Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

За визначенням аналітиків, здоров’я, екологія, здоровий спосіб життя належать до цінностей, які сприймаються людиною як пріоритети другого, а може й третього порядку. Допоки людина здорова, особливої уваги щодо них вона не звертає. Водночас, якщо у неї з’являються проблеми зі здоров’ям, особливо ті, що безпосередньо загрожують її життєздатності, всі інші цінності втрачають сенс: життєзабезпечувальні пріоритети переходять у розряд найголовніших. Подолання цього парадоксу – одне з основних завдань системи освіти. На жаль, тривалий час означена проблематика знаходилась на периферії вітчизняної освіти та виховання. (...) Формування життєтворчих цінностей засобами освіти стало невід’ємною складовою сучасного гуманітарного виховання особистості. Загальноєвропейська та національні стратегії гармонійного розвитку молоді мають бути засновані на тісній взаємодії систем освіти та охорони здоров’я. (shrink)

У статті розглянуто проблему методологічного оновлення української історико-філософської науки засобами філософської історіографії. Перехід від історії філософії до філософської історіографії уможливлює актуальні узагальнення щодо світового філософського процесу навіть у випадку дослідження таких різних філософських проектів, як критична теорія Теодора Адорно й фундаментальна онтологія Мартіна Гайдеґґера.

Research into the history of understanding Heidegger's ideas allows to reveal how different thinkers were likely to grasp the specific subjective positions that defined the meaning of philosophizing as a cultural practice posited by modern era of intellectual history. The figure of Heidegger is crucial because it shed light on the more general context of the evolution of philosophizing within the system of scientific knowledge. A clear contrast between scientific rationalism and philosophical thinking, inherent for Heidegger's philosophy, is now hardly (...) perceived within general coordinates of scientific philosophy of the last century, combining directions of phenomenology, Neo-Kantian tradition and positivism. Understanding the nature of synthesis of phenomenological method with the principles of the philosophy of life that formed the core of Heidegger's thought was the point of reference of such thinkers like Edmund Husserl and Ernst Cassirer. The problem of how to reconstruct the contours of delineation between the aforementioned philosophical trends remains relevant today and, as the latter define the contours of contemporary philosophy so that the barriers between different traditions of philosophy only intensified. Heidegger's desire to find premises of philosophizing, deeper than principles for a positivist and phenomenological science, would find support from Neo-Kantian thinkers, who also stood for autonomy of philosophy. But radical ontologism of Heidegger refused any possibility of dialogue. Husserl and Cassirer made critical remarks on ontologization as the leading motive of Heidegger's thought, which gave starting intention to further reception of Heidegger's work. It is ontology of time that has a threat of all consuming relativism and opportunism, since it deprives ethics from opportunities that would not fit the immanent structure of Dasein. Ontology of language fell prey to similar criticism, as Heidegger suggested lingual turn of existential analytics of Dasein. Cassirer in his own philosophy of symbolic forms forsaw the opportunity of linguistic totalization of being and developed his theory of generic symbolic forms. (shrink)

This work is aimed to identify the cultural changes that have occurred as a result of informatization. The article investigates the strategies of contemporary screen culture aimed to satisfy human needs in information. The analysis of technical improvement of information possibilities of screen media is based on J. D. Bolter's and R. Grusin's theory of remediation. The article identifies informational potentials of visual novel, which is the result of remediation of TV, movie and literary novel. In addition, the article investigates (...) the process of informatization by means of screen space formation or, in other words, by screen aesthetics. The article identifies and analyzes the hybridization strategy and the strategy of visual eclecticism. Hybridization strategy is a method to combine information of different nature, whereupon more truthful visual stories are created. It is mainly used in movies and video games. The strategy of visual eclecticism that allows viewers to perceive multiple information flows, mainly related to the screen space of modern television. The article, basing on G. Deleuze's concept of cinematic images, analyzes the informational characteristics of medium shot and the reasons of its frequent usage in modern movies. The comparison of essential characteristics of close-up shot and medium shot is made. It is determined that the change of emphasis on medium shot and full shot in contemporary cinema is related to the change of priorities in aesthetic human needs, because today the sense of presence of information becomes more important than emotions. The article notes the important problem of attitude changing towards information - the loss of its essential content characteristic. Screen aesthetics that now is served under the guise of information gradually replaces the value of the latter. The transition of information to the field of aesthetics says that its main essence is lost, because quantitative characteristics and the fact of presence are becoming more important than its quality. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

В статті розглянуто особливості правової свідомості суспільства в контексті філософських категорій «розсудок» та «розум». Проведено ретроспективу досліджень у філософській традиції зазначених понять. Запропоновано вирізняти форми правової свідомості залежно від розвитку останньої. Виокремлено за даним критерієм дві форми правової свідомості, названі праворозсудковістю та праворозумністю. Досліджено зазначені форми правової свідомості та доведено необхідність трансформації сучасної правової свідомості суспільства від переважання праворозсудкості до домінування принципів праворозумності.

