, визначаються функції соціальних інновацій. Дано загальну класифікацію соціальних інновацій в сучасній Україні. Досліджується імплементація соціальних інновацій в сучасній українській економіці.

Розглянуто проблеми та перспективи регулювання міжнародної торгівлі товарами в Україні.

При дослідженні впливу застосування інноваційних хімічних речовин в сільському господарстві на міжнародну торгівлю продовольчою продукцією, було розглянуто позитивні й негативні сторони хімізації сільського господарства й виявлено, що цей процес, безумовно, є масштабним проривом в науково-технічному прогресі. Він заснований на широкому застосуванні хімічних речовин в рослинництві й тваринництві, і приводить до значного підвищення конкурентоздатності сільськогосподарської продукції, яка полягає в притаманних їй якісних характеристиках та рівні ціни. В результаті аналізу та узагальнення поглядів сучасних вчених, що вивчають міжнародну торгівлю інноваційною продукцією, було встановлено (...) наступне: країни, що експортують результати діяльності, в якій застосовувалися передові технології, показують швидше зростання обсягів експорту, ніж експортери продуктів застарілої технології. (shrink)

The author`s aim is to prove, that scepsis in aspects of scepticism can be compared in wider perspective with other philosophical movements. Because Sextus Empiricus says about sceptical abiloty in general, then he says about its transcendental dimension. Hence we can speak about scepsis as such. Fundamentality of sceptical ability allows it to stay the same in thinking of Sextus Empiricus, Kant, Descartes, Plato. Scepsis differs from scepticism as general from local. Scepsis arguments, in contrast with scepticism arguments, are universal, (...) hence actual for philosophers of any movement or time. Therefore sceptics lack prioritized acces to scepsis. Sceptics can be called victims of scepsis, because scepsis has to be considered regardless of scepticism. Sceptical way of thinking is included in Kant`s thought adequately, in its prior form, nonetheless it does not lead to scepticism. Hence, Sextus Empiricus is not writing everything real about himself: his words do represent essence of scepsis. Kant has won. (shrink)

The paper analyzes the development of the Sokol movement in Galicia in the late 19th century - the first third of the 20th century in the context of social and cultural processes. It is proved by actual examples that Sokol societies played an important part in the moulding process of national consciousness and consolidation of the Ukrainians over the period under research against the background of anti-Ukrainian policy of Austria-Hungary and the Second Polish-Lithuanian Commonwealth. It is stated that by combining (...) the sports and national components in their activities, Sokol clubs became one of the centers round which Ukrainian youth were united. It is indicated that under the conditions of the lack of statehood Sokol organizations of Galicia, together with other national-cultural and sports societies, de facto performed a state function of physical training of the Ukrainians of the region. By uniting different social groups of the population through physical culture, the Sokols fostered patriotism, social activity and discipline, civic responsibility and morality, which doubtlessly promoted the rise of the national-cultural level of the Ukrainians, invigoration of the struggle for their rights in the context of the Austrian-Hungarian and Polish autocratic regime. It is proved that after the resolution of the Council of Ambassadors of the Entente states on the transfer of Eastern Galicia to Poland, the Polish authorities and community tried to hinder the dissemination of Ukrainian Sokol ideas in the region, which manifested itself in prohibition of registration of Sokol clubs and their statutes etc. It is stated that the attitude of the Polish authorities to the Sokols became most apparent when the Ukrainian community celebrated the tenth anniversary of the Western Ukrainian People's Republic and when the Polish government conducted a 'pacification' campaign in Galicia. In the meantime a great number of Sokol societies were liquidated. The paper places a high emphasis on Sokol ideology. It is mentioned that ideologists of the Ukrainian Sokol movement, having dismissed the idea of Pan-Slavism, adapted the activities of Sokil-Batko to the needs of the national liberation movement of the Ukrainians within the framework of the political system of Austria-Hungary and the Second Polish-Lithuanian Commonwealth. It is pointed out that the Sokols, as opposed to other national-cultural organizations, declared nonpartisanship and promoted the inter-confessional consent in Galicia. At the same time, the Sokols popularized sport in every way since they believed that "the spirit of man is hardened together with the physical strength, national consciousness growing". (shrink)

