The article continues to study the topic of the uprising of the image of the Kyiv philosophical school as a prominent leading Ukrainian participant in the world philosophical process of the Cold War period in the scientific and socio-political thought of the Western block, especially in the USA, Canada and Western Germany, in the second half of the twentieth century. The history of the formation of this image by scholars of the democratic world, mainly from the (...) Ukrainian diaspora, can be conditionally divided into the following stages: 1. Scientific international interaction between the USSR and the Western bloc during the transition of the USSR from Khrushchew's "thaw" to neo-Stalinist "stagnation" (early 1960s – early 1970s); 2. Intensification of the ideological confrontation between the USSR and the Western bloc countries during transition of the USSR from said "stagnation" to Gorbachev's "perestroika" (early1970s – second half of the 1980s). In contrast to the first separate critical assessments by diaspora philosophers P. Fedenko, D. Soloviy and their colleagues of philosophy in the Ukrainian SSR in the 1950s and early 1960s, primarily articles of T. Shevcenko by the director of the Institute of Philosophy of the Academy of Sciences of the Ukrainian SSR D. Ostryanin (1952 – 1962), the image of the Kyiv philosophical school in the 1970s and 1980s was significantly emphasized abroad. The political aspect of this image, dominant in which became, primarily due to its popularization by the Canadian philosopher T. Zakydalsky, the figure of a prisoner of conscience V. Lisovyi, was supplemented in the same and subsequent decades by the scientific aspect. In the memoirs of the Soviet prisoner of conscience and political immigrant L. Plyushch and in the publications of scientists from the US M. H. Teeter and B. Vitvitsky the image of the said school was generally drawn on the basis of their study of the history of the mentioned institute and the directions of its work in the 1940s – 1970s. At the same time, philosophers of the Ukrainian diaspora K. Mytrovych, W. Oleksiuk, W. Shayan and some their colleagues critically assessed the Ukrainian historical and philosophical achievements of this institute in the 1950s and 1980s. (shrink)

. The article is based on the analysis of the works of the famous Ukrainian thinker from Canada, Yuriy Mulyk-Lutsyk, who in the mid-twentieth century. deeply considered the state of the Ukrainian diaspora, its search for a strategy of its development abroad within the limits of ethnic particularism and international universalism. His thoughts have not lost their relevance today, as new waves of migration pose the same questions to Ukrainians: whether to remain or dissolve as a national (...) community among a multiethnic and multicultural world. The migrants, diasporans, whose grandchildren have lost their connection with their historical homeland and are part of other multinational states, are particularly disturbed by those outside Ukraine. The main problem of the migrants and diasporas of that time, according to Mulyk-Lutsyk, was that they did not distinguish between ethnic particularism and interethnic universalism, identifying or substituting one another. This led to radical one-sidedness: the Ukrainians cared for one or the other in themselves. The main reason for this imbalance according to the thinker was that Ukrainians intellectually were not ready to migrate. They did not have time to realize their ethnic identity, their uniqueness, as they got into millstone universalism, which led them to "spiritual turmoil, gypsyism". Instead of meeting with other worlds, Ukrainians experienced a cultural trauma. It is possible to overcome the latter by realizing the equality of the universal and the specific, the universal and the ethnic, which are two "natural signs of one and the same". The Ukrainians should understand that they/he are/is human, because he has such physical and spiritual attributes that are common to all people; at the same time he is a member of this ethnic community because it contains such features that are not present and cannot be found in other ethnic communities. Although universal and specific are opposite to one another, however, in the person they exist in combination both as a physical indivisible unity and as a spiritual one. Yu.Mulyk-Lutsyk realized that integration into a multidimensional space, sometimes so alien, but to be friendly for himself, is very difficult. He insisted on fostering within himself both national and universal, where the particular was affirmed through the universal and the universal manifested in the particular. Eventually the thinker urged: if the ethnic community understands what the essence of its ethnicism is, that is, it realizes the secret connection between ethnic content and ethnic form and learns the absolute, natural boundaries of ethnicism, which are not free to artificially, illegally, unnaturally, contraband; and if the ethnic community at the same time understands the essence of its universalism, that is, it realizes the secret connection between human content and human form, and learns the absolute, natural limits of humanity, in which it is not free to artificially, illegally, unnaturally, contraband if and only then the ethnic community in general and each of its constituent units in particular will form a unity on a natural basis - national unity. Knowledge of the experience gained by the Ukrainian diaspora in Canada may be of use to those who wish to migrate to other countries and other cultural worlds. (shrink)

The problem of formation of the Ukrainian ethnic group is based on the analysis of processes of morality and morality formation. Let's pay attention first of all to the general tendencies of formation and formation of mentality. In terms of the study of the concept of "mentality" revealed fundamental differences between such concepts as "people", "ethnos", "nation", "national character".

_Purpose_ of the research is to study the originality of interpretation of death in the lyrics of Ukrainian diaspora in Canada in the context of the opposition "foreign land – motherland", based on its existential development in philosophical anthropology and culture of the last two centuries. Its implementation presupposes, first of all, analysis of the forms of development and disclosure of the death motif by figurative and artistic means. _Theoretical basis__._ The author uses the well-founded tradition of (...) interpreting the death motif in philosophical literature of the last centuries, i.e. non-classical and modern philosophical thought. _Originality._ The present study is an attempt at systematization of the notions of death in Ukrainian poetry in Canada in the second half of the 20th century. It is based on the study of artistic texts and the worldview of Ukrainian emigrants. Appeal to the fiction of the Ukrainian Diaspora allows illustrating the originality of philosophical understanding of death in the context of the national culture. _Conclusions_. Reference to Ukrainian-Canadian poetry allows expanding the space of philosophical understanding of death in the form of figurative fiction. Concretizing the character of their interpretation of the motif of death, it is necessary to focus attention on its two basic forms of manifestation: existential, associated with living abroad, and sacrificial death for the benefit of the homeland. Thus, the motif of death occupies a significant place in the lyrics of representatives of the Ukrainian diaspora. The concept of human death is closely connected with the concept of life, which is concretized through their meaningful comprehension. This is a matter of interpretation of despair and loneliness motifs, as well as the illumination of the images of a foreign land, which is one of the features of emigrant literature in general. (shrink)

In the development of modern philosophical thought there is the so-called "neo-religious Renaissance." He appears as a search for the religious factors necessary to construct a social being. The well-known representative of the Ukrainian diaspora, Lev Silenko, the founder of the Russian Orthodox Church, which he considers the national religion of the Ukrainian people, contributes to the postmodernist tendency of modern religious philosophy. The main provisions of which he laid out in the fundamental work of (...) "Mage Faith". (shrink)

Materials of the discussion about informal philosophical schools held in Alushta (1987–1989, 1991, 1993). The context of the Ukrainian SSR in the 1980s and the impact of Schools on Ukrainian philosophy during the period of independence are analyzed.