Стаття присвячена розгляду мовної проблематики філософії Дж. Локка. Одним із гасел філософії мови Дж. Локка є те, що потрібно наполегливо боротися за зрозумілість мови, плутаність якої – часте джерело теоретичного безладу. Філософія мови Дж. Локка нерозривно пов’язана з його теорією ідей. Згідно з нею, тлумачення мови потребує відповіді на питання, що таке абстрактні ідеї. Досліджуються місце і функції ідей-модусів, які розглядаються як одне з джерел походження слів і мовних знаків. На думку Локка, кожна модифікація певної речі повинна мати своїм першоджерелом (...) ідею. Розглянуто також абстрактні ідеї, їх стосунок до ідей-модусів, класифікаційні якості та відповідність певним мовним знакам. (shrink)

Стаття призначена дослідженню функцій простих і комплексних ідей у філософії Дж. Локка. Розглянуто їх взаємодію. Показано також структуру досвідного знання. Локк виділяє і класифікує ідеї в особливі підгрупи. Ідеї формуються і функціонують на основі того, що розум пізнає їх. Ідеї внутрішнього досвіду становлять, на його думку, сферу рефлексії. Поняття «рефлексія» було одним із найважливіших надбань філософії. За Дж. Локком, теорія пізнання повинна досліджувати джерела пізнання і механізми формування його матеріалу, а також пізнати діяльність суб’єкта. У статті розглянуто класифікаційні риси теорії (...) ідей Локка, їх функції, показано роль рефлексії та її функції. (shrink)

The article is devoted to the study of the knowledge of Reality in the context of critical assessment of Stanley J. Grenz’s methodology. Many contemporary Evangelical scholars who study the question about our knowledge of Reality think that «critical realism» is the best model that describes the process of knowledge in the postmodern context. Grenz supports the constructivist model of knowledge. Vanhoozer believes that hermeneutical epistemology is the best rubric for discussing theological truth claims about reality. Grenz speaks about «givenness» (...) to this world which is eschatological, and thus he talks only about eschatological objectivity. Peter Berger and Thomas Luckmann, on whom Grenz’s draws his constructivist’s views, make their thesis about social construction of reality and knowledge through the language (the constructivist view). We think Grenz says that language creates our understanding of reality. The author of the article concludes that, by providing an interpretation of reality, we in some way construct it, not in a sense that we give ontological status to that which did not exist before we started talking about it, but rather in a sense of hermeneutically organizing our experience of reality into a worldview and narratives. We should conclude that the world is fundamentally given, and it is objective in a sense that it is shared by all and its truth is eloquent, though it is construed differently by those who share it. Our interpretations of reality are connected then into an imaginative projection of the world. Nevertheless it does not mean that since our projections imaginative they are necessarily fictive and do not correspond to the way things are. (shrink)

The Society of Control is a philosophical concept developed by Gilles Deleuze in the early 1990s to highlight the transition from Michel Foucault’s Disciplinary Society to a new social constitution of power assisted by digital technologies. The Society of Control is organized around switches, which convert data, and, in this way, exercise power. These switches take data inputs (digitized information about individuals) and transform them into outputs (decisions) based on their pre-programmed instructions. I call these switches “automated decision-making algorithms” (ADMAs) (...) and look at ethical issues that arise from their impact on human freedom. I distinguish between negative and positive aspects of freedom and examine the impact of the ADMAs on both. My main argument is that freedom becomes endangered in this new ecosystem of computerized control, which makes individuals powerless in new and unprecedented ways. Finally, I suggest a few ways to recover freedom, while preserving the economic benefits of the ADMAs. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

The Age of surveillance capitalism is a profound economical, sociological, political, philosophical, and ethical work by the American author, Harvard University Professor Shoshana Zuboff. In this work, she analyzes the new economic system, which she calls “surveillance capitalism.” This system revolves around the commodification of personal data, which allows human behavior to be predicted and “nudged” towards profitable ends. This system is historically unprecedented and has only become possible in the technological milieu of interconnected devices, which appeared in the 21st (...) century. In this article, I look at the issue of freedom in Zuboff’s work. I argue that her understanding of freedom involves three ethical dimensions, namely privacy, autonomy, and authenticity. I take “surveillance capitalism” as a theoretical framework, in which I explore several ethical challenges to freedom in the digital age. (shrink)