The article is devoted to the search for the nature of the ontology of an art work on the example of a literary work. Tradition viewed a work of art as the discovery of a higher truth. Analytical philosophy deprived literature of the status of truth in general, and thereby deprived it of any ontological dimension. Heidegger’s attempt to return this dimension to literature through its relationship with being did not find continuation in philosophy. The author proposes to consider a (...) literary work as a model of the world, primarily the social world. This approach makes liken a literary work to a mathematical theory. A mathematical theory is built as a correlation of simple elements; in a literary work such elements are characters (sometimes things). A mathematical theory is built on clearly defined axioms, a literary work is also built on axioms, but they do not have an explicit expression within the work and cannot always be perceived intuitively. The author shows that the mathematical theory never fully meets the specified conditions, and the mathematicians themselves note that in the future they will largely lose their strength. Thus, a literary work is of the same nature as a mathematical theory, only it presents a more complex case. The problem of truth serves as the way to find the ontological dimension. Analysis shows that in mathematics it is solved not by reducing a hypothesis to axioms, but by recognizing a theory through its effectiveness or applicability. For a work of art, such a criterion is its perception by its readers. In both cases, the ontological dimension is in the mind of the reader. (shrink)

У статті розглянуто стан християнського конфесійного богослов'я на території України в ситуації постмодерну, виявлено специфіку позиціонування православного, греко-католицького і протестантського напрямків у відносинах із суспільством та державою, визначено змістове наповнення пропонованих протестантськими богословами концепцій емансипації для суспільства та церкви. Встановлено, що прихильники цих концепцій, попри розбіжності в трактуванні феномену суспільно-політичного, з надмірним оптимізмом оцінюють творчий потенціал громадянської солідарності. У православній традиції постмодерн сприймається як принципова загроза існуванню церкви як "живої традиції"; греко-католицькі богослови розвивають як модернізм, так і традиціоналізм у руслі (...) ідей такого напрямку сучасної теології, як радикальна ортодоксія, вважаючи, що християнські цінності гідності людини, справедливості та солідарності можуть бути фундаментом для оновленого українського суспільства. Загалом показано, що в українській теології відбувається поступовий перехід до прийняття постмодерного стану як даності та пошук помірковано консервативних і модернізаційних проектів розвитку як церков, так і українського суспільства в цілому. (shrink)

The article examines the narrative strategies of Ukrainian Protestants for new translations of stories about their own tradition and to create posttraditional discourse about a "new Reformation" of postmodern era. The features of a narrative interpretation of Ukrainian Protestant of their churches in the postmodern context is comprehensively investigated. It is noted that in a in circumstances of ineffective of traditional sermon is attempt recovery of Protestant churches by the way of "new Reformation". It is found that the main narrative (...) of the modern Ukrainian Protestant theology is the narrative of liberation "Exodus from Egypt" to a state of personal and social freedom. It is proved that narrative ideal of "postpostmodern" is a kind of romanticism in Theology, by kinship with the ideals of radical orthodoxy of Western Protestantism and concepts of Russian religious philosophy. The specificity of narrative ideal of "postpostmodern" is to claim deconstruction of modern and postmodern by it's alteration, but not fundamentalistic reconstructing of traditions. The emergence of theology of postpostmodern in Ukraine is caused by events of Maidan and the subsequent crisis and a response of Protestant theological environment to contemporary challenges. (shrink)

