Mechanisms to ensure the integrity of the system stable evolutionary strategy Homo sapiens – genetic and cultural coevolution techno-cultural balance – are analyzed. оe main content of the study can be summarized in the following the- ses: stable adaptive strategy of Homo sapiens includes superposition of three basic types (biological, cultural and technological) of adaptations, the integrity of the system provides by two coevolutionary ligament its elements – the genetic-cultural coevolution and techno-cultural balance, the system takes as result of by (...) develop- ment of genetic and information technologies by advent of genetic and informa- tion technologies extremely unstable conūguration; a harbinger of a radical change in the mechanisms of global evolution religion is a consequence of structural and functional organization of the human psyche; it played (along with science and technology) the role of socio-cultural adaptation of the human mind are present a number of ideas or concepts (the idea of God, including) the genesis of that ideas is associated with the interaction of two information systems, that appear to each other as information substrates – emotional, and verbal-logical (discursive) forms; evolution of the mentality has two nodes, that corresponding to the dominance of rationalism or religion in spiritual culture; the problem of rational justiūcation of religion in modern science is presented by two alternative methodologies – evo- lutionary epistemological and metaphysical-ontological ones; both methodologies are incompatible in a logical perspective; in the evolutionary epistemological im- pact concept of religion and science are equal and alternative building blocks of a stable evolutionary strategy of Homo sapiens, and their balance sheet pro. (shrink)

The content of the article is the relation between truth and a work of art. The paper compares the concept of Heidegger presented in “The Origin of the Work of Art” and the analysis of the Proust’s novel made by M. Mamardashvili. The comparison of these two works belonging to the phenomenological tradition is based on treating of the work of art as a way and place of expressing the truth common for both authors. According to Heidegger’s conception a work (...) of art finds its raison d’кtre in its inherent ability to express the truth. The work of art allows the truth to get a steady image, and the truth thanksa to it manifests itself and becomes intelligible. Conceptual components of the analytic experience are undertaken by Mamardashvili on the material of Proust’s novel. It helps to clarify the way of the truth in art activity. In this respect, reflections of Mamardashvili can serve complementary to Heidegger’s conception. It relates to presentation of truth, time and place of its unconcealment, the method of duration of this unconcealment. However, the first “meeting” with the truth in Mamardashvili conception carried out not only in product of creativity, but in a special kind of impression which he treats not psychologically but ontologically. In this regard, work of art is a place and a way of understanding of the knowledge which we received in our meeting with the truth. (shrink)

The image of the Japanese presented in film «Tokio Jokio» is analysed in the paper. It’s shown that the image mirrors the social stereotype about the Japanese as bearers of the «Yellow Peril» and that the image was used by the American war-propaganda for the dehumanizing of the image of the enemy.

N.V.Gogol’s«laughing» culture is considered within the context of the tragedy as a particular way of philosophic reflection.

Reliable reconstruction of historical – cultural past, including the past related to medical culture, remains an important methodological task. However, most documents and materials traditionally used for such reconstructions are often "mythologems", influenced by official ideology. Inevitably, the historical-cultural context is replaced by the historical-clinical one. The researcher is transferred from the field of culture to the space of professional constructions that impoverish our ideas about such elusive phenomena as medical ethics, body practices, attitudes to illness and health. The article (...) substantiates the possibility of using literary texts as complementary discourses for such reconstructions. Important topics in the development of medicine can be clarified using literary reflection. (shrink)

Метою даної статті є розгляд концепцій, які прагнуть вхопити предмет поетичного розуміння, і спроба показати історію цих концепцій: від розуміння «поетичного осяяння» як богонатхнення – через розуміння «поетичного осяяння» як справи поета-особистості – до відмови від «суб’єкта» та «об’єкта », що була здійснена в роботах Мартіна Гайдеґґера. Сам «об’єкт» в перших двох випадках втрачено, проте в третьому відбувається відкриття поезії як запитування, яке здатне схопити не тільки суще, яке викликало поетичне розуміння, але також і буття в цілому.

