The Soviet ideology treated natural science as one of its cornerstones and provided the state support for philosophical studies of science. Their main aims were to prove its intellectual superiority and to demonstrate its scientific character. Do these studies have some positive results and resources for surviving in post-Soviet times? The chapter gives the overview of present situation in Ukrainian analytical studies of science and indicates some perspectives of their developments. Some of these are connected with a careful structure-nominative analysis (...) of real scientific knowledge systems and relations between them. -/- Ideology and philosophical studies of science Complexity of scientific knowledge systems Components and structures of knowledge systems -/- . (shrink)

Розглянуто аспекти управління розвитком людських ресурсів у країнах в умовах глобалізації, на початку ХХІ ст.

У монографії викладено результати дослідження автора щодо передумов та сутності радикального джихадизму в Європі початку ХХІ століття, а також осмислення наявних прогнозів щодо майбутнього цього явища. Для фахівців у галузі релігієзнавства, а також усіх, хто цікавиться дослі-дженням радикальних напрямків в ісламі.

The philosophical aspect of the problem of creating a “strong” artificial intelligence as an emulation of digital technologies by the creative capabilities of the human mind is considered in the context of cognitive models of peacemaking represented in the mythology of Hellenistic gnosis, which in many respects formed the discursive basis of Christianity as the worldview paradigm of the industrial, and then the information society. The general agenda here is seen as the key task for the creative generation of new (...) reality to identify and adapt transcendental meanings through the interpretation of human consciousness as an existential model of Creation and the definition of the language of communication with the metaprogram of the semantic continuum as a dramatic process of self-knowledge and self-organization: the formation of universal imperative maxims that transform semantic patterns and archetypes of the unconscious in symbols and texts, axiological attitudes, sociocultural and technological architecture. The interdisciplinary approach substantiates the conclusion that the possibility of creating a “strong” artificial intelligence opens up in the format of identifying the information “matrix” of sense formation isomorphic to intelligent systems in the synergy of the development of philosophy, psychology, theory of consciousness, quantum physics, computer science, cognitive science, and mathematics. This is the most actualized definition of the possibility to update, logically express, and lay in the equation of the machine program the complex concept of transcendence, key to sense formation, self-organization, and creativity. (shrink)

Особистість як соціальна якість людини є предметом соціальних наук: філософії, соціології, психології та ін. Соціологія досліджує особистість як суб'єкт соціальних відносин, виділяючи в ній соціально-типові характеристики, які розвиваються під впливом соціальних інститутів, а також шляхи та канали зворотного впливу особистості на соціальний світ. Отже, специфіка соціологічного підходу до вивчення особистості полягає в тому, що він аналізує її суто соціальні характеристики.

Problem setting. The development of a modern, democratic Ukrainian state requires an integrated approach. An important component of this process is the establishment of spiritual values and guidelines that contribute to the development of the Ukrainian nation and the strengthening of its security on the international arena. In this context, the spiritual imperatives of the domestic state-building need not only clarification and modernization, but also protection in conditions of information aggression against our country. Recent research and publications analysis. Problematics of (...) the domestic state-building in the spiritual and value, and security contexts are presented in a number of scientific works of a diverse methodological direction. Thus, S. Konyk offers his vision of the state-building process on the basis of an integrated approach and associates its effectiveness precisely with the proper management of certain entities and the degree of their values development. In its turn, V. Karlova focuses on the special role of national elite in the state development by means of carriage the basic functions. Among such functions, she distinguishes primarily strategic, communicative, integrative. From the standpoint of S. Vovkanych, it is the Ukrainian national elite, at the present stage of the state-building, that should take responsibility for the consolidation of the nation. Paper objective. In this research, it is planned to analyze the basic spiritual imperatives of the Ukrainian state-building and to identify the main threats to their implementation. Paper main body. The formulation of spiritual guidelines of the domestic state-building is closely interconnected with various social processes and development trends of the Ukrainian nation as a history subject. Unconditionally, a special mission, which is the development of the nation spiritual guidelines, of the main directions of state growth, is assigned to various elite groups, which have an intellectual, organizational, political and legal potential and are able to guide society towards prosperity. In this way, the economic, legal, security and social policies should be based on the national idea, and should not contradict the spiritual heritage of the Ukrainian people. Nowadays, a number of experts talk about the advisability of creating a state-building ideology as an embodiment of a national development project based on the ideas of conciliarism, cultural identity, democracy, the rule of law, protection of human rights and freedoms, social justice, etc. Conclusions of the research. Therefore, the spiritual imperatives of the modern domestic state-building should be a continuation of those values that were developed by the best representatives of the Ukrainian nation during the national liberation struggle. On the other hand, the spiritual stratagems of the Ukrainian state development should conform to modern domestic and foreign political realities, should not be “archaic” and narrowly political. (shrink)