The article is a philosophical response to the oped of the German philosopher Jürgen Habermas Krieg und Empörung, published by him in the Süddeutsche Zeitung in April 2022. The oped demonstrates the philosopher’s view on ideological disputes and political debates or “indignation” (Empörung) in public sphere in both Germany and the EU concerning an attempt to develop a unanimous policy to help Ukraine with weapons against Russia’s military aggression. The authors presume that Habermas published the accountable message of a responsible (...) citizen that means it should be also taken as based on his theoretical achievements. The article consists of two parts. The first part sets out the main arguments of the philosopher’s newspaper article, which ends with a recommendation of compromise and partnership negotiations with the aggressor de facto due to the losses of Ukraine. The second part is an attempt by the authors to clarify the main preconditions and premises of Habermas’s communicative philosophy, which demonstrate the fundamental limitation of its explanatory power for this type of radical dissent, which is war. First of all, the authors suggest, it is the idea of pacification in interethnic relations, which forms the intellectual mood after World War II and finds its philosophical expression in the discovery of a priori foundations of understanding (Apel, Habermas) and ideas of developing formal pragmatics of communication. Attention to the latter allows the authors to demonstrate how consistent analysis of a priori (counterfactual) conditions of communication is considered by Habermas primarily in the historical perspective of positive dimensions of social integration - democratic equality, freedom, justice for participants of communicative interaction. The article concludes with a detailed analysis of the significance of the concept “lifeworld” as one of the central concepts within communicative theory and an analogue of “form of life” and “culture”. The authors argue the idea of perspective creating a common lifeworld for all in the processes of communication is fundamental to the works of the philosopher. The article concludes that the regulative idea of the single world as a basic ontological assumption of communicative theory does limit its explanatory capacity in terms of a war situation as a clash of different cultural worlds. (shrink)

Purpose. The article highlights the demand for critical thinking in everyday life at the present stage of development of globalized culture and emphasizes the role of philosophy as a source of rationality. Philosophizing, which is determined by the psychosociocultural matrix, sets the toposes, vocabulary and rhythms of meaning making, their preservation and transformation. The purpose of the article is to concretize the practices of socio-cultural communication, primarily through the social institute of education, where individuals interact with the psychosociocultural matrix of (...) philosophizing, which mediate the general and individual level in philosophical culture. Theoretical basis of the study are cultural anthropology and phenomenological methods. Originality of the study: based on the philosophy of intersubjectivity, we actualized the rational grounds for formation of adequate judgments in modern culture at the level of everyday life. This justifies the inevitability of the spread of various forms and types of philosophical education, philosophical thinking, ideas and values developed in philosophical communities beyond the narrow circle of professional philosophers. This implies the systemic involvement of philosophers as professionals of meaning-making in solving problems in various non-academic fields – politics, economics, law, etc. The formation of skills of philosophical critical thinking in the process of preparing young people for active civil life is no less important aspect of this. Conclusions lead to an understanding of the existential importance of philosophy and philosophizing and the need for organized forms of knowledge transfer such as the Faculty of Philosophy of the Classical University. There is a mutual interest and interaction of the general culture of society and philosophy as a special kind of culture. Because philosophy actively configures other forms of culture, contributes to the creation of sociocultural identities precisely because of its ability to conceptually reproduce the core of the psychosociocultural matrix that underlies the existence of all these different forms within one society. The sociocultural macro level of philosophical spiritual practices is formed by the psychosociocultural matrix of the philosophical tradition, which retains its longevity from the emergence of philosophy and goes through its history, demonstrating the features of the national reception of philosophy as a national-specific embodiment of sociocultural macro level of the psychosociocultural matrix. (shrink)

У статті розвивається концепція укорінення як основи життєвого світу й ідентичності людини. Розкрито загрози життєвому світу й ідентичності внаслідок руйнування довкілля і культурної традиції як свідомих практик агресора з метою подолання спротиву і викорінення народу з власної землі. Антитезу «укорінення» та «викорінення» показано як внутрішню сутність боротьби у воєнний час. Укорінення виявлене як моральний чинник: «укорінений – не викорінює» (С. Вейль). Викорінення показане як загальна колонізаторська і злочинна практика, відповідальність за яку покладається не лише на виконавців, а й на тих, (...) хто виявляє з нею згоду або байдужість. Анонімне зло війни розкрите як таке, що підважує людяність і не має залишатися без покарання. Відновлення справедливості аргументовано як умову збереження ціннісного порядку і людяності у світі. Мир подано як ситуацію, в якій переможець і переможений розуміють моральне значення подій війни та її справедливі наслідки. (shrink)

The article is devoted to the analysis of the phenomenon of hatred in philosophic, psychological, and ethical aspects, and of its motivating role during the war. Explicating the philosophical un- derstanding of hatred, the author analyzes the “Treatise of Human Nature” by Hume and ex- plains the structure of hatred as the unity of the elements “cause-object-end” as well as the role of empathy in their genesis. In the article, the author proves that hatred as a passion is not a (...) hu- man instinct or only an emotion, while having an intention towards the understanding of another person and ethical evaluation of his or her motives and actions. The author analyzes the psycho- logical structure of hatred as a durable complex of negative attitudes, motives, emotions, and dispositions of a person formed in individual and social existence. The multilevel way of experience and content of hatred explicated by the range from simple negation of other beings to the ex- pression of moral judgement and demand of the retribution of hurt and struggle against evil. The author analyzes the concept of hatred by R. and K. Sternberg as a negation of intimacy of the other combined with various emotions and commitments of a person to act. Based on that, the article discusses the possibilities of the acquisition of ethical content by hatred and analyzes the typology of hatred by J. Gee (simple hatred, prejudicial hatred, malice and spite, retributive hatred, and moral hatred). The author of the article argues that the higher forms of conscious and controlled hatred possess rational components and moral content. The author concludes that the retributive hatred as a reactive moral attitude towards the blame of the wrongdoer and the de- mand of holding him responsible is an appropriate form of motivation for the resistance during the war and the establishment of peace. This kind of hatred plays a legitimate role in a mature person’s moral life and can be ethically justified. (shrink)

Interview of Vsevolod Khoma, Kseniia Myroshnyk and Olha Simoroz with Yevhen Bystrytsky.