_The purpose _of the article is to introduce into scientific circulation works by Ukrainian scholar Taras Zakydalsky on the philosophy of Hryhorii Skovoroda. Taras Zakydalsky is a representative of the Ukrainian diaspora, philosopher, and member of Canadian NTSh (Shevchenko Scientific Society of Canada). _Theoretical basis._ We consider the uniqueness of H. Skovoroda’s philosophy, which stimulates not only intellectually but also spiritually enlightens the reader. The reasons for the complex perception and interpretation of Hryhorii Skovoroda’s philosophy are highlighted. (...) We have verified the main methods of its interpretation given in the works by Dmytro Chyzhevskyi. The influence of philosophical thought of thinkers of Antiquity and the Middle Ages: Aristotle, Epicurus, the Church Fathers, and Tertullian has been studied. We have comprehended H. Skovoroda’s interpretation of the Bible as a two-layer existence, the symbolic world that makes the foundation of his philosophy. The peculiarity of the thinker’s division of the heart into "internal" and "external" is analyzed. Hryhorii Skovoroda’s position on the Good and the evil is stated. The Good is identified with God, and the evil – with the real world, the man can choose between the two. Much attention is paid to the understanding of man as a microcosm – rational thinking, and thought is the fundamental cause of human activity, which generates all existence. Hryhorii Skovoroda’s philosophy of metaphysics as the existence of three worlds is highlighted: the first is the macrocosm (the whole surrounding world), the second is the microcosm (the man), and the third is the symbolic world (the Bible). "Monodualism" as a characteristic feature of H. Skovoroda’s work is analyzed. We have highlighted H. Skovoroda’s attitude to the transcendence of God, which is not separated from the world but is present in it directly. The understanding of faith as a forced act of self-love is analyzed because by loving ourselves we love God. The criteria for true and false faith have been clarified. The significance of H. Skovoroda’s aphorism that _what is necessary is useful, and not useful is unnecessary_ is considered. Examples of ethical principles in H. Skovoroda’s philosophy are considered. Peculiarities of the concept HAPPINESS are revealed. This concept is a universal means of existence of the Good, its source is gratitude to God. _Originality_ of the article is in the systematic presentation of the philosophy of the heart by Hryhorii Skovoroda and the analysis of the integrity of the "inner man", the true meaning of life as interpreted by Taras Zakydalsky. _Conclusions_ summarize the "anthropological pragmatism" of the philosopher, whose main idea is to apply practical skills for the benefit of society. (shrink)

The article is devoted to the analysis of some trends in modern world antiquity and the re-actualization of issues that have methodological and ethical significance for researchers in this field. The essay is aimed not so much at building a broad argument for the "defense" of early ancient philosophers but at (re) actualizing those questions that should be answered by a historian of philosophy, translator, antiquarian, or more broadly - a researcher related to this field.. The author questions the place (...) of the legacy of early ancient philosophers in the history of philosophy, as well as the ethics of "ranking" of more or less important philosophical doctrines. If we turn to the question of assessing (less) the value of the philosopher on the historical background, it remains open. It needs to be discussed soon because, without its clarification, there are no plans for translations and selection of authors for translation and research work in general. Areas will be unsystematic. Simultaneously, the birth of ancient philosophical thought ab initio is interesting precisely in its diversity, in the assortment of currents and approaches, in the pluralism of expressed ideas, because that is why almost every modern philosophical thesis can be justified with the help of an ancient heritage. After all, it is on such principles that specific steps can be outlined for building antiquity as a branch of Ukrainian science. That is why the author emphasizes the need for professional discussion of a range of issues that are basic for historical and philosophical science, which could clarify both the ethical dimension of the researcher and/or translator and the methodological direction of these studies, as well as affect the methodology of the thesaurus—key philosophical terms in Ukrainian. Addressing the origins of European philosophical thought is an urgent need of the Ukrainian community of philosophers because, without this field of research, the academic field cannot be complete. (shrink)

One of the unsolved problems for the historical and philosophical thought of Ukraine is the lack of reflection on the phenomenon of Ukrainian neo-Thomism. Today, there has not been reconstructed the history of this trend, which had been actively developing in the interwar Western Ukraine since the time of socio-ethical letters by Andrei Sheptytsky in the early XX century, gained new connotations in the diaspora from 1940s to 1990s and acquired new forms in Roman Catholic (...) class='Hi'>thought in Ukraine at the beginning of the XXI century. Moreover, a comprehensive historical and philosophical assessment of the achievements and shortcomings of Ukrainian neo-Thomism at different stages of its development has not been made. Meanwhile, Ukrainian neo-Thomism is experiencing a crisis, which it is trying to overcome by translating controversial works devoted mainly to the history of moral theology. The main feature of the proposed works is the oscillation between the need to recognize the presence of a person’s spiritual-intellectual and moral-volitional intuitions and the reluctance to recognize it openly, because it would be contrary to the very principles of Thomism. Modern Ukrainian neo-Thomism inherits this contradiction, and therefore the choice of classic books for translation reflects the dialectic of the struggle of different tendencies, which objectively cannot contribute to the legitimization of neo-Thomism in the Ukrainian philosophical discourse. Especially significant in this regard was the translation of the book by the classic of Polish neo-Thomism Mieczysław Krąmpiec “Why evil?”, because this monograph shows the contradiction of neo-Thomistic thought in the key issues about the possibility of person’s moral intuition, moral responsibility and dignity. The very refusal of Krąmpiec to recognize the existence of a person’s spiritual-intellectual and moral-volitional intuitions, despite all the prerequisites for such recognition, leads the monograph Why evil? to failure and to inability to answer the question stated in the title of the monograph. All this justifies that in the time of Pope Benedict XVI and Pope Francis moral theology and social doctrine moved to neo-Augustinianism, which unequivocally recognizes that the person has spiritual-intellectual and moral-volitional intuitions. (shrink)