The author justifies the need to return to an analysis of the meaning of such words as “philosophy” and “philosopher” in the Kyivan Rus’ written sources of the 11th–14th centuries. In the author’s view, this is explained not only by the inaccuracies the earlier research committed but also by the necessity to take contemporary achievements of Byzantine philosophical historiography into account. The author concludes that the preserved Kyivan Rus’ written sources reflect certain Byzantine interpretations of the words “philosopher” and “philosophy” (...) as understood within particular interpretive frameworks: philosophy may refer to a specifically “Christian” or “external” philosophy, presuppose rational or mystical comprehension of divine wisdom, become verbalized or not. Some sources probably espouse an understanding of philosophy as a practice of true life. The word “philosopher” had different connotations, as well. It referred to advisers or officeholders at the court of the Byzantine emperor, wise princes, church intellectuals, connoisseurs of biblical books, etc. The author invalidates the idea that in Kyivan Rus’, there existed a holistic understanding of philosophy and philosophers. Instead, one should interpret these words as having a limited plurality of meanings. (shrink)

Purpose. The main purpose of this paper is to consider the methodological peculiarities in the formation and interpretation of war and peace, in the context of the spiritual rethinking by humanity and the nature of social phenomena, among which a special place is occupied by the political and legal phenomena of the modern world. This involves solving the following tasks: firstly, to reveal the meaning of modern approaches in understanding the features of religious fundamentalism, and, secondly, to reconstruct the dynamics (...) of transformations in representations of war and peace, in the context of the spiritual practices of the present. Theoretical basis. The author's analysis is based on the systematic reconstruction of modern theoretical models of understanding religious fundamentalism and its connection with the subject of modern anthropological research. The resulted fact that the taxonomy of different types of religious fundamentalism includes more political, legal and economic markers does not provide an answer to the question of what the qualitative influence of the fundamentalist ideas is on the spiritual component of a person's life. Appealing to the problem of religious fundamentalism, in the context of rethinking the phenomena of war and peace, is associated with the actualization of these phenomena in the communicational, media and ideological spheres. That is why, in the context of this analysis, we take into account the main modern approaches in the provisions of religious traditions. These articulate the problems of threat to the global world in the context of actualization and return of the religious factor into the everyday life of a person, including through politics. Originality. The author proves that when analyzing the religious aspect in the reinterpretation of ideas about war and peace, it is necessary to consider, as a doctrinal component, certain types of religious belief doctrines, as well as the individual psychological peculiarities of man. These peculiarities, which are manifested in different types of beliefs, can be verified by the clues in the analysis of religious practices, which represent the meaningful components of the religious doctrine. Conclusions. The reasons for forming ideas about war and peace in theistic religions are a number of provisions related to the nature of the world and of man. They are the result of the manifestation of the act of the Supernatural Essence. In the tradition of rethinking the vocation of man in the context of fundamentalist discourse, these ideas acquire the status of spiritually determined and politically achievable goals. These are conceived in connection with the establishment of the Divine Plan, and they overcome the gap between the material world and the ideal world order. (shrink)

