_Purpose._ The basis of the presented research is a philosophical and methodological analysis of the human-centrism concept as a new intellectual strategy of comprehending and understanding the prospects of human existence in a situation of information-digital reality, which provides for the consistent solution of the following problems: 1) to make an explication of the conceptual content and semantic loading of human-centrism in the discourses of social philosophy and philosophical anthropology; 2) to analyse the theoretical significance and (...) methodological role of human-centrism in the information-digital reality; 3) to characterize the main parameters of the problematic field of human-centrism in overcoming the crisis of identity and preserving the system of universal human values. _Theoretical basis__._ The objective logic of unfolding of the modern information-digital world transforms philosophical anthropology into a new level of comprehending the human existence. Human-centrism interacts with philosophical anthropology and evaluates it from the point of its metaphilosophical, axiological-existential and methodological content. The assertion of human-centrism is caused by the identity crisis in the context of civilizational transformations, which as a result of the cumulative effect of information technology have a powerful influence on all aspects of human life and thinking. The philosophy of human-centrism as a life-affirming factor determines the development and adaptation of human self-consciousness to the modern socio-cultural environment, determined by information and technological processes. _Originality__._ It is substantiated that human-centrism as a new strategy of modern philosophical and anthropological discourses opens new cognition perspectives of the essence of human in the information-digital reality and contributes to the construction and implementation of new dimensions of identity in interaction with a qualitatively different level of world attitude. _Conclusions__._ The assertion of information-digital reality gives rise to a new type of philosophical and anthropological paradigm, a qualitative manifestation of which is the theory and methodology of human-centrism. It is characterized by a modern level of philosophical reflection, which allows preserving and at the same time renewing the system of universal human values. On this basis, human-centrism is a way of complementarity of all aspects of human life, who reconstructs themselves in a situation of new anthropological dimensions. (shrink)

Purpose. The article is aimed to study the anthropological, socio-philosophical and philosophical-legal dimensions of the ontological sphere of human life within the discourse of restricting human rights during pandemic threats. To do this, one should solve a number of tasks, among which are the following: 1) to explore the anthropological and praxeological understanding of fear as a primary component of human existence in a pandemic, which prevents people from changing their lives for the better and (...) healthier, having fun and happiness; 2) to put a focus on the habituation of fear as a two-dimensional adaptation to risks and threats from pandemics; 3) to reflect the anthropological features of changes in human life experience under the influence of the COVID-19 pandemic in the discourse of human rights and public health measures. Theoretical basis. Today, international guiding principles on human rights response to global natural threats have been updated. However, there are still no specific legal recommendations concerning measures on human rights protection during outbreaks of various infectious diseases. However, the influence of unexpected global challenges causes a change in the anthropological component of society and the state, so it requires immediate comprehensive research. Originality. It was substantiated a systematic approach to the implementation of modern healthcare policy towards the recognition of human life as the highest value, increasing the level of psychological preparedness for pandemic challenges and approximation of statutory provisions of human rights protection to modern challenges and threats to the health of the individual, society and state. The study of anthropological, socio-philosophical and philosophical-legal dimensions of human existence in the discourse of pandemic threats made it possible to reveal the profound influence of fear on human life, social justice and, consequently, identify the moral and legal dependence of the development level of society and the state on the level of axiological and anthropological concept of human dignity. Conclusions. Based on the study of statistical reports, international analysis and the use of personal authorial methods, the following can be stated: the methods of combating the modern pandemic have directly affected everyone on national and international level. Their influence is significant because it changes the rules of coexistence and life of people in all spheres. However, the influence on the consciousness and other intentions of the individual has mostly temporally insignificant limits. (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)

Purpose. Research of the phenomenon of human destructiveness in the context of metaphysical images and violence practices of late Modernism. Theoretical basis. The problem is that the philosophical reflection of violence as objectified, realized destructiveness of man is usually contextual in nature and is on the periphery of understanding its external manifestations. Accordingly, anthropological crisis remains behind the scenes, as evidenced by the devaluation of the humanistic potential of modern culture. That is why one should turn the (...) focus from the obvious, objectively conditioned incarnations of violence in the XXI century to the internal factors that are in the realm of existential. The departure from the consideration of violence as an abstract, faceless or ideologically colored evil allowed us to focus on man, his way of thinking, life and social orientations, feelings and internal contradictions, which find their expression in one or another form of destructiveness. Originality. Based on the works of M. Scheler and E. Fromm defining for philosophical anthropology and psychoanalysis, for the first time the conceptualization of positive and negative forms of manifestation of human destructiveness against the background of sociocultural transformations of late Modernism was carried out. It has been proved that its ontological principles are rooted in specifically human existence and relations with other members of society, while anthropological ones are directly connected with the endless struggle of the life, the vital with the spirit in man. Conclusions. Violence is a tool and a product of man’s transition to more mature and complex forms of existence. The interdependence of the violence and nonviolence practices ensures the progressive movement of humanity towards society humanization. This progress is accompanied by a natural internal conflict of personality, which can be both progressive and regressive. At the metaphysical level, destructiveness appears as a connection between the entropy of world existence as a whole and the instability of human existence itself, which is a complexly organized and open to the world system. Self-transcendence as an anthropological prerequisite for human destructiveness has a dual nature and combines negative and positive characteristics, the content and significance of which were revealed in the study. The authors are convinced that there is no other way to overcome the negative, malignant destructiveness, except for the incessant, daily gathering of life meanings around them and their development. After all, the loss of such core structures of the existence as the meaning, purpose and value of life has become a truly global problem for the modern world. Emphasis is placed on the need to keep in harmony the trinity of body-soul-spirit, which will allow a person in any social transformation to preserve and increase his integrity. (shrink)

The aim of this paper is to argue that Kant’s philosophy of education should be interpreted as showing that education can be morally relevant despite the fact that it cannot make the child moral. To support this claim, I suggest that it is necessary to focus on the connection between Kant’s account on education and his views on moral anthropology. For it brings to light that education cannot but work with nature (and in particular human nature, natural feelings and (...) predispositions) rather than against it in order to realize the vocation of humanity. I then go on to argue that the moral dimension of education is best described as enabling the child to use his freedom in the right way, that is to say, autonomously. On this basis, I conclude that whilst education can prepare him for the universal command of duty, nothing can relieve him of the essential burden of the task morality demands of him—having a good will. (shrink)

Purpose. The purpose of this paper is to investigate the anthropological and socio-philosophical dimensions of human existence of the older age group given the challenges of pandemic threats caused by COVID-19. To this end, it is planned to solve a number of tasks, among which one should distinguish the following: 1) to investigate the manifestations of age discrimination in the context of the social and labor areas of human existence; 2) to focus on the asymmetry of the (...) behavior of society and the state relative to persons of the older age group in the field of healthcare in the context of a pandemic crisis; 3) to represent the anthropological features of changes in the socialization and activity of older people under the current conditions of globalization-pandemic challenges. Theoretical basis. Despite such a broad representation of the age-related issue in public relations, there are still no practical guarantees that would apply to discriminatory aspects of older age groups in various areas of their manifestation. The synergistic evolution of social reality requires substantive analysis of the issue under the current conditions for the transformation of social life, which is affected by globalization crises caused by the pandemic threats of COVID-19. Originality. The stereotypical assumptions underlying legal policy and established social relations are based solely on the application of chronological age. The novelty is in justifying an individual approach to the elderly through the personification of the personal characteristics of a person. The study of anthropological and socio-philosophical dimensions of the existence of a person of the older age group in the face of the challenges of pandemic threats caused by COVID-19 has made it possible to analyze the destructive nature of age discrimination in the context of the social and labor areas of human existence. As well as focus on the asymmetry of the behavior of society and the state in relation to these persons in the field of health care, and emphasize the anthropological features of changes in the socialization and human activity under the current conditions of globalization-pandemic challenges. Conclusions. External threats to human existence call for special attention to the implementation and protection of human rights, freedoms, individual freedoms, and identity. Pandemic threats have transformed all dimensions of human existence, especially for those groups of society that are less socially protected. The pandemic crisis has created additional grounds for discrimination against older people in various areas of human existence. Equalization of persons by age without personifying the personal characteristics of an individual is discrimination on an age basis, which violates the principles of democracy and humanism in the society, leads to stigmatization of the person, is the cause of the anthropological crisis of a person. (shrink)

The purpose of the article is the analysis of the causes of the systemic crisis that hit modern civilization through the description of its main structures, identifying the relationship between its elements, assessments of their heuristic potential. This will open up opportunities for finding ways to resolve this crisis, new directions of civilizational development. Theoretical basis of the research are the systems analysis, socio-philosophical and philosophical-anthropological approaches as well as the analysis of scientific developments in the field of (...) global studies. Originality lies in the fact that this article is the first to show the connection between the main structural elements of human civilization as a system. Change in one of the parameters leads to a change in all the others, together with a change in civilization as a whole. Conclusions. The reason for the deep crisis that hit modern civilization is its imbalance as a system. The most important elements of this system are population size, resources and technology, and the core is consciousness in its individual and collective forms. The perception, processing, and use of information, which is a defining civilizational resource, as well as the stability of the entire system depend on the state of consciousness. Consciousness, based on old, obsolete principles and stereotypes, is unable to cope with the most acute challenges of time. New consciousness, since it is formed, will mark the transition to a new theoretical picture of the world and a model of human behavior, in which people will act, driven by proven knowledge, and not willfulness and prejudice. The idea of forming a productive information environment where the ideas of constructiveness and creative work will dominate rather than consumerism and destruction, as is the case at present, must become the categorical imperative of the new consciousness. (shrink)

Purpose. The paper is aimed at studying the peculiarities of the Oleksandr Kulchytskyi’s doctrine of human, taking into account the context of European philosophy and especially in comparison with the paradigm of philosophizing in the Lviv-Warsaw school. The theoretical basis of the study is determined by Kulchytskyi’s scholarly works in the field of philosophy and philosophical anthropology, as well as the latest researches that reinterpret the influence of Twardowski’s theoretico-methodological ideas on the formation of the philosophical worldview of (...) the Ukrainian thinker. Originality. Based on the appeal to primary sources, Kulchytskyi’s philosophical doctrine of human in the unity of its basic principles and theoretico-practical results is reconstructed. The ways of forming the key ideas of his philosophical anthropology are determined, their originality is substantiated, despite the cooperation with Twardowski’s school, as well as despite numerous discussions and researches of Western European philosophico-anthropological, existentio-ideological and socio-psychological issues. Conclusions. It is found out how the philosophical worldview of Oleksandr Kulchytskyi was formed and how he gradually came from the research of the human psyche within the framework of anthropological structural psychology to the realization of the need to study philosophical anthropology. The personalistic features of his philosophical doctrine of human are characterized; in particular, attention is paid to the distinction between the concepts of person and personality, determining the importance of the social factor for the formation of human worldview, didactic aims of anthropological studies. It is shown how in Kulchytskyi’s philosophical anthropology the analysis of the existentio-worldview dimension of human existence, manifested in different spiritual situations and socio-cultural conditions that influence the specifics of thinking and the nature of the personality mentality, acquires special importance. The originality of Kulchytskyi’s arguments about human in the context of both Ukrainian philosophy and in general European philosophical thought is stated. (shrink)

