Mistakes in the assessment of the church situation in Ukraine are most often associated with an irrational decisive influence on the confessional situation of the social realities of the post-communist society. A factor that is indisputable for an American citizen is that religious faith is a personal business in Ukraine can be declared, but not seriously perceived by any political force. Moreover, traditionally atheistic parties reveal unexpected activity in confessional affairs. I do not know if they saw here, in the (...) USA, the election racist video of the party of Progressive Socialists Natalia Vitrenko? There, the devout grandmother in the church turns to the high monk in a hood for blessing. He suddenly returns - he's black! My grandmother scowled back, and on the screen are visible titles: "Let's protect the canonical Orthodoxy!". (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)

The Ukrainian Democratic-Radical Party was formed as a result of the unification of the Ukrainian Democratic and Ukrainian radical party in 1905. Regarding religious affairs, the UDRP program required the separation of the Church from the state and the election of the clergy that was traditional for Ukraine. The party's foundations were local communities that existed autonomously and often raised and resolved on their own. In January, 1905, the Odessa community asked the Russian government to ensure the (...) freedom to use the Ukrainian language in the church. (shrink)

The article analyzes the forms of rationalism and fideism proposed by Ukrainian Protestant theologians at the beginning of the XXI century. It turns out that these forms of rationalism and fideism were made possible by overcoming the anti-intellectualism that was characteristic of Protestantism in Soviet times. The opposition of tendencies to rationalism and fideism is connected with the positioning of Ukrainian Protestants in the postmodern times. Proponents of de facto rationalism propose to reconstruct the modern religious worldview, re-synthesizing (...) elements of liberal and fundamentalist concepts. The study shows that hopes for the restoration of the modern worldview in the face of the challenges of the early XXI century contain elements of utopianism. Proponents of Fideism suggest taking full account of the real state of affairs in the postmodern era and recognizing the impossibility for Christians to use modern rationalism in all its forms. At the same time, faith acquires special significance as an expression of the personal relations of the holy people with God. Ukrainian Protestant rationalism in the article is analyzed on the example of the work of Sergei Golovin as the most consistent expression of this worldview. It has been proven that his ideas depend on the concepts of Norman Geisler, a prominent Protestant theologian. Golovin, imitating Geisler, believes that the Christian worldview should be the final superstructure over the foundation of classical logical rationalism and the ontology of being. This logic comes from classical Thomism. Golovin's rationalism is the rationalism of formal logic. Golovin's first controversial proposal is to reduce the paradoxes and contradictions contained in the Bible. Such a reduction contradicts the biblical studies of the beginning of the 21st century, and therefore can no longer be convincing for professional theologians. For ordinary believers, this reduction is an obscure rationalization of the image of God they have in reading the Scriptures. The second controversial proposition is to convert people first to logical rationality as the ideological foundation of humanity, and then to their conversion to Christianity. Such a proposal is largely outdated, because in the twentieth century it became clear that rationality in itself can be an instrument of any worldview and does not ensure the preservation or rehabilitation of humanity. By comparing it with theological practices of restoring humanity through the ethics of accepting another, the author argues that the restoration of humanity is possible through recourse to the potential of existentialist spirituality, theology of interpersonal communication, and other practical strategies of Christian theology. The biggest shortcoming of Sergei Golovin's rationalism is the proposal to build his own "scientific creationism", which denies the basic scientific theories of today. The most successful element of Golovin's system was social ethics, which offers the idea of ​​a modern state governed by the rule of law as one that can be deduced from the spirit and letter of the biblical commandments. The fideism of Ukrainian Protestant theology is born from the understanding that the ethical acceptance of others and love for them is possible only on the basis of personal faith. The challenges of the beginning of the 21st century require the acceptance of another, but individuals and communities lack the natural strength to accept such. And only faith and faith-generated love help to be open to others. Also, the post-capitalist economy of mutual gift, proposed by theologians and Christian communities, is based only on personal faith. It has been proven that the fideism of Ukrainian Protestant theology is closer to the ideas of postconservatism than the concepts of postliberalism. It has been found that radical protection of individual rights and humane treatment of others is common to the rationalism and fideism of modern Ukrainian Protestant theology. It is these ideas that are important for understanding what humanity is, which should be a prerequisite for being a true Christian. (shrink)

