The article is devoted to the symbolics of doves on epigraphic embroidered towels (mainly known as rushnyks with inscriptions), which were massively produced by Ukrainian girls and women from the end of the nineteenth till the middle of the twentieth century. Embroidering lines from folk songs or proverbs on textile was a very popular kind of so-called written (or fixed) folklore. By combining these verbal texts with different images of pigeons, fundamentally new works were created. For some time, this (...) phenomenon was almost forgotten. However, in the course of recent years Ukrainian collectors and artists have been actively using old embroidered samples for souvenir products or stage decorations. Being popularized and updated in our time, the meaning of these embroidered birds has undergone significant changes. On specific examples, the author shows how one and the same image of pigeons acquires different, often even opposite senses depending on the context. (shrink)

_Purpose._ The purpose of the research is to outline the strategies of desacralization of writers by means of merch, to determine the positive and negative aspects of the search for new meanings in the reproduction of cult figures. _Theoretical basis._ The article examines merch as a tool that encourages people to change sacred meanings and ideas about writers as bearers of the sacred for Ukrainians. The source base of the study is the works devoted to the problems of (...) the sacred in philosophical thought, as well as the process of desacralization in art and literature. The peculiarities of the destruction of tendencies regarding the notions in the perception of writers as idols of the nation, the formation and emergence of new meanings regarding sacred figures are highlighted and described. The relevance of this study is due to active searches in business, propaganda, agitation for the use of literary practice, transformation and new contexts of literary idols. _Originality._ Until now, the change in the processes of sacralization and desacralization of writers by means of merch has not been considered as a reversal of worldview in culture, vectors of changes in the dominants of spirituality in the world picture. It turned out that the metacategory of the sacred has been studied by many scholars, both foreign and domestic, in recent years. The problems of the sacred are in the centre of attention of sociologists, philosophers, literary critics, and culturologists, but merch as a basis for the desacralization of man was not considered in publications in the field of mass communication theory. Scientists considered the worldview vectors of the sacred and desacralization as processes that are inherent not only in postmodernity, but also those that accompanied Ukrainian culture during previous periods. It is determined that the most noticeable manifestations of desacralization are the reproduction of the figure of Kobzar, moreover, in quite unusual and even provocative images of him. However, the majority of Ukrainians positively perceive the updated images of the prophets of the Ukrainian nation and talk about the permanence of their worldview, despite the change and reinterpretation of many years of later development. _Conclusions._ Conscious desacralization of literary images is gradually gaining momentum. We observe a tendency to positive perception of merch with the figures of T. Shevchenko, I. Franko, H. Skovoroda, Lesia Ukrainka in a new interpretation: during the war, on the barricades – wherever the struggle for Ukrainian statehood is taking place. From the results of the survey it becomes clear that stereotypical perceptions of writers need to be changed, but only if it is an organic fusion with value imperatives, only emphasizes and affirms the spiritual greatness of Man and serves the growth of Ukrainian society and every Ukrainian. (shrink)

Memory can be selective and Ukrainian people are no exception. This paper examines the victimhood narrative of Ukrainians following the Second World War. Although they suffered greatly, through the war, the victimhood narrative denies their actions during the war. One component of this narrative involves ignoring Ukrainian involvement with Nazis in order to preserve their memory of their Great Heroes of WWII. Other aspects will also be considered.

The protection of the Russian language and Russian “compatriots” has been a major issue of Russian political discourse for years. According to Russian official announcements, it was even a major reason for Russian war activities in Ukraine. In 2014, the Russian Federation introduced its language policy in Crimea and began to control the language policy of Donetsk and Luhansk “People’s Republics.” Both Russian and Ukrainian, as well as other languages, have been affected by these measures. Since 24 February 2022, (...) Russian language policy has entered new temporarily occupied territories. Although Ukrainian has occasionally been declared a “state language” in Crimea, in DNR and LNR and then either been deprived of this status (LNR, DNR) or not (Crimea) it has never actually played this role. On the contrary, it has gradually been removed from the public sphere. Announcements regarding the language policy in recently occupied territories have been contradictory for months. Generally, Russian political discourse regarding the Ukrainian language is still based on traditional double-bind strategies. Official “appreciation for the Ukrainian language” is notoriously accompanied with narratives about the “artificiality” of the Ukrainian language, its “uselessness,” and even its virtually inherent “Nazi ideology.” At present, new textbooks of “the classical Ukrainian language” are allegedly being prepared in the Russian Federation. Historians of the Ukrainian language are curious how this unheard-of language might be designed. (shrink)

The Soviet ideology treated natural science as one of its cornerstones and provided the state support for philosophical studies of science. Their main aims were to prove its intellectual superiority and to demonstrate its scientific character. Do these studies have some positive results and resources for surviving in post-Soviet times? The chapter gives the overview of present situation in Ukrainian analytical studies of science and indicates some perspectives of their developments. Some of these are connected with a careful structure-nominative (...) analysis of real scientific knowledge systems and relations between them. -/- Ideology and philosophical studies of science Complexity of scientific knowledge systems Components and structures of knowledge systems -/- . (shrink)

A Prayer for the Government: Ukrainians and Jews in Revolutionary Times, 1917-1920. By Henry Abramson, xxi+255 pp. $36.95/£24.50/€36.95 cloth; $19.95/£13.50/€19.95 paper.

