The Kantian tradition is one of the most influential in moral, legal and political philosophy, and in the theory of justice. This article aims to analyze the problem of the abstractness of the «categorical imperative», as well as those aspects, in which this problem was actualized in contemporary philosophy. To this purpose, the author analyzes the concept of justice of such scholars of XX century as R. Stammler, P. Novgorodtsev, G. Radbruch, J. Rawls, J. Habermas, and others. In the course (...) of the study, historical-genetic, historical-comparative, formal-legal, systemic, and other methods are used. As a result, the author comes to the conclusion that the problem of the abstractness of the “categorical imperative” can be explicated in seven different aspects, forming various scientific discourses: 1) in the idea of natural law with changing content; 2) in the nature of the social ideal, which can only be postulated, but not justified; 3) in the discursive, and therefore contextual nature of legal norms arising from the postulated social ideal; 4) in admitting, in exceptional cases, intentionally unfair norms, taking into account the real possibility of putting the ideal into practice; 5) the possibility of understanding the legal ideal as the egoism of individuals under the condition of reciprocity; 6) the need to take into account the equality of opportunities; 7) in the matter of the fairness of the election and domination of those or other legal constructions, determined by the goals of social institutions. In the end, the author draws conclusions regarding the relevance and the results of the scientific discourses named by him. (shrink)

As recent social research demonstrates, the life world is increasingly impacted by a corrosion of social bonds and aggressive habits expressed, for instance, in hate speech in the social media. Significantly, such phenomena have not been prevented from evolving within the framework of constitutional liberal states. In search of an appropriate mode of challenging the current social pathologies, we should examine Kant’s claim that, alongside the “juridico-civil (political) state”, an “ethico-civil state”, uniting human beings “under laws of virtue alone”, needs (...) to be established and cultivated. Kant’s claim is discussed in comparison with “postmetaphysical” conceptions of morality, as maintained by Rawls and Habermas. These prove deficient owing to their contract-based approach. Important in the examination of the key idea of the “state of virtue” is Kant’s thesis that such a state “cannot be realized (by human organization) except in the form of a church”. In view of the fact that, today, in many parts of the world significant segments of the population adhere to agnostic or atheistic convictions, the focus is placed on Kant’s specific conception of “church” that is clearly distinct from “historical” creeds and religious practices, and on the way in which he addresses non-believers, since he insists on the intrinsic relation between morality and the “purely moral religion”. Based on these reflections, the relevance of Kant’s argument that it is “a duty of the entire human race” to establish a community in which people mutually support one another in the cultivation of moral sensitivity is scrutinised. (shrink)

Problems of formation and development of Ukraine as a democratic and social state of law is one of the urgent problems. The process of creation of the state in Ukraine on democratic principles is happening, but it goes quite difficult, due to the transitional phase of development of the Ukrainian state and society, the lack of a clear strategy for the creation of the state. The specifics of the present stage of the creation of the state of Ukraine is the (...) need for the democratization of social relations, optimization of relations of the state and the citizen. However, state institutions are not yet ready for partnership with a man and a citizen. Personality is not considered by the state as an active subject of political and legal process, and as an object of influence on it by the state. In order to minimize the negative consequences of statehood in the period of transformation of the Ukrainian society, you must clearly understand democracy as a particular social system. Therefore, the concept of research is important in the consideration of essential level of democracy. Democracy as a social system must be considered in comparison with the totalitarian system, which will allow a deeper understanding of the essential features of the transformation period, which is our country. In the article the comparative analysis of democracy and totalitarianism as a social system. Highlighted the essential features of social systems: the nature of the interaction between the ruling elite and society, the way to the emergence of the social system, the principle of organization of the social system, the nature of the relationship with the external environment, the nature of the social system, the nature of the relationship of internal elements, the prevailing state of social relations, and others. It is proved that the social system of a democratic society is characterized by the dominance of liberal governance, self­organization, pluralism, transparency, non­linearity and dynamic, different directional conflict, the prevalence of such methods of conflict resolution as a compromise, consensus and others. For a totalitarian social system characterized by: the prevalence of extreme authoritarianism, monism, linearity and balance, rigidity, pseudo­harmony, the suppression of conflict by means of terror and others. Comparative analysis of the demographic and social system of totalitarianism allows you to clearly understand the differences between them and to identify targets that need to be guided in the process of reforming the political, economic and spiritual systems of the Ukrainian society, the rights and freedoms of man and citizen. (shrink)

У статті розглядається трансформація толерантності у постсекулярному суспільстві, яке характеризується виходом релігійних суджень у публічну сферу. Автор, виходячи з позицій Ю. Габермаса та Й. Ратцингера, пропонує утвердити діалог та взаємне навчання релігійних та нерелігійних громадян як основну рису, притаманну постсекулярному суспільству. Формування постсекулярного суспільства не означає повернення до релігії як домінуючою ціннісної системи або пріоритетного типу світогляду. Пропонується новий тип комунікації – «двосторонній процес навчання», в результаті якого секулярне суспільство збагатиться релігійними цінностями. Встановлення взаємного визнання і поваги, формування консенсусу зі (...) значущих для релігійних і світських громадян питань можливо, на думку автора, у форматі діалогу. (shrink)