Nonlinear diffuse relations of sacred and musical components in the history of European artistic culture are discovered. Attention is focused on the interrelation between theoretical philosophical discourse and artistic practices in different socio-cultural epochs: antiquity, the Middle Ages and the Renaissance. The birth of musical theater in antiquity was directly connected with the realization of cult practices. The consequence of these was the ambivalence of ancient reflections on the nature of the relationship between the sacred and the theatrical in culture. (...) On the one hand, the ultimate basis from which the discourse of the meaning and role of the Musical Arts are begun and maintained as the return to the sacral. On the other hand, references to the sacred in the situation of the unfolding of discourse are turned into some background for reflection on the political such as paideia or civic education, the achievement of a virtuous state, justice. In the medieval Christian culture, with its paradigm of theocentrism, the sacred foundation of musical art appears to be obvious, however, the interrelation between the sacred and the musical is filled with internal collisions and the complex contradictory nature of the relationship. The authors distinguish three semantic changes in the relationship between the sacred and the musical in the Middle Ages – music as a participant in the internal conflict between the secular and the sacred, the restoration of the ancient understanding of the correspondence between cosmic harmony and the harmony of human body and soul and the reaction to music as a path that leading to personal meeting with the sacred. Anthropocentrism of the Renaissance replaced the emphasis on music and the sacred. If in the ancient and medieval discourse there was drawn an immediate connection between the musical and the divine, then in new humanistic culture the relations between them are determined by the presence of new principle component – a human being is not only intelligent but above all sensible and able to appreciate harmony and beauty and enjoy them. The interpenetration of the sacred and musical is interpreted as the basic foundation of the origin of the opera. (shrink)

The article focuses on the spatio-temporal boundaries of Silver Age and the status of the culture formed in its space. The author considers Silver Age Culture shouldn’t be associated only with defined spatio-temporal coordinates and the socio-historical epoch of the last decade of 19th century and first two or three decades of the 20th century. The natural course of development of this culture, its historical life as a peculiar cultural unity was violently interrupted, but wasn’t stopped completely. Silver Age Culture (...) breaks the socio-historical barriers, and the limits of the single, empirically given spatio-temporal continuum. Life of Silver Age Culture didn’t stop with the end of the sociohistorical epoch. The author concludes that Silver Age is a special culturalhistorical type, with its peculiar principles of creative life, specific way of thinking and being of personality. Being expressed in this typological modus, Silver Age Culture isn’t a local culture, strictly limited time frame of a certain historical epoch. We may find a distinct manifestation of this cultural-historical type much later and outside Russia and even outside European continent. (shrink)

У монографії аналізуються методологічні можливості культурної предикації, що має теоретичний статус міжкультурної комунікації і дефінітивної специфікації. Вони слугують основами культурно-предикативного аналізу як гуманітарно-наукової методології. Культурно-предикативний аналіз узагальнює окремі методології гуманітарних наук. Серед них – методологія історії, методологія логіки і методологія історії філософії, в якій методології історії і логіки поєднуються на підставі принципу єдності історичного і логічного. Монографія адресована фахівцям з філософії і методології гуманітарних наук, методології історії, логіки та історії філософії, метафілософії і комунікативістики.

Українська академічна спільнота, незважаючи на значний теоретичний масив інформації, й далі перебуває у полоні ілюзій, шаблонів сприйняття та некоректних тлумачень концепта «український кордоцентризм». Філософська дискусія навколо цього концепта є конфліктом міфологій – протистоянням між міфом про унікальний етноментальний феномен та міфом про ілюзію наукової уяви. Водночас вона є конфліктом інтерпретацій – протистоянням між міфічною інтерпретацією класичної доби української філософії та її метафілософською інтерпретацією. Пропонована монографія ознайомлює із філософською позицією автора концепта «український кордоцентризм», його оцінкою цих конфліктів.