The theme of religion still cares about the world and Ukraine, and therefore the books coming out of this problem, and especially about Ukrainian religious events, fall into the sight of not only specialists but also ordinary readers. For Ukrainians, at least some of them, it's interesting to write about an object in which almost everyone understands. Particular attention is drawn to the book of foreign origin, which describes and analyzes the Ukrainian religious life. Here, the monograph, edited (...) by Andrei Kravchuk and Thomas Bremer, which was reviewed by us, did not remain unobtrusive in Ukraine. In order to better understand what we think about us in other countries, in particular our church affairs, we will briefly consider the contents of this book. (shrink)

The Council on Ethical and Judicial Affairs of the American Medical Association examines physicians’ professional ethical responsibility in the event that the security of patients’ electronic records is breached.

For decades a debate has played out in the literature about who bioethicists are, what they do, whether they can be considered professionals qua bioethicists, and, if so, what professional responsibilities they are called to uphold. Health care ethics consultants are bioethicists who work in health care settings. They have been seeking guidance documents that speak to their special relationships/duties toward those they serve. By approving a Code of Ethics and Professional Responsibilities for Health Care Ethics Consultants, the American Society (...) for Bioethics and Humanities (ASBH) has moved the professionalization debate forward in a significant way. This first code of ethics focuses on individuals who provide health care ethics consultation (HCEC) in clinical settings. The evolution of the code's development, implications for the field of HCEC and bioethics, and considerations for future directions are presented here. (shrink)

The aim of the paper is to reconstruct the theoretical background and practical meaning of the so called war writings which emerged within the phenomenological movement during the First World War. The author exemplifies it by researching the works of two German representatives of this movement, Max Scheler and Kurt Stavenhagen. He focuses on their application of the phenomenological method to the analysis of Russian national identity, and historical as well as cultural foundations of Russian state. The paper’s main thesis (...) is that the politicization and militarization of phenomenology consisted in both “personalization” and “sociologization” of the phenomenological approach to the problem of the state. While interpreting Scheler’s personalism as an exemplification of the approach to the state as a problem of social ontology, the author reconstructs the theoretical conditions of analyzing the Russian imperial state in terms of the “world.” The focus of the paper is particularly on the phenomenology of, as Scheler put it, Russian collective personality and Russian national consciousness or “soul” as well as on the question of legitimacy of Ukrainian resistance against Russian imperialism. (shrink)

In the article reviewed the development of Ukrainian historiography 60-90-ies. XIX century figure of Petro Konashevych-Sahaidachny. The figure of Hetman Sahaidachnyy occupied an important place in Early Cossack time. The political and social activist, defender of the Orthodox faith, a distinguished diplomat of his time, the head of the biggest campaigns against the Turks, he was a man that influenced the social life as none of Cossack leaders before. An outstanding figure of the Hetman interests historians who contributed to (...) appearance of a large volume of scientific papers. There are no universal historiographical systematization of the existing researchs that generates problems in the study of person Petro Konashevych. The goal of the article is to highlight the situation of historiographical figure of the hetman Sahaidachnyy in this period. Historical views of Ukrainian historians populist direction Kulish, V. Antonovych and representative national - statist direction M. Kostomarov are analyzed. In the writings of historians of this period have been formulated theory of perception the main outstanding figure of the hetman: as a citizen under the Polish crown, who was obedient executor of the royal will. The opinion of Sahaidachnyy as an independent supervisor relatively mature social community, conscious of reformist organizational activity and considered himself the right to stand at the level of the Polish administration, protecting the interests of their own community by political means - by negotiations. Kulish actually substantiated the idea of perception Sahaidachnyy as a citizen under the Polish Crown, who was obedient executor of the royal will. Volodymyr Antonovych thought Hetman independently acting head relatively mature social community, which considered himself to become valid on level with the Polish administration and defend the interests of their own community by political means - by negotiations. For ideas Kostomarov, to some extent, based interpretation of evolution of Sahaydachnyy as slave Polish crown. The historian, proceeding from its own national-statist conception of historical development, a critical figure of Sahaidachnyy analyzed in terms of the implementation of national affairs and its impact on the formation of state-building elements in the national environment. (shrink)

