The research is aimed at outlining aspects of the influence of the achievements of the culture of the third information revolution on the formation of the young generation in the philosophical discourse of the French philosopher M. Serres, revealing the features of the achievements of the third information revolution of modern culture, in particular in the spatial, temporal and, in fact, human dimensions, their influence on the formation of personality of the “hopthumb”. The theoretical basis of the study is based (...) on culturological and anthropological aspects of the influence of information and computer technology on the formation of personality, human self-awareness in the modern world. The methodology of M. Serres is used in the work. The scientific novelty of the proposed article is the analysis of the philosophical and pedagogical achievements of the French philosopher M. Serres, in particular, argued the presence in the scientific heritage of a famous contemporary doctrine of special characteristics and features of the modern young man, which the author calls " hopthumb" against the background of the formation of a new space of culture. In addition, the study of the theoretical constants of M. Serres made it possible to outline the signs of the third information revolution, to generalize and actualize the philosophical reflection on the self-identification of the individual in the new conditions. Based on the analysis of the work of the modern philosopher, the connection between the rapid achievements of the information revolution and the culture of younger generations was revealed and understood. (shrink)

Despite the fact that there is now a general public agreement in Ukraine regarding the need to oppose the “russian world”, there are quite diverse and sometimes contradictory proposals among Ukrainian citizens regarding the ways to implement such an opposition. In state policy, the main line of implementing such countermeasures is gradually beginning to emerge, however, it is necessary to logically and organizationally substantiate the main stages of its implementation. The essence of opposition to the “russian world” lies in the (...) consistent implementation of decolonization in Ukraine, since it was russia that for centuries carried out the largest and for a long time quite successful project of colonization of Ukraine. The purpose of the article is to clarify the post-colonial situation for Ukraine, and, accordingly, the tasks of decolonization for it as a key direction of counteraction to the “russian world” in Ukraine. The degree of colonization of Ukraine is analyzed on the basis of a comparative analysis with other known histories of colonization in the world. Thanks to this, the degree of applicability of postcolonial studies and the theory of decolonization to modern Ukraine has been clarified. Ukraine repeats many classic features of a post-colonial country, but has every chance to make a significant new contribution to the theory of decolonization – thanks to its success in confronting the russian empire, which is now the russian federation, in its expansionist militarist foreign policy. Decolonization in Ukraine is carried out in three stages, during each of which the necessary institutional changes are successively implemented, each of which makes it impossible to return to the previous stage. Thus, the mirror opposition to russian colonization, the adoption of the best world experience of decolonization, and finally, the development of a self-sufficient Ukrainian world are three stages of successful decolonization in Ukraine, which can become a model for other former colonies. (shrink)

Education reveals itself as an area of priority use of the basic vocabulary of society, and at the same time that is why in the education it is best field to start correcting and refining this vocabulary. The war aims to radically reconsider social values, to abandon unjustified compromises, and the proper way to do this is to correct the names. At one time, with the help of naming, people recorded important characteristics of the world, categorized and classified them, set (...) appropriate markers for vital phenomena and processes. This is reflected, in particular, in the biblical myth of Adam, who gave names to living beings. The Chinese philosopher Confucius had explained and conceptualized the situation of name rectification as a necessary procedure to which society should periodically turn. However, one should not wait until a war or other deep social crisis necessitates the rectification of names – the correction of names should be carried out constantly, as a routine procedure, as an element of the application of critical thinking. However, in contrast to the traditional view of critical thinking, the correction of names also requires faith – to establish those values that are not subject to critical review. In times of war, it is faith in Victory. Correction of names has its bearer – a new generation, whose values were formed by participation in the war. Russia’s current war against Ukraine largely reproduces the value disposition of the Southern Confederate war against the North in the United States in 1861-1865 – important lessons from the war can be learned from this. One of the most important tasks is to properly name evil as evil, to oppose the unanimous public outrage at the desire of the strong to establish themselves at the expense of the weak. The naming of evil as evil opens up the possibility of establishing good as a force, of discovering the economic, political, and military advantages of moral right. (shrink)

The article is devoted to identifying the potential of using the results of the study of non-discursive social practices to understand the behavioral basis for the possible practical use of social theories. The example of the field of education focuses on the distinction between cognitive, affective and psychomotor dimensions of social communication. Assumptions have been made about the underestimation of the affective, and especially the psychomotor realm, to identify the resource and limits of discursive practices. Classical studies in educational psychology, (...) primarily the works of Benjamin Bloom, David Krathwohl, Anita Harrow and their followers, are involved in philosophical analysis as its object. Educational practices are bodily practices no less than discursive ones. However, it is impossible to reduce these practices to the entering either to the self-sufficient universe of the text or into the self-sufficient universe of the body. The realm of the emotional serves as a link between the bodily and the cognitive, and applying to the emotional experience of values can be the best way to consolidate both bodily and cognitive practices. One of the important conclusions is the recognition not only of the relative autonomy of the cognitive, affective and psychomotor realms in the theoretical aspect, but also the identification of their practical interdependence. The sphere of education appears as a model for observing how a person masters the levels and, parallel and mutually determined, dimensions of the pyramids of the development of personal abilities. Achieving perfection by a person in one dimension is impossible without the simultaneous development of his abilities in the other two. Discourse appears for the person as a situation in which he/she experiences the integral result of the development of his/her abilities in all three dimensions — cognitive, affective and psychomotor. (shrink)