This article is devoted to the place and role of the category of discourse, as well as the method of discourse analysis in contemporary social and political research. The author focuses on the methodological reasons and intellectual origins of present-day theories of discourse. The article discusses the various options for the analysis of discourse, including an example of an explication of the political discourse in the ontology of Martin Heidegger undertaken by sociologist Pierre Bourdieu. However, most attention is paid to (...) post-structuralist analysis, in the form in which it is represented by the founders of the Essex School of discourse analysis Ernesto Laclau and Chantal Mouffe. The term «discourse» came into circulation in social and political studies of not so long ago, but has already become quite popular. Discourse is a way of organization and constructing knowledge about some object or phenomenon, that is, a set of ideas, images and practices that defines even forms of knowledge, methods of discussion and behavior. In contrast to the semiotic analysis, discursive approach is interested not only in the question how representation can be implemented, but also what are the consequences of these implementations. It supposes the analysis of how the organization of knowledge and power relations in society are linked to each other, how this organization regulates the behavior, designs identity, and how it defines modes of representation and ways of investigation of phenomena and related practices. But the most important thing is that this approach allows us to dissect the underlying mechanisms and causes of violence and discriminatory practices. In present days there are many approaches to the analysis of discourses, each of which is an inter- or transdisciplinary. Jorgensen and Phillips believe that the most productive among such approaches will be three of them: the theory of discourse Ernesto Laclau and Chantal Mouffe, the critical discourse analysis and the discursive psychology. All three approaches are based on the principles of social constructivism, which should be understood as a general scientific principle but not the theory. From the perspective of social constructivism an identity and a society can not be regarded as a priori values, because they are constructed in two ways : discursively and interactively. Thus, approaches that analyze discourses can be defined as a fundamentally anti-essentialist and antifundamentalist perspective in political studies. (shrink)

The specific of valued dimensions of information need to be in a careful consideration. Historical and theoretical development of a problem of value forms idea of value as teleological structure of human being. In culture, this structure appears as norms, ideals, the goods. This structure becomes value by means of emotional presentation in experience. Thanks to this presentation, the things given in experience are allocated with the importance and become valuable. In sociocultural dynamics of value exist as certain regions of (...) significant life and form certain valuable hierarchies. Value of information in pragmatical interpretation is considered as existence at information of the properties doing it valuable. Valuable information is given by qualities, which possess the pragmatical importance in the course of an exchange of this information: efficiency, profitability, utility, importance etc. Such value of information is defined from the purposes of exchange of information. Value of information in axiological interpretation is considered as existence of special valuable information. In this concept, value is considered as a certain type of information. Information essence of value defines it as a model, which provides a variety of a choice in various situations of activity. The purpose structure is the general phenomenon for a pragmatical assessment of information and axiological value of information. Through selection, stereotypization and a universalization of pragmatical properties of information valuable models are created. These models are various for various forms of activity and various cultures. Based on valuable models further there is an assessment of information proceeding not only from its pragmatical properties, but also from compliance to values. Thus, the analysis of axiological and pragmatical conceptions allows revealing characteristics, which are considered in a modern science as basic principle of forming valued information. This principle are: expedient, affection significance, sociocultural specific. (shrink)

В диссертации разработан проект становления постнеклассической метафизики и представлена концептуальная версия постнеклассической метафизики истории. Установлено, что формированию универсального языка философии будет способствовать построение ее категориального каркаса на основе конструктов, не предполагающих своего жестко определенного онтологического наполнения. Выявлен характер „работы” общества с прошлым, установлена неадекватность историческому процессу как представлений о „законах истории”, так и утверждений об отсутствии в нем объективной логике. Показана связь творчества и культуры, проанализированы причины цивилизационных кризисов и очерчены возможные пути их разрешения, обсуждаются проблемы социального прогнозирования, исследуются метафизические (...) истоки глобализации, определяются риски и перспективы будущего развития человечества. (shrink)

В монографии разработан проект становления постнеклассической метафизики и представлена концептуальная версия постнеклассической метафизики истории. Выявляются метафизические факторы цивилизационного развития, устанавливается характер «работы» общества с прошлым, рассматриваются вопросы о логике исторического процесса и о «законах истории». Также анализируются причины цивилизационных кризисов и очерчиваются возможные пути их разрешения, обсуждаются проблемы социального прогнозирования, исследуются метафизические истоки глобализации, определяются риски и перспективы будущего развития западной цивилизации.