The article is devoted to the philosophy of cosmology, its history and contemporary conditions, the tradition of studying and modern trends in teaching this discipline in higher education in Ukraine. There is problem of defining the subject of philosophy of cosmology, there are similar and different motifs with modern astrophysics, cosmology on the one hand, and, with the history of philosophy and modern philosophy on the other hand. The change in the subject of the philosophy of cosmology in the history (...) of philosophy and science has been studied in this article. A modern state of the philosophy of cosmology in modern philosophical education is demonstrated. (shrink)

The article continues the discussion “Can "national philosophy" be understood as a strictly defined object of research?” initiated in volumeXXX of Sententiae. Analyzing Tomasz Mróz’ book “Selected Issues in the History of Polish Philosophy” (2016), the authors compare the problems of historiography of Polish and Ukrainian philosophy. The authors believe that Mróz’ bookoffers an interesting perspective of comparative study of national philosophical traditions, the idea of which was suggested earlier by Vasyl Lisovy. The authors focus on the heuristic potential of (...) the Mróz’ analysis of discussions concerning possible distinction between the terms “Polish philosophy“ and “philosophy in Poland” and his studies of Plato's reception in Poland. Such analysis allows us to raise several questions: (1) are the studies of “Polish philosophy” and “philosophy in Poland” not mutuallyexclusive, but, on the contrary, complementary genres of historiography of national philosophy? (2) howtodistinguish in the analysisof the reception of a certain philosophical doctrine in national philosophy things pertaining to the history of this philosophy as a whole, from things pertaining to the history of development of the doctrine itself? (shrink)

Offered to discussion theme has to fundamental question of philosophical conscience self-definition, question about reliable beginning of thought. General starting point is acknowledging that modern European metaphysics assumes fundamentalism as a principle of thought. Considering this thinking strategy theses are put forward: 1) fundamentalism is impossible; 2) fundamentalism was not universal modern European strategy of thinking; 3) theoretical clarity and systematicity of thinking are to be opposed to fundamentalism; 4) fundamentalism and systematicity os thinking – are mutually exclusive. Because only (...) religious fate by definition corresponds with being, then modern European philosophy solves purely religious question using fundamentalism. But for philosophers as a topos of correspondence of being and thinking is knowledge. But till knowledge is reliable beginning of thought, and science is positivistic, untill then philosophy ought to be in permanent crisis. Hence philosophy, by opening new possibilities of being, more and more relies on new metaphysical topos – existential experience. The aim of neo-scepticism is to metaphysically defend existential experience. (shrink)

The authors of the article aim to show the ideological and historical origins of the idea of a social contract, as well as the fundamental difference between the modern version of the social contract and its historical predecessors. By distinguishing between the synodal and contractual principles of integration, the authors conclude that the social contract is not a purely modern political idea. The contractual principle as the basis of the organization and legitimization of power was systematically developed already in the (...) XIII-XIV centuries, taking the form of a socio-political program in the theory of the cathedral governance of the church. In contrast to medieval concepts, the modern social contract is not a consequence of God's established order, but the will of human individuals. Due to this determination of will, individuals limit their natural freedom for the sake of the possibility and good of common existence. (shrink)

An overview of publications devoted to the philosophy of India, China and Japan (articles and translations of sources) in the journal The World of the Orient from 2018 to 2021 (publications in the field of Buddhist Studies are not included here).

The article analyses the development of the idea of sovereignty, which is the result of six centuries of intellectual and political development that began in the early Middle Ages. Having studied the development of this idea from the idea of the plenitudo potestatis of the papacy in Gregory VII to the idea of the sovereign individual in Locke, the authors conclude that the modern understanding of popular sovereignty and the state is a consequence of the modern idea of sovereign individuals (...) that form a political community in the only possible way - on the basis of agreement. (shrink)