The article contains the historico-philosophical analysis of the lexical and conceptual aspects of the concept of “fortuna” in the texts of Antoniy Radyvylovs’kyj (further A.R.). This problem has not been studied by historians of philosophy yet. The analysis is carried out in the context of Ukrainian moral thought of the Baroque period (1610 - 1680-s). -/- The author proposes the historico-philosophical interpretation of A.R.’s use of the lexeme fortuna and its doublets on the basis of Vilen (...) Gorsky’s methodology. For the first time it has been proven that: (1) the lexeme fortuna was usually translated by Ukrainian intellectuals of the Baroque period as “happiness”; (2) but the fortuna was interpreted by A.R. as the instrument in God’s hands and, therefore, may have either a positive or a negative meaning, depending on the divine providence and the moral virtues of a Christian; (3) the special aspects of how A.R. used the lexical item fortuna and its doublets are: a) the preacher used a Latin lexeme fortuna which is not typical for his entourage; b) depending on the situations, these lexical items may be interchangeable or get specific connotations; (4) in the texts of A.R. the content of the lexeme “fortuna” had not been a full-fledged philosophical concept yet, however it constituted an element of the worldview and beliefs about human destiny, luck, abilities, and happiness; but at the same time A.R.’s views on the fortune are directly based on the texts of ancient and modern Stoics: in particular, Seneca, Boethius, and Lipsius. (shrink)

Diogenes Laertius's “Lives of the Eminent Philosophers” is a fictionalised account of the history of philosophy, full of philosophical concepts and scientific terminology. The Ukrainian translation strategy this work proposed by the authors aims to ensure adequacy in meaning while maximizing the uniformity of terms. The main principles of this translation are: 1) to avoid Greekisms, Latinisms and calques from the Russian language; 2) to translate Greek etymologically related concepts with single-root words; 3) to translate single-root antonymic concepts (...) in the same way; 4) where lexical semantics is terminologically or substantively significant, to use synonyms; 6) composites or words with a complicated internal form can be translated periphrastically; 7) to use some neologisms to clarify meanings. (shrink)

The article is dedicated to the development of Avicennism in the Ukrainian lands, first of all, in the works of Muslim thinkers who came from the South of Ukraine during the early Modern Era. Giving the importance of the legacy of Ibn Sina (Avicenna) for the Muslim philosophical and theological thought, the question arises of those areas of knowledge that have become common to both approaches. Since ontology of Ibn Sina is meant, in particular the idea of (...) ​​a corresponding gradation of being ("necessary – possible – Impossible"), as well as understanding the very existence as a predicate, both theological and philosophical tradition developed in the direction that was prescribed by the early avicennian commentators. On the basis of the study of the heritage of the Muslim scholars coming from Ukraine (Abu al-Baqa’ al-Kafawi, Muhammad al-Kafawi, Muhammad al-Aqkirmani), the reception of not only "theological avicennicism", but also the works of ibn Sina was adressed. If the initial period (and this is characteristic of the Abu al-Baqa al-Kafawi’s works), Avicennism was considered more descriptively, while the thinkers of the 18th century (Muhammad al-Kafawi and Muhammad al-Aqkirmani) have already made significant efforts to address the corresponding problems that left in “classic Avicennicism" (problem of divine knowledge of infinity, etc.). Based on the relevant manuscripts, some of which are first introduced into scientific circulation, the study makes the following conclusion: the understanding of Avicenism coming from the "Muslim part" of Ukraine as a whole was generall related to the developments in the the Middle Eastern philosophical process of those times. Nevertheless, some local features of the tradition were traced as well. (shrink)

Purpose of this article is the historical reconstruction of the studies in philosophical anthropology in Soviet Ukraine. Theoretical basis. In the philosophical tradition of independent Ukraine, there is an opinion that at the intersection of the 1960s and 1970s, there was an anthropological turn in the national philosophical thought. The authors provide a holistic and comprehensive reconstruction of philosophical understanding of man in the works of Ukrainian thinkers of the Soviet era. Originality. It has (...) been proved that before the emergence of the Institute of Philosophy of the Soviet Ukraine Academy of Sciences and the restoration of the Philosophy Department at Kyiv State University, the writings of Ukrainian philosophers in the 1920s and 1930s emphasize specifically the "ideological" factor of human existence. Based on the materials of M. Maksymovych Academic Library and the library at H. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, there have been revealed and traced the specific features and peculiarities of the transformation of main accents in philosophical and anthropological studies of Soviet Ukrainian researchers in the post-war period. Conclusions. The studied problems developed in Soviet Ukraine in two vectors. The focus was on man as a social phenomenon and a "product of ideology" on the one hand, and, on existential aspects of a human being with its internal contradictions, understanding of its nature and the sense of existence, on the other hand. It has been established that the anthropological problems were the focus of not only scientists of the Institute of Philosophy of the Soviet Ukraine Academy of Sciences, but also of teachers of Kyiv State University. The authors grounded the thesis that, unlike the 1940-1950s, when the focus was on philosophical problems of natural science and philosophical personology, the 1960s bring forward not only philosophical and anthropological studies but also ethical and aesthetic issues, logic and scientific atheism. (shrink)