Preview: /Aaron J. Wendland interviewed by Przemysław Bursztyka/ “What Good Is Philosophy?” took place on 17-19 March 2023, and it aimed to raise the funds required to establish a Centre for Civic Engagement at Kyiv Mohyla Academy. This Centre will provide support for academic and civic institutions in Ukraine to counteract the destabilizing impact that Russia’s invasion has had on Ukrainian higher education and civilian life. Keynotes at the conference were delivered by world-renowned author, Margaret Atwood, one of the (...) most celebrated scholars of Ukrainian history, Timothy Snyder, and two of Ukraine’s preeminent public intellectuals, Mychailo Wynnyckyj and Volodymyr Yermolenko. Lectures were also given by some of the most influential philosophers writing today, including Peter Adamson, Elizabeth Anderson, Seyla Benhabib, Agnes Callard, Quassim Cassam, Tim Crane, Simon Critchley, David Enoch, Peter Godfrey-Smith, Sally Haslanger, Angie Hobbs, Barry Lam, Melissa Lane, Dominic Lopes, Kate Manne, Jeff McMahan, Jennifer Nagel, Philip Pettit, Kieran Setiya, Jason Stanley, Timothy Williamson, and Jonathan Wolff. The closing remarks were delivered by Ukraine’s Ambassador to Canada, Yulia Kovaliv. This benefit event was designed to provide members of the public, individual academics, colleges and universities, professional associations, charitable foundations, and private companies with a way to support students, scholars, and civic institutions in Ukraine. The entire conference is now available to be viewed online via on the Munk School of Global Affairs and Public Policy’s YouTube channel. Here is the relevant link. I encourage everyone who watches the conference to make a donation to support students, scholars, and publicly engaged academics in Ukraine. All donations can be made here. And as the conference organizer, I am extremely grateful for any and every contribution to this cause. (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 article explores the semantic potential of social narratives associated with the creation and constitution of the Orthodox Church of Ukraine, which caused a interpretations conflict, marked by conflicting interpretations and differences in meanings that are applied in different contexts. The narrative arranges events in a certain time sequence, accumulates and translates meanings, individual and social experience. The presence of meanings in the interpretation of the narrative depends on the perspective, interpretation horizons and the subject's ability to analyze information and (...) its correct application. The social narrative accumulates a set of stories and messages that are fragmentary and disordered, constructs a coherent plot aimed at finding and defining meanings, and forming social discourse. Social narratives materialized in social structures, orientations, expectations, and stereotypes of their bearers due to everyday modification in the form of simple images, attitudes, and principles. Since each social narrative claims to be exclusive and correct in its own way of understanding events, a clash of narratives and their interpretations is inevitable. A large-scale event determines the modification of social structures, standards, and evaluation criteria, is accompanied by the transformation of everyday life, reveals deep mental layers, and opens up new perspectives. The extraordinary event that was marked by the creation of the Orthodox Church of Ukraine is accompanied by diametrically opposite assessments from the clergy, believers, politicians, experts – from the statement about autocephaly as the only opportunity to achieve unity and recognition of Ukrainian Orthodoxy to the political subtext justification of the new religious organization creation. Church circles represented by representatives of the Ukrainian Orthodox Church of the Moscow Patriarchate claim that the state interferes in the internal Affairs of the Church. The Constitution of the Orthodox Church of Ukraine takes place in the context of the confrontation of two social narratives – the «ukrainian world» and the «russian world». The social narrative «ukrainian world» is based on values rooted in the national soil, but the social narrative «russian world» denies the existence of the Ukrainian nation and the Ukrainian state. Under the patronage of the Russian Orthodox Church, the expression of the ideas of the «russian world» is the Ukrainian Orthodox Church of the Moscow Patriarchate, which enshrines in the minds of believers ideologies about «the common origin of the Ukrainian and Russian peoples», «the common baptismal font», «the unity of the historical space of Holy Rus», «the identity of the East Slavic Orthodox civilization». The Ukrainian Orthodox Church of the Moscow Patriarchate did not support the decision of patriarch Bartholomew to grant autocephaly to the Orthodox Church of Ukraine. Metropolitan Onufriy did not give his blessing to the hierarchs to participate in the Unification Council, which is called «a non-canonical assembly of schismatic groups». The Ukrainian Orthodox Church of the Moscow Patriarchate, according to its primate, has de facto autocephaly, so it is the only canonical local Orthodox Church in Ukraine. In the face of the conflict of public narratives, the Orthodox Church of Ukraine, along with meeting the spiritual needs of believers, contributes to the formation of national identity, the formation of a worldview matrix that will determine the vision of the future development of the country. (shrink)

