In the course of the past two decades, the city of Lviv has enjoyed close attention as well as a “close reading” in literary and scholarly texts on the city. This attention fits easily into two categories: (a) scholars producing academic studies on the city and (b) classical literary works on the city, composed in various languages, finally becoming available to a broader readership through translation into English. The book under discussion falls into the second category.1 It must be (...) pointed out right away that this is an unusual book—a truly successful combination of two essays—that should be rewarded with proper attention. Under one cover, the reader has the opportunity to enjoy two pieces that are linked together by the image of the city of Lviv. The first is an elegiac essay, Mój Lwów (My Lviv), authored by Polish writer Józef Wittlin. (This first English-language translation is by Antonina Lloyd-Jones.) The second essay is from post‑2010s Lviv by internationally-recognized British author Philippe Sands; it uses Wittlin’s work as a springboard for Sands’ own explorations of the city, or of what is left of the city from that period, mixed with a personal narrative. (shrink)

Fichte’s Foundations of the Entire Wissenschaftslehre 1794 is one of the most fundamental books in classical German philosophy. The use of laws of thought to establish foundational principles of transcendental philosophy was groundbreaking in the late eighteenth and early nineteenth century and is still crucial for many areas of theoretical philosophy and logic in general today. Nevertheless, contemporaries have already noted that Fichte’s derivation of foundational principles from the law of identity is problematic, since Fichte lacked the tools to correctly (...) present the formal parts of Foundations. In this paper, however, we argue that Fichte’s approach intuitively offers an important contribution to transcendental philosophy, and especially to philosophy of logic. We first point out the difficulties of Fichte’s logic in the Foundations and improve it in a second part on the basis of a formal system in which both propositional logic and syllogistic are combined. (shrink)

У статті на прикладі Львівського єзуїтського колегіуму простежено тривалий процес поступового запровадження історичних студій до моделі шкільництва Товариства Ісуса. Ця модель, закріплена незмінним до ліквідації Товариства освітнім статутом 1599 р. «Ratio Studiorum», формально не передбачала викладання історії як самостійної дисципліни, однак певні знання про минуле учні отримували впродовж усього курсу навчання. У першій половині XVII ст. джерелом таких знань були тільки античні автори, чиї тексти слугували за взірець при вивченні латинської мови й риторики, а також за криницю набуття «eruditio». Разом (...) з тим, оскільки в «Ratio Studiorum» не було прямих заборон щодо використання творів нової історіографії, викладачі могли проявляти власну ініціативу, аби давати молоді ширше коло знань. Зокрема, велику роль у поширенні такої «свободи викладання» зіграли бібліографічний порадник Антоніо Поссевіно (І вид.: Рим, 1593), де вперше радилося доповнювати лекції працями «нових» авторів, а також перший підручник нової історії для єзуїтських шкіл Ораціо Торселіні (І вид.: Рим, 1598). У Львові промовистим доказом зміни ставлення до історії стали написані в 1660-х рр. перші праці професорів колегіуму Мацея Велевича та Яна Зуховича з описом актуальних подій. Тоді ж, під тиском запитів суспільства, у курсах риторики стали виопуклювати політичне ораторство — з акцентом на необхідних у тогочасному його жанрі знаннях генеалогії, геральдики, історичної географії, історії права та «національного минулого». Ці новації знайшли продовження упродовж кінця XVII — середини XVIII ст. у низці праць львівських професорів та в уживанні ними західних підручників історії (у статті те й те детально розглянуто). У такий спосіб запровадження у Львові з 1739 р. історії як окремої ділянки студій стало логічним підсумуванням перемін, що поступово нагромаджувалися. (shrink)

У розвідці проаналізовано рукописні примітки з книг львівського бернардинця Норберта Ґоліховського. Книги зберігаються у Науковій бібліотеці ЛНУ імені Івана Франка. Як авторські примірники, ідентифіковано 11 книг у 10 томах. Встановлено час створення рукописних приміток та ідентифіковано книги, на які Норберт Ґоліховський посилається у примітках. У додатках опубліковано примітки, що містять біографічну інформацію, підтверджують провінієнцію книг, вклеєні до книг фотографії автора та молитву на вшанування бернардинського блаженного Владислава з Ґельньова.

The article examines the peculiarities of the spreading of Buddhism in Ukraine through the prism of modern global trends. The most famous areas, schools, and teachers were chosen for the convenience of the study. It should be noted that not all Buddhist centers have official registration, occupying rather an informal niche. In the example of schools that are registered and continue activities in Ukraine, we note commonalities in the processes of adaptation and dialogue with local cultures. This feature is common (...) to European, American, and Ukrainian Buddhism in all its various forms. The author draws attention to the fact that common trends determine our involvement in global processes and certain problems in the understanding, translations, and formation of unique local forms of Buddhism, which are also part of the process of spreading this teaching, and its religious, and philosophical forms in Ukraine. Among the presented schools of Buddhism in Ukraine, we can mention: Theravada, Zen, and Tibetan schools, which are accordingly classified by famous Buddhist scholars (Theravada, Mahayana, and Vajrayana). Also, teachers with personal traits, who continue active missionary and educational activities deserve special attention. Based on the analysis of the features of the spread of Buddhism in Ukraine, the author of the article claims that, in general, global processes affect the Buddhist Sangha in Ukraine, and therefore the trends common to the West (Western Europe and North America) are also preserved for local schools. Among the noticeable changes are the gradual Ukrainization of Buddhist texts, religious practice, and liturgy, the representation of the main trends and schools that were first assimilated in the West and then continued their journey in post-Soviet countries and the concentration of communities in large cities. With the preservation of the further trends of Buddhism in Ukraine, we can predict a gradual increase in the number of Buddhist centers, mainly in big cities, where there is a need for alternatives to Christian forms of religion or religious philosophy. Ukrainization is also noticeable, albeit very slowly, but the need for Ukrainian-speaking teachers, books, sacred texts, and sermons is growing. We hope that these trends will continue in the future. (shrink)

This article adds to the existing descriptive and generalizing studies of the specifics of Ukrainian philosophy an attempt to analyse it. This study examines in which aspects philosophy can be carried out as a national tradition of philosophizing. It is argued that the national peculiarities of philosophy can manifest themselves in the choice of (1) the topic of philosophizing, (2) the standards of logical rigor of philosophical thinking, and (3) certain philosophical methods and forms of thought development. Linguistic and geographical (...) criteria for determining belonging of a philosopher to a national philosophical tradition are analysed and the heuristic limits of these criteria are shown. It is argued that not only personal, but also national peculiarities of this or that philosophizing may exist. These national peculiarities must be connected with the historically formed cultural traditions of this or that nation, in particular with the existing practices of the functioning of philosophy in the society and in its education system. It is also shown that the formation of national specificity of one or another philosophizing is caused by the challenges a given nation faced during its historical development. The study argues that there are two features, the combined presence of which is the sufficient condition for determining any philosophical thought as a Ukrainian philosophical thought. First, this thought must be created in the context of Ukrainian traditions of philosophizing, which manifests itself in using certain philosophical methods and forms of thought development. Second, this thought must be a response to the historical challenges the Ukrainian people faced. It is suggested that not all manifestations of philosophizing in Ukraine can be called Ukrainian philosophical thought. Those manifestations, which do not suffice both the first and the second of the mentioned features, are suggested to be labelled as "philosophy in Ukraine" and not as "Ukrainian philosophy". The study shows that the national specificity of philosophizing manifests itself most clearly in such philosophical areas as political philosophy, social philosophy, and ethics. This study also determines what unites Ukrainian philosophy with European philosophy. (shrink)