B a c k g r o u n d. According to the genre characteristics, the article is a form of publicizing analytical conclusions from the experience of research in the field of the philosophical Chinese studies at the National Academy of Sciences of Ukraine from 1991 to the present day. The material for understanding was supplied from the environment of scientific professional activity of prominent figures of Ukrainian philosophical Sinology from the H. Skovoroda Institute of Philosophy of the (...) NAS of Ukraine and the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine. The scientific achievements of academic Sinologists, who are leading researchers of Chinese philosophical education, science and culture from the archaic to modern times, are highlighted. They are, namely: V. Kiktenko, V. Pyrohiv, V. Hamianin, S. Kapranov, Y. Hobova and A. Usyk. M e t h o d s. The article uses an analytical approach based on the study of historical and philosophical sources. The methodological basis of the research is the main methods of historical and philosophical science: problem-categorical analysis, socio-cultural analysis and biographical analysis. At the same time, the methods of situational and contextual analysis of scientific texts are applied. R e s u l t s. Four conditional thematic vectors of the progress of academic philosophical Sinology in modern Ukraine are classified, namely the study of: 1. the history of ancient Chinese philosophy, especially Confucianism; 2. the history of Chinese philosophy in the 19th – early 21st centuries; 3) the history of Ukrainian Sinology in the 18th – early 21st centuries; 4. the history of modern foreign Sinology. The director of the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine and the head of the Ukrainian Association of Sinologists V. Kiktenko very effectively studies all these vectors, especially the last three of them. His colleagues at the institute V. Pyrohiv, V. Hamianin and Y. Hobova mainly research the first of these vectors, and primarily the history of Confucianism. Employees of the H. Skovoroda Institute of Philosophy of the NAS of Ukraine S. Kapranov and A. Usyk are also focused scientific attention on the history of Confucianism, in particular, the second of them studies social ethics and anthropology of Confucius. C o n c l u s i o n s. As a result it was established that modern domestic philosophical academic Sinology is a qualitatively new and innovative direction of Oriental studies in independent Ukraine. This discipline was formed as a result of the two-century progress of Ukrainian Chinese studies from the era of Hetmanshina until now. V. Kiktenko and his colleagues have made a significant and already internationally recognized contribution to the study of both the classical philosophical schools of Ancient China and their ideological heirs, in particular, the leaders of the PRC and the CCP from Deng Xiaoping to Xi Jinping during these thirty years. V. Kiktenko also laid the foundations for the study both of the history of Ukrainian Chinese studies and of modern foreign, primarily Western European and North American, Sinology. (shrink)

The Ukrainian–Russian conflict of 2013–2017 is characterized as ‘hybrid’ warfare, with a crucial role of informational component. Using ideological discourse analytic tools, this article demonstrates how two prominent Russian TV channels shaped the persuasive message, creating strong unity and mobilizing a high level of support among the national audience. Based on legitimation and de-legitimation patterns, Channel One and Russia-1 built ideologically polarized opposition between ‘Our’ and ‘Their’ sides of the conflict. The wide range of editorializing tools, socio-cultural and historical (...) Soviet-time constructs, and references to gay culture served to promote one group and to debase the opposition. Close institutional ties between government and media in Russia sustain multiplicity and intertextuality of ‘general line’, thus eliminating discordant interpretations. The article shows strong evidence that the analyzed TV news programs present a typical illustration of ideological discourse, exploited by the Russian government in order to achieve its political goals. (shrink)

In his exclusive interview with our magazine, the Estonian sociologist, philosopher, expert in the field of education reform, professor emeritus of the University of Tartu, Ülo Vooglide, reflects on the role and purpose of education in educating a generalist of his own ideas, and not an executor of someone else’s decisions. The researcher believes that educational institutions should focus on creating an environment in which the child’s inner potential will be revealed, nurturing his individuality, taking into account dreams and needs. (...) A person and his talents are the main asset of the people. The scientist draws attention to the fact that the result of education is not the amount of acquired knowledge, but the ability and ability of a person to use the knowledge resource in solving practical tasks and life situations. The ability to make independent decisions, effectively solve practical situations and calculate the consequences of one’s actions, etc., is much more important than “filling the head” with ready-made information. Quality education becomes a global value and a categorical condition for competitive strategic development of society. At the same time, the creation and construction of quality education will contribute to the development of Ukrainian society, will allow education to be at the forefront of new social changes. (shrink)

The perspectives of Ukraine which are outlined by the notion of the “Ukrainian project”, and determined by potential of development of civil society, as congruent with perspectives of steady international development for the sake of collaboration and peace, are examined in the article. Determination of such basic analytical notions as discursive practices of “prevailing” and “understanding” is offered with this purpose. Discourse is considered as reason for choice and giving the advantage to one meaning over the others that is (...) set in the certain modes of signification. Discourse of understanding – is the process of creation of such knowledge, the nominative function of which stops being the function of power, and becomes the instrument of the renewed perception and understanding at new level of communicative space. As discursive reality is reflected not only on the methods of thinking, but also on the practical behaviour of people, we have warrants to speak about its ethical conditionality and the corresponding discursive‐ethical practices of “freedom and authenticity”, “paternalism and clientism” and “nihilism and anarchy”. Last two discursive-ethical practices are examined as obstacles on the way to realization of the “Ukrainian project” in relation to itsdemocratic development in direction to the civilization values common with the European Union. (shrink)

Ukrainian Protestantism characterized by an eastern and western traditions that allows to recover cultural and theological relationship with European Protestantism and Catholicism in the context of interfaith dialogue. Dialogue has an ecumenical potential which was found by Ukrainian Maidan of dignity.