The leadership of the Russian Federation made visible organization and invested significant financial resources in support of the Russian Orthodox Church, making the latter a cementing ideological component of the Moscow government, its various aggressive policy. So, since 2012, the state support for the 2016 year celebration of the "1000th anniversary of the Russian presence on Athos" has begun. On this occasion, a special order of Russian President Vladimir Putin on October 16, 2012 for №468-rp "On creation of working groups...". (...) The Ministry of Foreign Affairs of Ukraine appealed to the Specialized Department of the Department of Religious Studies of the National Academy of Sciences of Ukraine with a request to comment on the next aspiration of the Russian Federation to steal Ukrainian history, attributing to itself what the Muscovites do not have any direct relation to. (shrink)

Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries,, "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular (...) Progress in Austrian Rus, Austrian-Russian Remembrance," "Pious The Legend of the Bulgarians "," The Issues of Religious Freedom in Russia, "" On the Brotherhood of the Baptist or the Baptist in Ukraine, "" The Foreword, " Shevchenko, Ukrainianophiles and Socialism "," Wonderful thoughts about the Ukrainian national affair "," Zazdri gods "," Slavic variants of one Gospel legend "," Resurrection of Christ ", etc. (shrink)

I bring you greetings from the United States, where its citizens have been closely following the events of the past three weeks. There has been a great change in the feelings of common American people towards the Russian people. Many have expressed their sense of identity and solidarity with the people of Moscow and St. Petersburg as they witnessed the resistance for the attempted coup. Americans have enormous respect for constitutional government as well as for democracy, and they saw the (...) coup as unconstitutional from the start. A major factor was the television news service. The major American broadcast networks  NBCD, CBS, ABC  and the cable networks, especially CNN  provided often live coverage throughout the days and nights of events in the streets and squares of Moscow, and later in the halls of the Soviet and Russian Parliaments. We witnessed press conferences, from one with the committee of 8 to one 3 nights ago in which Boris Yeltsin and Mikhail Gorbachev spoke with the American people. We made our individual judgments about events, often listening to debates between experts and scholars on Soviet affairs  some Russian, some Ukrainian, some from the Baltic states  and we spoke frequently and freely with one another  even some of discussions with our friends were televised. We experienced fear and dread as it seemed great military forces were being brought to bear on your White House. We wept with grief and rage as the deaths of Russians confronting tanks were reported. We cheered to see Russian women scolding soldiers in the streets. In the aftermath, there has been much discussion of Russia’s needs and how Americans might help. In that curious mixture of avarice and beneficence that is the way of American business, discussions were held on starting a restaurant, and import service, on how to use rubles to pay for local expenses and hard currency for profit-taking. (shrink)

One of the least investigated, which now exists in Ukraine is the Old Believers. Despite the fact that their communities have been operating in our territory for more than two centuries, researchers have long devised this topic with their attention. The main reason for this attitude to the study of the Old Believers should be considered political realities of the XX century, and they are known to have not contributed to the objective study of even traditional Ukrainian denominations. Therefore, (...) right now, with the proclamation by the state of equal treatment of all religions and non-interference in their affairs, the time has come to make up for the lost. Let us stop here only on one aspect of the problem - the activities of the Old Believers monasteries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Full Collection of Personal NarrativesZohar Lederman, Ola Ziara, Rachel Coghlan, Oksana Sulaieva, Anna Shcherbakova, Oleksandr Dudin, Vladyslava Kachkovska, Iryna Dudchenko, Anna Kovchun, Lyudmyla Prystupa, Yuliya Nogovitsyna, Ghaiath Hussein, Kathryn Fausch, P. P. Kyaw, Ayesha Ahmad, Richard W Sams II, Handreen Mohammed Saeed, Artem Riga, Ryan C. Maves, Elizabeth Dotsenko, Irina Deyneka, Eva V. Regel, and Vita Voloshchuk• An Unsettling Affair• How We Keep Caring While Walking Through Our (...) Pain• Adjusting Laboratory Practices to the Challenges of Wartime• Why We Stay• A Semi-Personal Story from a Ukrainian NGO Professional (or a Semi-Professional Story from a Ukrainian Person) Living through the War• When Ethics Survives Where People Do Not: A Story From Darfur• Burma’s Healthcare Under Fire: My Experience as an Exiled Medical Professional• When a Conflict Collapses on a Child: An (Aborted) Medical Evacuation of a Hazara Toddler During the Kabul Airport Blast and the Taliban Takeover• The Vagaries and Vicissitudes of War• Providing Care to a Potential Aggressor: An Ethical Dilemma• One Surgeon’s Experience During Armed Conflict in Ukraine• The Limits of Our Obligations• A Liberating Breath• Soldiers of the Invisible Front: How Ukrainian Therapists Are Fighting for the Mental Health of the Nation Under Fire• Stories of Families with Chronically Ill Pediatric Patients during the War in UkraineCopyright © 2023 Johns Hopkins University Press... (shrink)