The article is dedicated to the philosophical analysis of the term “bullshit”, which was systematically conceptualized by the American philosopher Harry G. Frankfurt for a better understanding of the nature of truth, but at the same time increasingly as a self-sufficient term of epistemology. The authors of this article offer a creative translation of the term “bullshit” from English into Ukrainian as “fool”. Such a translation is not literal, but better conveys the epistemological meaning of the corresponding English term. Bohdan (...) Shumsky carried out a systematic reconstruction of the concept of “bullshit” in Harry G. Frankfurt – reproducing the main outline of the philosophical searches of this American philosopher, as well as indicating the main directions in which the concept of “bullshit” is developed in English-speaking philosophy and to which practical areas it is applied. Mykhailo Boichenko introduces this analysis into a broader philosophical and cultural context, and also shows the significance of the concept of “fool” for the educational space of modern society – both as an object for research and conscious avoidance, and as a specific tool that deserves to be used in special cases. Some patterns of attitude towards stupidity, foolishness and foolishness in the history of philosophy and in Christian culture are traced. In addition, Mykhailo Boichenko is the first to offer a Ukrainian translation of the English “bullshiter” (“дурнограй”). The authors of the article show the ambivalence of sincerity, which is inherent in a fool, and substantiate the advantages of an ironic and instrumental attitude towards a fool, while maintaining the basic assessment of a fool as a predominantly negative assessment of a fool from an epistemological and axiological point of view. It has been demonstrated – both conceptually and through various examples – that nonsense helps to highlight and emphasize truth, goodness and justice – both by opposing them and by helping to choose the best path to them. (shrink)

Hryhorii Skovoroda's philosophy is distinguished by a variety of interests and a combination of different genres of the embodiment of philosophical ideas. Skovoroda's philosophical views were reflected in his various life practices in different ways. And yet these different practices harmoniously support each other, ensuring the successful integral self-support of Hryhorii Skovoroda both as a philosopher and as a person. He highly valued the importance of practice for human improvement, but did not develop a special concept of practice of his (...) own. Since Skovoroda himself did not clearly distinguish different types of practices, it is necessary to reconstruct them based on modern ideas about possible philosophical practices. Among the various types of philosophical practices, which are distinguished by modern philosophy and some signs of which can be found in the life and work of Hryhorii Skovoroda, the following were found: practices similar to avoiding metanarratives; practices similar to deconstruction; practices of metaphorization; informational diet practices; improvisation practices; practices of avoiding the effects of the society of the spectacle; spiritual self-reference practices; critical thinking practices; social networking practices. The article attempts a reverse theoretical reconstruction of Hryhorii Skovoroda's philosophical practices. That is, from the standpoint of modern philosophical concepts, the meaning of those life practices that Hryhorii Skovoroda adhered to when he embodied his philosophical views in his actions, mostly without unnecessary declarations, has been partially reconstructed. Skovoroda's practical philosophy was not built by him as a theoretical system, although his life clearly shows the coherence of various life practices. All the practices followed by Hryhorii Skovoroda were fundamentally philosophical – he lived like a philosopher and approached everything like a philosopher, with a philosophical heart and a philosophical head. There were many of these practices, and this article mentions only some of them, namely those that seem significant to us today in the light of the later development of European philosophy – as we know it to this day. It is quite likely that other philosophers of our time, and even more so philosophers of the future, will see in Skovoroda's philosophical life also other various practices. (shrink)

This book is the first to offer a detailed analysis of Aristotelian and Kantian ethics together, in a way that remains faithful to the texts and responsive to debates in contemporary ethics. Recent moral philosophy has seen a revival of interest in the concept of virtue, and with it a reassessment of the role of virtue in the work of Aristotle and Kant. This book brings that re-assessment to a new level of sophistication. Nancy Sherman argues that Kant preserves (...) a notion of virtue in his moral theory that bears recognisable traces of the Aristotelian and Stoic traditions, and that his complex anthropology of morals brings him into surprising alliance with Aristotle. She develops her argument through close readings of major texts by both Aristotle and Kant, illustrating points of congruence and contrast. (shrink)

Words of gratitude and deep respect for Mariia Dmytrivna Kultaieva from her colleague and student Mykhailo Ivanovych Boichenko.

Basing on the analysis of the forms of dialogic relationships in virtual reality, which are formed by one of the products of digital technologies—ChatGPT, we identify characteristic forms of human dialogue with the world of intelligent technologies in the modern socio-cultural space: virtual dialogue, real-virtual dialogue, and virtual-real dialogue. We consider new opportunities opened up by intelligent technologies related to overcoming language barriers, improving healthcare opportunities, increasing life expectancy and other sociocultural areas. Attention is drawn to the creative possibilities of (...) ChatGPT in literature; it has been suggested that top human levels of creative writing skills cannot be achieved simply by increasing the size of language models. (shrink)

Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by “annihilation” of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as “analyst.” Radical Hope is a study of representative character of a people—of virtue, (...) courage, resilience, and hope in the face of cultural collapse. The leading questions are shaped by ancient Greek ethics, but with a twist: On the brink of cultural death , what counts for us as good living and what is the nature of the virtues or excellences that constitute it? How might a leader, a phronimos , exemplify it? This puts it too narrowly. The questions, also, are Wittgensteinian: How does a nation go on, when the concepts and way of life it has lived by for centuries are no more? What does it mean to go on? What does it mean to stop when the marks of going on are no longer? (shrink)