The article analyzes the problem of Ukraine's development since independence. A comparison of the way of organizing social reality in modern Ukraine and in the Soviet period is carried out. The main regulatory factor in the life of Soviet society was the principle of domination. Ukraine has inherited the principle of domination and retains its leading role in the current social order. Its various manifestations that determine the structure of Ukrainian society, in particular the growth of the bureaucratic class and (...) bureaucratic pressure on all spheres and sections of life, are analyzed. The dominance of bureaucracy contains latent violence, feeds corruption and minimizes social dynamics. It is also a phenomenon of power rent, which finds its expression in a kind of "privatization of the state." Another universal effect of the principle of domination is the doubling of social reality into apparent and hidden. The apparent reality becomes a space for the existence of ordinary citizens and the implementation of legal procedures, while the hidden one contains a system of real circulation of power, which is not regulated by any legal regulations, instead, controls all movements of the social body. The systemic role in the hidden society is played by cliques — informal groups of influential people who really control the course of events. The con- sequence of the principle of domination is the passivity and marginalization of the Ukrainian citizen, associated with the defect of political participation. Such non-participation in power is embodied in such forms of consciousness as hope, liking, and despair. Today, independence is not a given, but a chance that must be realized. The way to this is through the restoration of the role of the people as a sovereign power and the development of non-dominant regulatory factors of sociality. (shrink)

In studying the characteristics of cultures, literature and philosophies of different civilisations, scholars inevitably wish to search for similar and different features inherent in particular societies. When this desire is completely justified, then certain questions remain that require additional reflection. For instance, studying the cosmological and natural-philosophical ideas inherent in Ancient China and among Native Americans, scholars face the difficult task of logically substantiating the possibility of studying these two diametrically opposed cultures together. This article is based on a general (...) overview of cosmological and philosophical views in Ancient China and among Native Americans. The authors reveal an important principle that significantly distinguishes “non-Western” cultures and manifests itself in ethnocentrism and harmonization of the relationship between humans and nature. The article gives a logical basis for research and attempts to answer the question of whether Feng shui practice is a science or a religion. To this end, the legacy of Yang Yunsong, one of the founders of the teachings of Feng shui, a Chinese sage of the Tang era from Guangdong province, was studied. The authors suggest that Yang Yunsong’s cosmology, geomancy, and Feng shui practice have much in common with the worldview of indigenous peoples around the world, particularly the Native Americans. (shrink)

The focus of this article is the examination of potential applications of linguistic philosophy, particularly the philosophy of natural language, to elucidate certain aspects of cosmology. Using the foundational principles of Strawson’s descriptive metaphysics as a guide, the article suggests plausible strategies for employing the tools of linguistic philosophers in analyzing key concepts within, for example, Chinese cosmology. The vast majority of researchers of Chinese cosmology used one of the two most common approaches – historical or philosophical. The historical approach (...) involved the analysis of the cosmological concept of crises through the prism of the history of the development of socio-cultural and political factors, as well as through the analysis of the historical development of the main ideas and texts. The philosophical approach considered the cosmological concept as a “philosophical school”, tending to consider cosmology in the context of comparison with the Western tradition of philosophy and science. Both approaches have significant limitations. Strawson is not a classic representative of linguistic philosophy, because his approach to using the methodology of the school of everyday language is original and allows returning metaphysics to the field of view of analytical philosophy. His metaphysical essay on the model of the relationship between language and the world does not raise questions about the criteria of existence. This is important because Chinese cosmology is closely related to cultural factors and rituals. It is the analysis of cosmology as a complete system that should become the main task of the researcher. The methodology of the school of everyday language in Strawson’s interpretation is seen as promising for providing an original interpretation and clarification of some main points of non-European cosmology. The goal is to assess whether the methodology of Ordinary Language Philosophy remains relevant for advancing cosmological and metaphysical accounts. (shrink)

t. 1. Svet nevecherniĭ : sozert︠s︡anii︠a︡ i umozrenii︠a︡ -- t. 2. Filosofii︠a︡ imeni ikona i ikonopochitanie.