The purpose of the study is to determine the key strategies of philosophical criticism of Heidegger’s Black Notebooks, whose achievement is realized in the following tasks: 1) to identify the body of texts that represent the discourse of philosophical criticism of Heidegger notes; 2) to reveal the typological features of the different strategies of interpreting Black Notebooks; 3) to reconstruct a thematic horizon of Heidegger studies, opened up by discussion on published notes. The methodology combines elements of discourse analysis with (...) traditional methods of historical and philosophical criticism. Scientific novelty is expressed in the following: 1) philosophical discourse of the Notebooks’ reception includes texts of narrowly specialized character, as well as reflections of key philosophers 2) basic strategies in philosophical critique of Black Notebooks convey the overall structure of the discourse of interpretation of Heidegger’s legacy, distributed between apologetics and ideological criticism; 3) Black Notebooks have exacerbated the problem of architectonics of Gesammtausgabe and formed the textual basis for the study of "silence" period in philosophical life of Heidegger. Conclusions. The discourse of philosophical critique of Heidegger’s notes proves evidence for ideological charge of philosophizing and justifies socially oriented approaches of historical and philosophical studies examining philosophizing as a special cultural practice, not as a form of sublime creativity. (shrink)

The purpose of the study is to determine the key strategies of philosophical criticism of Heidegger’s Black Notebooks, whose achievement is realized in the following tasks: 1) to identify the body of texts that represent the discourse of philosophical criticism of Heidegger notes; 2) to reveal the typological features of the different strategies of interpreting Black Notebooks; 3) to reconstruct a thematic horizon of Heidegger studies, opened up by discussion on published notes. The methodology combines elements of discourse analysis with (...) traditional methods of historical and philosophical criticism. Scientific novelty is expressed in the following: 1) philosophical discourse of the Notebooks’ reception includes texts of narrowly specialized character, as well as reflections of key philosophers 2) basic strategies in philosophical critique of Black Notebooks convey the overall structure of the discourse of interpretation of Heidegger’s legacy, distributed between apologetics and ideological criticism; 3) Black Notebooks have exacerbated the problem of architectonics of Gesammtausgabe and formed the textual basis for the study of "silence" period in philosophical life of Heidegger. Conclusions. The discourse of philosophical critique of Heidegger’s notes proves evidence for ideological charge of philosophizing and justifies socially oriented approaches of historical and philosophical studies examining philosophizing as a special cultural practice, not as a form of sublime creativity. (shrink)

The article explores the connection between politics of democracy and current communication medium. Color revolutions, particularly the one experienced in Ukraine, raise an issue of the present day relation between public and political spheres in the new global communicative context. Following the detailed analysis of the modern formation of public sphere done by Charles Taylor the author concentrates on the influence of communication on democratization processes. Amongst others, he focuses on such principle features of the public sphere as domination of (...) rationality in its formation, its claims for providing accountability norms for power, and particularly on its extra-political status. In its turn, these key characteristics of the sphere include everyone as its potential legitimate participant. The field experience gained during the Ukrainian Revolution of Dignity make it possible to correct the view on interrelations of politics and the public sphere. Recent developments do increase dependence of powers that be on the public’s day-to-day feeling of their legitimacy. To elucidate the new state of interpenetration between two given spheres the author examines the issue of specificity of discourse that unites both. It allows to establish that it’s precisely the democratic ideals, concerning each and every one, that expand the frameworks of the sphere of political beyond its traditional meaning through inclusion of a broad spectrum of people’s cultural experiences. The author links current co-existence of liberal and conservative values within liberal democracies with people’s experiencing of their cultural identity. That conclusion gives the basis to clarify a phenomenon of rising conservatism inherent in today’s politics. (shrink)

У статті розкривається сутність покликання як екзистенційного досвіду людини, як її відповідь на конечність буття і знаходження смислових зв’язків зі світом поза її межами. Досліджено поняття, в яких розкривається покликання як досвід людини. Проведено аналіз феноменального поля покликання. Досліджено феномени поклику і призначення, прагнення і заклику, потягу і виклику в їх відношенні до виявлення покликання людини. Ці спонукання розділено на внутрішні та зовнішні. Зовнішні за походженням виклики, заклики і призначення виявляють об’єктивні умови існування людини. Внутрішні спонукання – потяги, прагнення та (...) поклик – існують лише у їх переживанні та зусиллі їх здійснити. Поклик як внутрішнє спонукання визначено як основний феномен покликання. Показано, що покликання здійснюється як відповідь на поклик. Як таке покликання є трансцендуючим, переходить межі суб’єктивності, зв’язує особистісні та понадособистісні рівні буття людини. (shrink)