The method of evaluation of technical and economic indicators for the development of gas condensate field tested in the branch system of enterprises of PJSC "Ukrgazvydobuvannya" is considered, which is supplemented and simplified for obtaining approximate estimates in the case of annual natural or artificial changes in the gas condensate factor and thermobaric states of the extracted fluid during the operational period of the late stage. Targeted changes in the algorithms of calculations of basic technical and economic indicators, especially for (...) partially exhausted deposits, which have become permanent in operation with compressed compressor stations and fixed pressure on the wells, are used, dry gas is used for returning to the formation or dehumidification of the hinterland. The main factors of influence on the final results of the technical and economic evaluation are determined. Improvement of the technique of an approximate estimation of technical and economic indicators of the development of the gas condensate deposit facility for the possibility of adaptation of calculations at the late stage, which usually involves the operation of the SCS, the use of PPE technologies, the drying of the faces by high-pressure gas, and artificial adjustment of the working pressures of wells. The changes in the results of technical and economical calculations are taken into account when taking into account the parameters of the DKS, PPD, thermobaric intensification for the possibility of use in production and in the educational process. (shrink)

Статтю присвячено аналізу філософських аспектів визначення методології історичного дослідження сфери освіти. Проаналізовано поняття наукового факту, історичного факту, методологічні умови визначення наукових фактів, особливості визначення історичних фактів. Виявлено принципове значення визначення концепції дослідження, зокрема історичної концепції для встановлення фактів. Визначено тенденційність у здійсненні наукового дослідження, яка виникає, якщо у дослідженні на догоду певним ціннісним запитам починають викривляти, обмежувати або взагалі усувати вимоги до наукової обґрунтованості самого дослідження та його результатів. Виявлено роль філософії у виробленні контрфактичної позиції у пізнанні загалом і пізнання (...) сфери освіти, зокрема. Філософія освіти сприяє успішності створення дослідницької програми історії освіти, але вона ж критично залежна від останньої у оцінці історичних подій. Специфічним завданням філософії освіти, яке залишається не лише недоступним, а й забороненим для історії освіти, є встановлення контрфактичних концептів творення нового типу освіти: те, чого ще не існувало, знаходиться за межами компетенції історії. (shrink)

While philosophers have been studying the phenomenon of tolerance for quite a long time and fruitfully, cancel culture has aroused philosophical interest relatively recently. The article reveals the essential connection between the need to make exceptions to the tolerance guideline in order to achieve social justice and the appeal to the cancel culture as inherent in a modern democratic society, in which there are developed information and communication technologies and the corresponding power of influence of social networks. The ethical and (...) social positions of both those who support the cancel culture and those against whom it is directed are analyzed. The need for an involved study of the situation of oppressed social groups is specified in order to achieve an epistemological position sufficient for adequate ethical judgments regarding the parties to the conflict in the situation of cancellation. It is revealed that the partial success of identity politics is due to the fact that it begins to use the cancel culture to stigmatize opponents and apply the principle of toxicity to those who are not direct perpetrators of a gross violation of social justice. It is proven that the cancel culture can excessively exceed the limits of tolerance and in this case cause a counter-reaction with the demand to cancel those who abuse the cancel culture. It is argued that within the framework of its justified and adequate application, not only does cancel culture act as an effective tool for restoring social justice, it is also capable of generating socially beneficial collective ecstatic states and facilitating the creation of constructive, emotionally rich shared experiences. There is noted that the cancel culture as a joint proactive public position contributes to the development of civil society and needs its institutionalization for its further normalization. (shrink)

How can constituent power be simultaneously constrained by law and genuinely democratic? This question has haunted constitutional theory since Sieyès distinguished constituent from constituted power. This article argues that political liberalism’s attempts to resolve this paradox generate two structural aporias. First, anti-foundationalist approaches to constituent power inevitably produce an invisible foundation: normative standards like “the most reasonable” operate as quasi-transcendental constraints even while disclaiming metaphysical commitments. Second, locating sovereignty in a transgenerational people creates an absent sovereign: ultimate democratic authority resides (...) in an entity accessible only through juridical interpretation, never directly present to living citizens. Through critical engagement with Alessandro Ferrara’s Sovereignty across Generations (2023) and recent scholarship on intergenerational constitutionalism, I demonstrate that these aporias are not contingent flaws in particular theories but constitutive features of political liberalism’s broader project. Drawing on Lefort’s concept of democracy’s “empty place of power” and Arendt’s notion of natality, I argue that constitutional democracy depends on sustaining permanent tensions between popular sovereignty and normative constraint, between democratic self-governance and inherited commitments. Political liberalism’s future lies in embracing rather than eliminating its internal contradictions, accepting that sovereignty must remain contested if freedom is to endure without metaphysical foundations. (shrink)