In recent years, an increased interest in journalistic roles has inspired multiple empirical studies aimed at establishing the journalistic role conception and performance of journalists worldwide. Ukraine is not an exception. Studies published in recent years show that the professional culture of journalists in Ukraine is changing, resulting in the “blurring of boundaries” between journalism and activism. Moreover, Ukrainian journalists also show a high degree of political engagement. However, these studies have not measured the specific professional settings of investigative (...) journalists, who form a unique community in the Ukrainian media system. Therefore, this study is devoted to uncovering the role conceptions of Ukrainian investigative journalists, their professional identities, and culture. The results show that many journalists express multiple roles: a “populist mobilizer” combined with “watchdog” role, or “watchdog” combined with “critical change agent” role. This confirms the hypothesis that a multiplicity of roles and blurring of boundaries are also present among investigative journalists. (shrink)

Life strategy in personal dimension could be identified as a complex phenomenon, which includes main key dimensions and categories that characterize person’s life and behavior. Life strategy is a way of life self-determining, self-establishing, self-expression and self-organizing as well as the ability to bring living conditions according with personality own values and individual uniqueness. The student life strategies directly connected with higher education. Author’s sociological research examines the main features of life strategies of modern Ukrainian students. In the article, (...) the author's typology of the main types of life strategies of students is proposed. The tipology reflects the crucial connection with the appropriate understanding of the place and role of higher education: career-pragmatic, universal education, and adaptive-conformist. (shrink)

This article compares the ethical attitudes of Ukrainian business professionals with those of United States business professionals. A widely used survey instrument consisting of 16 hypothetical situations involving ethical dilemmas was employed to gather information on ethical attitudes in the two countries. On 13 of 16 vignettes, Ukrainian respondents demonstrated less stringent ethical attitudes than did their United States counterparts. Possible reasons for these differences are discussed, with primary emphasis on the transition from one economic system to another (...) that is underway in Ukraine. Comments from Ukrainian respondents are presented so as to give an indication of the thought processes behind the questionnaire responses. (shrink)

Certain principle aspects of the fundamental science state in Ukraine as of 2014 were analyzed. It was shown that no awareness exists in the country that the main although not unique task of the science consists in the creation of new knowledge. The special attention was paid to state academies of science, in particular, to the National academy of science of Ukraine. It was demonstrated that the active law concerning science as well as the project of the new law have (...) substantial shortcomings from the judiciary viewpoint and inhibit a free progress of science in line with general trends of the developed countries. The existing status of the autonomous state academies, being a peculiar symbiosis the non-governmental organization and state institution, was criticized. The concept of a scientific elite was analyzed, which was used to determine its true level. Certain scientometric data on the Ukrainian science were presented. A very unsatisfactory situation with social sciences and humanities was shown. Criteria were discussed for the future audit of the Ukrainian science in order to reform it in the European style. (shrink)

George O. Liber _Alexander Dovzhenko: A Life in Soviet Film_ London: British Film Institute, 2002 ISBN 0-85170-927-3 309 pp.

This article discusses the pros and cons of the creation of a separate Ukrainian standard of the Russian language. Owing to the centralist and elitist history of the Russian standard language, the high variant of Russian that is used in Ukraine does not significantly differ from that of Russia, if at all. Low varieties, by contrast, are quite heterogeneous. The standardization of “Ukrainian Russian” would thus be very problematic at all stages: the selection of norms and their codification, (...) the implementation and elaboration of the new norms. All these steps would not only require considerable funding; in the long run, it would also undermine the status of Ukrainian as Ukraine’s sole state language. (shrink)

The verbatim text of the first printed responses to the appearance of the Ukrainian translation of Kant's "Prolegomena" edited by Ivan Mirčhuk is given. Biographical data of some members of the team that worked on this translation is also provided.

Ukrainian religious studies has recently entered the world scientific community. Acquaintance with Western science, which has proven to be heterogeneous, often based on different methodological approaches and methodological means, has coincided with difficult internal transformations that have undergone all humanitarian knowledge in Ukraine after worldviews and political changes in society. In pursuit of its identity, domestic religious studies went, on the one hand, by contrasting itself with theology, and on the other, by distinguishing itself from scientific atheism. At first, (...) the emergence of religious studies from the bosom of ideologized social science was more relevant. In the form of a critical study of religion, Soviet-era religious studies were included in scientific atheism. Therefore, religious studies came not as knowledge of religion, but as its critique. (shrink)