Human simultaneously is the acting person of a few autonomous and interdepending forms of evolutional process. Accordingly, it is possible to select three forms of adaptation and three constituents of evolutional strategy of survival of humanity – biological, sociocultural and technological adaptations. The actual and potential consequences of development of so-called High Hume technologies (technologies of the guided evolution)  most essential from major technological adaptations of humanity  are analyzed. The phenomenon of bio-power within the framework of global coevolutional (...) methodology as one of central elements of mechanism of mutual co-ordination of biological and sociocultural forms of evolutional process from one side and technocultural balance, with other is examined. (shrink)

At the beginning of the twentieth century, when psychoanalysis was just emerging and the tradition of writing psychoanalytic biographies did not yet exist, the genre of pathography was widespread among psychiatrists, who considered the life of a prominent figure through the prism of his or her disease. One of the heroes of the number of pathological investigations was Friedrich Nietzsche, whose figure and philosophical views instigated wide interest. This tendency was manifested among the psychiatrists working in the Russian Empire, including (...) the territory of contemporary Ukraine. The analysis of Nietzsche’s illness and creativity, proposed by a psychiatrist from Odessa Ivan Khmelevskyi, helps to clarify the historical boundaries between the pathography and psychobiography. The current article for the first time attempts to reproduce the basic data on the life and research activities of this now almost forgotten psychiatrist. The specificity of I. Khmelevskyi’s views on F. Nietzsche becomes more obvious due to the consideration of the position of Vladimir Chyzh, another Russian psychiatrist who was also interested in the figure and ideas of the German philosopher. It is shown that the pathographies of F. Nietzsche, proposed by I. Khmelevskyi and V. Chyzh, reflected both some features of the development of the genre and general trends in understanding of Nietzsche’s figure and teachings within the Russian context. It is shown that V. Chyzh and I. Khmelevskyi, like many scientists of their time, shared some ideas about evolution and degeneration, which are now considered outdated. At the same time, it has been shown that both psychiatrists confronted with the philosophy and figure of F. Nietzsche were forced to limit the explanatory ambitions of psychiatry and avoid the usual for pathographers of that time tendency to consider genius as a pathology. It is also noted that the fact of Nietzsche’s illness, if not overemphasized, can be accepted to the philosophical discourse of the present time. (shrink)

In the article of Natalia Kovalchuk «Sanctity phenomenon of St. Feodosiy Pecherskyi in context of holy persons life» the spiritual way of St. Feodosiy Pecherksyi as a search of time, which bring him closer to the sanctity and search of his personal dimension as a holy place are regarded. Through the analysis of food and cloth, which connect St. Feodosiy with world, his life is researched. Spiritual way of St. Feodosiy Pecherskyi brings him closer to the sanctity.

Анализируется проблема связи категорий различных областей знаний. В частности, рассматривается эстетика и трансценденция. Цель статьи показать связь философских категорий через конкретику роцессов, которые происходят в реальности. В данном случае в реальности психических процессов человека. Философские категории такие как эстетика, эстетическое, трансценденция имеют основания в конкретных психических состояниях человека, как повседневного состояния сознания, так и изменённых состояний сознания. Это такие состояния как транс, вдохновение, озарение, интуитивное прозрение. Постановка проблемы сводится к тому чтобы показать связь философских категорий через реалии бытийствующих процессов, в (...) частности через процессы психической жизни человека. Анализ последних исследований и публикаций показал намечающуюся связь таких психических процессов как творчество и транс в работах Б.М. Теплова. Выделяя нерешенные раньше части общей проблемы возникает необходимость связать психические процессы, реально существующие с такими философскими категориями как эстетика и трансценденция. Цель статьи и постановка задач сводится к тому чтобы связать психические процессы, реально существующие у человека с философскими категориями различных областей знания, в частности связать эстетику и трансценденцию. (shrink)