Scientometrics, as a rule, is considered in details – the more accurate and ex­pressive the detailing, the more effective is the accounting of scientific research: the measurement of quantitative parameters of the results of scientific activity is aimed at improving the quality of scientific communication and, ultimately, the progress of science. This led to the transition from usual bibliometrics to sciento­metrics, and later to other more sophisticated forms of accounting for scientific activity, which can be divided into infometrics and altmetrics. (...) Infometrics and its modifications take into account everything that could be formalized, while altmetrics seeks to include qualitative parameters in the realm of quantitative measurements. In this article, attention is focused precisely on the analysis of the relationship between quantitative methods and quantitative indicators of scien­tific activity with the progress of science thanks to a comparative assessment of bibliometrics, scientific metrics and infometrics from philosophical positions. A way out of the problematic situations in which attempts to provide a quantita­tive description of the quality of scientific activity inevitably fall, should be sought beyond the quantitative methods themselves – in the identification of their ulti­mate goal. Such a goal is the development of humanity through the progress of science. The UN program “Transforming Our World: Agenda 2030 for Sustainable Development” offers a systematic vision of ways to accomplish this task, which, in particular, sets the goal of achieving equal development opportunities for every person. Bibliometrics, scientometrics and infometrics contribute to overcoming many types of social inequality – provided that people are actively involved in sci­entific activity: personal scientific achievements level out property, gender, reli­gious, ethnic and many other types of social inequality and give every participant of scientific research access to a public career and personal development. The development of each person on a rational basis is the ultimate goal of science, which is the basis of the philosophy of the strategy of global sustainable develop­ment of Mankind. (shrink)

Дві Світові війни минулого століття поставили під сумнів беззастережну раніше віру у силу розуму людства і викликали нищівну критику європейського проєкту Просвітництва, який розглядали як основне джерело такої віри в розум, науку і здатність людини до відповідальних і розумних рішень і вчинків. Критика віри в розум була частково справедливою, особливо у тій частині, де вона була спрямована проти невиправданого сцієнтизму і схильності до нерідко пов’язаних з ним елітаризму і репресивної інструментальної раціональності. Утім, сама по собі критика розуму є чимось протиприродним, (...) коли йдеться про Homo sapiens. У статті аргументовано потребу у ревізії уявлень про людський розум та його основні завдання – зокрема, висунуто гіпотезу про необхідність зміни епістемологічного підходу до розуму на онтологічний, а інструментального погляду на розум – на моральне розуміння призначення розуму. Виявлено спроби переосмислити метафору Просвітництва у новій онтології світла – зокрема, у працях Мартина Гайдеґера та Карла Ясперса. Аргументовано, що кризу нормативності, яка широко розгорнулася у ХХ ст. не лише у науці, а й у сфері моралі та культури загалом, неможливо подолати відмовою від нормативності або визнанням слабкої релятивістської версії нормативності. Доведено тезу, що, якщо криза класичного Просвітництва є результатом втрати суспільної нормативності, тоді в основі Нового Просвітництва слід покладати нову нормативність, і передусім – нову доброчесність розуму як моральну його доброчесність. Обґрунтовано, що новий спільносвіт має стати не спільносвітом виживання і страху, але відповідальним спільносвітом доброчесного розуму. У межах трансцендентально і інтерсуб’єктивно визначених нормативів, властивих людству і напрацьованих людством у його конкретній історії, яка вже фактично відбулася, представники відповідального спільносвіту можуть створювати нові форми нормативності – на основі множинних суспільних практик втілення доброчесного розуму. (shrink)

B a c k g r o u n d. Immanuel Kant's research interest in the conceptual solution of practical social problems in the last period of the development of his philosophical searches is revealed. Attention is focused on Kant's work "Perpetual Peace", which is characterized as not only the most widespread, but also key for the transcendental understanding of both the foundations of cognition of social existence and the basic principles of its creation. M e t h o d (...) s. As the main method of studying the legitimation of perpetual peace, as conceptualized by Immanuel Kant, rational reconstruction, as it was substantiated by Richard Rorty, is chosen. It is proposed to distinguish three main strategies of such reconstruction: first, the legitimation of perpetual peace, based on the special practical needs of several social systems (law, politics, morality); second, the legitimation by perpetual peace as a general regulatory approach to individual ways of resolving social conflicts and other social problems; third, the transcendental understanding of perpetual peace as the constitution of the very foundations of social existence. The purpose of this article is to clarify the practical significance of the transcendental approach in studying the problem of building constructive social relations on the basis of the rational reconstruction of the concept of "perpetual peace" in Immanuel Kant. R e s u l t s. Three strategies of rational reconstruction of perpetual peace as a method of legitimation for the assessment and solution of modern social problems have been applied – primarily in the moral, legal and political spheres. The inadmissibility of various forms of theoretical concessions to the requirements of achieving perpetual peace and the need for constant adjustments to the practical activities of citizens for a more consistent implementation of the values of perpetual peace have been revealed. C o n c l u s i o n s. It has been found that achieving social order based on the recognition of the values of perpetual peace requires the mutual legitimation of the government and civil society, which results in the possibility of achieving a long-term and strong social contract, a certain good "concordance" between the government and civil society. (shrink)

The author argues that Quine’s criticism of Kantian analytical/synthetic distinction, as well as transcendentalist reductionism, is not entirely adequate. Furthermore, the author states that Kant’s and Quine’s theories of experience and cognition (transcendentalist and holistic) are based on a common dogma, the one of consistency. Taking into account their uncritical ac-ceptance of experience as a system that is able to adjust new and old elements to each other, both philosophers have much more in common than Quine and his followers might (...) have ex- pected. (shrink)