In printed editions and reports at scientific conferences there is sometimes a discussion about the legitimacy of the use of the term "Ukrainian Orthodoxy". It is said, in particular, that the term "Ukrainian Church" should be used, and not "Ukrainian Orthodoxy", because the former is allegedly used by Metropolitan Hilarion and the latter is not. Some consider the use of the term "Ukrainian Orthodoxy" as another manifestation of "Ukrainian nationalism", because, see, Orthodoxy is a universal (...) phenomenon and cannot be stretched "across national apartments". There were also warnings that in the Eastern Slavic territories there was no "proper Ukrainian Orthodoxy" there, but there was "Orthodoxy Russkoe". agree with Arsen Rychinsky's opinion that every nation has its own separate path to God, and only in this way will he find happiness and justification that, by adopting "even one and the same religion, each nation finds in it something most relevant, closest ". (shrink)

Interview with Yaroslava Stratii, dedicated to the history of studies of the Kyiv-Mohyla Academy’s manuscript inheritance (17-18th century) in Kiyv and Lviv from 1968. The interview was prepared by the activists of the Student Society of Oral History of Philosophy, organized at the Department of the History of Philosophy (Taras Shevchenko National University of Kyiv).

The article is devoted to the decolonization of Ukrainian culture as an important factor of nation-building in the European perspective. At the same time, decolonization is a current trend in Western academic thought, which is embodied in social activism, in particular, in the wok movement and the culture of abolition. Postcolonial studies has become an intellectual battleground. These studies draw a new front line in the culture wars. Rethinking Western culture in light of its imperial expansionist past defines the (...) goal of decolonization. However, the tendency towards the politicization of vouk and the culture of cancellation. carries the risks of undermining the basic values of Western culture - freedom of thought and the rule of law, while the decolonization of Ukrainian culture has a different purpose. Unlike cultural decolonization in Western countries, cultural decolonization in Ukraine is aimed at legitimizing modern European values (Lisbon Agreement, 2007) by overcoming the «Russian-oriented» (Eurasian) tradition of thinking.Identifying the authentic contents of Ukrainian culture and refuting its imperial-Soviet interpretations is one of the main tasks of the decolonization of Ukrainian culture. The article offers a comparative analysis of Ukrainian and Western versions of cultural decolonization in order to avoid uncritical borrowings and ignoring the peculiarities of the Ukrainian context. The successful decolonization of Ukrainian culture requires the development of its 1) concept, 2) methods of theoretical substantiation, and 3) methods of practical implementation. The article states that the decolonization of Ukrainian culture becomes possible if its research strategies are deprived of colonial influences, which reveal indications of the imperial and Soviet scientific paradigm of social and humanitarian knowledge. The key concepts of the research are referring to the works of Nigel Giggar (2023), Douglas Murray (2022), Linda Martín Alcoff (2023), Jonh Darwin (2009), Kwasi Kwarteng (2013), Yaroslav Hrytsak (2022), Serhii Plokhii (2021, 2023), Timothy D. Snyder (2017, 2918) and others. (shrink)

The issue of inter-denominational understanding has been relevant to Ukrainians for many centuries. During the discussions the idea of ​​proclaiming the Ukrainian patriarchate was crystallized. According to the clergy, this would resolve the existing inter-denominational contradictions. However, the problem has become more political than religious. The emergence of such a powerful structure in Ukraine was opposed by the Polish authorities and the Polish-Latin clergy, as well as by the Russian government and its Orthodox Church. For Catholic Poland and Orthodox (...) Moscow, the establishment of an independent church in Ukraine was associated with state formation and signified a sharpening of the Ukrainian issue. Therefore, depending on the political situation, work in this direction was suspended or, conversely, revived. (shrink)

The main purpose of the article is to analyze the statements of philosophical Ukrainian Studies about the anthropological specifics of Ukrainian philosophical thought by means of historicalphilosophical cultural-predicative analysis. The research methodology was determined primarily by the concept of cultural attribution and translation in the dialogue of languages of historical cultures of the Poznań Methodological School (J. Topolski, W. Wrzosek, E. Domańska) and the culturological approach in historical-philosophical Ukrainian Studies (V. Horskyi, S. Rudenko). The statements of the (...) language of historical and philosophical Ukrainian studies are analyzed by means of historicalphilosophical cultural-predicative analysis. The latter is a specific humanities research strategy, which we propose as a means of studying the communicative specifics and syntactic correctness of the language of historical-philosophical theory. The study of communicative specifics takes place from the perspective of modernized versions of metaphysical, phenomenological, and dialectical logic. The first is understood as the logic of transcendental metaphysics, the second as the logic of immanent metaphysics, and the third as the logic of procedural metaphysics. Such an approach provides a qualitative and comprehensive understanding of the analyzed statements. The statements of the language of the historical-philosophical theory are generalized in its names, depending on the perspective of one of the three versions of the logic of philosophical reasoning. The offered historical-philosophical cultural-predicative analysis of communicative specifics and the syntactic correctness of the Ukrainian historical-philosophical theory statements opens new dimensions in research of the anthropological specifics of Ukrainian philosophy. (shrink)

The first Ukrainian translation of Elizabeth Badenter's work "Condorcet, Prudhomme, Guyomar... Paroles d’hommes (1790-1793)".