The article presents the possible role of consciousness in quantum-mechanical description of physical reality. The widely spread interpretations of quantum phenomena are considered as indicating the apparent connection between conscious processes and the properties of the microcosm. The reasons for discrepancies between the results of observations of the microcosm and macrocosm and the potential association of consciousness with these reasons are closely investigated. The mentioned connection is meant to be interpreted in the sense that the probable requirement for a complete (...) understanding of quantum theory is the adequate description of consciousness within it and that the correct theory of consciousness should include quantum-mechanical theoretical apparatus. In this context, the question about the methods of scientific cognition is discussed, in particular, the problem of the place and the importance of intellectual intuition in science and philosophy of science. The author draws the conclusions about the current state of the “measuring” consciousness. problem in its relationship with. (shrink)

The author develops the concept of communicative equality based on Habermas’ theory of communicative action aimed at understanding. Linguistic interaction presupposes communicative equality as a priori condition of mutual understanding. It raises the critical issue of a role and place of misunderstanding and disagreement that we can meet in everyday communication. Following Rancir’s examination of disagreement the author is tracing sensible perception of social inequality by a part of communicators, as well as the emergence of political disagreement as its consequence. (...) The main part of the article devotes to realization of a conflict produced by speaking beings’ equality and experiencing inequality of distribution of parts of the common good. The author analyses Rancir’s innovative interpretation of concepts of politics, the politics of aesthetics, the police, the wrong, and new reading Aristotle’s and Plato’s notion of blaberon. The double logic of communication as both equality in mutual understanding and as the class struggle for social equality is shown, followed Ranciеr, on the example of historian and philoso- pher Ballanche, who in the early 19th century direct compared events of the French Revolution and the secession of Roman plebeians on Aventine Hill. The critics of Habermas’ theory of discursive rationality occupy the particular place of the article. His model of communication rejects an active role of the third person, i.e., the observer’s position in communicative actions oriented towards understanding. But addressing to other historical example of both the theorist-observer and one of Ukrainian revolution 1917–1921 leaders, writer Volodymyr Vynnychenko assists to clarify the meaning of “the third person” in communicative formation of a new political and cultural community. Finally, referring to Schmitt’s concept of the political as the existential conflict of recognition or negation of an opponent’s way of existence allows for a conclusion that studying existential dimension of communication can add to analysis of communication. (shrink)

On the exegesis of Gregory Varsava Skovoroda's thoughts.

The situation of public functioning of philosophy today is being fundamentally changed in comparison with it that even was by the end of last century. The new opportunities of free appeal to philosophical concepts and meanings and their use by every participant of unlimited networks of open communication raise issues of preservation and protection of normative philosophical discourse. The author formulates the need in such normativity as an issue of difference between the context of reproduction and the innovation one or (...) as interdependence of reproduction and elaborating interpretation of normative meanings in philosophy. He takes attention to highlighting the issue of making and recognizing normativity in discourse/communicative practices that could be find out in works of Michel Foucault and Jurgen Habermas. It helps to clarify a role and place of validity claims in communication actions including their meaning in philosophical discourse. Following Habermas’ theory of both linguistic and contextual depending of discourse’s normative meanings the author pays particular attention to meaning creation role of lifeworld as a cultural context that determines communicators’s understanding. It gives an opportunity to point out a principle role of communicator’s position or his or her self-understanding the lifeworld context they embodied. It also makes it possible to demonstrate clear examples of inconsistency of philosophical discourses depending on the position taken by a philosopher as we can meet radical critical position of Roger Scruton in his assessment of many prominent European philosophers’ works. In conclusion the author stresses on dependence of capacity to get added interpretation value in philosophy not only from a level of theoretical knowledge, but from his or her personal appropriation of own horizon of cultural meanings. Following Habermas's theory of linguistic and contextual dependence of normative values of discourse on context, the author draws attention to the role in the creation of values of the lifeworld as a cultural context that determines the participant's understanding. It gives an opportunity to point out a principle role of communicator’s position or his or her understanding the lifeworld context they embodied. It also allows to demonstrate clear examples of inconsistency of philosophical discourses depending on the position taken by a philosopher as we can meet in radical critical position of Roger Scruton within his assessment of many prominent European philosophers’ works. In conclusion the author stresses capacity to get added interpretation value in philosophy depends not only on a level of theoretical knowledge a person owns, but from his or her personal appropriation of own horizon of cultural meanings. (shrink)