The article proposes to deepen and expand the classical methodological approaches formulated at the beginning of the 21st century within the framework of academic religious studies. Based on the methodological works of the founder of modern Ukrainian religious studies, Prof. Kolodnyi, who first clearly defined the principles of the scientific study of religion, in particular objectivity, historicism, worldview neutrality, pluralism, etc., the authors justify the need for contextualization as one of the main methodological approaches in the study of current (...) religious processes. They insist on rethinking not only the universality and effectiveness of some methodological principles in new circumstances — the Russian-Ukrainian war, but also on the actualization of new ones, critically rethinking their neglect in the pre-war period. It is proved that in the hierar- chy of religious principles, the principle of contextuality becomes a particularly sought-after re- ality of Russia’s war against Ukraine. Even the concepts that researchers use describing a new religious situation must be contextualized. The authors remind about those contextual dangers for the life world of Ukraine that exist in its religious segment, highlighting external and internal factors that cannot be ignored when analyzing the contemporary religious situation in Ukraine and in the world. Analyzing the current reality, the authors conclude that contextuality as a methodological approach in religious studies should consider: 1) The event context — Russia’s military aggression against Ukraine — as a condition for the manifestation of religion, which determines its functional and substantive features; 2) Features, depth and intensity of research’s contextual inclusion/exclusion. Tragic changes in the context of the life of Ukrainians — linguistic, cultural, informational, religious, etc. necessarily correct expert neutrality, objectivity, non-involvement. According to the authors, the war situation liberates from an unbiased, out-of-contextual analysis. The admis- sibility of such contextualization is a matter of debate. (shrink)

The article discusses the main anthropological ideas in diaspore’s prose in the context of existing traditions and postmodern stylistic characteristics. It also highlights characteristic features of the Ukrainian diaspora’s prose. The latter contains the views on the literary character as personality, as well as the world and place of humans in it. Importantly, the research follows the concepts of Christian theology, superhuman, rationalism, and postmodernism. It also emphasizes the axiological matrices of humans and their worldviews. The scientific value (...) of the article lies in disclosing anthropological models that correspond to axiological functionality. Using the prose of the Ukrainian diaspora and the art of words, the authors of the article attempt to find how to overcome the crisis of human and society. The proposed approach allows finding the place of humans in this world and give their lives meaning. It shows that the world is beautiful and cannot exist on its own, given that it acts as one’s awareness. At the same time, the anthropological concept is considered a system. Furthermore, the authors have applied a system of theoretical-methodological approaches to the problem in question. It was important to identify the main theoretical principles of the research, describe anthropological ideas of prose and highlight anthropological ideas in the Ukrainian diaspora’s prose in the context of existing traditions and postmodern postulates. (shrink)

The article presents a comparison of the interpretations of Edmund Husserl’s early philosophy, created in different local contexts: ones by Polish researchers (Kazimir Tvardovsky, Jan Luka sevich, Vladyslav Tatarkevych, Roman Ingarden, Aleksander Rozenblum-Augustowski) in the period 1895-1945, and Ukrainian philosopher Volodymyr Yurynets. This comparison takes place against the background of considering the differences in the conditions of the development of philosophy in pre-war and interwar Poland and the USSR. The author demonstrates the similarity of the readings of Husserl’s phenomenology (...) by Polish researchers and Yurynets and proves that the similarity between them is not only in the thematic focus of criticism of phenomenological philosophy, but also in its validity and level. In addition, the author offers an approach to the study of Yurynets’ figure and work, based on considering him primarily as a representative of Western intellectual culture. In particular, the possibility of considering Yurynets ‘ objections to Husserl’s project of phenomenological philosophy not as determined by ideological dictates, but as symptomatic of the European intellectual culture of the beginning of the 20th century is substantiated. Both Yurynets and the Polish phenomenological movement criticize phenomenology for its lack of coherence, and it is about both the internal coherence of phenomenological philosophy and its coherence with contemporary sciences. Particular attention is paid to the role of Yurynets in the history of Ukrainian studies of phenomenological philosophy in the context of the discussion about the origins of phenomenological studies in Ukraine.The author considers the investigations of the phenomenological movement in Poland to be fruitful for modern studies of phenomenological philosophy in Ukraine - a phenomenon that had a significant impact on the development of a wide range of humanitarian disciplines in Europe in the 20th-21st centuries and which has direct intersections and common personalities with Ukrainian philosophy. The same seems promising for other European local traditions. (shrink)

The article examines the provisions of the catechisms of the Ukrainian Greek Catholic Church regarding the war and its challenges, as well as the defense of the Motherland. A comparative analysis of relevant thematic instructions in the Catechism “Christ is our Easter” (published in 2011), the Catechism for youth “We walk with Christ” (published in 2021) and the “Catechism of the Christian Warrior” (published in 2022) was carried out. It was determined that the provisions of the UGCC's own fundamental (...) doctrinal documents, its Catechisms, regarding the problems of war and defense of the Motherland, were formed, clarified and supplemented according to the circumstances and needs of the time. The catechism of the UGCC “Christ is our Easter” contains general Christian considerations on the subject under consideration, which are principled, establishing, and refer to how civilized peoples should conduct themselves. The catechism for youth, created in the previous years of the undeclared Russian Federation's “hybrid” war against Ukraine, covers the issues related to the war and the defense of the Motherland in a substantive way and closer to current Ukrainian realities, although it still has some idealistic approach. The Catechism of the Christian Warrior, the preparation of which was completed and the publication was carried out during the full-scale military offensive of the aggressor, is a set of thorough and competent advises for Ukrainian soldiers, where things are called by their names, and there are no provisions that can cause doubts due to experience and be problematically achievable for implementation. Therefore, it is concluded that especially this Catechism, together with and in addition to the two previous ones, is a useful and timely contribution of the UGCC to the instruction of Ukrainians during the war, and therefore to Ukraine's victory over the enemy. (shrink)