This paper presents the results of the authors’ study of the philosophical heritage of the Ancient Chinese philosopher Pan Maoming, who played an essential role in the development of spiritual culture, as well as Philosophy and Science of Ancient Southern China. The authors carried out historiographical research of currently available ancient and modern sources, which contain data on the life and philosophical ideas of Pan Maoming; reconstructed the Pan Maoming’s intellectual biography; revealed the main features of his worldview. The authors (...) reconstructed the social, cultural, and philosophical context of the historical epoch in which Pan Maoming’s philosophical and scientific views arose and developed; clarified the philosopher’s historical role in the development of local culture in the Southern region of Ancient China.The article contains the author’s description and interpretation of the main philosophical ideas of Pan Maoming, the main amid which the authors consider the ethical concept of “peace and emptiness,” the concept of “clumsiness”; the idea of “monasticism for the happiness of the people.” The authors compared Pan Maoming’s philosophical ideas with Lao-tzu’s philosophical doctrine and came to the conclusion that Pan Maoming formed his own unique and original elaboration of Taoist philosophy, significantly developed its linguistic apparatus and worldview. The authors paid particular attention to the description and analysis of Pan Maoming’s cosmological views, which include the doctrine of “Inner alchemy”, the doctrine of “chaos, order and causality.” The authors concluded that Pan Maoming’s cosmological ideas significantly developed a way of understanding the Universe, the relationship between “inert” and “living” matter, the “world of nature” and the “world of human” in the Taoist philosophical culture. The authors also presented and substantiated their point of view that some philosophical and cosmological ideas of Pan Maoming have not only of historical value but can also be used for developing and enriching the local spiritual culture of Guangdong Province in the form of ethical and educational practices, as well as practices of strengthening cultural unity and identity. (shrink)

In modern science, an important feature is a fact that interdisciplinary research is becoming more popular. This is due to the mutual interest of different areas of science to the methods and principles of other areas. The article is devoted to the study of the possibility of dialogue between physical cosmology and transcendental philosophy. Transcendental philosophy provides an interesting look at the problem of subject-object relations in which the object depends on the observer. The possibility of science using a specific (...) transcendental method in the field of astrophysics has been studied. This possibility is due to the specifics of astronomical objects that exist for the observer as phenomena that do not correspond to reality in time and space. The article emphasizes the conventional concept of realism in modern science. The interdisciplinary dialogue of American and Ukrainian philosophical cosmology with its methods and physical cosmology with its objects promotes mutual development. (shrink)

The author of the article analyses the historical and philosophical principles used by B. Russell, L. Couturat, E. Cassirer, H. Heimsoeth, W. Kabitz, B. Jansen, D. Mahnke and others to interpret the relation between logic and metaphysics in the philosophy of G. W. Leibniz. The article proves that the approach of W. Kabitz is a significant regression compared to the approach of E. Cassirer due to the ignoring of Leibniz's contribution to the history of logic, methodology and theory of cognition, (...) as well as due to the too narrow modernised understanding of logic. The author disagrees with the interpretation of B. Jansen, who based Leibniz's philosophy on non-cholastic pre-established harmony. The disadvantage of D. Mahnke's approach is, in the author's opinion, a failure to understand that synthesis for the sake of synthesis can never be creative, and the construction of a universal philosophical system can never be the goal of true philosophical creativity. (shrink)

Leibniz sought to solve the metaphysical problem of reality, avoiding ontological premises. His intensional method was aimed at the logical solution of the problem, preserving the objectivity and unobstructed metaphysical research. Metaphysics can provide a certain level of coherence to the phenomena of physics and make them more real. Leibniz was convinced that physics, for its part, should be grounded in metaphysical principles. This promotes a reciprocal relationship between physics and metaphysics, where metaphysical principles derive their reality from physical principles, (...) and the two fields are interrelated. If we recognize the reality of the laws of physics, then we must also recognize the reality of the concept of substance. His position is that the laws of mathematical physics predict the existence of real substances, which makes it possible to move from mathematical objects to real substances. This method of substantiating the reality of substance and metaphysical principles can be considered as the foundations of the transcendental method. Leibniz's metaphysical approach is that necessary truths exist by themselves and do not depend on specific objects of study or perception. He regarded these truths as eternal. (shrink)

In this article, the author analyses and compares the views of Kant, Heidegger, Husserl, Brodsky and Bakhtin, and examines the problem of time, space, and contemplation. Another subject of consideration is the finitude of being, which combines the three previous aspects.