Purpose. Romanticism as a movement developed in Germany, where, becoming the philosophy of time in the 18th-19th centuries, spread to all European countries. The "mobility" of the Romantic doctrine, its diversity, sometimes contradictory views, attitude to man as a free, harmonious, creative person led to the susceptibility of this movement by ethnic groups, different in nature and mentality. Its ideas found a wide response in Ukraine with its "cordocentric" type of culture in the early nineteenth century. Since the peculiarity of (...) "Ukrainian Romanticism" was its "literary-centric" nature, the purpose of this study is to analyse and comprehend the place of man in the national philosophy and literature of this period. Accordingly, the main tasks of the work are as follows: to determine the main features, the nature of Ukrainian Romanticism; to trace the main vectors of comprehension and image of man in the literature of this time. Theoretical basis. The ideas of European Romanticism were creatively rethought and assimilated during the emergence of new Ukrainian literature. It provided samples of highly artistic works, unique names of talented writers – creators and thinkers, who in their works reflected the philosophy of time. Based on the works of F. Schlegel, partly E. Husserl, M. Heidegger, K. Jaspers, Romanticism in the Ukrainian humanities, in terms of philosophy, culturology, as well as at the intersection with literature, was studied by T. Bovsunivska, Y. Hrybkova, S. Efremov, N. Kalenichenko, S. Kozak, T. Komarynets, D. Nalyvayko, Y. Nakhlik, I. Ogorodnyk, V. Ogorodnyk, A. Sinitsyna, D. Chyzhevsky, M. Yatsenko, E. Kyryliuk, M. Biletsky, D. Dontsov, S. Efremov, G. Kostyuk, S. Krymsky, Y. Sherekh and others. Originality. The authors of the article prove that Romanticism in Ukraine, being "literary-centric" inherently, having absorbed the main ideas and features of European Romanticism, has its own features and vectors of formation and development. Man in this kind of movement, thanks to the means of art, appears very clearly as a spiritually rich, sensitive, vulnerable and strong person. For him or her, the highest value is freedom, the ability to make freely independent fateful decisions. Conclusions. Ukrainian writers, reflecting the philosophical ideas of Romanticism, saw in man a harmonious combination of "natural" and "social", through which he indirectly carries out his own national existence. In addition to the objective realities of the external world, in their works, Romantic writers appeal to the subjective, internal, spiritual, "ideal" world of the hero, who interacts with reality through his own system of values. At each level of development of the humanities and methodology of cognition, this allows a new reading of these works. (shrink)

Anthropology is the study of the origin of the man. It is basically concern with the concept of _Homo__ __sapiens_, and it is scientifically questioning what are human physical traits as well how do men behave and the variation among different groups of human with his social and cultural dimensions. Ontology is a subfield in traditional philosophy which is mainly focuses on the nature of being, existence or reality as such. There are some similarities and differences among these (...) two areas. However when we deeply study the philosophical basis of the anthropology it is proof that it was derived from ontology. Anthropology discusses the social and cultural world or the physical entity of human nature. Ontology focuses the invisible aspect of human nature along with the ultimate reality. Therefore, it has a metaphysical aspect of human being; this philosophical notion has in fact, contributed to the development of the subject of anthropology. The present modern day has given very little attention to this philosophical combination of ontolog y to anthropology, rendering further investigation into the philosophical roots of anthropology. This research paper seeks to evaluate the relationship between ontology and anthropology by paying attention to the ontological arguments about the concept of man and human nature within Greek and modern western thoughts, in comparing with modern anthropological arguments. (shrink)

I approach the subject of human enhancement—whether by genetic, pharmacological, or technological means—from the perspective of Thomistic/Aristotelian philosophical anthropology, natural law theory, and virtue ethics. Far from advocating a restricted or monolithic conception of “human nature” from this perspective, I outline a set of broadly-construed, fundamental features of the nature of human persons that coheres with a variety of historical and contemporary philosophical viewpoints. These features include self-conscious awareness, capacity for intellective thought, volitional autonomy, desire for pleasurable (...) experiences, and the necessity of healthy biological functioning. On this basis, I contend that there may be legitimate forms of human enhancement for specific purposes related to the physical, cognitive, and emotive dimensions of human existence. However, wider philosophical considerations call into question whether societal attitudes towards enhancement and the differences that may emerge between those who are enhanced versus the unenhanced may raise insurmountable questions of justice, as well as a loss of virtues associated with what Alasdair MacIntyre refers to as our “acknowledged dependency.” This presentation will navigate towards conclusions differentiating principled from practical objections to specific forms of, and means towards achieving, enhancement of certain human capacities. While critical of some forms of human enhancement, I nevertheless argue that other forms of enhancement are, in principle, morally permissible—and for which any practical concerns may be surmountable—insofar as they positively support human flourishing according to our nature as living, sentient, social, and rational animals. (shrink)

Purpose. The knowledge influence analysis on the formation process of new anthropological images of man in the contexts of scientific achievements and innovative technologies is the basis of this study. It involves the solution of the following tasks: 1) explication of the ontological content of knowledge in the anthropo-cultural senses of the epoch; 2) analysis of the knowledge influence on the process of forming a new type of man; 3) characteristics of the modern anthropological situation in the (...) context of digital culture; 4) substantiation of interrelation of phatic communication with post-truth society in the dimensions of anthropo-social transformations of the present. Theoretical basis. Ontological content of knowledge determines the anthropo-cultural context of the epoch by forming a system of intellectual, value, social meanings of human life. The assertion of new anthropological types of man is caused by the changes in social and cultural space in the context of the growing influence of achievements in scientific knowledge and technology. Digital revolution as the process of expanding the possibilities of informational-digital reality, the substitution of knowledge for information gives rise to Homo digitalis – the digital man. He focuses on phatic communication, which in its intellectual meaninglessness is commensurate with the anthropological dimensions of post-truth society. Originality. It is substantiated that Homo digitalis is the result of a complex set of heterogeneous effects of scientific knowledge, which in modern post-truth conditions appears as different communicative practices. A condition for the formation of a new anthropological type of man in the perspective of scientific and technological progress is the affirmation of ethical wisdom. Conclusions. Knowledge in the process of evolution of socio-cultural life acquires constitutive significance for the process of formation of anthropological situations that manifest themselves in new images of man. Today, he is commensurate with the demands of digital culture, in which human life practices are increasingly becoming information and digital clusters embedded in the reality of a post-truth society. The means of overcoming the passivity of digital man is the formation of a new anthropological type based on a rethinking of the value system. (shrink)

Purpose. To examine the existential anthropology of G. Marcel and E. Minkowski, in order to demonstrate the necessity of distinguishing the universal-spiritual, as human in human being, apart from the individual-existential in him, and to reveal the hierarchical correlation of biosocial, existential and spiritual spheres in personality. Theoretical basis. Within existential philosophy the author differentiates two separate traditions and proceeds from the insufficiency of the distinction of existential sphere, proposed by phenomenological tradition, showing the necessity of its (...) correlation with the spiritual sphere as a sphere of humanity, proposed by non-phenomenological tradition of G. Marcel and E. Minkowski. Originality. The author presents the anthropological conception of G. Marcel and E. Minkowski, in which human personality is understood as unity of individual-existential and universal-spiritual, which requires a special trans-empirical field of culture, which contains senses, images and symbols of humanity. Also, the author presents the recent developments of existential thinkers in distinguishing existential and spiritual dimensions, both not reducible to the physical and social dimensions. Conclusions. In both existential traditions, the specifically human was founded as a trans-biological and trans-social phenomenon, which appears as indefinable and non-predetermined. But in first tradition, humanity is understood as an existence, as a unique individuality, "project", variant of humanity, equivalent to other variants, and universal is understood as a community of human condition in the world. While in the second tradition, the universal is understood as spiritual. Thus, horizontal level of our private existence, as the process of movement from birth to death, is supplemented by vertical of human, universal ideals and images. Humanity appears as a task, on the way to which human being transcends beyond the limits of his individual "self" to the "super-individual", through inclusion into spiritual community, into universal culture. (shrink)

The genomics “revolution” is spreading. Originating in the molecular life sciences, it initially affected a number of biomedical research fields such as cancer genomics and clinical genetics. Now, however, a new “wave” of genomic bioinformation is transforming a widening array of disciplines, including those that address the social, historical and cultural dimensions of human life. Increasingly, bioinformation is affecting “human sciences” such as psychiatry, psychology, brain research, behavioural research (“behavioural genomics”), but also anthropology and archaeology (“bioarchaeology”). Thus, bioinformatics (...) is having an impact on how we define and understand ourselves, how identities are formed and constituted, and, finally, on how we (on the basis of these redefined identities) assess and address some of the more concrete societal issues involved in genomics governance in various settings. This article explores how genomics and bioinformation, by influencing research agendas in the human sciences and the humanities, are affecting our self-image, our identity, the way we see ourselves. The impact of bioinformation on self-understanding will be assessed on three levels: (1) the collective level (the impact of comparative genomics on our understanding of human beings as a species), (2) the individual level (the impact of behavioural genomics on our understanding of ourselves as individuals), and (3) the genealogical level (the impact of population genomics on our understanding of human history, notably early human history). This threefold impact will be assessed from two seemingly incompatible philosophical perspectives, namely a “humanistic” perspective (represented in this article by Francis Fukuyama) and a “post-humanistic” one (represented by Peter Sloterdijk). On the basis of this analysis it will be concluded that, rather than focussing on human “enhancement” by adding or deleting genes, genome-oriented practices of the Self will focus on using genomics information in the context of identity-formation. Genomic bioinformation will increasingly be built into our self-images and used in order to tailor and adapt our practices of Self to our “personalised” genome. We will keep working on ourselves, no doubt, not by modifying our genomes, but rather by fine-tuning our behaviour. What we are experiencing is a bioinformatisation of the life-world. Genomics-based technologies will increasingly pervade our daily lives, our autobiographies and narratives, as well as our anthropologies, rather than our genomes as such. (shrink)

