Istoryko-filosofichni ret︠s︡ept︠s︡iï antychnosti -- Antychnistʹ v akademichniĭ filosofsʹkiĭ osviti -- F.O. Zelenohorsʹkyĭ i P.E. Leĭkfelʹd i︠a︡k universytetsʹki profesory.

Throughout all the years of independence and the systemic transformation that Ukraine is currently in, the country's official policy on religious phenomenon has undergone significant positive changes compared to the previous period. It also affected the creation of certain conditions for the functioning of different religious organizations and the very nature of the religious factor in society. In our view, the process of revival and development in the new historical conditions of Islam in the context of the specific culture of (...) the Donetsk region is quite indicative and peculiar. (shrink)

This problem is not a new one, but it is hardly likely that anyone will contend that it is not timely. It is all the more important because entirely too little attention has hitherto been given, in our schools and higher educational institutions, to visual and aesthetic education. Yet for the man of today visual culture is not the least bit less important than the culture of verbal communication, including that in written form, to which considerable attention is given throughout (...) one's school years. (shrink)

Предлагаемые материалы могут представлять интерес не только для специалистов, но и для широкого круга читателей.

_Purpose._ To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. _Theoretical basis._ Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...) models: homo technologicus, homo digitalis and homo eudaimonicus. The content of a new worldview-value paradigm of defining goals of technology is outlined. _Originality._ Transformation of the role of technics correlates with value and worldview shifts in person’s understanding of his/her purpose in both natural and social worlds. Nowadays, philosophical analysis of anthropological dimension of technics and technology opens a horizon for seeking effective solutions in the face of the contemporary challenges and anti-utopian threats by means of focusing on the fact that, indeed, technological development is subordinate to the humanist goal that is flourishing, wellbeing and comprehensive development of a human being. _Conclusions._ The essence of technology reveals not through its functional but anthropogenic definitions in a sense of a source of institutionalization and in a sense of a source of realization of a human way of self-identification and self-objectification of human subjectivity. Technics/technology is the attributive characteristics of human essence and being: a human being is as much human as much he/she is a creator of technics. The purpose of technics is not to master the nature and to transform the world; technics is, above all, a tool of human self-improvement and self-creation through broadening the horizon of human capacities. The analysis of new modern anthropological models shows that it is the orientation of technology/technology towards human flourishing that is, on the one hand, a response to the existential demands of modern man, and on the other hand, a way of preventing future threats related to technological development. (shrink)

In the twentieth century pluralism became a common ideology of originally different idealistic philosophical schools, which logically led them to unite in the philosophy of postmodernism. At the end of the twentieth century pluralism become identified with political democracy. In Russia, the doctrine of recognition of equality of many independent ideologies as a basis of democracy has become the most popular in interpretation of K. Jaspers, K. Popper, and P. Feyerabend. The article demonstrates the ideological and methodological inconsistency of pluralism; (...) it shows that only the monism based on the concept of dialectical determinism may reveal objective grounds of democracy. Application of dialectical materialist conception of determinism to the disclosure of system of determinacy of society development reveals the unity of reason and no causal types of determination of this development. Therefore, the objective basis of democracy is not ‘a plurality of factors‘, but subordinated and coordinated system of determinants that define the objective tendency of society to non-State form of government. (shrink)

In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) critique of cognitivism, arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

The author substantiates the principle of the researcher’s distance from the political situation in Russia and the entire post-Soviet space [Makarenko V. P., 2016, pp. 53–77] given that the main characteristics of the Russian, Soviet and post-Soviet state mind come from lie, violence and political mediocrity [Makarenko V. P., Akopyan A. G., Khaled R. K. B., 2020]. The leaders of the Russian Empire (Nicholas II) and the Soviet Union (Stalin) engaged the country in two world wars which implies that even (...) the Russian revolutions did not change the patterns of political thinking of the ruling minorities in Russia [Liven D., 2007]. The purpose of this article is to apply the author's concept of bureaucracy to explain the nature of post-Soviet wars. For this, the fundamental research of Hannah Arendt, the observations of writers, war journalists, and civilian analysts of the Soviet war in Afghanistan and the war between Russia and Chechnya in 1994–1996 are being used. The problems of reassessing the links between war and politics, the phenomenon of unknown wars in the history of the USSR and post-Soviet Russia, the reproduction of liars and the process of formation of unrecognized states in the post-Soviet space are considered. (shrink)

The article presents a fragment of the concept developed by the author in recent years [Makarenko V. P., 2018]. It discusses the problems of liberation of mind and conscience from the legacy of the Soviet era, the resuscitation of obscurantism in Russia against the background of the contrast between culture and the state along with the main characteristics of the twentieth century and constants of Russian history. The author also reviews the Old Testament concept of holy war, transformation of war (...) in Christianity, Russian and Soviet state mind, the civilizing dictatorship of the empire in the past and present, the evolution of government philosophy to a system of total lies, modern forms of its embodiment, including collaborationism, and the influence of these factors on the functioning of power in the country. (shrink)

t. 1. Dialog s V. V. Davydovym -- t. 2. Nereshennye problemy razvivai︠u︡shchego obrazovanii︠a︡.

The need for new models of social development capable of increasing the resilience of society and of counteracting the destructive processes that ruined a once-powerful state edifice has led to an interest in Eurasianism-a philosophical-historical, culturological, and intellectual-political movement that arose in Russian émigré circles in the early 1920s. Eurasianism made itself known by the publication in 1921 in Sofia of a collection with the symbolic title Exodus to the East [Iskhod k Vostoku]. The initiators of this work were the (...) economist and geographer P.N. Savitskii, the linguist N.S. Trubetskoi, the theologian and philosopher G.V. Florovskii, and the art critic P.P. Suvchinskii. The legal scholar N.N. Alekseev, the historian and philosopher L.P. Karsavin, the historian G.V. Vernadskii, and other eminent Russian émigré scholarly and cultural figures also took part in the movement. (shrink)