The article raises the question of constant violent acts, primarily military, despite the longtime general condemnation thereof. This turns us to the problem of ontology of violence. The approach suggested here is based on understanding violence as labor with the excessive use of force. This is related to the understanding of force as the truth. Thus, for the archaic mind, force (and violence), the sacred, and truth were different projection-implementations of one entity. The civilizational world model contains in its basis (...) not the principles of a single truth, but the principles of collaboration and coexistence of different stances instead of the submission to one entity. The old model of violence as a way to participate in the object’s truth and to confirm the subject’s sacred status stays effective. This paper argues that violence has an ontological dimension in the old model of a single truth, but cannot have it within a civilizational approach. (shrink)

The article presents the results of the authors’ research on the cosmological views of Johannes Keppler in his Latin treatise Harmonices Mundi. The authors discuss the background of composing the treatise concerning the philosophical, religious, and cultural contexts of that period, and give a brief overview of the structure of the treatise, Kepler’s theory and his third law of harmony. The paper demonstrates the connection and reception of philosophical ideas on the harmony of the world in Kepler’s treatise and ancient (...) philosophers, such as Pythagoras, Plato, and Proclus. This shows that Kepler’s philosophical and scientific views largely depended on his theological background. The authors discuss the perception of ancient cosmological ideas in Kepler’s Harmonices Mundi relating to Pythagorean tetractys, five Platonic solids or regular polyhedral, and cosmic harmony as well as Proclus’ theoretical mathematics. (shrink)

У статті розглянуто недосліджену в науці проблему виявлення та елімінації пам’яток. Практичний досвід у цій царині є досить багатим, але досі ніким не узагальнений. Мета статті – сформулювати емпіричні правила виявлення пам’яток, які роблять їх стійкими до штучних елімінацій. Основні правила: брати до уваги ефект Лінді, «менше – означає більше», опціональність, збереженість шарів автентичності, природно сформований комплекс; не брати велику кількість одиничних розрізнених пам’яток, не шукати вигоди від виявлення пам’яток. При відборі пам’яток згідно із емпіричними правилами до уваги не беруть (...) конкретні цілі репрезентації та інтерпретації минулого тут і зараз. І саме це дає змогу уникнути негативних наслідків штучних елімінацій. (shrink)

This article presents the results of a study of both Western and Far Eastern narratives of philosophical cosmology. The task of the study was to analyse the essential characteristics of philosophical cosmology in both Western and Far Eastern paradigms. This was made possible by clarifying the distinction between astronomy and cosmology, on the one hand, and philosophy and philosophical cosmology, on the other. The Greek word “??sµ??” is both etymologically and semantically different from the concept of “space.” If space has (...) only one characteristic, it is an extension, and then the cosmos, being a phenomenon that is not static but dynamic, has internal forces and a movement towards selforganisation and harmonisation. A person does not live in space, but in the world; such is the point of view of philosophical cosmology, which means that different cultures may have their own cosmology, which will need to be different. It is in this difference of philosophical cosmologies that the richness of philosophy is seen; by studying other cosmological worldviews, one can better understand one’s own. Scholars, including Weimin Sun, Robert Cummings Neville, and others, agree on the need to intensify interest in Chinese cosmology and its basic concepts. One such concept is Zhonghua. Modern Chinese philosophy is a combination of Marxist philosophy, traditional Chinese philosophy, and Western philosophy. One of the tasks of a modern researcher in China is to find possible points of contact, and common features in order to demonstrate the possible well-functioning cooperation of these currents. In addition, common features are found primarily in cosmology. (shrink)