_Purpose._ The paper seeks to prove the thesis of the significance and importance of the theories and methodological approaches of historical anthropology, which are aimed at understanding the meanings, essence and value systems of human existence in the past for philosophical anthropology. The study of this problem is relevant for understanding the evolution of human identity with philosophical and anthropological concepts, understanding the essence of one’s own existence and attitude to the world. _Theoretical basis._ The author (...) conducts research in the analysis of the reflexive field of philosophical anthropology and related disciplines, in particular historical anthropology, implemented in the philosophical literature of recent centuries, that is, in the space of non-classical and modern philosophical thought. _Originality._ I raise and substantiate the theoretical question of the scientific significance of the analysis of human existence in the past thanks to the involvement of theoretical approaches and concepts formed in the reflexive field of modern historical and anthropological research. This forms the prerequisites for understanding complex and interdisciplinary explorations of the essence and cultural and spiritual values of human existence. I analyse the problems of the work in the context of the concept of the incompleteness of the project of philosophical anthropology without its involvement in the theoretical achievements of historical-anthropological investigations. _Conclusions._ In my opinion, modern historical and anthropological studies of the essence and meanings of being a person of the past form an extensive theoretical system. It is realized through such theoretical aspects of comprehension of human existence by historical and anthropological studies as "history of mentalities", "microhistory", "history of women", "new cultural history", "history of identity", "history of memory", history of mental aspects of political processes. Methodological approaches and concepts of modern historical anthropology form the basis of mental reconstruction and understanding of the mental and cultural causes and factors of human existence, thanks to the analysis of the evolution of the worldview, behaviour, outlook, various forms of individual and social activity of the individual. (shrink)

Purpose. The paper is aimed at studying the specificity of anthropological problematics in pragmatism from the perspective of its ability to be the source of analytic philosophy evolution in the socio-humanitarian direction. Theoretical basis of the research is determined by the works of the representatives of classical pragmatism, neopragmatism, post-pragmatism and analytic pragmatism. Their works give a clear understanding of the important place of anthropological searches in the theory of pragmatism. Originality. On the basis of the (...) analysis of logical, epistemological and metaphysical ideas formulated by representatives of pragmatism, it is proved that pragmatic methodology is anthropocentric. It is established that the ideological and social foundations of pragmatism can be determined as pluralistic ones due to the attention to the human person. It is revealed that theoretical and methodological searches of pragmatism can be effective in the formation of the socio-humanitarian concepts in analytic philosophy through the specification of strategies for the cognition of human existence in such terms as experience or self and the development of practical ways to justify the truth of knowledge. Conclusions. Pragmatists criticized impersonal, formal thinking, which cannot be an effective means of cognition. Thinking has a social basis and is entirely personal. Justifying its dependence on the socio-cultural sphere and the internal intentions of the subject, it is possible to develop an effective logical theory that operates symbols not only at the syntactic or semantic level but also takes into account the pragmatic aspect of language. Anthropological problematics is also important in the theory of knowledge, the core of which is the notion of pragmatic belief, which enables truth and religious beliefs, since the foundation of the theory of truth is determined by the principle of humanism, and the truth is interpreted as a value orientation. Knowing the external world, we find in it the similarity with us – that’s why the metaphysical foundations of being, according to pragmatism, are personified, and the methodology is defined in anthropomorphic terms. Applying it, the study of human existence is specified in the analysis of psychological and socio-cultural dimensions of such concepts as experience or self. Attempts to comprehend the nature of human existence in pragmatism are empirically grounded. Appealing to science, methodological pluralism, the search for socio-cultural background for thinking and suitable linguistic forms of expression of human experience are the achievements of pragmatism, which are the basis for the socio-humanitarian redescription of analytic methodology. (shrink)

Purpose. The paper aimed at analyzing the anthropological and axiological dimensions of human social expectations in the aspect of the self-organization processes of social phenomena and revealing their essence. Theoretical basis. The research is based on the synergetic paradigm, the theory of shared intentionality as well as the concept of hidden influence on the processes of socialization, synchronization of social influence on moral decisions, benefits of the cooperative learning, interpretation of social expectations as epistemological norms and standards, (...) and the concept of social support. Originality. Social expectations are considered in a synergistic relationship to their anthropological and axiological nature. The anthropological dimension of social expectations based on human nature as a mortal and rational being is outlined. The paper highlights the axiological dimension of social expectations on the ground of the need for socialization and imitation of systems of material and spiritual values in the group. The concept of stereotype and the thanatology of social expectations is substantiated. It is proved that the stereotype of social expectations is dependent on its axiological dimension, and the thanatology of social expectations is dependent on its anthropological dimension, which is based on human mortality. It has been studied out that the stereotypical and thanatological nature of social expectations significantly influences the processes of social self-organization. Conclusions. The social expectations of a person are oriented mainly toward the anthropological dimension of values since by nature a human is a mortal being. Human social expectations are mainly related to life, health, and safety showing the priority of the thanatological nature of social expectations and their futuristic content. Social expectations are also oriented towards social values. The latter is related to the collective rational nature of a person who is prone to social imitation, which affects the stereotypical nature of social expectations. Any social expectation is an axiological one. It is an expectation of material and spiritual values. The axiological dimension of social expectations has a stereotypical nature since it is linked to the specificity of collective socialization and coexistence. The anthropological dimension of social expectations has a thanatological character and is based on human nature as a mortal and at the same time rational being forming own rationality in the group. The concept of stereotypical and thanatological social expectations is promising for further scientific exploration as its methodological basis. (shrink)

_Purpose._ The authors of this paper seek to comprehend, on the basis of ethics of discourse and communicative philosophy, the dimensions of human existence in times of war. This involves solving the following research tasks: to show the importance of moral and ethical norms in the structure of human existence and to emphasize the need for their observance by a person in the realities of war; to find out what the role of responsibility and co-responsibility is in (...) preserving the space of human existence in times of war; to explore the influence of discourse on the establishment of rational and social dimensions of human existence, formation of communicative space of understanding. _Theoretical basis._ The ideas of communicative philosophy and principles of discourse ethics, focused on the problems of substantiating ethical norms and values in their relationship with the human life world, and its activities are underlying the research. The analysis of human existence in times of war was carried out considering the theoretical and methodological foundations of philosophical anthropology. _Originality._ It is substantiated that the recognition of the universality of moral norms and values, and the productive power of communication contribute to deepening the understanding of the complexity and versatility of human existence in times of war. It has been determined that human existence’s rational and moral dimensions acquire particular significance in the context of russian aggression against Ukraine. The role of discourse was defined for affirming the humanistic foundations of human existence, in achieving cohesion, interaction, social solidarity, which is a condition for human development as a collective and unique being. It is noted that in war conditions the value of individual forms of human existence is complemented by the obligatory responsibility and co-responsibility for a person, awareness of the significance of coexistence in a situation where there is a threat to human life. _Conclusions._ The study of human existence involves the use of the methodological potential of discourse ethics, the significance of the ideas of which is increasing in the modern world because of the dangers caused by russian aggression against Ukraine. The recognition of the power of universal moral norms and the productive power of communication results in the affirmation of the humanistic foundations of human existence, the formation of the communicative space of understanding and consent necessary for a person. In times of war, the need for communicative rationalization of human existence, awareness of the value of morality and human humanity becomes obvious. (shrink)

The urgency of the issue in question lies in the need to improve anti-discrimination legislation in Ukraine. The article aims to summarize the current state of combating discrimination in sports. Research methods include analysis, generalization, and the formal-logical method. The article summarizes international acts that promote the prohibition of discrimination and the need to combat it. One of the main problems in world sport is racial discrimination, and there are three types of racism in sports. The main disadvantage of (...) laws that lead to imperfect prosecution mechanism is entirely criminal liability for discrimination, even though the law on preventing and combating discrimination also implies administrative and civil liability. The article analyzes some positive foreign experience in combating and counteracting in sports. It shows that the priority areas for combating and counteracting discrimination in sports in Ukraine should be: improving the legislation in terms of prosecution; establishing a special body responsible for combating and counteracting discrimination in sports; introducing educational tools in schools and among members of sports organizations that promote human rights, regardless of race, colour or other characteristics. Emphasis is placed on the fact that an effective mechanism of legal regulation together with preventive measures should guarantee the protection of the rights of both athletes and fans. The obtained results can serve as the basis of legislative proposals to improve the fight against discrimination in sports, which will ensure the protection of human rights. (shrink)

In response to the five essays commenting on The Ethical Commonwealth in History, I provide an exploration of three themes—the character of the highest good, the possibility of attainment of the highest good, and the agency for its attainment—as a basis for dealing with the concerns these essays raise about my interpretation of Kant’s critical project. On my interpretation, Kant’s project of “critique” is primarily an anthropological one, with its central focus on the moral vocation to which finite (...) reason calls humanity as a species: To bring about a world of enduring peace as an essential element in the enactment of the highest good. These concerns bear upon: my characterization of the social and religious dimensions both of the highest good and of the finite human reason for which it serves as the final end; the historical dimensions that I claim for the community that is the locus for the attainment of the highest good; and the roles for human and for divine agency in such attainment. (shrink)

What principles and mechanisms allow humans to encode complex 3D information, and how can it be so fast, so accurately and so flexibly transformed into coordinated action? How do these processes work when developed to the limit of human physiological and cognitive capacity—as they are in high-speed sports, such as alpine skiing or motor racing? High-speed sports present not only physical challenges, but present some of the biggest perceptual-cognitive demands for the brain. The skill of these elite athletes is (...) in many ways an attractive model for studying human performance “in the wild”, and its neurocognitive basis. This article presents a framework theory for how these abilities may be realized in high-speed sports. It draws on a careful analysis of the case of the motorsport athlete, as well as theoretical concepts from: (1) cognitive neuroscience of wayfinding, steering, and driving; (2) cognitive psychology of expertise; (3) cognitive modeling and machine learning; (4) human-in-the loop modellling in vehicle system dynamics and human performance engineering; (5) experimental research (in the laboratory and in the field) on human visual guidance. The distinctive contribution is the way these are integrated, and the concept ofchunkingis used in a novel way to analyze a high-speed sport. The mechanisms invoked are domain-general, and not specific to motorsport or the use of a particular type of vehicle (or any vehicle for that matter); theegocentric chunking hypothesisshould therefore apply to any dynamic task that requires similar core skills. It offers a framework for neuroscientists, psychologists, engineers, and computer scientists working in the field of expert sports performance, and may be useful in translating fundamental research into theory-based insight and recommendations for improving real-world elite performance. Specific experimental predictions and applicability of the hypotheses to other sports are discussed. (shrink)