The article is dedicated to the memory of Kostiantyn Dmytrovych Ushynskyi (1823-1871), an outstanding Ukrainian teacher-philosopher, founder and developer of the theoretical foundations of education based on the cooperation of pedagogy and psychology (the middle of the 19th century). In general, the purpose of the article is to update the scientific achievements of prominent compatriot. The article’s goal is detailed in such tasks: the assertion of Ukrainianness as the source or origin of K. Ushynskyi’s personality and creativity; the substantiation (...) of the features of his life philosophy, mentality (the priority of the value of the human soul, heartcentred meaning of human being in the comprehension of life; high personal emotionality, but subject to will; love for the native foundations), which total combination nourished the thinker’s ideas about pedagogical anthropology; substantiation of the peculiar intertextuality of the K. Ushynskyi’s book “Man as an object of education. An attempt at pedagogical anthropology” (1868–1869); an attempt to characterize the worldview and philosophical meanings of K. Ushynskyi’s construction of the psychological and pedagogical foundations of the educational process (cultural conformity, nature conformity, activity as the basis of education), which remains not only the historical heritage of Ukrainian humanitarian thought, but also a variant of an anthropologically sharpened worldview landmark for modern educators. It has been established that in the documentary substantiation of K. Ushynskyi’s belonging to Ukrainian culture, the contribution of the modern local historian and teacher V. Terletskyi became the most important. It is shown that the appeals made by K. Ushynskyi to the thoughts, ideas, opinions of numerous European scientists, writers, historical figures, polemics and dialogues with them on the pages of the book ensured the transition to the creation of a text as a stereophonic intersection with other texts. The author of the article tries to substantiate this feature of the book as a kind of intertextuality of the analyzed scientific work. (shrink)

The paper deals with the Ukrainian translation of Immanuel Kant's Critique of Pure Reason (1781/87). We tried to answer the question of whether the Ukrainian reader who is willing to understand Kant's argument but does not understand the German original would be able to understand it by using only accessible now Ukrainian translation of this text. After checking the adequacy of terminological patterns applied in the translation and the correctness of the interpretation of overly complex syntax used (...) by Kant, we concluded that it is impossible to understand Kant's argument by reading only accessible now Ukrainian translation of this text. It is noted that an unavoidable condition for a professional translation's success is the professional community's agreement on how specific terms of a particular author should be translated so that there could not be any terminological confusion during discussions. It is unacceptable when different words in the original language denote the same term in the original. The translation is always an interpretation. Consequently, the reader has to interpret the interpretation, so the translator's maximum task is to preserve the original meaning's multidimensionality as much as possible. However, it is, of course, impossible to achieve the multidimensionality inherent in the original completely. We concluded that the translator of a classical philosophical text should be a researcher who has proven his or her understanding of both the text he or she translates and the tradition to which this text belongs. All these conditions were not adequately met in the case of the translation of Kant's Critique. Due to many inconsistencies in the available Ukrainian translation of the Critique of Pure Reason, errors in the interpretation of the Kant's syntax, and sometimes even Kant's vocabulary, the reader will not be able to understand the key Kant terms. (shrink)

The article reviews the assessment of the School of Antioch by the first Ukrainian hagiographer, St. Dymytriy Tuptalo. Methods: The comparative-historical methodology and, above all, the Tradition history method reveal not only explicit but also implicit links between Kyivan and Antiochian theology. Conclusions: Interpreting the 4th -5th-centuries theological collisions, Tuptalo consistently clung to the viewpoint of the School of Antioch, rejecting the accusals from the side of Alexandrian tradition. St. Dymytriy systematically reproduces in his Synaxarion the historical narratives of (...) the Antiochians. An unequivocal indicator of Dymytriy’s position is his attitude to Antioch's most controversial figures: in particular, he enlists Theodoret of Cyrrhus among the "holy fathers" and mentions Diodorus of Tarsus among the "Church luminaries", along with other figures of the Meletian party. Such an independent evaluation of the Antiochian heritage is undoubtedly due to the concordance of the theological thinking of Dymytriy with the worldview of the Antiochians. (shrink)

The article explores the relationship between the dialogical way of existence of religion and social stability. The author argues that dialogue is becoming a way of existence of religion in societies with a high level of religious freedom. The author emphasizes constructive types of communication between religions, one of which is traditionally interreligious (interfaith) dialogue. The definition of religious dialogue as a broad communication phenomenon is considered, which, in particular, involves the interaction of not only religions with each other (interreligious, (...) interfaith dialogue), but also communication between religion and society (religious and social dialogue) on important issues of the present, and reactions to them. It is substantiated that the reluctance of a certain religious institution to engage in dialogue may be based on the theological position of the church caused by the phenomenon of «ambivalence of the sacred». Some ways to restore the dialogue of religions and overcome the conflict conditions of their interaction are proposed. In conclusion, it is noted that the «war of civilizations» launched by the Russian Federation in Ukraine brings the dialogue of religions to a new level, namely: requires a revision of certain theological theories, the formation of new theological visions; significantly actualizes the issues of justice, heroism, good and evil, the impossibility of violence, ethical problems and their reflection in theological thought; requires religions to take a civic stance, where it is no longer possible to speak of secularization in the sense of separation of religion from politics; sharpens and problematizes the attitude of religions to the national question as a result of the Russian Federation’s provoked terrorist methods of warfare, and thus the threat to humanity of genocide on a national basis; raises the issue of universal values, the humanistic paradigm and personal responsibility, which brings all religious systems too close together; meta-anthropologizes religion, absolutizes humanism as a value when a believer «goes beyond» mere existence to approach eternal truths, where the concept of «salvation» loses its narrowly individualistic characteristic. (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)

Solving complex spiritual problems of modern life leads us to rethinking its higher meanings, absolute values, essences. Philosophical and cultural worldview, as the supreme form of knowledge and comprehension of the existence of the world and man, now directs the study of the root causes, the essential foundations of the world order, the disclosure of the deep meaning of what is happening to the world, society, culture and man, focuses on the creation of universal explanatory models of things, its (...) individual components. Philosophical and cultural reflection as analytical means of cognition involves the ability to go beyond the real spheres of being and deduces the general cultural categories of the world of thought, such as being and non-being, God and soul, time and eternity, spirit and matter, death and immortality, etc. It is in the sense of reflexive activity of philosophical and cultural consciousness that it is possible to consider any phenomenon of being not in itself, but through the prism of the space of deep cultural meanings, which testifies to the metaphysical nature of culture, which is connected with the world of higher, absolute meanings and entities. In cultural studies, there is a tremendous experience with genesis and historical development of socio-cultural life, in particular, religious and philosophical culture. (shrink)

