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.

Стаття присвячена дослідженню питань формування нової стратегії самодостатнього розвитку транспортно- комунікативної системи України. Проаналізовано стратегічний документ «Транспортна стратегія України на період до 2020 р.» та виявлено низку недоліків. Було виокремлено недоліки стратегічного та методич- ного характеру. Окрему увагу автором приділено недосконалості системи стратегічних документів, які регулюють розвиток ТКС, відсутності деяких стратегій розвитку галузей ТКС, проблемам фінансування, а також проблемам, пов’язаним з цільовими програмами розвитку. Вказано на проблеми, пов’язані із структурним наповненням зазначеної стратегії. -/- Статья посвящена исследованию вопросов формирования новой стратегии (...) самодостаточного развития транспортно-коммуникативной системы Украины. Проанализирован стратегический документ «Транс- портная стратегия Украины на период до 2020 г.» и выявлен ряд недостатков. Были выделены недостатки стратегического и методического характера. Особое внимание автором уделено несовершенству системы стратегических документов, регулирующих развитие ТКС, отсутствию некоторых стратегий развития отраслей ТКС, проблемам финансирования, а также проблемам, связанным с целевыми программами развития. Указано на проблемы, связанные со структурным наполнением действующей стратегии. (shrink)

Ideology is an important part of the political mechanism that helps to ensure the loyalty of citizens to the state and give it a moral basis and justification. Roman patriotism was deeply religious. The community was the subject of faith, but also faith was a state duty, a testimony of trustworthiness. Personal religiosity was res privata, but loyalty to the state cult was res publica. Roman ideology was based on respect for ancestors, respect for the institution of the family and (...) the promotion of fertility, the Christian community initially opposed all this paganism, offering a completely different paradigm. From the concept of the race as the sacred connection of generations follows the cult of ancestors, especially the cult of the leaders of the family, its “patriarchs”. The latter have always been to some extent political leaders, and political leaders, in turn, turned out to be the leaders of the race. The deification of the emperor after death was based on the cult of ancestors, which had a great significance for the Romans. A person feels comfortable in the ancestral world, where he clearly represents his place in the connection of generations, honoring his ancestors and the land of his ancestors. The clan religion quite organically fits into this paradigm, being its ideological justification. Paganism unites “us”, opposing them “alien” on the basis of belonging to the race, contact with the land. Christianity was formed as a non–ethnic religion, rejecting the cult of ancestors as such. Everything that is important to the state turns out to be devoid of meaning for a person who takes the teaching of Christ seriously and considers it as a guide to action. But such extreme forms of religiosity, being the choice of individuals, can not act as a social standard; there can not be a state if all its members abandon their worldly affairs and will search for the Kingdom of Heaven. Early Christians had a plan to fight the world, but there was no plan for its reorganization. When this new power won, it became obvious that without cardinal rebirth, it is doomed, because Christianity in its original sense could not become the basis of any state. It had to adapt to the tasks of state building, but at the cost of this was a complete transformation, distorting the original message beyond recognition. With the establishment of Christianity as a state religion, the conditions for the transformation of Christianity into a civilizational factor began to take shape. The foundations of Christian civilization were laid by the first Christians, but Christian civilization was created by the “second” who were able to reconcile two sworn enemies – the state and the church. (shrink)

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

The article reveals the nature identifying of social stigmatization in the process of social transformations. It is determined that at the stage of denial and destruction of existing social norms and rules in the public mind the image of victim is stigmatized, directing of collective aggression against which is factor of transition to a new stage - approval and unquestioning perception of new rules. It's shown the role of stigmatiztion in the transformation of social myths in these processes. The mechanism (...) of social stigmatization of victims is researched through the production of label "subject that carries out violence", the basic marke of which is "guilty." Also it is analyzed how the presence of social groups and communities of victim's attributes acts selection criterion of victims in social stigmatization. (shrink)