During the Second World War, two new government bodies were established in the Soviet Union to deal with religious communities: on September 14, 1943, the Council for the Affairs of the Russian Orthodox Church was formed, and on May 19, 1944, the Council for Religious Cults. Their formation was linked to the liberalization of Stalin's policy on the church, which supported the state in its fight against fascism. The creation of two independent structures was also due to the fact that (...) the communist regime paid special attention to cooperation with the leadership of the Orthodox Church, whose leaders not only raised funds for the needs of the front, but also were leaders of Stalin's political line, both within the state and in the its borders. In order to coordinate these activities more effectively, a Council for the Affairs of the Russian Orthodox Church was set up, headed by intelligence officers. In recent years, a large number of ground works have been published, which analyze the issues of interaction between the Orthodox Church and the state during the years of Soviet power. N.Hordienko, Yu.Katunin, M.Korzun, V.Paschenko, D.Pospelovsky, V.Tsipin and many other Ukrainian and foreign authors dealt with these issues. (shrink)

The problem of formation and recognition of the Ukrainian Local Orthodox Church has not been considered by clerics of the Churches or believers only as ecclesiastics since its actualization in Ukraine at the beginning of the twentieth century. The objectivity of such an assessment of the question of propriety is borne out by the experience of becoming autocephalous of other local Orthodox Churches - none of them being able to choose their autocephaly only through the implementation of a particular (...) church program. The reason for this state of affairs is the fact that the procedure for obtaining administrative independence of a particular church unit is not written out in Orthodox canons. (shrink)

Arseniy Rychinsky, unfortunately, belongs to the cohort of Ukrainian geniuses whose names have long been erased on the tables of Ukrainian history. Not widely known and therefore not popular in Ukraine, they still are. And it is unlikely that any of them would ever mind if it was already in an independent Ukraine - the one for which such patriots, including Arsen Rychynsky, only dreamed in their prayerful aspirations, the names and affairs of the great Ukrainian patriots, (...) who by their martyrdom sacrificed themselves to the pantheon of apostles of Ukrainian custom, they will not be properly honored. The reason for this is too simple: such genius-patriots, like Captain Arsen and their creativity, are not particularly needed for this Ukraine, since they wrote about the greatness of the Ukrainian spirit, talked about Ukraine's special dreaming role in the world. In their faith in her divine destiny, they ignited the hearts of Ukrainians, turning them into prometheus of Ukrainian patriotism, plowmen of the field of Ukrainian national construction. (shrink)

On November 28-29, 1997, the first international scientific conference in the cycle of 4 international scientific conferences "Christianity: History and Present" was held in Kyiv, which was planned for 1997-2000. The conference was co-organized by the National Academy of Sciences of Ukraine, the State Committee of Ukraine for Religious Affairs, the Ukrainian Association of Religious Studies, the Lviv Museum of the History of Religion. The coordinator of the conference was the Department of Religious Studies at the Institute of Philosophy (...) named after G. Skovoroda of the National Academy of Sciences of Ukraine. Participation in the conference was attended by Ukrainian scholars - philosophers, historians, religious scholars from many Ukrainian cities who work in various fields - academic education, education, culture, government institutions, as well as foreign scholars from Canada, Poland, and the USA. (shrink)

Under this name, on November 19-20, 1998, an international scientific and practical conference devoted to the 50th anniversary of the UN Universal Declaration of Human Rights took place in Kyiv. The organizers of the conference are the International Academy of Religious Freedom, the International Commission on the Freedom of Conscience, the Ukrainian Association of Religious Studies, the State Committee of Ukraine for Religious Affairs, the Department of Religious Studies at the Institute of Philosophy named after. G.S. Skovoroda, National Academy (...) of Sciences of Ukraine. (shrink)