B a c k g r o u n d. It has been found that cultural trauma not only causes long-term damage to society, but also creates the basis for the emergence of psychological trauma in the descendants of victims of this trauma. It is also noted that the traumatic experience of war also forms new cultural traumas. The state of war vividly illustrates this mutual influence, which necessitates the need for in-depth research into the causal links between cultural trauma (...) and post-traumatic stress disorder (PTSD). M e t h o d s. Based on a transdisciplinary approach, this article uses axiology (for an adequate understanding of the victim's situation), the concept of multiple determination (for a variety of assessment of traumatic effects), and philosophy as a meta-theory for special studies of PTSD. The purpose of this article is to identify possible ways of researching and treating PTSD associated with acquired cultural trauma. R e s u l t s. The relationship between cultural trauma and PTSD is examined: as a social phenomenon, cultural trauma can cause PTSD in many members of a certain society, but multiple cases of PTSD that become a separate social phenomenon can also cause a new cultural trauma. It is found that social institutions are designed to both prevent cultural trauma and help overcome it. It is noted that social institutions, as tools of social systems, treat individuals as replaceable material, and therefore may be an insufficient means of overcoming cultural trauma and PTSD. The multiplicity of causes and influences that both cultural trauma and PTSD have is analyzed. The presence of both linear and cross-determination influences was determined: in a normal situation, linear ones prevail, but for overcoming cultural trauma and treating PTSD, it is cross-determination that plays an important role, certain types of which can be strengthened by people and social institutions. C o n c l u s i o n s. It was found that the joint efforts of victims of cultural trauma, as well as their social environment and specialists (psychologists, psychotherapists and social workers) can contribute to the treatment of PTSD carriers, and in the future – also to overcoming the cultural trauma itself. (shrink)

Kantian philosophy, despite its historical origins in the eighteenth century, continues to inspire modern philosophers and stimulate the research of historians of philosophy. This holds true for Ukraine, where, over the past four decades, Kantian studies have become a dynamic area of philosophical inquiry. In this article, the author traces the trajectory of these studies’ advancement, outlining their inception in the 1970s–1980s, their liberation from ideological constraints in the 1990s, their culmination in the initial decade of the twenty-first century, and (...) their ongoing evolution in the face of the numerous challenges encountered by Ukrainian scholars in recent years. Additionally, this paper refers to the translation of Kant’s works into Ukrainian and the debates they sparked among the members of the Kant Society of Ukraine. (shrink)

The philosophical usage of the terms "value as worth" ("vartosti") and "value as costs" ("tsinnosti") in the Ukrainian language has been studied. It is proved that it needs its fundamental and conceptual philosophical clarification. It was revealed, in particular, that the use of the term "value as costs" ("tsinnosti") is unjustifiably and inappropriately widespread in the Ukrainian everyday and scientific language, while the Ukrainian language also has the term "value as worth" ("vartosti") and its derivatives, which denote the sphere of (...) significance, that is basic to any possible values. It is concluded that the Ukrainian language as a language of philosophy has its own potential, which in relation to the category of "worth" and its subordinate concept of "value as worth" turns out to be richer than the potential of older and most recognized languages of philosophy. It is about distinguishing three types of values: unconditional, conditional and negative values. Conditional values as worth in certain research situations can be called values as costs, at the same time it has been proven that unconditional and negative values cannot be values as costs, therefore it is necessary to rethink the use of the terms "value as worth" ("vartosti’) and "value as costs" ("tsinnosti’) not only in the field of philosophy common to all knowledge, but also in special areas of individual humanitarian, social and other sciences. In each such area, such a rethinking can lead to different contextual terminological solutions, but it is proposed to consistently adhere to the general principle of distinguishing between the terms "value as worth" ("vartosti") and "value as costs" ("tsinnosti"). (shrink)

The problem raised in the article is actualized not by the artificial attachment of the topic of ecology to the existential problems of humankind, but by the urgent need to conceptualize the dangers of a growing gap between the further development of civilization and ignoring the primary nature of its existence, the analysis of modern specific dangers of wildlife, flora and fauna, catastrophic climatic phenomena, desertification, and chemical pollution of the land. The posed problem of the conceptualization of wild nature (...) logically continues the intention of the authors to turn to the human-dimensional characteristics of the entire natural environment. At the level of socio-philosophical analysis, the meaning of a new model of relations between society and nature is revealed, and alternative concepts of nature protection to modern practices are comprehended. The importance of wildlife in its narrowed (terrestrial) space for social development on the established ideological principles of the most careful attitudes to wildlife, taking into account the reverse dangerous impact of the destructible habitat on humanity, has been proved. (shrink)

The article examines I. Kant’s philosophical views on the problems of scientific knowledge of social reality, the limits of applying judgmental and rational thinking in scientific reflection, as well as the issues of objectivity and the boundaries of applying the «sciences of the spirit», including the construction of metaphysics as a strictly scientific system of knowledge. The relevance of the problem posed by the philosopher is proven, which will remain present in scientific discourse for the following centuries and will become (...) a foundational issue in the problematic fields of the methodology of scientific knowledge in the 19th and 20th centuries, retaining its relevance to this day. The article outlines the crisis situation in the field of metaphysics as a system of knowledge in the 18th century and highlights the main causes of this phenomenon. Kant’s view on the lack of development in metaphysics is demonstrated and analyzed, leading to stagnation and the decline of philosophical knowledge, if not all of philosophy. The main causes of this decline are outlined, and the key ways suggested by the German philosopher to overcome this crisis state are explored. The review addresses dogmatism, detachment from reality, and the lack of clear criteria for scientificity, considering their negative impact on the construction of scientific knowledge systems. Kant’s proposed criteria for scientificity are discussed, which allow a clear division of systems of knowledge into scientific and non-scientific, in turn enabling the approach to defining science as a discipline to be universal. The importance of building metaphysics on the principles of logic is justified, particularly the use of apodictic proof, to avoid relying on the argument from authority, one of the greatest and most widespread dangers to the development of metaphysics and its transformation into a strict science. The fundamental role of experience in the construction of scientific knowledge is demonstrated, which led the German philosopher to propose clear rules establishing the logical and correct way of constructively addressing experience and preventing its incorrect application. (shrink)