The article is aimed at a philosophical study of the foundations/causes of war. Its background is a definition of the Russian-Ukrainian full-scale warfare as an irreconcilable existential conflict of the "Russian world" between the "Russian world" and the national world of Ukraine. Methodological specific of the article is reliance on the everydayness of a boundary situation of war to define the cultural world, as well as cultural identity as concepts that get existential meaning. Philosophy potential is used to clarify the (...) key question for today's war discourse about why the parties to the conflict are determined to take military actions, but not to resolve the conflict through peace negotiations. The answer is sought by comparing two ontologies of the world that there are in Habermas' communicative theory of action and Heidegger's fundamental ontology. Each of them provides an alternative concept of understanding and, accordingly, different foundations for its truth theory. This also provides a perspective, firstly, to distinguish two alternative positions of participants in the discourse of war – "internal" one as "being in a culture at war" and another of an "external" observer. Secondly, this distinction helps to explain why war as a conflict of cultural worlds could be considered from different philosophical points of view, namely from the position of the philosophy of communicative action, as well as in the context of existential analysis of being. Examination of the explanatory potential of both approaches is carried out on the basis of a comparison of different concepts of the world, fundamental to each of philosophers. It is done by clarifications of basics of two ontologies of understanding and, accordingly, of their theories of truth. The article indicates that the theory of truth in communicative philosophy is based on the regulative idea of the unity of the objective world. Instead, with reference to examples from Charles Taylor and Jean-Luc Nancy, the author claims that the fundamental ontology can be reinterpreted in terms of the plurality of being-in-common of people in sovereign cultural worlds. Accordingly, the interaction of representatives of different cultural identities under certain political conditions, i.e., official propaganda can turn into a radical disagreement of different existential understandings of the meaning of being, into a war of cultural worlds that cannot be overcome by just negotiations at the level of competent communication. The article ends with an open question about searching for ways to unify the mentioned ontological approaches. (shrink)

A survey is given of three-valued paraconsistent propositionallogics connected with Jaśkowski’s criterion for constructing paraconsistentlogics. Several problems are raised and four new matrix three-valued paraconsistent logics are suggested.

_Purpose._ The current crisis situation is connected with the tendency to eliminate the philosophical basis of higher education, the classical university, whose mission is to form a certain type of state, culture, and person. Philosophy and humanities in general played an important role in forming the modern concept of man. In the context of the expansion of the information society and the development of the latest technologies (biotechnologies, artificial intelligence), which stimulates the world market, the problem of the fundamentals of (...) the social and personal dimension of a person, his/her ability to consciously choose their own life, is becoming actualized. The main purpose of the article is in problematizing the development prospects for philosophy in a modern university, and its significance in the formation of a modern person with a certain level of self-awareness. To achieve this, the authors envisage providing a description of modern society, related trends in humanitarianism, determining the situation in university education, and characterizing the type of person or post-human that it mainly produces. _Theoretical basis._ The basis of the article is sociocultural anthropology. _Originality._ Trends in society and education, defined by the relationship between the state, education, and the market, reflect the situation of the post-human or trans-human, which is characterized by the creation of a nomadic subject with nomadic thinking. The crisis of the modern and classical university as an institution constituting a modern man is associated with the rapid development of technologies, the expansion of the information society, the orientation towards the knowledge economy, which subordinates the university to the market, requiring the formation of a person that corresponds to market feasibility. However, in today’s world, the realization of freedom priorities, the prevention of manifestations of unfreedom, the ability to critically interpret information, and distinguish between truth and falsehood are of great importance. The formation of this depends on the education system. But, the situation in higher education is determined by the dominance of techno-scientific understanding and development of the world, the priorities of the economy, economic viability, and profit. Under such conditions, the humanities and philosophy, in search of ways and means of their own survival, risk turning into a kind of techno-sophistry that produces various images. These images can be more or less successfully sold on the market, recreating a certain figure of a human-consumer and a human-transformer who obeys the post-truth situation, even appearing as an object of transformation by ideology or propaganda. _Conclusions._ It is, therefore, essential to form a person who is capable of critically comprehending the reasons for his/her choice, which can be provided by philosophy with the foundations of searching for truth. In the conditions of technological development, in view of the achievements of artificial intelligence, and the latest network resources, it is important in education not only to overcome the orientation towards professional fragmentation and to verify permanent knowledge but also direct live communication on the basis of critical thinking, which forms the basis in the process of cultivating a person by philosophy. (shrink)

In the paper the following questions are discussed: What is logical consequence? What are logical constants? What is a logical system? What is logical pluralism? What is logic? In the conclusion, the main tendencies of development of modern logic are pointed out.

The article analyzes the problem of physical theory nature and its criteria in the context of several concepts of modern physics. Such physical concepts allow multiple possible universes (the last usually happens to be a random consequence of the theory). Since the study requires several universe models, which basic principles (physical laws) can vary, the two theories have become the objects of analysis: the first, which includes the concept of eternal inflation, the second – the string cosmology (the string landscape). (...) Both theories allow for a large variation of physical laws (no matter, whether these are fundamentally different physical laws or different versions of the same basic principles). The amount of dark energy (cosmological constant) has been selected as a physical law parameter, changing its value in possible universes.The analysis of the physical theories, which allow a multiplicity of universes, has shown that the standard requirements for the theory, which connect its veracity with the criteria of observability and the need for validation of our universe basic principles, are not entirely consistent. Theoretical physics is moving towards the formulization of models that become a real (in some cases, apparently irresistible) challenge for experimental verification. The article proves that such verification probably can not be required in several physical theories, since, in particular, the postulation of this kind of connection between theory and reality is no more than a manifestation of anthropocentrism. However, the theory can trace more general grounds that lie beyond the scope of human observation. (shrink)