This paper provides the examination of the principal changes that took place in the UK in the sphere of immigration policy, as well as analysis of domestic climate in which it occurred and effects it has led to. Starting with the perception that British immigration policy has been highly restrictive throughout the second half of the twentieth century, this analysis recognizes fundamental transformation which came about in the sphere of immigration policy. Drawing on the primarily and secondary sources the research (...) concludes that at the beginning of the twenty-first century Great Britain has moved away from the policy of «zero immigration» to the strategy of «managed migration» which consist in combination of rationally controlled routes for economic migration with fair procedure of granting asylum. The study argues that such factors as stable economic growth coupled with labour force deficit including that of unskilled and semi-skilled workers were the main reasons for relaxation of the immigration rules. At the same time the evidence showed that this shift chiefly related to the particular categories of migrants – mainly foreign workers and students – whereas policy towards asylum seekers and illegal migrants remained tough. Ensuing from the strategy of «managed migration» programs to attract migrant workers, which are briefly reviewed in the article, were initiated. Farther, access to the British labour market for the workers from eight new EU member-states was granted immediately in 2004. The paper argues that all these innovations point to more expansionary immigration policy of T. Blair’s administrations. The analysis of statistical data provided considerable empirical evidence to support this argument. As a result of liberalization levels of immigration turned to be much higher than it was anticipated. Largescale and rapid immigration to Britain, increased pressure on local communities strengthened hostility to immigrants. In such circumstances British government failed convincing public in the benefits that migrants bring. Consequently, after short period of unprecedentedly expansionary immigration policy British government got back to more restrictive one. (shrink)

The desire to see a sign phenomenon in different ways always has a reason to interpret it in an unbiased, panoramic way, and in some places - even allowing for contradictions in its understanding by different participants in the interpretative process. For modern humanities, this disposition is quite understandable, since it follows from its very postmodern nature, thereby defining the semantic semantic fields of the leading humanities. True, it is not so wide-spread, but instead, it is evident that Ukrainian religious (...) thinkers of the Middle Ages and Baroque have interpreted the iconic phenomena more deeply. In the story of Petro Mohyla "On the Wonderful Elder Grigory Mezhyhirsky" the metropolitan Mohyla clearly expresses the need to build before the thinking gaze of the reader his own, immanently religious-philosophical conception of the Divine, which every time would present him not just as an act of manifestation, otherwise he appears before the person, while remaining alone. The contemporary study of this issue in order to integrate its leading concepts in the religious-philosophical and general cultural discourse of the postmodern era has largely determined the relevance of the proposed article. The study of the phenomenon of "leaving" by itself in changing forms of the phenomenon of the Divine is also one of the key ones in the proposed studio, because it expresses the very meaning of the Divine as a religious, and therefore a cultural phenomenon. (shrink)

The article is dedicated to the development of Avicennism in the Ukrainian lands, first of all, in the works of Muslim thinkers who came from the South of Ukraine during the early Modern Era. Giving the importance of the legacy of Ibn Sina (Avicenna) for the Muslim philosophical and theological thought, the question arises of those areas of knowledge that have become common to both approaches. Since ontology of Ibn Sina is meant, in particular the idea of ​​a corresponding gradation (...) of being ("necessary – possible – Impossible"), as well as understanding the very existence as a predicate, both theological and philosophical tradition developed in the direction that was prescribed by the early avicennian commentators. On the basis of the study of the heritage of the Muslim scholars coming from Ukraine (Abu al-Baqa’ al-Kafawi, Muhammad al-Kafawi, Muhammad al-Aqkirmani), the reception of not only "theological avicennicism", but also the works of ibn Sina was adressed. If the initial period (and this is characteristic of the Abu al-Baqa al-Kafawi’s works), Avicennism was considered more descriptively, while the thinkers of the 18th century (Muhammad al-Kafawi and Muhammad al-Aqkirmani) have already made significant efforts to address the corresponding problems that left in “classic Avicennicism" (problem of divine knowledge of infinity, etc.). Based on the relevant manuscripts, some of which are first introduced into scientific circulation, the study makes the following conclusion: the understanding of Avicenism coming from the "Muslim part" of Ukraine as a whole was generall related to the developments in the the Middle Eastern philosophical process of those times. Nevertheless, some local features of the tradition were traced as well. (shrink)