Article by G. Fylypovych "Ukrainian Protestant Diaspora in Search of Its Identity" is devoted to the consideration of identification processes among Ukrainian Protestants in the diaspora. It is proved that this self-determination is controversial and non-linear and is primarily due to complex socio-political changes in the world, in particular in Ukraine. The diaspora's protestants, like in Ukraine, face new challenges to the global dimension to which they are not always ready.

Modern Ukrainian society is stratified not only economically, socially, professionally, informally, territorially, politically, historically, but ideologically and experiencedly. Is there something that unites Ukraine today? E. This - the present as a set of cultural and civilization factors and reality as a set of fateful events. The number and intensity of the fateful events for Ukraine in the last 3 years - from November 22, 2013, that is, the first protest against the non-signing of the association with the EU (...) - is abundant. It is not time to sum up, there is a permanent crisis, there is a war, we have a lot of losses, but we have already made our choice. (shrink)

On the basis of substantial sociological material, the author analyzes the political and social consequences of the Maidan protests and shows that they constitute a revolutionary movement that led to regime change. Although the negative side of these protests manifested itself much more than the positive, the protests nonetheless embodied the popular demand for a new socio-political system and a radical change in the existing system of public life; this was the cause of both the Maidan protests and the subsequent (...) wave of political and social processes that took place in Ukraine. In light of the many unresolved problems and significant contradictions facing the country today, the author expresses the hope that the Ukrainian people will be able to adequately respond to the challenges of the day in order to bring about the propitious outcome well within their reach. (shrink)

Purpose. Philosophy of culture is an extremely multifaceted field, which includes the anthropological segment as well. In particular, we can talk about the role of man in cultural progress in a particular period of development of the society. To some extent, this problem may also apply to the theory of archetypes, which is rapidly developing today, being used not only in philosophy but also in other fields, deeply penetrated into the methodology of humanities knowledge. Therefore, we used interdisciplinary tools for (...) this study. The purpose of this work is to study the influence of personality on the development of Ukrainian culture in a global, comprehensive dimension, based on the experience and works of famous figures that carried out cultural activities in a certain historical period. In this case, we can appeal to the archetype of the Wise Old Man, which contains a set of permanent features that connect its projections with both the "foretype" and at the same time the "accumulation" of experience. Theoretical basis. Based on the work of famous researchers in the field of philosophy, anthropology, analytical psychology, ethnophilosophy, the authors note the insufficient elaboration of the topic regarding the distinction of anthropological dimensions of different cultural periods of Ukraine in chronological order. Originality. The authors of the article prove that the continuity of the accumulation of anthropocentric features in individuals gives them transcendence, elevate to the archetype of the Wise Old Man, which can be perceived as a universal process against the ethnic development background. Conclusions. As a result of the study, we can say that the role of individual key figures in the development of national culture is quite noticeable. This can be traced both at the local level and at the national level, when we should talk about individuals who in a certain period of development of society and culture were leading and became a kind of embodiment of universal experience accumulated in an individual with a certain identity, which is the "personality" required in "that place" and "that time". For this reason, we turn to the archetype of the Wise Old Man as an "invariant", a "conductor", which reflects the most realized and individualized personality in a particular chronotope. (shrink)

The article analyzes the main preconditions for the formation of pro-Ukrainian views among students of the Kyiv Theological Academy and determines their percentages among the graduates from the 1890s to 1907. When in the late 1850s and the early 1860s the Ukrainian intelligentsia carried out semi-legal cultural and educational work within Ukrainophile communities, few students of the Academy took part in their activities, with only 4 participants being active members in the Kyiv Hromada. Later, when students from the (...) 1890s to 1907 at the Kyiv Theological Academy joined the national movement, pro-Ukrainian activities became more popular with the clergy. According to statistical and biographical data gathered by the author, the percentage of nationally-minded graduates among Ukrainian-born students at the Academy varied from 5 to 38% depending on the year of graduation. They engaged in educational work in schools, popularized Ukrainian-language literature, collected ethnographic materials, studied the history of their native land, and translated religious literature. Moreover, 11 students left their mark in the history of the hromada movement. Such well-known public figures as Oleksandr Lototskyi, Volodymyr Durdukivskyi, Serhii Lypkivskyi, and Volodymyr Chekhivskyi, who all played a significant role in the events of the national revolution and the struggle for the independence of Ukraine, deserve special mention. Active participation of Academy graduates in Ukrainian public life challenges the general view of the Kyiv Theological Academy as a highly reactionary educational institution that trained cadres who served only the interests of the Russian Empire. (shrink)

This article examines the main narratives that have dominated scholarly and political writings on the “Galicia” Division, the Waffen-SS 14th Grenadier Division that at the end of the Second World War was renamed the 1st Ukrainian Division of the Ukrainian National Army. Dominant narratives have focused on accusations of criminality, the hope that the formation would serve as the core of a national army at the war’s end, survival as a motivation for signing up, the experience of the (...) soldiers after their surrender to the British, and the decision to transfer former soldiers to the UK and then to give them civilian status. Only the first of these narratives has been explored in depth as a result of the 1986 Deschиnes Commission of Enquiry into War Crimes in Canada and the 1989 Hetherington-Chalmers Report in the UK. Far less attention has been devoted to other narratives, and some lines of enquiry suggested by the rich memoir and creative literature have hardly as yet been touched. (shrink)