The paper is taking up the original research, spanning now a quarter-century, on distinguishing European cultural-historical epochs using the philosophical toolset proper. It is about an application of the phenomenological dialectic methodology within the general Platonic approach to the problem of knowledge and understanding where the former per se turns into the self-correlation of sense, while the latter appears as an embodiment of knowledge over ‘the other’, distinguished from pure knowledge ‘by a measure of reason’ of its holder. Thus any (...) thing considered in correlation with itself as a subject matter of knowledge, appears as its own idea. Correlation of an idea with its reasonable embodiment transfers a thing into the ‘medial’ domain of understanding. It is here that the particular historical comprehension of types for the above ideality, embodiment, and being a holder allows for considering epochs through the lens of ‘epochal’ ontologies. In such acts of understanding, philosophy is responsible for the love of wisdom as a synthesis of knowledge and life in its reasonable explanations, and history – for the comprehension of being in its continuous making, and culture – for the picturesquely personal expression of human history. Thus emerges a kaleidoscope of picturesquely expressed ontologies where various epochs in European history are explicitly distin- guished upon sense-bearing grounds. This philosophical ‘depicting’ shall be preceded by a definition of concept for world pictures as a European thought heritage proper. For this purpose, on the backdrop of such categories as essence, sense, reason, intelligence, eidos, idea, symbol, myth, and name, the author is preliminarily identifying here: Europe – as the idea of arranging vital space under the guidance of personality; history – as a self-realizing being in the making; personality – as an actually embodied self-consciousness; culture – as an expressed mythology of human personality. Hence, the final definition of the world picture as history is typologically expressed in culture. Article received 17.08.2019. (shrink)

Стаття присвячена проблемі осмислення впливу музики на буття людини. Сучасні реалії вимагають переглянути чимало аспектів впливу музичного мистецтва, кожен з них має свою специфіку, наділений відповідними функціями. У результаті відбувається оновлення музичної етики, естетики, психології, філософії. Застосовуючи інтегральний підхід визначається чітка система координат, за якою можливий подальший детальний розгляд теми: наводяться фундаментальні лінії сприйняття музики, які описують різні боки буття людини й способи взаємодії з музикою в кожному з наведених вимірів. Також розглядається вплив і створення музики з позиції рівнів свідомості (...) інтегральної постметафізики(від магіко-анімічного до метарозуму), надається об’ємна цілісна картина, яка відкриває для нас нові грані поставленого питання і стимулює подальші дослідження. (shrink)

Purpose. Based on the understanding of The New Time philosophy as a response to the challenges of the era in relation to the construction of an objective picture of the world and the self-creation of man, to analyze the main options for evaluating the ambivalence of the basic intention of the philosophy of Descartes in the research literature and to clarify the nature of ambiguity. To justify the dominant nature of anthropological intention in the text of the «Rules for Guiding (...) the Mind in Searching for the Truth». Novelty. The nature of the ambivalence of the basic intention of the text of the "Rules" is clarified as a form of two basic existences, opposite to the New Time, namely the query on the objectivity of scientific knowledge and inquiry in anthropology as a cornerstone of philosophy. The author of the article proves the domination of anthropological component of the text «The Rules» in front of scientific knowledge. Conclusions. The main manifestations of ambivalence of basic directivity of philosophizing of Rene Descartes to construction of an objective picture of the world and self-creation of person were described. The determining influence on the process of the establishment of basic intention of the specificity of the experience of mathematical knowledge and Plato’s and Aristotle’s tradition of philosophizing for the first, and of personal tradition of Christianity in the second place was emphasized. In the reference to the text «The Rules» of Descartes the ambiguity of the basic direction was argued, the nature and domination of the anthropological intention were justified. (shrink)