Many books explain what is known about the universe. This book investigates what cannot be known. Rather than exploring the amazing facts that science, mathematics, and reason have revealed to us, this work studies what science, mathematics, and reason tell us cannot be revealed. In The Outer Limits of Reason, Noson Yanofsky considers what cannot be predicted, described, or known, and what will never be understood. He discusses the limitations of computers, physics, logic, and our own thought processes. Yanofsky (...) describes simple tasks that would take computers trillions of centuries to complete and other problems that computers can never solve; perfectly formed English sentences that make no sense; different levels of infinity; the bizarre world of the quantum; the relevance of relativity theory; the causes of chaos theory; math problems that cannot be solved by normal means; and statements that are true but cannot be proven. He explains the limitations of our intuitions about the world -- our ideas about space, time, and motion, and the complex relationship between the knower and the known. Moving from the concrete to the abstract, from problems of everyday language to straightforward philosophical questions to the formalities of physics and mathematics, Yanofsky demonstrates a myriad of unsolvable problems and paradoxes. Exploring the various limitations of our knowledge, he shows that many of these limitations have a similar pattern and that by investigating these patterns, we can better understand the structure and limitations of reason itself. Yanofsky even attempts to look beyond the borders of reason to see what, if anything, is out there. (shrink)

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)

This book is a study of the methodological, metaphysical, and epistemological work of the Eastern Han Dynasty period scholar Wang Chong. It presents Wang’s philosophical thought as a unique and syncretic culmination of a number of ideas developed in earlier Han and Warring States philosophy. Wang’s philosophical methodology and his theories of truth, knowledge, and will and determinism offer solutions to a number of problems in the early Chinese tradition. His views also have much to offer contemporary (...) philosophy, suggesting new ways of thinking about familiar problems. While Wang is best known as a critic and skeptic, Alexus McLeod argues that these aspects of his thought form only a part of a larger positive project, aimed at discerning truth in a variety of senses. (shrink)

This memoriam essay begins with a reflection on the author’s relationship to Drucilla Cornell, the famed activist, revolutionary legal theorist, social and political philosopher, playwright, and biographer. It then proceeds to examine her contributions to Africana existential revolutionary thought and the Caribbean-inspired project of shifting the geography of reason.

The article analyzes the main directions and cases of research and reception of the creative heri- tage of Hrygorii Skovoroda in Germany. Even though Dmytro Chyzhevskyi introduced German scientists to Skovoroda’s work back in the 1930s, its actual reception, according to the author, began only in the 1980s. The article analyzes the research of three authors who carry out such a reception today. First, Elizabeth von Erdmann examines Skovoroda’s work in the context of philosophia perennis. Instead, Roland Pietsch began his (...) study of Skovoroda’s work by translating his works into German and later focused on demonstrating the unity of mysticism and metaphysics in Skovoroda’s phi- losophy, according to how this unity was ensured in his doctrine of self-knowledge. Pietsch demonstrated this unity in his interpretation of the Narcissus dialogue. Another essential aspect of Skovoroda’s work, explored by Pietsch, is the philosopher’s symbolic metaphysics. Pietsch’s latest works are devoted to another important issue — establishing Skovoroda’s place in European intel- lectual history, in particular, based on a comparative analysis of the concepts of Hrygorii Skovo- roda, Johann Georg Hamann, and Franz von Baader. Another German researcher who studies Skovoroda’s work today is Slavologist and theologian Günter Kollert, who has been engaged in the philosophy of Skovoroda and Pamfil Yurkevich for several years and has translated the works of Skovoroda and Mykhailo Kovalynskyi into German. The author of the article concludes that new interesting independent studies of Skovoroda’s work will appear in Germany, which will make it possible to more accurately define Skovoroda’s place in the historical-philosophical process, to think more profoundly and describe this process, as well as to pave the way to possible abandonings and comparisons of Ukrainian works thinker with other famous figures in the history of philosophical thought. (shrink)

The article is devoted to present Polish research on the literary work and philosophical thought of Hryhorii Skovoroda. The scientific reflection on Skovoroda’s legacy was initially carried out on the historical and literary level. It was initiated by Adam Honory Kirkor in 1874. In the context of the history of Ukrainian literature, Józef Tretiak, Ivan Franko and Bohdan Lepkyi presented the general characteristics of Skovoroda’s work, seeing in it only the original style and compilation character of thoughts. (...) Ivan Mirtchuk started his research on Skovoroda’s thoughts from the history of national philosophy, seeing in Skovoroda’s philosophy the features charac- teristic of Ukrainian philosophy, differing it fundamentally from Russian philosophy. As part of the research, it was possible to find an extensive article by Jarosław Ulwański, Philosophy of G.S. Skovoroda, published in 1930, in which the author presented arguments for a pantheistic interpretation of the Ukrainian philosopher’s thoughts. A breakthrough event was the publication of a monograph by Dmytro Tschižewskij, who formulated a view on the mystical philosophy of Skovoroda similar to the Western European mysticism of the 17th and 18th centuries. The interwar period ends with the work of Czesław Jastrzębiec-Kozłowski, in which the work of Skovoroda was analyzed against the background of Józef Hoene-Wronski’s messianic philosophy. After World War II and the 1990s, research on Skovoroda’s legacy was conducted primarily by philologists. Ryszard Łużny and Włodzimierz Mokry treated Skovoroda’s work as a Christian philosopher. In the 21st century, Polish research increasingly refers to philosophical interpretation. Denys Pilipowicz researched the ancient and patristic sources of Skovoroda’s mystical thought and compared it with the teachings of Paisij Velyczkovskyi. Iryna Betko analyzed his poetry from the perspective of Jung’s theory of archetypes. Michał Handzel conducted an in-depth historical and philosophical analysis of Skovoroda’s philosophy, seeing Skovoroda as a representative of the panentheistic trend, and Pavlo Snopkov examined the concept of Skovoroda’s self-knowledge from the perspective of Jung’s and Maslow’s psychological theories. (shrink)