Ukrainian lands in the twentieth and twenty-first centuries have been in proximity of great geopolitical changes several times. During that time the Ukrainian nation – due to various factors – encountered a number of “windows of opportunity” for achieving the realization of dreams about independence and national sovereignty. The author identified in the period considered four “general moments,” of which two have been completed successfully. The first of these occurred in 1990–1991, when for the first time in modern (...) history, Ukrainians managed to achieve a lasting and relatively stable independence. The second of the “moments” – still unresolved – are events that began in the late autumn of 2013. The process, called “Revolution of Dignity”, represents a new quality in the history of the Ukrainian nation, therefore, that the Ukrainians have to defend the status quo but not to seek to achieve an independent being. The analysis leads to the conclusion that the ability of Ukrainians to achieve and maintain independence is largely a function of the relative power of the Russian state as measured with respect to the shape and quality of international relations. (shrink)

The article is a translator’s commentary to the Ukrainian translation of E. Husserl’s Cartesian Meditations. The task of this article is twofold: On the one hand, to reveal the historical context of the writing and publishing of Cartesian Meditations, on the other hand, to outline the strategic and terminological aspects of the Ukrainian translation of this work. The first part of the article is devoted to the history of creation of the text of Cartesian Meditations. In particular, the (...) author answers the question of why the German text of Cartesian Meditations was not published until 1950, almost twenty years after the French translation of the book was released. The historico-philosophical investigation conducted in the article shows that Husserl considered the publication of Cartesian Meditations as an opportunity to systematically present his phenomenological philosophy and, eventually, recognized the impossibility of embracing the complexity of his doctrine within this work. The difficulty of this systematic presentation led to the enhancement of the role of Husserl’s assistant, Eigen Fink, in the editing of Cartesian Meditations and, ultimately, to the creation of Fink’s Sixth Meditation. The latter, as the author of the article demonstrates, puts previous developments in the phenomenology of static and genetic types into a new theoretical perspective, mainly by introducing the method of constructive phenomenology. In the second part of the article, the author offers one of the possible strategies for translating Husserlian texts that consists in structural simplification and stylistic improvement of the text. This strategy is proposed to be implemented by using simpler grammatical structures, by supplementing the text with translator’s comments, as well as by consistent usage of the Ukrainian phenomenological terminology. During the analysis of the terminological discourse of contemporary Ukrainian phenomenology, the author revises some of the established Ukrainian translations, such as the translation of the phenomenological terms Ausschaltung and Zeitbewusstsein and introduces the translation of new terms, such as Vergemeinschaftung, Person, reell and ideell. (shrink)

The paper examines the representations of Ukrainian refugees in Polish press at the beginning of the 2022 Russian invasion. Using corpus linguistics methods (namely, collocation analysis) it shows that the displaced Ukrainians were mostly referred to as (war) refugees and discussed with respect to their movement and reception in Poland. The study contrasts the construal of Ukrainian refugees in media outlets with different ideological and business aims. The findings are also discussed with respect to how European media tend (...) to cover immigration from other regions, notably the Middle East and North Africa, and how these two types of migration become linked in the analysed news reports. Altogether, while pointing to a potential of the media to shape positive attitudes towards refugees, as attested by their coverage of Ukrainians, the study also highlights the extent to which racism is likely to determine the construal of different groups of migrants. (shrink)

War is almost always conducted with various restrictions in the form of rules, rituals, and taboos. Many of the norms that regulate warfare can be found in the tradition of just war. This tradition seeks to provide a middle ground between an unrealistic (at least for politicians) pacifism that does not even allow war in self-defence and a too realistic realism that claims there is no place for ethics in war. The tradition of just war does not have the force (...) of law; it provides, above all, a vocabulary to discuss war in moral terms. At the same time, the tradition does have an impact: it forms the basis of humanitarian law and the Geneva Conventions. Just like with laws, it is recognised here that imperfect adherence to these principles does not necessarily diminish their validity. Most proponents of the tradition believe that the principles of just war, even though some date back centuries, are sufficiently general to be applicable to contemporary conflicts, such as the Russo-Ukrainian War. If we apply the norms of the just war tradition to the current situation in Ukraine, we see that Russia is waging an unjust war in an unjust manner. (shrink)

The article deals with the activities of the UGCC in the field of preservation of Ukrainian identity of a new wave of migration. Using traditional strategy, the church is looking for new approaches to migrants, based on old and seeking new cultural codes which are understandable for present-day Ukrainian in his incultural intentions in abroad.

Ukraine’s “Revolution of Dignity,” spanning both the 2013–2014 protests in Kyiv’s city center and the mass mobilization of grass-roots resistance against Russian aggression in 2014–2015 and thereafter, manifest new interpretations of ideas and philosophical concepts. In the first part of the article we unravel the meaning of the Ukrainian word hidnist – a moniker of the revolution whose significance remains underestimated. In the second part we situate Ukraine’s revolution within a broader context of “modernity” and suggest its individualist foundation (...) may be replaced by a form of “personalism” – an ethic that echoes that of Ukraine’s revolutionaries. In the third part of the article, we delve into the substance of the revolution’s agenda: its protagonists’ promise to build a non-hierarchical community of “fairness”. In the fourth and final section, the main argument of the article is summarized, namely: that the shift from individualism to personalism in social interaction and the transition from hierarchy to heterarchy in power relations, particularly with respect to institutionalizing “fairness,” embodied in the various structures and organizations formed during Ukraine’s Revolution of Dignity, may have been reflective of more comprehensive trends in ideational change affecting European civilization. (shrink)

The text comments and explains the Ukrainian translation of Max Gorkheimer's paper “History and Psychology”.