_Purpose._ The purpose of the article lies in studying the main socio-anthropological measurements of the problem of recognition represented primarily by the philosophy of recognition of Alex Honneth, which is actualized by the struggle of the Ukrainian people for their existence and national-cultural recognition. A consistent analysis of the communicative paradigm in contemporary philosophy led to the understanding of its transformation into the reality of the problem of recognition and the identification of the main forms of recognition in it, (...) which determine an individual’s perception of the social space as fair or unfair, where his dignity is disrespected. _Theoretical basis._ Turning to the works of Jurgen Habermas, Otfried Hoeffe, Ernst Tugendhat, Stefan Gosepath, and Thomas Rentsch made it possible to supplement the mainly procedural, theoretical-communicative way of philosophizing with a philosophical-anthropological, existential, contextual principle of awareness of recognition as a fundamental principle of justice and the understanding that the brutal, unjust destruction of the "living world" of a person and the state is synonymous with their physical destruction. The thesis of Francis Fukuyama about the relationship between the desire for recognition and human dignity inherent in human nature has acquired an important theoretical and methodological meaning. _Originality._ The article investigates the modern philosophical discourse of the problem of recognition in the socio-anthropological measurements, in the context of the relationship between recognition, the "living world" and justice, non-recognition, humiliation of human dignity, and injustice. And it was also found that the image of recognition represented by modern philosophical thought, as a horizon and condition of human existence, is based on the following components: justice, solidarity, dignity, and care. Exactly addressing the problem of recognition made it possible to answer the question about the anthropological-ontological, existential meaning of the desire of individuals, nations, and states for recognition and outline the ways of transforming recognition as a variant of "communicative utopia" into a real socio-cultural project. _Conclusions._ In contrast to justice, the theory of recognition comes from asymmetrical human relations, which, in the struggle for recognition, must become symmetrical. Although justice takes precedence over ethics of care and recognition, they are not actually in competition with each other, but belong to different but complementary dimensions of human existence. The perspective of philosophical understanding of the problem of recognition itself requires the deepening of its analysis with an existential-anthropological understanding rooted in a new, tragic life experience. Only under such conditions, it is possible to overcome the gap between often abstract philosophical reflections and real personal and social practices. (shrink)

_Purpose._ The purpose of this research is to analyse and systematize modern philosophical and anthropological ideas about the nature, essence, causes and sources of collective violence. _Theoretical basis._ Given the complexity and multifaceted nature of the phenomenon of violence, the authors used a range of philosophical and general scientific research methods. In particular, the comparative method helped to identify the main advantages and disadvantages of using philosophical and anthropological approaches to studying the nature and patterns of violence (...) in the social environment. The use of the systemic and structural-functional methods contributed to a better understanding of the structure, features, mechanisms and criteria for ethical justification of the permissibility of collective violence. The psychological approach made it possible to analyse the role of social dissatisfaction, disappointment, relative deprivation and frustration in the process of radicalization of individuals and their readiness to use violence. _Originality._ The originality of this research lies in the application of modern analytical approaches to the study and philosophical understanding of the phenomenon of violence. It has been proven that at the current stage of social development, the following non-traditional forms of violence are becoming widespread: structural, symbolic, cultural, and psychological. It has been established that the main sources of collective violence are value, cultural, ideological and structural contradictions, as well as socio-psychological dissatisfaction, economic inequality and discrimination. _Conclusions._ Throughout history, violence has been an integral part of spiritual, social, value and economic transformations. The study of such a complex phenomenon requires the creation of an effective interdisciplinary theory that would take into account various anthropological, social, philosophical, psychological, physiological and biological dimensions and forms of its use. That is why there is a need to further improve scientific theories and approaches to studying the nature, forms and sources of violence. Taking advantage of a comprehensive approach, we have been able to establish that violence is a form of social influence that involves the use of physical force against individuals, social groups or institutions to cause physical, mental or moral harm and to subordinate their behaviour and will. (shrink)

Upon Scheler’ s death in 1928, Martin Heidegger remarked that he was the most important force in philosophy at the time. Jose Ortega y Gasset called Scheler "the first man of the philosophical paradise." The Human Place in the Cosmos, the last of his works Scheler completed, is a pivotal piece in the development of his writing as a whole, marking a peculiar shift in his approach and thought. He had been asked to provide an initial sketch of his (...) much larger works on philosophical anthropology and metaphysics--works he was not able to complete because of his early demise. Frings' new translation of this key work allows us to read and understand Scheler's thought within current philosophical debates and interests. The book addresses two main questions: What is the human being? And what is the place of the human being in the universe? Scheler responds to these questions within contexts of said two projected much larger works but not without reference to scientific research. He covers various levels of being: inorganic reality, organic reality (including plant life and psychological life), all the way up to practical intelligence and the spiritual dimension of human beings, and touching upon the holy. Negotiating two intertwined levels of being, life-energy ("impulsion") and "spirit," this work marks not only a critical moment in the development of his own philosophy but also a significant contribution to the current discussions of continental and analytic philosophers on the nature of the person. (shrink)

Purpose. The purpose of the study is to outline the links between individual and collective dimensions of the human worldview. This purpose requires solving two tasks: to update philosophical ideas formed by reflection on human and community worldview; to identify and generalize the relationship of singular and general in the context of the problem of human worldview. Theoretical basis. The study is based on philosophical reflections about manifestations of singular and general worldviews. Such reflections appeared in (...) European philosophy quite a long time ago. Ukrainian and foreign philosophical discourse considers both measures of the worldview. And a role of the carrier of worldview plays either human or society. We can see that in researches of S. Krymskyi, I. Nadolniy, V. Popov, N. Rozhanska, V. Tabachkovskyi, V. Shynkaruk, V. Poythress, D. Rousseau, D. Billingham, C. Gianolla and others. However the links between individual and collective dimensions of worldview are not clearly outlined. It is possible to note the research of V. Popov who focuses on the problem of socio-collective and individual dimensions of worldview. But the scientist focuses more on the use of the concept of worldview in these two meanings. Human as a social being interacts with worldviews of other individuals. That is why we can speak of two dimensions of the worldview function: individual and collective. This problem became topical due to acuteness of the links between human and society in modern life. Originality. The author outlined key links between individual and collective dimensions of human worldview functioning. The study identified a role of human as a carrier of the worldview in formation of collective worldview. Conclusions. Human as a worldview carrier plays a key role in formation of collective worldview. In philosophical discourse thoughts about links between individual and collective worldviews are different and sometimes conflicting. We have a discussion problem of uniformity and diversity of collective worldview. Collective worldview is showed as a circulation of different ideas and views of individuals. But collective worldview is showed as a whole system of individual views too. Collective worldview manifests as integrated phenomenon because it is based on common worldviews of individuals. At the same time the human is influenced by collective worldview in particularly as a past generation heritage. (shrink)

_Purpose._ The study is aimed at the "philosophy of translation" methodology outlining as an original philosophical texts translation tool from the point of view of culture as anthropological phenomena, namely, individuals’ participating in the text creation process providing the consistent following tasks solution: a) clarifying the text author’s role, which is the object of recipients’ perception; b) the human psyche inexhaustible potential realization for the primary text semantic content understanding by the translator to prevent its distortion; c) defining (...) the requirements for the translation process as a mean of bringing the reader closer to author’s understanding by language barrier elimination as an intuitive "obstacle" on its way. _Theoretical basis._ The author proceeds from the factual absence of the "philosophy of translation" concept unambiguous definition in the modern anthropological and philosophical space and seeks to take into account all the factors affecting the newly created text quality due to the all participants’ features reviled on every stage of the text translation process. Today, the "philosophy of translation" is a widely used phrase, though ignoring the characteristics of man as a single meaning creator of the concept under study. The article provisions are based on philosophical, translation, and psychological studies with an emphasis on classical and non-classical anthropology research (Gadamer, Khoma, Holovach, Chepeleva, Dizdar, Leonov, Lotman, Bakhtin, etc.). _Originality._ The author proposes a methodology for the original philosophical text adaptation and presents a generalized step-by-step scheme for its translation, which helps to solve the personality of the researcher and/or translator’s influence problem on the individual author’s meaning preservation during its reproduction in a reader’s convenient language. _Conclusions._ A look at the "philosophy of translation" from the philosophical anthropology point of view allows us not only to consider the process of translation from the individual characteristics of all the participants (author/philosopher-reader-researcher/translator-reader-philosopher/reader) but also to describe such translation methodology by concentrating on highlighting the author’s reasoning course, which rises new knowledge and encourages further philosophical reflection within the human nature instability problem. The translation of a philosophical text not only reproduces the semantic structure of the original message but also provides a number of possible dialogical reactions to it as an object of human phenomenology. The proposed concept takes into account any reader’s needs, fully preserving the author’s position. (shrink)

_Purpose__._ The authors aim to reveal the peculiarity of comprehension of the human phenomenon in the process of referring to the text of "Observations on the Feeling of the Beautiful and Sublime" by the early Immanuel Kant, which is based on the critical rethinking of the Enlightenment position. A prerequisite for its substantial solution is addressing the problem of the place of the "Observations" in the evolution of Kant’s anthropological views. _Theoretical basis__._ Our view of Kant’s legacy is (...) based upon the conceptual positions of phenomenology, existentialism and hermeneutics. _Originality__._ We have proved that the anthropological interest was inherent in Kant already in the pre-critical stage of his work, as shown by the still underestimated treatise "Observation". The paper give arguments that this text highlights the main topics that will later be the subject of a detailed study of both Kant himself and philosophical anthropology of the 20th century. It is revealed that Kant overcomes the Enlightenment temptation to absolutize the power of human reason and emphasizes its limitations. The specified step is a necessary condition for him to comprehend the important role of the sensual-passionate component of human nature and to recognize the importance of the metaphysical nature of man. _Conclusions._ For us today, the pre-critical Kant appears as the developer of anthropological teaching, first presented in the treatise "Observations". Already at this stage, Kant demonstrates a holistic vision of human nature. In the process of creative evolution of the thinker, this treatise should be qualified as a kind of sketch of the future concentrated development of human nature, elaborated in the pages of "Anthropology" in 1798. The author gives a key place to the metaphysics of human nature, a vivid illustration of which is, in particular, the last paragraph of "Observations" dedicated to freedom. The conducted analysis provides sufficient grounds for qualifying this text as an outline of the anthropological basis of his doctrine of pure reason, the doctrine of metaphysics as the metaphysics of man, which, in turn, gives us the key to understanding "Anthropology" as his final text. (shrink)

