Purpose of the study is explication of ethical and existential conditions of realization of human responsibility for the protection and recreation of the environment on a scale of the common world with all the other living beings. The crisis of the environment is the crisis of human morality. For responsible environmental management, it is necessary to form the ecological consciousness of society and reinterpret the anthropocentrism on the ethical foundations. The theoretical basis of the research is the analysis of ethical (...) and existential dimensions of understanding of the human environment ranging from the sphere of the home and the natural environment to the dimension of the common world of people and all the entities. The work clarifies the genesis of the concept of home from the ancient "oikos", household to the idea of home as a "hub", a base for mental and physical mobility in the contemporary technosphere. Correspondent to the transformation of the living world of mankind is the concept of communication and universal discourse of norms and values of human coexistence of J. Habermas, К.-О. Apel, D. Böhler, W. Kuhlmann, and others. The domain of the ecological consciousness and behaviour also requires motivation at the level of human feelings, beliefs, and convictions, which is represented by the philosophic and religious thought of H. Jonas, O. Leopold, K. M. Меуеr-Abich, A. Naess, the pope Francis, and others. As the result, the study proves the relevance of the concept of care about the common home based on the recognition of the value of the existence of all beings. Originality. The study explicates the genesis and meaning of the ethos of the common home with values of love, care, openness, solidarity, freedom, and responsibility which is proved to be the ethical and existential condition of the solution of the environmental crisis. The traditional anthropocentrism is reinterpreted towards the duty of people to be the centre of the responsibility for the existence of all beings that requires both reason and care. Conclusions. The ethics of care for our common home completes the moral duty of people as providers of the universal discourse who represent the interests of all beings. Concern for the preservation of the human environment and of all creation makes it possible for humanity to realize its universal responsibility in the world. The contemporaneous science and religious thought modify anthropocentrism to the holistic ethical understanding of human’s mission to be responsible for all beings. (shrink)

Purpose. The purpose of the study is to outline the links between individual and collective dimensions of the human worldview. This purpose requires solving two tasks: to update philosophical ideas formed by reflection on human and community worldview; to identify and generalize the relationship of singular and general in the context of the problem of human worldview. Theoretical basis. The study is based on philosophical reflections about manifestations of singular and general worldviews. Such reflections appeared in European philosophy quite a (...) long time ago. Ukrainian and foreign philosophical discourse considers both measures of the worldview. And a role of the carrier of worldview plays either human or society. We can see that in researches of S. Krymskyi, I. Nadolniy, V. Popov, N. Rozhanska, V. Tabachkovskyi, V. Shynkaruk, V. Poythress, D. Rousseau, D. Billingham, C. Gianolla and others. However the links between individual and collective dimensions of worldview are not clearly outlined. It is possible to note the research of V. Popov who focuses on the problem of socio-collective and individual dimensions of worldview. But the scientist focuses more on the use of the concept of worldview in these two meanings. Human as a social being interacts with worldviews of other individuals. That is why we can speak of two dimensions of the worldview function: individual and collective. This problem became topical due to acuteness of the links between human and society in modern life. Originality. The author outlined key links between individual and collective dimensions of human worldview functioning. The study identified a role of human as a carrier of the worldview in formation of collective worldview. Conclusions. Human as a worldview carrier plays a key role in formation of collective worldview. In philosophical discourse thoughts about links between individual and collective worldviews are different and sometimes conflicting. We have a discussion problem of uniformity and diversity of collective worldview. Collective worldview is showed as a circulation of different ideas and views of individuals. But collective worldview is showed as a whole system of individual views too. Collective worldview manifests as integrated phenomenon because it is based on common worldviews of individuals. At the same time the human is influenced by collective worldview in particularly as a past generation heritage. (shrink)

The article reveals the philosophical, worldview, aesthetically-axiological aspects of considering the universe as a symbolic phenomenon of the postmodern era. It is emphasized that the analysis of beauty, as the basic category of aesthetics, needs to find out its aggregate nature, depending on the individual and social semantic characteristics of reality. One of the key points of such an analysis is its metaphysical problematic – the direct emergence of constructive emotion into the realm of the transcendental, namely, the view of (...) Man from the Universe from the standpoint of eternity. The timeliness and necessity of considering the problem of the symbolic context of the universe is obvious in the context of the third millennium, the realities of which call into question the very fact of conservation of wildlife on Earth. In the minds of assimilating the finality of the earthly boot, its primarity of progressive stochasticity, in the midst of the amplification of the eschatological context, the people of the era of postmodernity are demonstrating the development of the fastflowing, hardened nonsense. In the philosophical tradition, the symbol is the role of a pure "selfness", not tied to the powerful moment of the object: the symbolic picture does not reflect reality, as it is - the symbol of knowing the "refair" in the sphere of the virtual. It is proved that for the modern man the Universe is the object of not only scientific, technological, but also philosophical, cultural studies, it synthesizes for the unity of the object of scientific interest, a symbol of aesthetic pleasure and a source of formation of appropriate images and archetypes. (shrink)

Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and (...) anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness. (shrink)

The author investigates the prospects of holistic ethics in the contemporary world. From the standpoint of individual existence observed three modes of ethical attitude towards the world in their historic genesis: home, environment, and common world. The ancient idea of home as a place of love and revelation of God was eroded by the expansion of human civilization on the natural, social, and cosmic scale. This process is reflected in the concept of a multiform environment as a source of material, (...) biological, economic, political, cultural possibilities, and a space of physical, social, and informational mobility. The crises of those environments put the problem of the proper ethical norms and values for human survival and further development. The ethical dimension of its solution presents the idea of a common world and the relevant ethical principles of advocacy, responsibility, solidarity, justice with the aim of consensus on the basis of a rational discourse where people represent all the other being’s interests. Thus, based on regularly open for better arguments discussion, the author views the possibility of the formation of a cosmos friendly ethics. (shrink)

The purpose of the article is to reveal the anthropologization of Dasein-psyche’s being by methods of neurophilosophy. The anthropologization of Dasein-psyche’s being by methods of neurophilosophy allows considering the noogenesis from the perspective of philosophical traditions, which is much richer in comparison with the history of scientific knowledge about the psychology of meanings. The being of Dasein-psyche in the meaning of "philosopher’s soul" was firstly mentioned by Plato in "Phaedo". The anthropologization of Dasein-psyche’s being reveals the ontological orientation and limits (...) of the being of Dasein-psyche within the being of Dasein-the-One, as well as the intellect, knowledge and techne, as the arete existentials. Theoretical basis of the study is built on Heidegger’s fundamental ontology and methods of neurophilosophy. Originality lies in exploring Dasein-psyche through the neurophilosophical approach. In the context, Dasein-psyche is revealed as a part of the whole or the image, created from Dasein-Y-Matter as a paradigm. It is formed by the factors and causes of complication, as well as by the experience of being of the previous states of matter. Conclusions. In conclusion, the anthropologization of Dasein-psyche’s being by methods of neurophilosophy allows considering the noogenesis from the perspective of philosophical traditions. The essence of a person is revealed as the arete existentials, which require further rethinking and clarification. (shrink)