In this article for the first time in the Ukrainian philosophy the sociocultural context of the prerequisites for developing of the Philosophy of Pragmatism is analyzed. The author examines the formation of worldview and social reality, which was structured on the background of religious beliefs. It has been proved that early American society developed within the rigid religious ideology framework s. The purpose of the article is to investigate the sociocultural context of the world view emergence in the United States (...) and to determine its influence on the formation of the Philosophy of Pragmatism. The basic method of research is the method of sociocultural analysis, which is used during considering the historical preconditions for the development of fundamental worldview of American society. It has been explicated that throughout all early history, American philosophy tried to integrate spiritual and intellectual reflections and theories with the practice of human experience. It is specified that the philosophy of transcendentalism was the first attempt to draw attention to the cognition of real human experience. However, only the emergence of Darwinism theory was an impulse for understanding a man as a natural being, which establishes its values, goals, justifies its laws and rules of social life. A new comprehension of world development processes and the place of a man in it motivated the formation of the theoretical basis of pragmatism. (shrink)

The European metaphysics begins with opening by Parmenid a metaphysical reality of the Uniform in its difference from a physical reality of the Much. This sets its first border and defines the ontological modus of the metaphysics, developed in the Antiquity and the Middle Ages. Thinkers of New time occupy a reflectiveposition in the relation of antiquity’s asking “WHAT is the metaphysics?”. They interest no longer the fact of the presence of the metaphysics, but the bases of this fact — (...) transcendental conditions of its possibility (resp. a question “How is metaphysics possible?”). If the Antiquity (Parmenid) considers metaphysics as the reality of an empirical subject, then Kant raises the question about the possibility of metaphysics as the activities of a transcendental subject. There is the second boundary of metaphysics, which transforms in its epistemological modus. The transcendental method becomes the criterion of the metaphysics: it makes possible to critic the metaphysics and to limit its claims. The new metaphysics (XXI c.) occupies the reflexive position to the epistemological modus of metaphysics. It attempts to reveal its basic “figure of silence”, i.e. the transcendental conditions of the transcendental subject. The bases of the transcendental subject are the natural capability of human reason to fall outside the boundaries of experience (metaphysica naturalis; Kant) and the language. The metaphysica naturalis can be correlated with Husserl’s intentionality, but its prototype is the Leibnitz’s monad. The question “How is homo metaphysics possible?” is determining for the anthropological modus of metaphysics of XXI century. (shrink)

Дається аналіз мережевих комунікацій як механізму конструювання комунікативного простору, що представляють собою універсальний соціальний механізм і відіграють велику роль для рефлексії зворотних зв’язків в контексті єдиного інформаційного соціуму; обгрунтовано принципи мультифункціональності і соціабельності для аналізу мережевих комунікацій та виявлено, в якій мірі можливе управління використанням Інтернет-комунікацій інформаційного суспільства; розкрито ключову роль лідерів в установленні і моделюванні соціальних норм у рамках мережевої комунікації і в якій мірі воно може відбуватися; визначено аксіологічний статус соціальної мережі у сучасному інформаційному суспільстві та розроблено напрями (...) оптимізації мережевих комунікацій як механізму конструювання комунікативного простору. (shrink)

The article identifies the trends and prospects of development of the family dialogue, and the school with current socio-cultural context through the system of postgraduate education. It is proposed to use the philosophy of education as a pedagogical methodology for the design of the school and family cooperation.