Background. The rapid proliferation and total integration of Information and Communication Technologies (ICT) in the twenty-first century have fundamentally altered the paradigm of human existence. This research addresses the profound ontological and anthropological rupture where the digital realm has transcended its instrumental function, evolving into a pervasive and autonomous ontological environment. The study aims to conceptualize the philosophical dimensions of this new reality, focusing on the transformation of being and human subjectivity. Methods. The research methodology is based on a complex (...) combination of several modern philosophical approaches. Existential analytics plays a fundamental role in understanding the essence of technology as a specific mode of revealing being – Ge-stell. A powerful toolkit of postmodern philosophy is involved to conceptualize the space of hyperreality, third-order simulacra and the effects of implosion of meaning. Methods of philosophical anthropology and hermeneutics are also applied to analyze the transformation of intersubjective communications, the formation of the phenomenon of "second self" in the network environment. Results. The research demonstrates that ICT has become a total ontological environment that redefines metaphysical categories of space, time, and substance. A key finding is the identification of a radical shift in human self-identification: from classical collective and individual identities to fluid digital "singularities" that aggregate into reactive, ephemeral "swarms". The study highlights the emergence of "infopower," which operates through the algorithmic curation of attention and the monopolization of visibility. Anthropologically, the immersion in simulated relational spaces results in a "schizoid compromise," where subjects prefer predictable algorithmic interactions over the unpredictable nature of the authentic human Other, leading to the replacement of "I-Thou" relationships with "I-It" engagements. Conclusions. The total digitalization of human being leads to the destruction of traditional symbolic orders and the establishment of a post-truth era, where rational discourse is displaced by viral digital affects. This unprecedented anthropological challenge requires a critical philosophical defense of human subjectivity. The study concludes that preserving authentic dialogical existence and developing a new digital ethics are vital strategies against algorithmic reductionism. Future research should focus on establishing epistemological criteria capable of navigating the virtualized network to protect the authentic human spirit from being entirely absorbed by hyperreality. (shrink)

A deeply informed exploration of what Stoic ideas have to offer us today Stoicism is the ideal philosophy of life for those seeking calm in times of stress and uncertainty. For many, it has become the new Zen, with meditation techniques that help us face whatever life throws our way. Indeed, the Stoics address a key question of our time: how can we be masters of our fate when the outside world threatens to unmoor our well-being? In Stoic Wisdom, Georgetown (...) philosophy professor Nancy Sherman, an expert in ancient and modern ethics, shows what a practical modern Stoicism really looks like. Drawing on the wisdom of Stoic thinkers Epictetus, Marcus Aurelius, Seneca and others, Sherman paints a portrait that uncovers the true subtlety and power of Stoic ideas. That portrait reveals a truth often ignored: that the Stoics never thought self-sufficiency was only about rugged self-reliance and mental discipline. We are at home in the world, they taught, when we are connected to each other in cooperative efforts. While mastery of one's self is essential, we also must draw on our deepest relationships for true strength and resilience. Bringing these ancient ideas to bear on 21st century environments-from Silicon Valley to first responders in a pandemic, to soldiers on the battlefield-Sherman shows how Stoicism can both prepare us for an uncertain future and help us cope with traumatic events. Stoic Wisdom will appeal to anyone feeling helpless or looking for deeper, meaningful strength and goodness in addressing life's biggest and smallest challenges. (shrink)

The author of the article, based on the thesis about the openness of B. Pascal's philosophical system, compares the views of this philosopher with the views of the biblical Job, and also investigates the consequences of Pascal's adogmatism. According to the author, Pascal and Job are united by a common understanding of God as a problem within which search occurs through pain, and faith through doubt. They are also united by an adogmatic attitude towards church authorities, established opinions and traditions. (...) After all, the support for Pascal was not dogmatics itself, but the living tension of spiritual forces, exhausting confession. In Pascal's philosophy, the paradoxical logic of the heart is revealed, which opens up the possibility of understanding spiritual laws. The author comes to the conclusion that Pascal's adogmatism changes the very method of theology, since the openness of the philosophical system made it possible to create a field for new interpretations of biblical truths. (shrink)

The author examines the epistemological project of analytic philosophy, which went through stages of transformation marked by the influence of Frege and Russell. The article emphasizes the main points of the first stage of analytic philosophy, during which the sphere of experience merged with language. The next stage defines a new subject - Wittgenstein's "language subject". According to the author, this subject of speech makes decisions about the sense or absurdity of sentences based on logical form and belongs to the (...) transcendental subject of speech in general. But in the end, the epistemological project of analytic philosophy moved to new directions in which questions about experience lost their relevance. (shrink)

Drawing on in-depth interviews with service women and men, Nancy Sherman weaves narrative with a philosophical and psychological analysis of the moral and emotional attitudes at the heart of the afterwars. Afterwar offers no easy answers for reintegration. It insists that we widen the scope of veteran outreach to engaged, one-on-one relationships with veterans.