Purpose. The research is aimed at substantiation of the process of formation of various human images in the postmodernism era in the context of biophilosophy, taking into account the need to find an adequate response to historical challenges and the production of new value orientations reflecting succession of civilization development. Theoretical basis. The author in his theoretical constructs proceeds from the need of taking into account the biophilosophical aspect of postmodern man, as the one who, remaining a representative (...) of the species Homo sapiens, began to dynamically change, losing its own natural and functional qualities, acquiring to a large extent the socio-technology-related qualities. The thesis that in the postmodern society the moral and legal foundations of existence of human being, as the subject of actions and responsibility for these actions, practically coincide with the biological foundations is taken as initial argument. New biological knowledge, as well as the related technologies, orient the public consciousness towards production of fundamentally new or modernization of the existing bio-philosophical ideas. The author's vision of the anthropological collision of the Post-Modernism era is caused by the fact that the issues of a postmodern man acquire a special urgency at the end of the ХХ – early XXI century. A progressive disproportion between a human being, whose abilities as a representative of the species Homo sapiens are biologically limited, and the human community, which sees no limits in its information and technological expansion, is of current interest. Originality. The author reveals the key features of the Post-Modernism era, in which a fundamentally different civilizational space originates, and where a new type of person emerges in its internal culture, which is called the postmodern man. The postmodern man was considered through the prism of bio-philosophy. Its interest in man is caused by his or her place in nature, the prospects of development at the individual, population and species levels. Conclusions. In the process of development of bio-philosophy, its research field will be naturally expanded with the use of philosophical means of perception of life as such and filling the bio-philosophy with philosophical and biological issues. In contemporary conditions, the study of the boundaries of biological reality and its previously unknown properties, definition of new horizons of theoretical knowledge in the science of life, the critical rethinking of the concepts of biocentrism and anthropocentrism in the space of modern scientific knowledge, the definition of perspective trends in the study of man, his or her place and role in the planetary being is of great importance. (shrink)

This study deals with the concept of relationality, which has become one of the central themes of contemporary theological literature. The value of the concept in terms of philosophy of religion and related disciplines such as ecotheology and comparative theology is questioned within the framework of Jürgen Moltmann’s ecotheological anthropology. This study claims that the applications of relationality in theology have the potential to make significant contributions to the enrichment and deepening of the perspectives of the philosophy of religion and (...) related disciplines and that especially philosophy of religion can make conceptual and methodological contributions to relational theology. Relationality, in general, is the approach that puts the claim that everything exists in relation to everything else at the centre and is widely applied in many disciplines such as psychology, sociology, ecology, political science, education, philosophy, and theology. Relationality, which has become one of the most current issues in contemporary philosophy and metaphysics, is a method widely used in contemporary theology, especially in Christian theology, to define different dimensions of the relationship between God, the human being, and nature. Relationality in theology is a theological approach that emphasizes the importance of relationships and interdependence in understanding the nature of God, the world, and human beings. Moltmann, one of the most influential names in contemporary Christian theology, presents his theological anthropological views around the Biblical verses expressing that the human being was created in the image of God, as an alternative to traditional anthropology, on the basis of the theological dimensions of the ecological crisis and through a relational approach. In this respect, Molt-mann's anthropology is a remarkable option in dealing with the relational approach in theology with the current dimensions of the concept and within the framework of different philosophical and theological disciplines. In the context of this background, the study consists of four parts. In the first chapter, an introduction to the relational approach in theology is made to clarify the conceptual framework of the study. The function and role of relationality as an approach in contemporary theological anthropology are discussed in the second part, which presents the claim that the discussions on the current ecological crisis cause changes in the scope and focus of contemporary theological anthropological studies. This section is followed by an examination of Moltmann’s relational anthropology with reference to his approach to the doctrine of imago Dei. In the fourth and last part, in the context of Moltmann’s arguments and also beyond them, the problems that may occur as a result of the application of relationality in theology in terms of the aforementioned contemporary theological disciplines, especially the philosophy of religion, and its possible contributions to those fields are evaluated. (shrink)

ABSTRACT It is argued that sport, like science or medicine, is a valued human practice and is characterised as much by the moral manner in which its participants conduct themselves as by the pursuit of its own skills, standards and excellences. Virtues, such as justice, honesty and courage, are not only necessary to pursue its goals but to protect it from being corrupted by external interests. After explicating the practice view of sport in contrast to the sociological (...) view, the nature of competition in sport is discussed before examining two related issues: winning at all costs and the taking of performance-enhancing drugs. The importance of practices to education and the good life is also outlined. (shrink)

The categories and contours of a normative social theory are prefigured by its ‘anthropological’ presuppositions. The discourse/communicative-theoretic basis of Habermasian theory was prefigured by a strong anthropological demarcation between an instrumentally structured realm of science, technology and labor versus a normatively structured realm of social interaction. An alternative anthropology, bolstered by current work in the empirical sciences, finds fundamental normative needs for orientation and ‘compensation’ also to be embedded in embodied material practices. An emerging anthropologically informed concept (...) of skill that goes beyond old manual versus intellectual dichotomies and brings forth internal criteria of autonomy and authenticity can serve as a new bridge between categories of social justice, such as Sen and Nussbaum’s basic human ‘capabilities’, and new cutting-edge work in the empirical human sciences and thereby provide Critical Theory with a renewed point of departure that is both normatively and descriptively rich, for advancing its dialectical, historical mission. (shrink)

The main purpose of the article is to analyze the statements of philosophical Ukrainian Studies about the anthropological specifics of Ukrainian philosophical thought by means of historicalphilosophical cultural-predicative analysis. The research methodology was determined primarily by the concept of cultural attribution and translation in the dialogue of languages of historical cultures of the Poznań Methodological School (J. Topolski, W. Wrzosek, E. Domańska) and the culturological approach in historical-philosophical Ukrainian Studies (V. Horskyi, S. Rudenko). The statements of the language of (...) historical and philosophical Ukrainian studies are analyzed by means of historicalphilosophical cultural-predicative analysis. The latter is a specific humanities research strategy, which we propose as a means of studying the communicative specifics and syntactic correctness of the language of historical-philosophical theory. The study of communicative specifics takes place from the perspective of modernized versions of metaphysical, phenomenological, and dialectical logic. The first is understood as the logic of transcendental metaphysics, the second as the logic of immanent metaphysics, and the third as the logic of procedural metaphysics. Such an approach provides a qualitative and comprehensive understanding of the analyzed statements. The statements of the language of the historical-philosophical theory are generalized in its names, depending on the perspective of one of the three versions of the logic of philosophical reasoning. The offered historical-philosophical cultural-predicative analysis of communicative specifics and the syntactic correctness of the Ukrainian historical-philosophical theory statements opens new dimensions in research of the anthropological specifics of Ukrainian philosophy. (shrink)

The purpose of this article is to analyze the variability of the "Self-made-man" idea in the context of the Christian Middle Ages in its primarily historical and philosophical presentation. Research is based on the historical and philosophical analysis of the medieval philosophy presented foremost by the works of Aurelius Augustine, P. Abelard, Thomas Aquinas, and also by the modern researches of this epoch. Theoretical basis. Historical, comparative, and hermeneutic methods became fundamental for this research. Originality. The conducted analysis allowed (...) to draw a conclusion that, despite the still existing view of the Middle Ages as a kind of an ideological gap in the formation of the self-determination idea, the Christian philosophy of this period not only does not reject but also gives essentially the universal character of the ancient intention to recognize the individual’s right to self-determination and self-government, makes it not only religiously acceptable but also obligatory. Conclusions. Despite to general theocentrism, providentialism and fatalism of Christian medieval philosophy and culture in general, at its epicenter there is a man of a special type, focused on preserving spiritual autonomy and identity in the social dimensions of their existence, and at the same time, on personal responsibility for their own destiny. Such focus became a logical and somewhat unexpected result of the complex interaction of numerous factors of medieval culture, as well as the ideas and intentions inherited from Antiquity. In particular, the idea that a person who does not act freely cannot be morally responsible for what he does, as well as the intentions of the ancient sage to autonomy, autarky, and apoliticism. In the Middle Ages, this intention became essentially universal, as it became a right, even an obligation of every Christian to be free, at least from the worldly, in determining and realizing his own destiny. The gradual compromise recognition that personal salvation is possible only as a result of synergy, i.e. the co-participation of God’s grace and human freedom, legitimizes and strengthens its focus on active personal efforts and personal responsibility for one’s own salvation, in fact for one’s own destiny. All this in historical perspective was found in its radicalized and purified from all sorts of mystical and religious layers of expression in the idea of "Self-made-man". (shrink)

The article discusses human dignity in the aspect of modern challenges of technological civilization, which has entered a new stage of its development. Human dignity as a category of ethics remains underestimated, since in the first row of ethical values humanitarians, as a rule, put the categories of freedom and justice. Today, “dignity” acquires a special and higher status, the concept of human dignity is being rethought, going beyond the ethical category itself as a virtue. In the (...) global world, human dignity is a response to such contemporary challenges as the formation of a communicative world community with a focus on digital civilization, the anthropological problem of the future of humanity, the ecological situation on a global scale, the reorientation of the ethical and legal relations of a globalizing world. Human dignity is a problem of national-ethnic and national-state relations in the transition to transnational regulatory interactions. In the interpretation of the nation, the authors do not share the well-known two approaches to understanding the nation, on the one hand ethnocultural, and on the other - national-civil. Both approaches lead, whenever possible or necessary, to the transnational posing of the question, when human dignity becomes a priority regardless of nationality. In this connection, the utopian idea of the possibility of a global ethos is touched upon. The authors focus on the anthropoxy-axiological approach to the understanding of human dignity, where the cosmological principle of human existence is determined by his creative power. The urgency of the problem of human dignity is due to the fact that, as it were, in the modern life world a person did not put the economy above morality, the basis of human dignity in its being is a value moral consciousness, in the depth of which basic human values of transnational nature “work”, contradicting values consumer society driven by practical interests. Human dignity in this regard should be interpreted as an absolute value and at the same time one should take into account the multidimensionality of the problem of dignity in the context of modern globalization processes. Based on the ontological understanding of globalization as megatrends in the self-movement of the natural historical process, the authors substantiate the anthropological value of human dignity, which has universal, transcultural significance. The use of an anthropoxy-axiological approach and interdisciplinary methods reveals the universal value of virtue, based on the anthropo-social moral nature and the creative value of man. The creative transformational activity itself will not be worthy in quality without moral responsibility. The modern concept of human dignity is addressed to the ethics of responsibility, which means responsibility, which highlights the moral and axiological attitude to life, the adoption of responsible decisions in modern conditions of sociocultural interactions. In the context of globalization, the philosophy of human dignity becomes the dominant of all conscious-volitional activities, the core of the moral rethinking of the transnational and national ratio in the light of tolerance, the ability to non-violence. At the same time, the authors indicate in the formulation of the main issue of the philosophy of human dignity the possibility of going beyond the ethical category of human dignity, since the unchanging core of the universal human values of goodness-beauty-truth does not lose its meaning in the global, changing world. (shrink)