The problem of time is not an entirely physical problem. Physics itself does not contain a “time theory". That is particularly true in the sense that physics has not made any direct attempts to find the natural-science definition of the notion of time. Nevertheless, the concept of time emerges in science one way or another and still requires an explanation. Time fulfills an important role in the physics of XX and XXI centuries, though often a hidden one. Such a statement (...) could be applied to both theories of macrocosm and microcosm. In the theory of relativity, time has been established as a secondary feature, a derivative of velocity and mass. However, it exists (although, as an illusion) and yet evokes the need of its philosophical interpretation. In quantum field theory time also (though implicitly) occurs according to the interpretation of the experiment results - for example, “where the particle was before its observation". Such “before"-cases indicate the very presence of time (more precisely, the observer's perception of its presence). Further theories, which have been the attempts to solve the problem of incompatibility of general relativity theory and quantum mechanics, such as the theory of loop quantum gravity, superstring theory, Shape Dynamics and others, also mention the concept of time. Time fulfills there a definite role and again evokes the question of its explanation in the frameworks of these theories. Most importantly, to find an exact meaning of this “time" term used here. This article deals with the problem of time in the context of several theories of modern physics. In particular, it attempts to give a definition of the term of time in relation to the philosophy of physics (physics itself does not characterize it). Such a task formulation has its relevance and novelty due to the facts that the discourse on the nature of time is still stipulated by Zeno's paradoxes, and the philosophy of science uses the obsolete vocabulary while describing the term. However, evidence suggests that modern physics has developed the new rules, or to be more precise, has stated the new principles, which the philosophy of science can not take into consideration without changing its vocabulary (the last also involves the modernization of intellectual intuition). (shrink)

The article researches ethical problems of realization of human calling. On the basis of ideas of the ethics of E. Levinas and their interpretations the author proves the importance of ethical dimension of evaluation of calling as a way of self-actualization of a personality. The purpose of the study is to determine of the conditions and requirements for understanding of calling by personality. However, from the ethical point of view those conditions and requirements appeared to be independent from the individual (...) aims and visions of calling. Therefore, reveals itself the transcendence of the purpose of calling, devotion of a person to over-personal aims and values. The research analyzes the interrelations between the ideas of calling and mission or assignments of a man in the world. The ethical problem presents also the realization of the ethical obligations versus desires and will of calling. The article researches the problem of the purpose of life related to individual understanding of calling. The other issue of the study is the topic of a highest good as the aim and ethical dimension for calling. The theme of destiny and predestination researched as relevant for the experience of calling as well as the phenomenon of gift. Calling is a realization of given to a person and of his or her gifts. For the conclusion was determined the multidimensional character of values of human calling. In the essence of this phenomenon revealed the combination of personal and transcendent, over-personal motives. There is a hierarchy of levels of good in the experience of calling. The person must be able to build up and understand those levels by means of ethical thinking in order to realize calling in the life. There could not be an irresponsible calling of a person. It has to be a correlation of calling with responsibility to family, society and the world of higher ethical values. (shrink)

У статті розкрито основні засади християнського соціального вчення в аспекті розуміння мети і сенсу людського існування у світі. У цьому контексті розглянуто ідеї представників патристики та визначальні положення сучасної католицької богословської думки, передусім ті, що висвітлені у папських енцикліках соціально-етичного спрямування. Проаналізовано поняття покликання у католицькому християнстві, зокрема його розуміння папою Бенедиктом XVI, подане в енцикліці «Caritas in veritate». Визначено, что характерним для християнства є розуміння покликання: як вияву Божої любові до людини; як завдання до особистісного розвитку, відповідальності та активної (...) участі у перетворенні світу; як зобов’язання до продук- тивної діяльності і праці. Зазначено притаманні християнському розумінню покликання есхатологізм, уявлення про трансцендентну мету буття людини у світі, опертя на аргумент віри в осягненні сенсу діяльності та у здійсненні покликання. (shrink)

Досліджено екзистенційний аспект етики покликання особистості. На основі аналізу положень екзистенційної аналітики та подальшого осмислення ціннісного виміру буття людини у творчості М. Гайдеггера виокремлено цінності само-буття, необхідні для виявлення і розуміння феномена покликання. Показано, що цей ціннісний вимір задається такими поняттями, як екзистенційна совість, екзистенційна істина, цінність переживання конечності буття, цілісність, рішучість, онто-діалектична свобода екзистенції, турбота про автентичність існування. Обґрунтовано, що екзистенційні цінності визначають той спосіб буття людини, за якого можливі змістовні визначення моралі. Розглянуто, яким чином у розумінні покликання присутній (...) аргумент понадособистісної мети та істини буття. В аспекті аналізу феномена покликання розкрито обмеженість можливостей опертя на достеменності самосвідомості суб’єкта та індивідуального буття людини в європейській метафізиці. Результати дослідження доповнюють аналіз покликання як феномена людського буття в аспектах розуміння його ціннісного змісту, взаємозв’язку його екзистенційного та етичного осмислення. Представлені результати можуть бути використані у викладанні курсів філософії, етики, педагогіки та в подальших наукових дослідженнях. (shrink)