Mykhailo Drahomanov was an outstanding scientist, philosopher and leader of Ukrainian national movement in the second half of the 19th century. He has communicated actively with the Eastern-Galician intellectuals in the fields of polical and cultural affairs during more than two decades. One of main directions of cooperation there were contacts in the sphere of inlightening. The most fruitful stage of M. Drahomanov's participation in educational life of Eastern Galicia is related to activity of Ruthenian-Ukrainian Radical Party, which (...) was founded in 1890. First of all M. Drahomanov has became an author of row of works for people. These were the articles for radical periodical "Khliborob" and the series of brochures. The only idea of scientist's popular heritage was the conception of human rights and freedoms - the social, political, national and religious ones - and the struggle for them. The leading members of RURP - S. Danylovych, I. Harasymovych, M. Pavlyk, K. Tryliovskyi, I. Franko, R. Yarosevych - helped M. Drahomanov for realization of his ideas, published and distributed his works among the Galician peasants. M. Drahomanov's popular heritage has been reprinted during the period of the late 19th - the first one third of 20th centiries not only in the Western-Ukrainian lands. (shrink)

On the occasion of the anniversary celebrations in Ukraine, the Cabinet of Ministers established a special Organizing Committee, which was commissioned to head the Vice-Premier for Humanitarian Affairs. The work plan of the Organizing Committee is divided into six sections, in particular: "Public and religious events, charity and charity activities", "Informative and educational clarification, publishing and publishing work", "Scientific-organizational measures", etc. Ukrainian scholars-religious scholars will take part in organizing and conducting the cycle of conferences "Christianity: History and Present" on (...) the basis of the Department of Religious Studies. It includes the conferences "Christianity and Ukraine", "Christianity and spirituality", "Christianity in the context of world history and culture" and "Christianity and modern social processes ". On the basis of the Ostroh Academy an international conference on the education of youth on the principles of Christian morality will be held. The consequences of the work of the conferences will be reflected in the two-volume monograph "Christianity: History and Modernity". It is planned to complete the publication of the tenth volume "History of Religion in Ukraine", to publish the first volume of the three-volume "Ukrainian Religious Encyclopedia", the monograph "Christianity in the context of history and culture of Ukraine". (shrink)

May 19-20, this year a scientific conference on religious missionary issues in Ukraine took place in Kyiv. Co-organizers of the conference were the International Academy of Religious Freedom, the State Committee of Ukraine for Religious Affairs, the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine. In addition to Ukrainian scholars, religious scholars from the United States, K. Dyurm and D. Little, already known in Ukraine, took part in her work.

The purpose of the article is to reveal the peculiarities of organizing agricultural research and education in Ukraine in the period of the national liberation movements in 1917–1921, and to determine the role of the Agricultural Scientific Committee of Ukraine and the Committee of Agricultural Education in their establishment. The authors compared the models of the development of agrarian research and education under Ukrainian Central Rada, Hetman P. Skoropadskyi, the Directory, and Soviet authorities. Coordination of sectoral science and education (...) in Ukraine began with the establishment the General Secretariat of Land Affairs of the Ukrainian Central Rada in 1917. The conceptual foundations of Ukrainian science and education, the core of which was Ukrainization, were developed by the First and Second All-Ukrainian Pedagogical Congresses, as well as the First All-Ukrainian Agronomic and Economic Congress. Ukrainization primarily concerned the conduct of the scientific and educational process and the writing of new books and textbooks in national language. The article reveals the creative initiatives of the Agricultural Scientific Committee of Ukraine and the Committee of Agricultural Education in coordinating the activities of some institutions to disseminate agricultural knowledge and the organization of sectoral research and education, substantiated by the important role of famous politicians. The use of international experience for the practical confirmation of theoretical skills in various agricultural directions is highlighted. The Agricultural Scientific Committee of Ukraine, simultaneously instituted with the Committee on Agricultural Education, was interested in close creative cooperation on the sectoral specialist training. (shrink)