Purpose. The article is devoted to the analysis of corporality as an attribute of plastic art in the Ancient art, the Middle Ages, the Renaissance, the modernism and the postmodernism. Theoretical basis. The authors consider historical development of the art as a change of paradigms. Within each paradigm a special understanding of art is created, which is characterized both by the act of creativity itself and by the evaluation of its results. Particularly urgent is the task to identify the (...) origins of these changes, to indicate their stages, the direction of the evolution of artistic creativity. In this context, corporality as a paradigm of European plastic art is considered in the article in the concrete historical dimension from the classics to the postmodernism. Originality. Postmodern experiments stimulate blurring the borders between the traditional forms and genres of art. Review of canonical ideas about the creation and destruction, order and chaos in art illustrates conscious reorientation from the classical understanding of artistic creativity to the construction of artifacts-simulacra, which is a characteristic feature in the oeuvre of contemporary artists, ranging from the pop art to the present day. Conclusions. The ideas of postmodern philosophers found their visual embodiment in modern artistic practices. Reconstruction of the body, re-switching of its elements according to the principle of chaotic collage, the interpretation of the human body as a separate substance isolated from the individual him/herself, which is presented as a phenomenon of mass culture, became the basis of the creative method of contemporary plastic art. The ideas of postmodern philosophers have found their visual embodiment in the contemporary artistic practices. (shrink)

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is (...) analysed in the light of new anthropological models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)

In The Decline of the West Spengler puts forward a type of philosophical anthropology, an account of the structures of human experiential consciousness and a method of “physiognomic” analysis, which I argue has dimensions that can be understood as akin to existential phenomenology. Humanity, for Spengler, is witness to the creative flux of “Becoming” and constructs a world of phenomena bounded by death, underpinned by the two prime feelings of dread and longing and structured by the two forms of (...) Destiny (Time) and Direction (Space). Human existence, Spengler argues, is future-directed and open in the sense that there is a certain degree of freedom in the ways in which humanity can actualize its existential possibilities. In the course of elaborating the existential implications of this future-orientation, Spengler introduces the concept of care (Sorge), the fundamental experiential structure. (shrink)

Purpose. The research is based on the comprehension of the anthropological tendencies of the metamodernism, which presupposes the consistent solution of the following tasks: a) explication of the content of post-postmodernism in modern philosophical literature; b) identification of the ideological basis of metamodernism anthropology; c) characteristics of the problem field of metamodernism anthropology and the state of man in the modern era. Theoretical basis. Anthropology of the metamodernism for the first time defines socio-cultural context through the hesitative (...) state between the values of modernism and their rejection by the postmodernism, which makes it possible to formulate the peculiarity of the time as a desire to reconstruct a Holistic Man, impartial to the dominant worldview attitudes of a social nature. Anthropology of the metamodernism is presented as the individualization of the socio-cultural space in the form of human self-reconstruction at all anthropological levels. An era without an unambiguously expressed moral guideline is based on the ethics of all-acceptance, the only justification of which is the existence of a universal right to beingness. Digitalization as a process of digital transformation of society creates conditions for the value realization of the free choice of metamodernism man, through which a Holistic Man is accomplished. Originality. It is substantiated that metamodernism as a descriptive position of the modern cultural dominant of the digitalized era is characterized by a state of hesitation between the values of modernism and postmodernism. The anthropology of the metamodernism manifests itself in the form of the reconstruction of the holistic man and the self-reconstruction of the inner man. The peculiarities of the human metamodernism are recognized as the mutual complete determinability of the individual and the mass. Conclusions. Metamodernism is the formulation of the problem of a man in a new perspective: what to be and how to survive between the extremes of semantic poles, without losing dignity and unique intrinsic value. Proceeding from this, the fate of a metamodernism man is determined in pursuit of the endlessly receding horizons of the anthropology of incompleteness, which is carried out through post-irony, naive sincerity, optimistic openness to the world. (shrink)

The problem of the values of Ukrainian society is one of the most important and debatable problems in modern scientific discourse. This is due to the transition of our state from the traditional model of the state, in which there is authoritarianism, secrecy, to a socially oriented society and a democratic, open state.Accordingly, there is a change in values, which is an integral part of the existence of any society and state. To replace the Soviet system of declaration of surrogatecollective, (...) paternalistic values, which existed for several decades, a new system is formed, which provides a clear orientation of Ukrainians to European values, the significant achievements of the Ukrainian people, the moral recovery of society, increasing values and culture of civil society. Honor and dignity of Ukrainians, which is an indispensable basis for the development of moral culture of society.The purpose and objectives of the article. Based on the achievements of modern science and philosophy, to analyze the essence of the moral culture of the people, the place of human dignity and its importance in moral culture; to characterize and classify the main factors of dignity formation in the moral culture of the people. The research methodology is complex and is based on philosophical-anthropological and philosophical-cultural analysis of the problems of formation of moral culture of the Ukrainian people and its structural element - human dignity. Research results.The most important, synthetic, integral consequence of human development is moral culture. Moral culture is the level of assimilation by an individual or a group of people of existing moral values in society, the degree of their involvement in the moral aspects of activity, a measure of personal moral development. Practical and spiritual factors include, first of all, ethnic stereotypes specific to a certain people (traditions, customs, rituals, typical traits of character and behavior, dominant emotions, folk crafts, entertainment, games), as well as historical memory, established symbols, folk shrines. Historical memory, preserving every page of life, the people’s struggle for social, political and national rights at all stages of its development, serves as a solid foundation on which national self-consciousness is successfully formed.Institutional factors are important for the formation of dignity in the moral culture of the people. These include nation- and state-building activities of public authorities, national elite, political parties, religious and public organizations. If the state creates conditions in society for the assimilation of the historical and cultural experience accumulated by the nation, it contributes to the education of national self-esteem, ie awareness of community members of their belonging to the nation, their duty to the community of like-minded people. Conclusions. Summarizing the results of the study, we can formulate the following conclusions. Human dignity in the moral culture of the Ukrainian people is the result of the interaction of a combination of many factors that determine its structure and content. The process of its formation is quite long, complex and contradictory. This is due to the fact that it is human dignity that provides the spiritual, ideological foundation for the functioning of national communities, contributing to the development of promising guidelines for the development of the nation and the state. (shrink)

Memory is the least studied dimension of Augustine's psychological trinity of memory-intellect-will. This book explores the theme of 'memory' in Augustine's works, tracing its philosophical and theological significance. The first part explores the philosophical history of memory in Plato, Aristotle, and Plotinus. The second part shows how Augustine inherits this theme and treats it in his early writings. The third and final part seeks to show how Augustine's theological understanding of Christ draws on and resolves tensions in the theme (...) of memory. The place of memory in the theological anthropology of Augustine has its roots in the Platonic epistemological tradition. Augustine actively engages with this tradition in his early writings in a manner that is both philosophically sophisticated and doctrinally consistent with his later, more overtly theological writings. From the Cassiacum dialogues through De musica, Augustine points to the central importance of memory: he examines the power of the soul as something that mediates sense perception and understanding, while explicitly deferring a more profound treatment of it until Confessions and De trinitate. In these two texts, memory is the foundation for the location of the Imago Dei in the mind. It becomes the basis for the spiritual experience of the embodied creature, and a source of the profound anxiety that results from the sensed opposition of human time and divine time (aeterna ratio). This tension is contained and resolved, to a limited extent, in Augustine's Christology, in the ability of a paradoxical incarnation to unify the temporal and the eternal (in Confessions 11 and 12), and the life of faith (scientia) with the promised contemplation of the divine (sapientia, in De trinitate 12-14). (shrink)

Purpose. The study aims at thematizing social and ethical problems related to the changes of the human condition in the contemporary globalized society of risks. These risks include threats of not only physical destruction of human race, but also transformation of the natural constitution of the human being. The task of achieving this objective also includes comparative analysis of this problem in the classical and contemporary philosophical anthropology. Theoretical basis. Works of the representatives of the contemporary (...) philosophical anthropology, including the methodology of the transcendental anthropology as discursive ethics. Originality. Contrary to the classical philosophical anthropology, which was based on the concept of the human being as "unfinished project of nature", the author suggests a concept of human being as "unfinishable project of history" which poses new requirements to the ethics both on the level of its fundamentals, and on the level of its application. Conclusions. The complex globalized world needs axiological and normative re-orientation of the society based upon universalist macroethics of discourse. This macroethics should aim at Letztbegründung of the moral and ethical imperatives for the future development of society, changes of humanity and its natural constitution. (shrink)