This is an intellectual-biographical research essay on D. I. Chyzhevśkyi (1894-1977), the internationally renowned Ukraine scholar, expert on the history of philosophy, on Russian and Ukrainian philology and Slavic-German intercultural relations. He studied at Saint Petersburg University 1911-1913 and at Kyiv University 1916-1919 where he graduated with distinction. His would have been a promising academic career, however, in 1921, for political reasons Chyzhevśkyi felt compelled to leave Ukraine. He went to Germany, studied with E. Husserl in Freiburg/Breisgau, met M. (...) Heidegger, H.-G. Gadamer and other young influential German philosophers. But political transformations again changed the course of his life. Despite the hardships he had to cope with in the following years he was incredibly productive in publishing, engaged actively in the famous Prague Linguistic Circle and in the first Conferences of the Hegel Association. He became Assistant Professor of Slavonic studies at Harvard University and from 1956 professor at Heidelberg University. Still, his success was not without a drop of bitterness. As an émigré Chyzhevśkyi remained a foreigner in his adopted country. The essay is based on original documents from German archives: institutional files and private letters, many of them yet unknown. Moreover, the article benefits from its author’s personal acquaintance with Chyzhevśkyi in his late Heidelberg years, 1960s and 1970s. (shrink)

Throughout history, the nature of the UGCC is at the center of the attention of researchers. Until now, they are divided into "Westerners" - supporters of Romanization of the church, that is, its purely Catholic nature, and "Byzantines" - those who defend its eastern rite. In addition, the study of the history of the Ukrainian Greek Catholic Church can be divided into two groups: negativist works and apologetic works. The first group is primarily represented by the works of (...) class='Hi'>Ukrainian Soviet historians of the postwar period, which have very well-known names: "Unia: the path of betrayal and disgrace", "UniCity - an instrument of clerical anti-communism", "Uniate Church - enemy of the Ukrainian people", "The reactionary role of the union in the history of Ukrainian people "etc. Of course, the significance of such ideologically exacerbated "research" as a scientific development is doubtful. They have, if not scientific, but rather a journalistic character. (shrink)

The cornerstone of any religion is its anthropological concept, which seeks to determine the essential orientations of man, to outline the ideological framework of its existence, to represent the idea of ​​its essence, purpose in earthly life. The main task of the religious system is the act of involving and subordinating man to the spiritual divine realm as the realm of the transcendental existence of God. Belief in the real presence of the latter implies a new understanding of oneself, which (...) ultimately leads the religious individual to the desire to be involved in this transcendental existence, to have intimate relations with him, to have a consciousness inherent in God. Note that in this context, all human being is interpreted as a certain arena for this realization. Therefore, the religious life of the individual acquires the status of religious activity. (shrink)

_Purpose._ This article aims at outlining the consider Ukrainian identity in the context of European collective action through the prism of value orientations/approaches. _Theoretical basis._ The following methods were used in order to cover the problem as objectively as possible: historical, analytical, comparative, socio-geographical, behavioral, and dialectical. The use of these methods contributed to tracing the peculiarities of identity and collective action in the dynamics of the historical process and social development. _Originality._ The role of identity in collective action (...) formation is considered. It was established that identity determines the socio-species structure and projects social development. After all, identification for a person in the formation process is a basic need that determines a person’s belonging, not identity. During the formation of "I" there is a combination of "I1" + "I2" + "Other" = "WE". This process is complex and long-term, but it is precisely the process that gives you the opportunity to clearly understand your "I" and know yourself. It was found that identity as a social phenomenon, which is related to the formation of the "I", is determined by certain circumstances, which can be conditionally divided into objective and subjective. After analyzing the scientific literature, a generalization was made that identity is not a new phenomenon, but it has certain features at each stage of social development. This became most noticeable in the conditions of globalization, when countries that are actually different perceive the "Other", unite around certain problems, and then this union forms a system of mutual relations. It is thanks to this approach that alliances, multicultural associations, etc. are formed, and an example of this is the heterogeneous European identity. Special attention is drawn to the role of values, which are the landmarks in the process of identity and the formation of collective action. Based on political, social, economic, historical processes and ontological features, it was established that identity is a dynamic process, since values during a person’s life, the existence of the state, etc. are variables. This is confirmed by the value orientation and various socio-political processes aimed at the formation of Homo in countries that have the status of "between". _Conclusions._ The article illustrates and justifies the existence of several forms of identity according to which the types of identity are formed. The fact proves that identity is not a constant process and varies due to multiple factors: social, political, economic, and religious as well as due to formations – regional, local, civilizational, etc. As practice shows, the problem of identity mostly has situational nature and arises due to the need for unification. The socio-historical process manifests the significance of the values in the formation of a collective European heterogeneous identity. These processes are influenced by many factors: geographical, historical, mythological, etc. (shrink)