Мета. Актуалізувати питання про використання біографічного методу і встановлення його взаємозв'язку з іншими науковими методами та методологічними принципами в історико-антропологічних дослідженнях. Теоретичний базис. Розгляд біографічного методу в історико-антропологічних студіях здійснений у річищі загального теоретичного «ренесансу» класичної гуманітаристики, що значною мірою викликаний невизначеністю і багатозначністю теоретичних дискурсів і дискурсивних практик постмодернізму, висуває перед дослідником низку нових завдань, серед яких – «виявлення неявного», тобто не простого описування результатів культурної діяльності людини в безпосередній даності, а розкривання часом неусвідомлених механізмів цієї діяльності, глибинних «пружин» (...) культури, що забезпечують її рух. Наукова новизна. Автори даної розвідки не торкаються соціологічної проблематики біографічних досліджень, які широко репрезентовані в працях сучасних західних дослідників. Предмет нашого повідомлення – біографічний метод, що є генетично висхідним від Ш.-О. Сент-Бева, який вважав, що головним завданням біографа є здійснення аналізу особистості видатної людини. Очевидність того факту, що дослідження в царині гуманітаристики загалом і в цивільній історії зокрема мають враховувати не тільки зміни соціокультурних аспектів буття, але й відповідну трансформацію методологічних підходів до аналізу епіфеноменів «текучої сучасності», привела нас до розуміння необхідності історіософського дослідження питання про рецепцію біографічного методу в історико-антропологічних працях з наступною історичною, філософською, культурологічною репрезентацією біографічного методу. Висновки. Історіософські трансформації останніх десятиліть з їх радикальною зміною концепцій, методів і прийомів повертають дослідника до вдосконалення біографічної методології, яка сьогодні репрезентує антропоцентризм, що наповнює науку гуманістичним змістом. Використання даної методології потребує від науковця дотримання основних методологічних принципів і оволодіння іншими науковими методами, насамперед діалектикою. (shrink)

The article considers the dynamics of various religious orders and other institutes of consecrated life in the UGCC and the characteristics of their institutionalization in the context of the needs of Ukrainian society.

The object of the present study is philosophical analysis of the nature of evil in human behavior in the context of conflict with good as the eternal nature, education and punishment in ancient Ukrainian philosophical tradition. The aim of the study is to analyze the current problems in the pre-Ukrainian mythological, legal and literary heritage and early philosophical and legal concepts of pre-renaissance, renaissance and enlightenment. In this regard, the task of research is to address to the analysis of ancient (...) Ukrainians mythological outlook, and conceptional values of princely ages and the era of Ukrainian pre-renaissance, renaissance and Enlightenment to the problem of the nature of crimes, education and punishment. The problem of the nature of good and evil in human behavior in mythological, literary and legal heritage of ancient Ukrainians and in the works of ancient Ukrainian philosophers of pre-renaissance, renaissance and enlightenment. The conditions of formation of natural and legal type of thinking were analyzed at the stage of the Ukrainian nation development that was demonstrated in the old book of prayers, legends and tales about ancient Slavic culture «Book of Veles». The heart of the ancient Slavic mythology is based on the idea of the divine origin of society, law, good and human nature of evil. The natural and legal thinking took place in the times of Kievan Rus Ukrainian pre-renaissance, renaissance and enlightenment, which was formed under the influence of Christianity. This was reflected in the legal culture of the princely ages and philosophical teachings of the next epoch. It was found that for the thinkers of those times the evil has a sense only in human nature. The means of confrontation to evil is a good example of parents and strict upbringing to overcome evil. It was in the Christian doctrine, and Ukrainian culture was formed under its influence in the philosophical concept of G. Simeon Polock. It was traced that based on these ideas in the mentioned period, the peculiar relation to criminal law is formed. At the princely age the philosophical content of penalty was determined by humanistic orientation and the principle of justice. It was reflected in the abolition of blood vengeance and death. (shrink)