The paper analyzes a book written by Volodymyr Yarymovych, Oleksandr Bilyk, and Mykola Volynskyi, entitled Narys istorii ukrainskoi studentskoi hromady ta Ukrainskykh poselen v Espanii 1946–1996 (An Overview of the History of the Ukrainian Student Community and Ukrainian Settlements in Spain, 1946–1996), which tells about the Ukrainian students who arrived in Madrid in 1946 and formed part of the early Ukrainian Diaspora in Spain. The book proves to be an important source of information, previously unknown to (...) scholars, which describes the dramatic and controversial process of constructing Ukrainian identity in the aftermath of World War II. The authors of the study consider the historical and cultural context of the Ukrainian emigration in the second half of the 20th century, its connection with Francoist ideology, and its integral role in the Spanish-Ukrainian cultural dialogue. (shrink)

B a c k g r o u n d. According to the genre characteristics, the article is a form of publicizing analytical conclusions from the experience of research in the field of the philosophical Chinese studies at the National Academy of Sciences of Ukraine from 1991 to the present day. The material for understanding was supplied from the environment of scientific professional activity of prominent figures of Ukrainian philosophical Sinology from the H. Skovoroda Institute of Philosophy of the (...) NAS of Ukraine and the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine. The scientific achievements of academic Sinologists, who are leading researchers of Chinese philosophical education, science and culture from the archaic to modern times, are highlighted. They are, namely: V. Kiktenko, V. Pyrohiv, V. Hamianin, S. Kapranov, Y. Hobova and A. Usyk. M e t h o d s. The article uses an analytical approach based on the study of historical and philosophical sources. The methodological basis of the research is the main methods of historical and philosophical science: problem-categorical analysis, socio-cultural analysis and biographical analysis. At the same time, the methods of situational and contextual analysis of scientific texts are applied. R e s u l t s. Four conditional thematic vectors of the progress of academic philosophical Sinology in modern Ukraine are classified, namely the study of: 1. the history of ancient Chinese philosophy, especially Confucianism; 2. the history of Chinese philosophy in the 19th – early 21st centuries; 3) the history of Ukrainian Sinology in the 18th – early 21st centuries; 4. the history of modern foreign Sinology. The director of the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine and the head of the Ukrainian Association of Sinologists V. Kiktenko very effectively studies all these vectors, especially the last three of them. His colleagues at the institute V. Pyrohiv, V. Hamianin and Y. Hobova mainly research the first of these vectors, and primarily the history of Confucianism. Employees of the H. Skovoroda Institute of Philosophy of the NAS of Ukraine S. Kapranov and A. Usyk are also focused scientific attention on the history of Confucianism, in particular, the second of them studies social ethics and anthropology of Confucius. C o n c l u s i o n s. As a result it was established that modern domestic philosophical academic Sinology is a qualitatively new and innovative direction of Oriental studies in independent Ukraine. This discipline was formed as a result of the two-century progress of Ukrainian Chinese studies from the era of Hetmanshina until now. V. Kiktenko and his colleagues have made a significant and already internationally recognized contribution to the study of both the classical philosophical schools of Ancient China and their ideological heirs, in particular, the leaders of the PRC and the CCP from Deng Xiaoping to Xi Jinping during these thirty years. V. Kiktenko also laid the foundations for the study both of the history of Ukrainian Chinese studies and of modern foreign, primarily Western European and North American, Sinology. (shrink)

Memory can be selective and Ukrainian people are no exception. This paper examines the victimhood narrative of Ukrainians following the Second World War. Although they suffered greatly, through the war, the victimhood narrative denies their actions during the war. One component of this narrative involves ignoring Ukrainian involvement with Nazis in order to preserve their memory of their Great Heroes of WWII. Other aspects will also be considered.

Ukrainian lands in the twentieth and twenty-first centuries have been in proximity of great geopolitical changes several times. During that time the Ukrainian nation – due to various factors – encountered a number of “windows of opportunity” for achieving the realization of dreams about independence and national sovereignty. The author identified in the period considered four “general moments,” of which two have been completed successfully. The first of these occurred in 1990–1991, when for the first time in modern (...) history, Ukrainians managed to achieve a lasting and relatively stable independence. The second of the “moments” – still unresolved – are events that began in the late autumn of 2013. The process, called “Revolution of Dignity”, represents a new quality in the history of the Ukrainian nation, therefore, that the Ukrainians have to defend the status quo but not to seek to achieve an independent being. The analysis leads to the conclusion that the ability of Ukrainians to achieve and maintain independence is largely a function of the relative power of the Russian state as measured with respect to the shape and quality of international relations. (shrink)

Ukrainian Protestantism characterized by an eastern and western traditions that allows to recover cultural and theological relationship with European Protestantism and Catholicism in the context of interfaith dialogue. Dialogue has an ecumenical potential which was found by Ukrainian Maidan of dignity.