The key problems of Ivan Vyghovsky’s rule (the main problem among them – is Gadiatskiy pact in 1658) in Mykhailo Grushevskiy’s works are considered in the article. It’s emphasized the scientist’s ambiguity in treatment of polish Ukrainian compromise in 1658. On the one hand the researcher highly evaluates Ivan Vyghovskiy and his like minded persons for their realization the basic idea of social and political development of Ukrainian nation, the necessity of being independent and trying to legalize it (...) in the appropriate paragraphs of “Big kingdom of Russia”.On the other hand emphasizes the factors which caused the union “lack of vitality” and hopeless of I. Vyghovskiy’s polish foreign policy choice.In the scientist’s conception the compromise of 1658 is the result of acombination of a set of factors, opposing tendencies, which had a deep foundation; the current geopolitical realities. For the «Zaporizhzhya Army» it was seen as a salvation from the expansionist, incorporationist policy of Muscovy, the mechanism of affirmation of the Orthodox « Grand Duchy of Rus» as an equal component of the reorganized Commonwealth.Mykhailo Hrushevsky, while paying tribute to the Treaty of Hadiach asa political and legal act, which testified to the level of state thinking of the then Ukrainian elite, indicates, at the same time, his doom.First of all, the historian observes that the treatise was in a hurry, under pressure of circumstances, it may have a temporary character. The most dangerous thing in the treaty is the «... competition of the Cossack and Nobility element...». The researcher believes that the basis of the Hadiach Union was nobility, because it was called «... to restore the economic and political affluence... of this social stratum...».Even the acquisition of the nobility`s rights by the Cossack sergeant «... meant only the strengthening of the nobility stratum against the Cossack masses». Therefore, for the Cossack public (for the common people - moreover, because it was not mentioned in the treaty) the union was unacceptable. In addition, the weak power of the Commonwealth government was incapable of fulfilling allied obligations to the «Zaporizhzhya Army» and the magnate-nobility community has demonstrated its inability to engage in relations with it on a parity basis.In contrast to the Hadiach apologists in 1658, who admired the preferencesfor the Ukrainian in the field of education and culture. Mykhailo Hrushevskyconvincingly states: «For us, from a retrospective perspective, it is quite clear that the Hadiach Union did not look to be successful...».In fact, only a formal Ukrainian-Polish compromise on the 6th(16th ) September 1658, could have been the basis of a federal union of Ukraine, Poland and Lithuania: the really progressive provisions of the treaty, which were proposed by Y. Nemirich - I. Vyhovsky, were already limited in time by signing it near Hadiach ; then - substantially eliminated in the process of ratification by the Warsaw Sejm; The illogical view of the coexistence of the Cossack emancipated Ukraine with the state-regulated Crown (with privileged nobility and followed by a feudal dependent slap) is seen in the «renewed» Commonwealth. That is why the Hadiach Treaty eventually became one of the decisive factors in defeat of Vyhovsky as a hetman.And at the same time it remains a Memorandum of such a desired mutual forgiveness and consent of the elites of the two peoples for a better life of each of them. (shrink)

The Ukrainian Association of Religious Studies is a non-partisan, secular, non-governmental organization that unites voluntary scholars, religious scholars, theologians, and teachers of religious studies in educational institutions of Ukraine. Established in March 1993 and registered by the Ministry of Justice of Ukraine in July of that year. UAR has its organizations in 18 oblasts of Ukraine, as well as in the cities of Kyiv and Sevastopol. Membership in the Association is individual and collective.

Under this name, on October 20-21, 1992, an international scientific conference was held in Kyiv. The organizers were the Institute of Philosophy of the National Academy of Sciences of Ukraine, the Ukrainian Association of Religious Studies, the UOC - the Kyiv Patriarchate, the Department of Philosophy and Religious Studies at the University of Kyiv-Mohyla Academy.

In the Ukrainian reality of the twenty-first century. The search for the dominant spiritual and national identity is one of the leading places. The dialogue between Catholicism, which is represented by the spiritual phenomenon of the Vatican, and by Ukraine, one of the countries not only of the Greek Catholic, but also of the Orthodox tradition, with a distinct national-cultural specificity, is, in our opinion, the semiosphere where the answers to many challenges of the present and the future. But (...) such answers are difficult to find if the sine era et studio does not analyze the key trends in the development of the Ukrainian Orthodox Church by examining it, without looking back at the stereotypes of the identification of Ukrainian spiritual thinking and being with the imperially secular tradition. The most suitable method for this task is the comparative methodology, which examines the basic ideological characteristics of the ideological world of Orthodox thinkers - from Ivan Vyshensky and to thinkers and spiritual prophets of the Second Cathedral of the UAOC. (shrink)

During the German occupation, the fratricidal Polish-Ukrainian conflict became particularly acute. In 1941 Archbishop Boleslav Tvardovsky and Metropolitan Andrey Sheptytsky discussed the question of their pastoral duty to prevent the rise of crimes caused by this conflict. At the same time, both hierarchs expressed some despair that they did not have sufficient influence on the perpetrators of these crimes.