The article provides historical and philosophical reconstruction of the emergence and development of the philosophy of psychiatry. The main cases of interaction between philosophy and psychiatry in the context of the development of the history of philosophical thought from antiquity to the present are demonstrated. The key points of interaction between philosophy and psychiatry from Antiquity to the middle of the twentieth century are revealed. The phenomenon of existential-phenomenological psychiatry is described as one of the first attempts of thorough interaction (...) between psychiatry and philosophy. Its main task is defined – to describe the experience of mental illness. Which is an important and necessary task to raise awareness of the impact of mental disorders on people's lives, attempts to reduce stigma. Describing this type of experience creates a unique window into understanding a person with a mental disorder, and illustrates the common and distinctive features of the experience of people with different psychiatric nosologies. These studies provide a deeper understanding of how mental pathology impoverishes a person's relationship with themselves and their community, with the subsequent use of the findings and humanization of psychiatric practice. The prerequisites for the emergence of modern philosophy of psychiatry, in particular the cognitive revolution, the development of philosophy of science, the development of analytical and continental philosophy, in particular phenomenology, existential philosophy, hermeneutics, are determined. The main directions of research in the philosophy of psychiatry are determined. Which are aimed at clarifying the meaning of terms related to mental illness and describing the phenomenon of mental illness itself, analyzing and clarifying those definitions that are directly used in clinical practice and the basis of psychiatric knowledge, as such, to highlight the prerequisites behind certain theoretical positions of psychiatry, to describe the nature of mental illness. (shrink)

The article analyzes the difference between the values and concepts – both for their content and for its depending of social media of the concepts and values. It is alleged that values based on social experience and can not be alienated from the life world of communicative associations as their social base. Therefore, the values can not be universal, as opposed to concepts that appeal to the laws of thought common to all people. Theoretical approach to values within a pair (...) of categories “universal/particular” seems problematic, though marks important points to real values conflict coordination of various social communities. Conflict raises with the question when we are trying to generalize values: what values are more reliable – the values of the original communities or values of the communication between these communities – through their representatives. In agreeing values of primary communities the experience of interaction between these communities begins quietly – but increasingly – substitute for personal experience of each of these communities. Values of interaction between communities thus forming a new community different from those that this interaction had to agree – this community is secondary to the first one, but may eventually acquire its own existence and its own reasons for the formation of values. This values at their counterfactual rethinking, especially raises legitimation, lose much of its original rational content and symbol meaning, conceived by their creators, and a significant part of the initial motivational force. Perhaps their partial replacement with new, formalized (schematic, algorithmic etc.) meanings and new values – weaker in motivation, but more understandable and acceptable to the wider public, especially of prepared for legitimacy. You could even say that a significant part of motivational force of these generalized values derive already from the mechanisms of legitimacy. However, if the connection to the primary communities values weakens, it does not mean that it is unnecessary or even harmful – on the contrary, once this relationship weakened over, legitimation degenerates into a formal legalization, generalized values fail to fulfill legitimation function and lost grounds for universalization and for construction of the effective norms. The cause of the subordination of understanding the values to understanding the concepts in modern philosophy is largely the philosophy of Georg Hegel. For him, values are completely subordinate to conceptual thinking, dissolve it as a part of a whole. At the same time, Hegel indicates the inalienability of certain values of people – including people never even wishing it – can not lose their dignity as a creatures who can think. Values in the end can not be reduced to the value of things, though they are their source – the value of the person do not identical to the value of things, first ones are higher, spiritual, non-market. It seems appropriate therefore to take next, the terms “value of things” and “value of the person” as non-identical. In the narrow sense of spiritual values “value of the person” oppose to the value of material things, in the broad sense of the value as it they cover everything that is valuable, including the worth of something. The concept of the ethos conveys of non-reducability of the life world of the communicative associations to conceptual and semantic grounds for understanding. This ethos can be transmitted only by totality and hierarchy of values specific communicative associations and can never gain universal conceptual spread, but the ethos of several of these communities could provide a basis for the formation of a generalized ethos of their mutual understanding – narrower in number of values, but greater in number and volume of meanings and symbols. Keywords : ethos, social values, concepts, community communication, generalization, universalization. (shrink)

This article considers «The History of Ruses» as an attempt of Ukrainian national meta-tale. The main purpose of the work is to substantiate the national self-identification. The genre of the heroic annalistic epos causes perception of the work through the feeling of the hierarchal system of national values. Methodological using of M.Sheler's «Ordo Amoris» principle makes it possible to investigate the work in the emotional-valuable measuring. Key words: the meta-tale, national self-identification. absolute past, Sarmatian myth, values.

In the context of modern world religious processes, in recent years Ukraine has become a field of active attention from various non-traditional and up-to-date religious movements. According to the State Committee of Ukraine for Religious Affairs, as of January 1, 1995, there were registered 147 non-Christian communities, 52 communities of Orientalist orientation, 23 communities of the Russian Federation, etc., registered in Ukraine. And although in the confessional environment of Ukraine, the fate of such currents is negligible, but their activities can (...) not be ignored in state-church policy in solving the tasks of building a democratic society. (shrink)

Hesychasm was the basis of the philosophic outlook of Payisij Velychkovs'kyj. His principal ideas were formed under the influence of hesychasm. Payisij Velychkovs'kyj was a follower of the ascetic-contemplative way of life, with considerable attention given to the "clever prayer". His hesychastic ideas took from Byzantine theologists such as Hrygory Synaid. Hrygory Palama and others. Payisij Velychkovs'kyj revived the hesychastic tradition in the XVIII-th century. Key words: Paisij Velychkovskyi, hesychasm, "clever prayer", ascetism.