In this article, the author represents the aspect of philosophical and religious doctrine of Czeslaw Stanislaw Bartnik, a Polish personalist, which deals with the way the philosopher understands freedom as a structural component of a personality that enables a man to realize his inner and outer potential in both individual and social planes, in all dimensions of human existence: soul, body, intellect, will, actions, perception and creation of existence. Interrelation and interdependence between freedom and responsibility of a personality, as well (...) as between freedom and will of a person, are the issues of principle for a Catholic thinker. As interpreted by Bartnik, responsibility is a measure of freedom, because of direct relationship between them: the more freedom a person possesses, the greater responsibility it takes to implement and use it. The relationship between freedom and will explains the dialectic character of structure of a personality. Freedom of a man is manifested through auto- determination, which means the ability of will to make free choices, and ultimately the will determines itself, being evaluated by practical mind. Freedom in personal existence concerns personality as a whole, but not the will or actions taken separately. That is why, Bartnik believes, it is better to speak about personal freedom and free existence of a personality. Choice -making proves freedom of a man, but when choosing an option, a person chooses himself, thus creating his own spiritual image. Existence consists of possibilities to choose from and means the core and backbone structure of a personality in the dynamic process of self-realization. (shrink)

У статті досліджується поняття поезії в філософії Мартіна Гайдеґґера. Під поезією розуміється «спосіб розкриття утаєності», що концептуалізується в опозиції до техніки та буденної мови. Техніка розглядається як спосіб розкриття утаєності шляхом постачання у наявність. Для прояснення поняття буденної мови проводиться аналіз концепту буденності, який представлено у роботі Андрія Юрійовича Лустенко. Для Гайдеґґера поезія – це сутність мови та мистецтва, екзистенціал. Виявилося, що не поезія є чимось винятковим, а непоетична мова не завжди була можливою: вона з’явилася внаслідок зміни способу виявлення істини, (...) а також відношення до знаку. У якості висновка стосовно філософії поезії-техніки Гайдеґґера постулюється необхідність опозиції поезії та історичного руху думки, яку встановлено відноситися до способів виявлення істини так чи інакше: вказуючи або означаючи, у красі або інформації, бачачи для себе місце в цілості буття або виставляючи перед собою цілі. (shrink)

В статті репрезентовано соціально-філософський аспект дослідження формування конкурентоспроможності особистості як у вимірі традиційного; так і новаторського. У статті стверджується; що нинішній етап розвитку суспільства обов'язково вимагає нових підходів до вивчення особистості. А це можливо тільки через діалектику існування традиційних та інноваційних. Адже необхідно об'єктивні чинники соціалізації залишаються - освіта; культура; політика; право; економіка; і інноваційний підхід відзначає; що слід додати і суб'єктивним ці чинники; а саме - освіта; культурне; рівень політичної свідомості; справедливості і господарської діяльності суб'єкта.

Досліджуючи творчість поета і художника Тараса Григоровича Шевченка звернувся до його образотворчого мистецтва як до естетичного та світоглядного феномену. Прикладом цього стали його малюнки на релігійні теми, що були пов’язані Біблією та життями святих. Робота складається із кількох частин, які характеризують майстерність, підхід та манеру виконання тих чи інших малюнків, начерків, офортів та сепій, починаючи із серії робіт Старого Завіту, Євангелія, іконопису, скульптурні роботи, копії робіт К.Брюллова, Рембрандта та Мурільо.