Захист природи і відновлення екологічного балансу людського довкілля неможливі без консолідації зусиль усього людства. Актуальною проблемою є формування етичної мотивації широкого загалу людей для зміни наявної неефективної політики і практики природокористування. У дослідженні розкрито застосування концепції покликання як філософсько-етичного феномена до вирішення екологічних проблем. Покликання визначено як смислове ціле, яке об’єднує особистісні бажання, здібності, діяльність для їх реалізації та оцінку досягнених результатів відповідно до розуміння людиною особистісного, суспільного або духовного блага, на яке вони спрямовані. Проаналізовано поклик як інтерналізовану соціальну спонуку (...) людини у сфері природоохоронної діяльності. Розкрито значення моральних почуттів і етичних принципів адвокації, солідарності, відповідальності, справедливості для виявлення і реалізації покликання до захисту природи. На основі аналізу філософських праць К.-О. Апеля, М. Гайдеґера, Т. В. Гардашук, А. М. Єрмоленка, Г. Йонаса, М. М. Кисельова, Х. Копніної, К. М. Маєр-Абіха та релігійної думки (папа Франциск, патріарх Варфоломій) проаналізовано проблему антропоцентризму в етиці і завдання консолідації антропології, етики і екології у пошуку шляхів вирішення кризи довкілля. Обґрунтовано принципи спільної відповідальності і надособистісного блага у покликанні людей на захист природи. (shrink)

Людяність як елемент життєвого світу переважно не піддається рефлексії. Це – виявлення самозрозумілої людської сутності в стосунках з іншими людьми, а також стосовно природних істот та світу ідеалів і вірувань. Бути людиною – це виявляти певне ставлення до себе та до інших – співчуття, повагу, любов, доброту, гідність, щирість. Людяність не є однією з чеснот, вона є буттєвою основою суспільної моралі та особистісної моральності, тим надлишком доброти, на який спираються будь-яка моральна норма та обов’язок. Людяність є життєвим світом для звичаїв, (...) моралі і особистої моральності. У повсякденності людяність існує майже непомітно, як звична атмосфера ввічливості, доброзичливості поміж членами суспільства. Але в часи воєн та гострих соціальних конфліктів, коли підважуються норми моралі, і особистість опиняється на межі втрати себе та світу спів-буття, людяність стає тим опертям, що дає змогу зберегти особистісну ідентичність, моральне ставлення до інших і віднайти горизонти порозуміння у світі. (shrink)

У статті досліджено співвідношення понять «покликання» і «професія» в мотиваційному аспекті. Доведено, що поняття «покликання» стосується передусім нематеріальної, етичної мотивації діяльності людини, має відношення до суб’єктивного переживання і розуміння сенсу існування. Натомість, професія пов’язана з продуктивною працею, соціальним статусом особистості. Однак, оскільки покликання завжди реалізується в якомусь полі діяльності людини, виявляється у певній сфері, суперечність, яка може вбачатися у цих поняттях, є відносною. Проаналізовано смислові аспекти культурно-історичної ґенези та особливості сучасних тлумачень понять «професія» та «покликання», зокрема в англомовному просторі. На (...) основі публікацій та власного прикладного дослідження підтверджено актуальність чинника покликання для формування мотивації до праці та професійного вибору сучасної молоді в Україні та поза її межами. (shrink)

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

The article deals with the analysis of the experience of calling in the existential and phenomenological aspects. The phenomenon of call revealed in the experience of sensing and understanding of human being towards the world and as an event of a personal existence. The study proves that calling responds to the human need of going over the limits of own self towards the co-existence with people, serving the life-work and the ideals. The author analyses the problem of existential and religious (...) truth. The research discovers the meaning of voices and silence in the phenomenal field of calling. Analyzed the difference between the vocal and visual experience, between the feeling and seeing, the necessity of organization of a sound being in human self-consciousness. The meaning of silence is explicated as an internal space of human experience. Silence is researched as an existential phenomenon, as a special mood making possible for a personality to experience the fullness of being. Silence is revealed as an existential dimension of the origin of language, of the voice of conscience and as a reality of the experience of responsibility of a personality. Therefore, in silence takes place sensing of oneself and occurs the revelation of a call for a person. (shrink)

The main purpose of the article is to highlight the anthropological principles of human research in the creative legacy of Mykola Shlemkevych, a philosopher, teacher, publicist, editor, public figure, and to outline their relevance for the present. In his concept, the man is represented in two aspects – a spiritual being and a social being. He reveals the spiritual manifestation of the man through his ability to reflect on life, to organize it, to distinguish between beautiful and ugly in life. (...) The philosophical-reflexive interpretation by Mykola Shlemkevych’s of the man as a social being is presented in different models. The purpose of anthropology is to harmonize the spiritual and material aspects of a person’s life in the society. Accordingly, the purpose of education is to improve the human nature. Achieving this goal is possible by studying the cultural origins of educational phenomena, knowledge and perception of the man as a unique spiritual, physical and socio-mental phenomenon. This can be related to any modern trend in the philosophy of education that seeks to truly reform the education. We believe that the importance of Mykola Shlemkevych’s conclusions goes far beyond those systems contemporary to him, because they are relevant today. (shrink)