This article analyses the emergence of new theoretical approaches as well as refinements to the old neo-realist perspective of Southeast Asia’s regional relations. Sufficient part of the article features a constructivist challenge to realism – the dominant perspective on Southeast Asian international relations. This approach have helped to broaden the understanding of Southeast Asia’s regional order, the role of local actors, and the possibility of transformation through socialization and institution building. Keywords: Southeast Asia, realism, constructivism, theoretical pluralism, ASEAN, security cooperation.

Важливою проблемою нині є відзнайдення подібніості у бутті містика і митця. Аналіз досліджень і публікацій показав наявність вже вирукуваних матеріалів з цього приводу. Предмет наших досліджень під терміном «Стан Безсмертя» вводится за документальними фактами людей, які відчували безсмертя, де смерть представлялась неможливою і було усвідомлення життя вічного. Тут подібність станів містика і митця ми бачимо у містицизмі і в оцінюванні станів містицизму як творчих станів митця. Буття подібності стану містика і митця пов’язане з існуванням арефлексивного в людині, а також «каталептичної (...) свідомості», де проходять процеси компенсаторного характеру. (shrink)

У статті проаналізовано основні тенденції виробництва зерна пшениці в Україні. Визначено ринкову частку основних вітчизняних агрокомпаній - виробників та експортерів української пшениці. Проаналізовано географічну структуру експорту пшениці з України. Обґрунтовано стратегію підвищення конкурентоспроможності вітчизняного ринку пшениці, що дасть змогу вітчизняним виробникам отримувати стабільні доходи, незважаючи на ризики суб'єктивного й об'єктивного характеру.

Ukraine is a multi-confessional state with a wide pluralistic structure of faiths. Over the past five years, the number of religious organizations has grown by one third and now stands at about 18,000 religious communities in more than 70 religious communities.

For several years, in some regions of Ukraine, attempts have been made to clericalise educational institutions, transfer them to a comprehensive school, and in some places - to higher educational institutions, an atmosphere of interfaith rivalry, inter-church confrontation, imposing not only a religious worldview on the one or our religion Moscow, or the Kyivan Patriarchate) or the Roman Catholic or Greek Catholic Church, but also certain socio-political and ideological-spiritual orientations and norms of behavior, which, in the first place, znachayetsya the (...) moral and psychological atmosphere of the children, on the one hand, and the relationship between teachers and students, parents of students and teachers of schools - the other. (shrink)

First of all, I consider it necessary to note that the full value of freedom of existence of religious organizations operating in the territory of our country, the realization of their tasks, goals depends first of all on the effective mechanism of their legal support and legal guarantees. It is clear that the legal norms fixed in the legislation of Ukraine, which relate to the sphere of freedom of religion, concern only the plane of realization of freedom of conscience - (...) freedom of religious expression both at the individual and the collective levels. This is an extremely pressing issue that needs scientific reflection. (shrink)

DECLARATION CONCERNING THE RIGHTS OF PERSONS RELATED TO NATIONAL OR ETHNIC, RELIGIOUS OR LEGAL MINORITIES Resolution 47/135 of the General Assembly of the United Nations of 18.12.1992.

The proclamation of freedom of conscience and freedom of religion is one of the important achievements of mankind in the context of civilization development. The analysis of the historical temporal aspect of the development of freedom of conscience and freedom of religion testifies to the constant attention to these problems in the diversity of their manifestation. They without exaggeration are some of the most important and relevant topics of philosophical, legal, religious, and theological discourse. Essential conceptual peculiarity of freedom of (...) conscience and freedom of religion, their paradigmatic fundamentals, is devoted to a large array of scientific and theological literature, special studies. (shrink)

The problem of freedom of conscience is an important component of the subject field of Ukrainian religious studies, both in the historical and contemporary context of its development. In view of the complex, all-encompassing transformation processes that have taken place in our country for eleven years of its independent existence and continue today, it has been and remains relevant and socially demanded in theoretical and practical terms.

Problematic issues of freedom of religion in their theoretical and practical comprehension, in particular their contemporary analysis in the context of the principles enshrined in the Vatican II adopted by the document on freedom of religion - the Declaration of "Dignitatis humanae" - "Dignity of the human" are extremely relevant and important as a philosophical- legal and religious studies, and in theological discourses.

This problem, which was actual in the theoretical and practical aspects, became the subject of an interested discussion of an international scientific conference on issues of state-church relations, which took place on December 4-5, 1995 in Kyiv based on the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine.

Understanding any problem of human existence, including the question of religious self-determination of the individual, outside the context of those processes that are taking place today at national and world levels, is very problematic. Religious choice, freedom of religion, as well as freedom of conscience as a whole, the legal mechanisms and possibilities for their practical implementation, in particular in Ukraine, are to some extent correlated with a qualitatively new poly-aspect, such as globalization. The latter in the scientific discourse is (...) regarded as "a set of tendencies that are aimed at forming a global interconnection between social phenomena and social actors". (shrink)

This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in (...) Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla". (shrink)

Problems with religion have always been and remain one of the most important in the context of organization of state and public life.And today for Ukraine the issues of guaranteeing, full protection, protection of the right to freedom of conscience, religion, activities of religious organizations, including religious minorities are very relevant.This is due, above all, to those historical scales, the processes that have taken place during the last decade in all spheres of social life, including in the spiritual, religious-ideological plane (...) of it. (shrink)