It is known that antiquity understood man as an organic part of the cosmos, which occupies the highest place among natural beings. Instead, the Middle Ages led man beyond the limits of cosmic natural life, proclaiming, on the one hand, an invisible connection with the transcendent God, and, on the other, humiliating the complete dependence caused by his fall upon Divine grace. The Middle Ages are about the discovery of the "inner man", who in the cosmos does not meet anything (...) and know the depths of which can only be obtained by the supernatural light of grace [Haydenko P.P. Evolution of the concept of science.- M., 1980.- C. 409, 425]. Self-knowledge, like the knowledge of God, medieval philosophical thought subordinated the religious task of saving the soul. She transferred the center of gravity of ethics from the sphere of knowledge to the sphere of faith, giving priority to freedom rather than reason - which led to the assertion of man as an active subject of action as opposed to the objectively contemplative attitude of antiquity. Such activity of the subject, despite its purely religious orientation, subsequently played an important role in the formation of the identity of the Renaissance individual. (shrink)

The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars of contemporary issues in African American philosophy and philosophy of race. These original essays encompass the major topics and approaches in this emerging philosophical subfield that supports demographic inclusion and diversity while at the same time strengthening the conceptual arsenal of social and political philosophy. Over the course of the volume's ten topic-based sections, ideas about race held by Locke, Hume, Kant, Hegel, and Nietzsche (...) are supplemented by suppressed thought from the African diaspora, early twentieth-century African American perspectives and Native-, Asian-, and Latin-, American views. The contributors bring philosophical analysis to bear on the status of racial divisions as categories of humanity in the biological sciences, as well as within contemporary criticism and conceptual analysis. Essays present the special applications of American philosophy and continental philosophy to ideas of race as methodological alternatives to more analytic approaches. As a collection of analyses and assessments of 'race' in the real world, the volume pays trenchant and relevant attention to historical and contemporary racism and what it means to say that 'race' and racial identities are socially constructed. The essays analyze contemporary social issues including the importance of racial difference and identity in education, public health, medicine, IQ and other standardized tests, and sports. Additionally, the essays consider the societal limitations and structures provided by public policy and law. As a critical theory, the volume compares the study of race to feminism. Historical and contemporary, academic and popular, racisms pertaining to male and female gender receive special consideration throughout the volume. While this comprehensive collection may have the effect of a textbook, each of the original essays is a fresh and authentic development of important present thought. (shrink)

Purpose. Romanticism as a movement developed in Germany, where, becoming the philosophy of time in the 18th-19th centuries, spread to all European countries. The "mobility" of the Romantic doctrine, its diversity, sometimes contradictory views, attitude to man as a free, harmonious, creative person led to the susceptibility of this movement by ethnic groups, different in nature and mentality. Its ideas found a wide response in Ukraine with its "cordocentric" type of culture in the early nineteenth century. Since the peculiarity of (...) "Ukrainian Romanticism" was its "literary-centric" nature, the purpose of this study is to analyse and comprehend the place of man in the national philosophy and literature of this period. Accordingly, the main tasks of the work are as follows: to determine the main features, the nature of Ukrainian Romanticism; to trace the main vectors of comprehension and image of man in the literature of this time. Theoretical basis. The ideas of European Romanticism were creatively rethought and assimilated during the emergence of new Ukrainian literature. It provided samples of highly artistic works, unique names of talented writers – creators and thinkers, who in their works reflected the philosophy of time. Based on the works of F. Schlegel, partly E. Husserl, M. Heidegger, K. Jaspers, Romanticism in the Ukrainian humanities, in terms of philosophy, culturology, as well as at the intersection with literature, was studied by T. Bovsunivska, Y. Hrybkova, S. Efremov, N. Kalenichenko, S. Kozak, T. Komarynets, D. Nalyvayko, Y. Nakhlik, I. Ogorodnyk, V. Ogorodnyk, A. Sinitsyna, D. Chyzhevsky, M. Yatsenko, E. Kyryliuk, M. Biletsky, D. Dontsov, S. Efremov, G. Kostyuk, S. Krymsky, Y. Sherekh and others. Originality. The authors of the article prove that Romanticism in Ukraine, being "literary-centric" inherently, having absorbed the main ideas and features of European Romanticism, has its own features and vectors of formation and development. Man in this kind of movement, thanks to the means of art, appears very clearly as a spiritually rich, sensitive, vulnerable and strong person. For him or her, the highest value is freedom, the ability to make freely independent fateful decisions. Conclusions. Ukrainian writers, reflecting the philosophical ideas of Romanticism, saw in man a harmonious combination of "natural" and "social", through which he indirectly carries out his own national existence. In addition to the objective realities of the external world, in their works, Romantic writers appeal to the subjective, internal, spiritual, "ideal" world of the hero, who interacts with reality through his own system of values. At each level of development of the humanities and methodology of cognition, this allows a new reading of these works. (shrink)