Стрімкий розвиток сучасного світу швидко множить дискусійні «локуси» всередині етичної проблематики, не дозволяючи припинити вже звичну з ХХ століття суперечку етичного «універсалізму» та етичної «локальності». Отже, практична філософія є тією сферою, яка наразі чи не найперша вимагає інтенсифікації високоякісної теоретичної роботи. Ця інтенсифікація має відбуватися завдяки продуктивному поеднанню етичних досліджень з тими можливостями, які надають інші філософські напрями. Проте сьогодні є актуальною також і необхідність знаходження теоретико-методологічних моделей, у межах яких сама традиційна герменевтика знаходила б надійний ґрунт, що дозволяв би (...) їй витримувати темп сучасного наукового розвитку та зберігати водночас власну специфіку та філософську вкоріненість. Цій вимозі якнайкраще відповідає теорія К.-О. Апеля. У складних історичних умовах сучасності дискурсивна етика К.-О. Апеля є унікальною та ефективною завдяки тому, що вона надає універсальні етичні орієнтири, які ґрунтуються на розумних принципах порозуміння та діалогу. Під час нашого розшуку було з’ясовано, що філософська розробка дискурсивної проблематики в Німеччині сприймається переважно як герменевтично-мовне дослідження когнітивних процесів. Тому збереження елементів герменевтичного знання у випадку апелівської філософії є об’єктивним фактом. Також було встановлено, що трансцендентальна прагматика К.-О. Апеля покликана розв’язати питання про нормативну структуру дискурсу, тобто про глибинні принципи функціонування загального мовно-комунікативного поля. Ми з’ясували, що всередині власної теорії К.-О. Апель майстерно поєднує різні теоретико-методологічні підходи, а дискурсивна етика, що ґрунтується на принципах трансцендентальної прагматики, вбирає в себе всі ті герменевтичні «елементи», які притаманні останній. Наше дослідженя також показало, що К.-О. Апель, визначаючи власний підхід як «трансцендентально-герменевтичний», зберігає місце для інтерпретативної практики на двох «рівнях» здійснення мовно-комунікативного акту. Ми з’ясували, що інтерпретативний момент присутній у мовній інтеракції, по-перше, як сприйняття та оцінка «комунікативної позиції» адресата висловлювання, а по-друге – як інтерпретативний момент, «вбудований» у процес отримання та «дешифрації» мовного виразу співрозмовника. Водночас ми встановили, що необхідність цієї «трансцендентальнопрагматичної» інтерпретативної роботи зумовлюється, на думку К.-О. Апеля, ігровою природою самої мовної інтеракції, що вимагає від суб’єктів комунікації активного та творчого звернення до контексту, у якому ця комунікація відбувається. (shrink)

The article is devoted to the conceptual analysis of globally-glocal interpretations of the archetype of the House, taking into account the peculiarities of the organization of social space in modern transformations of the city. The archetype of the House as a component of the universal symbolic triad “House - Field - Temple” is considered from the standpoint of contradictory global transformations of the modern city, the global manifestations of which are specified in ontological, existential, cultural and phenomenological aspects. The proposed (...) archetypal triad has a powerful ontological orientation in determining the existential foundations of the temporal deployment of the life path against the background of the realities of native culture, nature, family comfort in vital networks of the interweaving of the material and ideal. The archetype of Fields is associated with nature, the environment, mother earth, which reflects the organic connection of human, nature and ethnicity. The modern interpretation of the archetype of Fields is the value basis of environmental movements, which finds original implementation in environmental styles for the development of urban studies and eco-feminism. The archetype of the Temple symbolizes sacredness, which can be embodied in the semantic contexts of the language and cultural areas of shrines. The archetype of the House has an existential filling of orderliness and security, which concretizes the locus of one’s own truth and freedom, showing family unity and general comfort, which tends to be clearly labeled as a separate space of “One”s”. The crisis connotation of the archetype of the House has existential contexts of the loss of internal connection with the native land, occupation and capture, which is manifested in images of ruins, emptiness, breaking the connection of generations and doom to wander. The glocal-global theming of the archetype of the House demonstrates the possibility of expanding the space of His-Own from a specific locus of residence to global dimensions of the planetary perception of the World-as-Home, which is manifested in cosmopolitan settings and understanding the shared responsibility for the future of humanity. A separate perspective of the archetypal interpretation of the House provides for the formation of common places of We-House as an organization of a cultural landscape of common interest in the form of a public space “We-in-the-world” as a common place for work, study and development, which is specified in the formats of the People’s House, House of Culture, hub, coworking, smartworking, etc. The article notes that the archetype of the House is a local expression of constructing an open living topos in the unity of sociocultural, natural and sacred-symbolic, characterizing the city of the globalization era not only in terms of universality, but also the activation of regionality, the need for selfdetermination in uniqueness, organic connection of the past and future, adaptation advantages of environmental friendliness, etc. (shrink)

В статті дається аналіз проблем культури буття людини, становлення універсалій культури та традицій, що стають інтеграційним механізмом формування буття людини в культурі і через культуру; дається аналіз культурних чинників, що детермінують культуру буття людини; визначється понятійно-категоріальний апарат культури буття людини та буття культури людини як генерального простору людської життєдіяльності; визначається різниця між західною і східною парадигимами культури буття людини; культура буття – це розуміння феноменів соціуму, екзистенції, формування людини, що поєднуються з проблематикою удосконалення людини у бутті культури.