The study of social, ethical, and political issues from a naturalistic perspective has been pervasive in social sciences and the humanities in the last decades. This articulation of empirical research with philosophical and normative reflection is increasingly getting attention in academic circles and the public spheres, given the prevalence of urgent needs and challenges that society is facing on a global scale. The contemporary world is full of challenges or what some philosophers have called ‘existential risks’ to humanity. Nuclear wars, (...) natural and/or engineered pandemics, climate change, global totalitarianism, and emergent technologies, are some of the challenges mentioned by many authors devoted to the study of long-term potential risks for the survival of the human species. However, while there are many reasons to be a pessimist about the future of humanity, there is also a lot of ink wasted in showing that the world today is far better than we had in the past and also that there have been many instances of social and moral progress in the last centuries. Some authors have even claimed that “we have made more progress over the last 100 years than in the first 100,000”. According to ‘our world in data’, some of the most relevant advances of humanity in the last centuries have to do with the reduction of poverty and/or inequality, better health and security, the decline of violence and war, and the development of democracy and institutional mechanisms to guarantee individual freedom and rights. Yet, there is a more concrete concern that our world faces nowadays, and requires a particularly detailed analysis. In a few words, the advance in information and communication technologies, the huge volume of people migration because of prevalent instances of global inequality, and the reality of an interconnected world that just mirrors an extensive history of massive human intergroup relations open the question about the feasibility of social and moral progress in the contexts of diverse, multicultural, and unequal societies. This makes it crucial to reflect not only on whether human societies may keep advancing on a path of social progress, but how this can be achieved by addressing the challenges of inequality and potential intergroup conflict. This concern closely relates to the further consolidation of democratic values and the achievement of a more generalized consideration of the equal moral value of human individuals far from group, ethnic, or collective distinctions. This vision of progress follows the moral convictions that have been considered right and worthy to be pursued by most ethical theories explored by philosophers and social scientists so far. This work aims to contribute to the study of the mechanisms and feasibility of social and moral progress grounded on the precept of human equality and is guided by the idea that social and moral progress in a plural world requires the accomplishment of a more democratic and tolerant society. These forms of progress have already been defined by philosophers Allen Buchanan and Russel Powell as inclusivist forms of moral progress. According to these authors, inclusivist moral progress is featured by the transformation of moral judgments, motivations, and norms guided by the rejection of “group-based restrictions on moral standing and moral status” (2018). The work of Buchanan and Powell is fundamental for the argumentation developed in this work since they have pioneered a more complex debate in the field of evolutionary social sciences and philosophical anthropology. In brief, these authors have inquired how human nature, conceptualized by the advances in evolutionary thinking and the empirical sciences, is related to our moral convictions and the possibilities that we have to establish certain forms of social and moral progress. The work of Buchanan and Powell contributes to the debate on moral progress by incorporating empirically-informed concepts and arguments. With this objective in mind, they develop their discussion around a generalized tension between exclusivist and inclusivist forms of moral progress. This tension revolves around the question of whether and to what extent human moral concerns, motivations, and norms, are limited or bounded by social identities, group thinking, or collective values. This question is at the center of this work. In other words, I aim to answer whether and to what extent the nature of our social and moral cognition hinders or enables the development of inclusivist forms of morality and moral progress. As I mentioned so far, the distinction between exclusivist and inclusivist forms of morality has a practical implication and facilitates the reflection on the mechanisms and feasibility of concrete forms of progress based on the precept of human equality, which is the road to progress that we should follow according to most ethical theories. The distinction between exclusivist and inclusivist morality is not used here as a form of summarizing highly divergent descriptive approaches to morality, but as a way to address the practical implications of morality research, particularly around the question of the feasibility of social forms of progress based on the precept of equality and tolerance. My objective then has less to do with offering a conceptualization of human morality or with the proposition of a new ethical perspective. Instead, I aim to identify, from an empirically informed perspective, what enables the achievement of egalitarian forms of social progress, to subsequently offer a normative reflection about what we should do if we want to accomplish such inclusivist forms of progress. This task is of great relevance, having in mind that some theoretical proposals on the matter have claimed that human prosocial behavior and morality are constrained by exclusivist fixed tendencies as a product of our evolutionary history. According to these views, human morality is a group-centered cognitive and behavioral expression that has severe limits in its scope and extent, which hinders in the end the emergence of inclusivist forms of moral concerns and behaviors. These claims align with the philosophical intuition about the ‘dissociation of empathy’, or the fact that human individuals tend to express empathy and sympathy preferably for members of their group whereas their empathic and moral concern and recognition for outgroup individuals tend to be reduced or eliminated in real-life social interactions. Multiple theorists have expressed, however, that these assumptions are wrong for empirical and philosophical reasons, which results in a serious challenge to the conception of human morality as exclusivist by nature. Furthermore, simple intuition and practical experience constantly show us that human individuals can develop and endorse a broad spectrum of moral considerations and adopt an arguably inclusivist stance concerning the kind of persons or agents that deserve moral concern. Moreover, and adopting a historical perspective, the expansion of cultural and commercial exchanges, the consolidation of democracy, the development of welfare states, or the emergence of institutions based on the concept of universal human rights, have partially driven human progress based on the impartial concern for the well-being of persons. These historical instances of cultural evolution and institutional design have shown that it is feasible to promote behaviors and attitudes grounded in impersonal prosocial and inclusivist principles. This optimistic perspective, however, still begs the question of the exact relationship between social, cultural, and historical contexts, and the emergence of certain behavioral expressions of inclusivist morality. This is crucial since a great number of human individuals around the world still do not make part of these instances of social progress, and some authors have suggested that such instances of social and moral progress are particularly favored by the contexts of the WEIRD world, that is the world of Western, Educated, Industrialized, Rich, and Democratic societies. Some of these approaches consider moral inclusivity a ‘luxury good’ and follow the ‘dependency thesis’ according to which the expression of moral inclusivity depends on the presence of very concrete material conditions that trigger inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. This thesis is problematic for various reasons and has led to incomplete explanations about the enabling and causal factors of inclusivist moral progress, as well as unsatisfactory suggestions about what we should do to foster the accomplishment of more generalized instances of progress based on inclusivist concerns. In an attempt to contribute to this debate, the main objective of this thesis is to offer an alternative proposal about the nature of human morality and a more detailed reflection on what we should do if we want to further accomplish such instances of progress. More precisely, this work adopts a particular developmental and constructivist vision of human morality to answer the question of how feasible it is to reach generalized forms of social progress based on the precepts of moral inclusivity. Furthermore, it offers some ideas about what are the most adequate and favorable conditions to foster such progress both at the individual and the collective level. At this point, a preliminary clarification of some starting points is necessary. In the first place, and contrary to what other authors have proposed when debating moral progress from an empirically-based approach, my perspective adopts a radical developmental and constructivist perspective, following particularly the conceptual and empirical ideas of the social-domain theory in moral psychology. From this perspective, morality is a domain of normative and social knowledge that develops and emerges in human interactions. Moral concerns, judgments, and norms are not only the result of the expression of innate adaptive intuitions, nor the product of social conformity and a simple process of mirroring the normativity that communities have established to organize their social life. Human individuals, instead, construct moral concerns and judgments during their situated interactions. More specifically, the constructivist tradition claims that we need to research how moral concerns, judgments, and reasons emerge in social interactions and how human beings construct the content of their moral knowledge in the first place. Based on these ideas, morality is defined here as the result of a constructive process through which human individuals, by the means of constant interactions on a background of mutual respect and recognition, develop evaluative concerns about how we ought to treat others, and how to ‘care’ and ‘respect’ others’ well-being, needs, and vulnerabilities. This developmental-constructivist theory of human psychology contributes to an alternative understanding of the origins of moral variability and informs a very particular normative stance about the most desirable contexts needed for the urgent accomplishment of inclusivist forms of morality in contemporary societies. This is so given that the very same definition of morality adopted presupposes the feature of inclusivity. The main objective of this work is then to argue, based on a developmental perspective, what are the most favorable conditions to foster the development of moral inclusivity and what we should do to accomplish concrete instances of moral progress that truly help us to overcome our most urgent moral challenges. The whole thesis is organized as follows. In part I, I show how received visions about human social evolution have informed conceptions of morality as an adaptive function evolved to solve the challenges of cooperative life. Based on these assumptions, some theories argue that human morality is limited by the boundaries of group thinking, and always obeys the mandates of collective interests and the will of the majority. However, this conception has problematic implications from a normative and ethical perspective. The aim of Chapter 1 is to present this introductory debate in detail. In chapter 2, I consider a relevant amount of scientific evidence that helps to consolidate a more optimistic and inclusivist perspective about the starting conditions of human prosocial behavior. Later, I will summarize some ideas offered to explain the possible evolutionary mechanisms that led to the consolidation of these inclusivist capacities. However, I will also show how evolutionary theories that share the same adaptationist foundations but initially seem relevant to explain the feasibility of moral inclusivity, result incomplete when considering the complexity of moral behavior and its ethical implications. Part II is devoted to presenting a developmental alternative to the adaptationist versions around the starting conditions of morality. In this section, I first summarize the epistemological, conceptual, and empirical basis of a constructivist perspective already proposed by several authors in the last decades. This is the goal of chapter 3. More precisely, I adopt the conceptualization of morality established by the social-domain theory school and clarify its conception of the situated development of moral concerns, motivations, and norms. All these ideas are essential for my argumentation on the feasibility of inclusivist moral progress offered later. Chapter 4 provides a more detailed idea of constructivist thinking about moral development, by analyzing one particular dimension: the development of moral concerns for fairness and the sense of justice in distributive dilemmas. In Part III, I assume a constructivist perspective on morality to contribute to the philosophy of moral progress. In particular, I discuss the implications of such a perspective for the conceptualization of human moral nature and discuss what are the most favorable conditions for moral inclusivity to emerge. Answering that question is of enormous relevance since favoring the transition of human societies towards more inclusivist forms of moral concern and behavior supposes a more generalized accomplishment of our most urgent moral convictions. Previous developmental or culturally-sensible attempts to explore this issue are already on the market. As mentioned before, most authors have approached the topic by situating the cultural evolution and development of (inclusivist) moral progress in the WEIRD world. For instance, some of these authors claim that very concrete material conditions (mostly present in the Western World) have been necessary for triggering inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. Despite their interest in explaining inclusivist morality and the feasibility of inclusivist forms of progress following a naturalistic and culturally situated approach, these theories are problematic for two main reasons. In the first place, most of the authors that explain moral progress tend to focus exclusively on the consolidation of liberal values in the Western world and the underlying adoption of laws, social-epistemic practices, and public narratives about tolerance and inclusivity, as unequivocal signs of inclusivist morality. Nevertheless, there is an enormous distance between the institutional and public support of inclusivist moral values or the construction of public images of tolerance and inclusivity, and the real materialization of impersonal moralities in situated social interactions. Secondly, the variability of human moral behavior is far bigger than most of the theories in moral psychology and moral progress tend to assume. Accordingly, inclusivist and exclusivist forms of morality may develop simultaneously in similar or divergent geographical and socio-ecological environments, including those with harsh conditions such as competition for scarce resources, potential intergroup conflict, and risks of disease transmission. In addition, harsh environmental conditions are usually present in almost all societies around the globe, and the presence of socio-ecological conditions such as physical security and prosperity, predominant in highly resourced populations, do not prevent the existence of exclusivist moral tendencies. My model explores a different perspective on the relationships between cultural, institutional, and historical factors, and the situated development of human morality. This supposes a clear distinction from previous approaches to the matter since it offers a different view on what we should do to pursue further instances of inclusivist social progress. In the fifth chapter, I first analyze the proposals of some defenders of the ‘dependency’ theory. The attention is focused on the ‘Evolutionary Developmental Model’ proposed by Buchanan and Powell (2018). Based on a critique of this approach, I will argue that to explain the evolution and development of human morality in its multiple manifestations, it is essential to put focus on social interactions. This also involves a different perspective on human-environment relations that in line with a constructivist worldview makes an innovative contribution to the philosophy of moral behavior and moral progress. Later, in the sixth chapter, I will define my alternative relational view of inclusivist morality and I will offer my view on how to establish favorable conditions that make inclusivist morality possible. Complementing the constructivist approach, my conception is based on the essential role of equality and individuality and on how moral inclusivity is favored if moral concerns do not develop driven by the accomplishment of group-centered, binding, and communitarian concerns and values. In brief, my relational model suggests that the accomplishment of moral inclusivity not only depends on the overall achievement of certain levels of physical security or economic prosperity. Instead, its development is favored by transforming the interactional contexts in which moral concerns towards autonomy and individuality emerge. In arguing so, I will need to start with a critique of contemporary situated and embodied approaches in ethics. Then, I will show how societies guided by the accomplishment of group-centered values of power, dominance, and relational inequality tend to express exclusivist moral behaviors, while individualistic societies tend to be more inclusivist. Starting from this diagnosis, my final attempt is then to reflect on which are the best conditions for the moral valuation of individuality to emerge and what we should do to promote the accomplishment of moral inclusivity at the societal level. (shrink)