Present study sheds more light on the conceptualization of citizenship and civic engagement among majority and minority youth. In order to understand the meanings of citizenship, fourteen focus groups were conducted with young people aged 16–26, with both civically engaged and disengaged young ethnic Czechs, Roma, and Ukrainians. Results suggest that young people understand the citizenship as having multiple dimensions (legal and personal, and in terms of rights and responsibilities) and civic engagement as being focused on various aspects. The way (...) people described their position within society was influenced by the social background and mirrored in the views on full citizenship. (shrink)

War is almost always conducted with various restrictions in the form of rules, rituals, and taboos. Many of the norms that regulate warfare can be found in the tradition of just war. This tradition seeks to provide a middle ground between an unrealistic (at least for politicians) pacifism that does not even allow war in self-defence and a too realistic realism that claims there is no place for ethics in war. The tradition of just war does not have the force (...) of law; it provides, above all, a vocabulary to discuss war in moral terms. At the same time, the tradition does have an impact: it forms the basis of humanitarian law and the Geneva Conventions. Just like with laws, it is recognised here that imperfect adherence to these principles does not necessarily diminish their validity. Most proponents of the tradition believe that the principles of just war, even though some date back centuries, are sufficiently general to be applicable to contemporary conflicts, such as the Russo-Ukrainian War. If we apply the norms of the just war tradition to the current situation in Ukraine, we see that Russia is waging an unjust war in an unjust manner. (shrink)

The Ukrainian Association of Religious Studies is a non-partisan, secular, non-governmental organization that unites voluntary scholars, religious scholars, theologians, and teachers of religious studies in educational institutions of Ukraine. Established in March 1993 and registered by the Ministry of Justice of Ukraine in July of that year. UAR has its organizations in 18 oblasts of Ukraine, as well as in the cities of Kyiv and Sevastopol. Membership in the Association is individual and collective.

In March this year is 20 years old Ukrainian Association of Religious Studies - all-Ukrainian secular public organization. UAR united on a voluntary basis scientists-religious scholars, teachers of religious studies disciplines of educational institutions, employees of museums, and other educational institutions of Ukraine. Membership in the Association is individual and collective. The work of UAR is based on public principles.

The issue of inter-denominational understanding has been relevant to Ukrainians for many centuries. During the discussions the idea of ​​proclaiming the Ukrainian patriarchate was crystallized. According to the clergy, this would resolve the existing inter-denominational contradictions. However, the problem has become more political than religious. The emergence of such a powerful structure in Ukraine was opposed by the Polish authorities and the Polish-Latin clergy, as well as by the Russian government and its Orthodox Church. For Catholic Poland and Orthodox (...) Moscow, the establishment of an independent church in Ukraine was associated with state formation and signified a sharpening of the Ukrainian issue. Therefore, depending on the political situation, work in this direction was suspended or, conversely, revived. (shrink)

Interview with Yaroslava Stratii, dedicated to the history of studies of the Kyiv-Mohyla Academy’s manuscript inheritance (17-18th century) in Kiyv and Lviv from 1968. The interview was prepared by the activists of the Student Society of Oral History of Philosophy, organized at the Department of the History of Philosophy (Taras Shevchenko National University of Kyiv).

The use of facial recognition technology (FRT) as a form of intelligence has recently made a prominent public appearance in the theater of war. During the early months of Russia's invasion of Ukraine, Ukrainian authorities relied on FRT as part of the country's defensive activities, harnessing the technology for a variety of purposes, such as unveiling covert Russian agents operating amid the Ukrainian population; revealing the identity of Russian soldiers who committed war crimes; and even identifying dead Russian (...) soldiers. This constellation of uses of FRT—in a war increasingly waged on the digital and information front—warrants ethical examination. The essay discusses some of the most serious concerns with FRT in the context of war, including the infringement of informational privacy; the indiscriminate and disproportionate harms it may inflict, particularly when the technology is coupled with social media intelligence; and the potential abuse of the technology once the fog of war dissipates. Some of these concerns parallel those to be found in nations that are not engulfed in war, but others are unique to war-torn settings. (shrink)