Purpose. Based on the study of philosophical anthropological concepts, to highlight the project of personality in different historical periods, to reveal the meaning of humanistic issues in the postmodern epoch, to identify the essential features of the image of human of the second half of the XX the beginning of the XXI century. Theoretical basis. The methodological basis of the article is the principles of historicism, integrity, objectivity regarding the mastery of the issue of person’s image (...) in postmodernism. The research applied comparative-historical, culturological, analytical, axiological approaches to reveal the problem of individuality in the second half of the XX the beginning of the XXI century. The theoretical basis of the article consists of scientific works in the field of philosophical anthropology, history, cultural studies, and aesthetics. Originality. The author revealed the peculiarities of transformation of the personality model from antiquity to postmodernism, specified the image of man of the second half of the XX the beginning of the XXI century. Conclusions. The analysis of anthropological ideas of Western philosophy of different ages shows the variety of views about understanding the nature of the person, its complexity and ambiguity. In the epoch of postmodernism humanistic issues are of particular relevance, which is connected with social and political uncertainty, domination of mass consciousness, loss of national and cultural identity. The image of a person of this period is deprived of a solid foundation, it is blurred and relative. The destruction of faith in the absolute in the context of the second half of the twentieth century contributed to the formation of confidence in the interdependence of all things, raised the problem of the personality image to a new ontological level. Orientation in the achievements of European civilization, perception of its anthropological experience, intercultural dialogue contribute to the productive use of the achievements of mankind in order to understand the modern person and to form its adequate image. In its essence, postmodernism does not set the goal to realize a retrospection of subject type. However, separating from the cultural memory the excerpts of ideas about a person, by certain styles and directions, it builds on their formations its own eclectic image of the individual. (shrink)

In her political philosophy, Martha C. Nussbaum defends liberal political principles on the basis of an objective conception of the good of human beings. This paper examines whether her argument succeeds. It identifies three methods to which Nussbaum refers in order to select the central human capabilities, whose exercise is seen as constituting the human good. It asks whether these methods – the interpretation of actual ways of human self-understanding, the search for necessary anthropological (...) features, and the idea of an overlapping consensus – can yield liberal political principles. The paper concludes that it is doubtful that the first two methods will lead to this result. As to the third method, it may yield liberal principles only insofar as it relies on the notion of human dignity which is interpreted in a way that contains a strong view of equality of all human beings. In this way, universal liberal principles are not primarily based on considerations of the human good, but on a genuine moral standpoint. (shrink)

Purpose. Philosophy of culture is an extremely multifaceted field, which includes the anthropological segment as well. In particular, we can talk about the role of man in cultural progress in a particular period of development of the society. To some extent, this problem may also apply to the theory of archetypes, which is rapidly developing today, being used not only in philosophy but also in other fields, deeply penetrated into the methodology of humanities knowledge. Therefore, we used interdisciplinary tools (...) for this study. The purpose of this work is to study the influence of personality on the development of Ukrainian culture in a global, comprehensive dimension, based on the experience and works of famous figures that carried out cultural activities in a certain historical period. In this case, we can appeal to the archetype of the Wise Old Man, which contains a set of permanent features that connect its projections with both the "foretype" and at the same time the "accumulation" of experience. Theoretical basis. Based on the work of famous researchers in the field of philosophy, anthropology, analytical psychology, ethnophilosophy, the authors note the insufficient elaboration of the topic regarding the distinction of anthropological dimensions of different cultural periods of Ukraine in chronological order. Originality. The authors of the article prove that the continuity of the accumulation of anthropocentric features in individuals gives them transcendence, elevate to the archetype of the Wise Old Man, which can be perceived as a universal process against the ethnic development background. Conclusions. As a result of the study, we can say that the role of individual key figures in the development of national culture is quite noticeable. This can be traced both at the local level and at the national level, when we should talk about individuals who in a certain period of development of society and culture were leading and became a kind of embodiment of universal experience accumulated in an individual with a certain identity, which is the "personality" required in "that place" and "that time". For this reason, we turn to the archetype of the Wise Old Man as an "invariant", a "conductor", which reflects the most realized and individualized personality in a particular chronotope. (shrink)

Purpose. The article is aimed to introduce Karol Wojtyła’s anthropological teaching into the philosophical discourse through the systematization of anthropological issues in his philosophical and theological works. Provision of insight into the peculiar features of his adequate anthropology implies the fulfillment of the following tasks: first, identification of the methodology and the meaning of the principal concepts; secondly, study of the thinker’s key ideas; thirdly, presentation of the periodization of his anthropological doctrine development. Theoretical basis comprises (...) of Karol Wojtyła’s works written before and during the pontificate, excluding his poetic writing. The fulfillment of tasks involves processing the substantial database of academic research devoted to Karol Wojtyła’s views. It will help identify less-explored issues in Karol Wojtyła’s legacy, as well as contradictory aspects in the interpretation of the thinker’s ideas. In view of the growing interest of philosophical anthropology to everyday life, this aspect of Karol Wojtyła’s teaching is an important point in the analysis of his philosophical and anthropological considerations. Therefore, general research methods and approaches will help study Karol Wojtyła’s views on the nature of a human being, as well as individual and social dimensions of a person’s life. Originality lies in systematizing Karol Wojtyła’s anthropological ideas. The disclosure of the methodology, the key concepts and their interpretations, and the periodization of the development of Karol Wojtyła’s anthropological views can reveal his connection with the philosophical trends and define his place in modern philosophy. Conclusions. Wojtyła justifies the need for a new anthropological doctrine with an inappropriate place of a human being in the value system of the modern world, as he or she has evolved from the aim of everything ever created to the means. The basis of the new doctrine of a human being, namely adequate anthropology, is, according to him, human identity, dignity and "moral greatness". Karol Wojtyła’s "new human being" is the result of an integrated approach to studying the anthropological issues of the present and the response to "cultural impoverishment" and "the decline of mankind". (shrink)

Jan Patočka holds that both the Husserlian and the Heideggerian descriptions of history remain abstract because they lack an authentic reflection on historical sense’s appearing, which presupposes a description of the transition from the nonhistorical and prehistorical states of humanity to its final historical state. Nevertheless, it seems that Patočka would confront an internal aporia here because, even if he sought to think the continuity of these three movements, he tends to affirm the rupture between them. To overcome that aporia, (...) it becomes necessary to formulate the hypothesis according to which the prehistorical is characterized by a repression of sense’s problematic character, whereas the historical as such is characterized by a conversion of consciousness toward this problematic character. Justifying this hypothesis requires exploring Patočka’s anthropology, confronting it with Arendt’s anthropology, and formulating metaphysical perspectives. (shrink)

Against the background of Russia’s full-scale war against Ukraine, the question of an effective cultural policy that would support national identity, contribute to the purification of consciousness from propaganda myths and preserve the heritage of Ukrainian culture is becoming more acute. Since cultural policy is related to both aesthetic-artistic and cultural-anthropological dimensions of social life, in order to identify the effective influence of cultural policy on dominant social practices, it is necessary to find out the universal principles of its (...) functioning. The purpose of this article is to identify the relevant philosophical and methodological basis of cultural policy for modern Ukrainian realities. Based on the fundamental ideas of Richard Rorty’s pragmatic philosophy and his analysis of cultural policies, the generally accepted nature of the inferential approach to social reality on the part of individual social groups was ascertained. The variability of cultural policy depending on the type of social organization community/society is demonstrated. In small social groups of the authoritarian type, social epistemological authority is mediated by the individual preferences of the leader of this group, so the tools of cultural policy are weak (patriarchal family, religious or political sect). An authoritarian or totalitarian mass society shows a high propensity for linguistic practices of propaganda, which can be seen as an extreme distorted form of cultural politics. In democratic societies, cultural policy is able to harmonize social life, improving its practices and building a value-symbolic world that constitutes culture in a broad sense. The social institute of education has all the tools, including digital ones, to shape the necessary social practices and educate a critical thinker who is able to generate conceptual knowledge, i.e. see relationships and be aware. Openness in decision-making, interaction of expert groups, public discussions are necessary elements for an effective cultural policy, which should be different from “cultural management”. Creative cultural industries play an important role in modern popular culture societies, and these industries significantly strengthen the economic component of social life. Public projects and initiatives effectively help to preserve Ukrainian culture, influence the level of awareness of Ukrainians and the economic well-being of our country. (shrink)

Purpose of this work is to find the key to understanding the paradox of Descartes’ way of philosophizing during the recourse to the text of "early writings". Realization of the set purpose involves the consistent solving of such tasks: by referring to the research literature, to outline the forms of transition to modern methodology; to explicate the main reasons for philosophy anthropologization by Descartes; to analyze the role of art as the main form of expressing Descartes’ worldview in the "early (...) writings". Theoretical basis. Studies by Descartes experts and the phenomenological tradition. Originality. The analysis of the "early writings" allows to determine the origins of the main doctrine of Descartes’ philosophizing. Its role is manifested in the course of clarifying the main motives of the anthropological approach of the French philosopher. That entails their rootedness in the Copernican-based scientific revolution of the New Age. A prerequisite for the authentic comprehension of the radical change carried out by Descartes is the attention to the paradigmatic significance of art, which is most fully asserted in the "early writings". It is substantiated that the appeal of young Descartes to the experience of art influences his understanding of science, as well as the awareness of human presence in the development of the scientific picture of the world and the distinction of the main components of human nature – mind and will. Conclusions. During the analysis of the contemporary literature devoted to Descartes, there is outlined the tendency to go beyond the notions of naivety and simplicity of his position, one of the manifestations of which is the increased attention to anthropology. The main motives for its actualization are rooted in the scientific revolution of the New Age, which are the form of completion of the radical worldview change initiated by Copernicus. It is about the vision of man as the main component of the universe, attention thereto in the search for the source point and the decisive authority for the world development, reflection of the thinker’s desire to build his own ethical doctrine based on human nature. While comprehending the "early wri-tings", the author focuses on the interpretation by young Descartes of art as a form of expression of truth, which enables the authentic comprehension of human nature. These ideas became the basis for the further work of the thinker, and today they open up new perspectives of exploring the anthropological foundation for later works. (shrink)