To raise the question of the nature of narrative is to invite reflection on the very nature of culture and, possibly, even on the nature of humanity itself. So natural is the impulse to narrate, so inevitable is the form of narrative for any report of the way things really happened, that narrativity could appear problematical only in a culture in which it was absent—absent or, as in some domains of Western intellectual and artistic culture, programmatically refused. As a panglobal (...) fact of culture, narrative and narration are less problems than simply data. As the late Roland Barthes remarked, narrative "is simply there like life itself . . . international, transhistorical, transcultural."1 Far from being a problem, then, narrative might well be considered a solution to a problem of general human concern, namely, the problem of how to translate knowing into telling,2 the problem of fashioning human experience into a form assimilable to structures of meaning that are generally human rather than culture-specific. We may not be able fully to comprehend specific thought patterns of another culture, but we have relatively less difficulty understanding a story coming from another culture, however exotic that culture may appear to us. As Barthes says, "narrative...is translatable without fundamental damage" in a way that a lyric poem or a philosophical discourse is not. · 1. Roland Barthes, "Introduction to the Structural Analysis of Narratives," Music, Image, Text, trans. Stephen Heath , p. 79.· 2. The words "narrative," "narration," "to narrate," and so on derive via the Latin gnārus and narro from the Sanskrit root gnâ . The same root yields γνωριμος : see Emile Boisacq, Dictionnaire étymologique de la langue grecque , under the entry for this word. My thanks to Ted Morris of Cornell, one of our greatest etymologists. Hayden White, professor in the program of history of consciousness at the University of California, Santa Cruz, is the author of The Tropics of Discourse: Essays in Cultural Criticism, The Greco-Roman Tradition, and Metahistory: The Historical Imagination in Nineteenth Century Europe. " The Narrativization of Real Events" appeared in the Summer 1981 issue of Critical Inquiry. Critical Responses to the present essay include Louis O. Mink's "Everyman His or Her Own Annalist", and Marilyn Robinson Waldman's "The Otherwise Unnoteworthy Year 711: A Reply to Hayden White," both in the Summer 1981 issue of Critical Inquiry. (shrink)

The religious and philosophical doctrine of L. Silenko is the canonical basis of the doctrine of the religious organization of the Sons and Daughters of Ukraine of the Native Ukrainian National Faith in the Western Diaspora and religious organizations that emerged on the basis of RUNVira in independent Ukraine. This doctrine became final in the early 1980's and is in this form the most famous in modern Ukraine. RUNVira is the most studied denomination of the Ukrainian (...) denominational religious movement in the diaspora. (shrink)

In his research, the author focuses on the role played by Joseph Slipy in spiritual and religious education and the unification of the Ukrainian Greek Catholic Diaspora, as he affirmed understanding of the role and place of Ukrainian religious art and enlightenment as an indispensable component of the Eastern Christian tradition.

The article emphasizes the cultural and educational importance of H. Skovoroda Institute of Philosophy for the spiritual development of the Ukrainian society, especially in the direction of democracy and establishment of the worldview culture as a requirement for the culture of freedom. From the position of the included observer the author of the article describes some episodes of relationship in the scientist’s communities which can be defined as justice and solidary community. On the basis of the Heidegerian scheme, some (...) dangers are analyzed as demands addressed to philosophical thinking. This scheme is used by structuring of the article. The metaphoric of these dangers indicates the contextual problems which are important for producing of philosophical ideas. The experience of the Institute of Philosophy gained by solving of problems is very remarkable for the fulfillment of philosophical studies and educational practices especially by mentoring of the postgraduate students. The fact of naming the Institute after H. Skovoroda is regarded as a symbolic act with a great creative potential and energy which can be used for reviving of national traditions of philosophical thinking. The role of lyric in activating of philosophical ideas is showed. The symbiotic coexisting of the poetry, art, journalism and philosophy is one of the original features of the Skovorodian tradition caring by the well-known representatives of the Institute. All these characteristics joined with the civic culture, which was demonstrated by all generations of the Institute, allow defining it as a metaphysical place with the ability both to follow on the road of the way of light and to represent it on the landscapes of philosophical science and education. The history of the Institute, especially, in the period of its post-totalitarian transformations, gives the opportunity of taking comparison with the Institute for Social Research Frankfurt. The civic courage of the Ukrainian intellectual elites was always initiated, supported and generated by philosophers gathering in Institute of Philosophy. (shrink)

The article deals with the practical philosophy of Hryhorii Savych Skovoroda from the point of view of the leading trends of modern philosophical thought: the «rehabilitation of practical philo- sophy» and the communicative turn in philosophy, the components of which are the neo-Socratic dialogue, the philosophy of communication, and the ethics of discourse. The interpretation of Skovoroda’s philosophy is carried out not only in accordance with the principle «know yourself» as a method of knowledge, but primarily in the (...) dimension of the Socratic dialogue, when the methods of morals and elenctics are used in the joint search for truth, solving moral problems. The dialogic nature of Skovoroda’s method consists in searching for the truth together with other people through argumentation, the truth that also appears as a moral category. The article shows the actualization of Skovoroda’s philosophy in the pre-Soviet, Soviet and modern periods of the study of his work in independent Ukraine. The main thesis of the work consists in the statement that Skovoroda did not reduce philosophy to life, but raised life itself to philosophy. Philosophy was his life — a practical philosophy of life that formed his dialogical habitus. Socratic dialogue appears in philosophy, in everyday practices of communication with people, in particular, in the itinerant habitus of the thinker. Traveling is an important element of his philosophy, his life, and his habitus. The itinerant nature of Skovoroda’s habitus takes his dialogues beyond epistemology, transferring the dialogue to a practical, or rather, moral-practical plane. Skovoroda as an educator, relying on the habitus of Ukrainian culture and dialogic practices, transcends this habitus, elevating it to the habitus of reason. The work asserts the opinion about the need and necessity to develop and practice neo-skovorodinian dialogue as a component of the worldwide trend of development of dialogic practical philosophy and dialogic civilization. The article shows not only the significance of Skovoroda’s philosophy as a historical-philosophical phenomenon, but also its role in modern philosophical research in Ukraine, as well as the national liberation struggles of the Ukrainian people in the fight against Russia’s aggressive policy. (shrink)

The article is updated by several circumstances, which the authors reflect on. In their opinion, there are 1) obvious and external threats — violations of freedom of conscience in the temporarily occupied Ukrainian territories, including Crimea, which arose as a result of the Russian-Ukrainian war, and 2) internally hidden and potential dangers for freedom of religions of Ukrainian citizens. The well-known examples of discrimination of believers of certain faiths in the so-called DPR-LPR and Crimea given by the (...) authors are constantly updated. Relevant monitoring and analytical reports are prepared by both Ukrainian and international experts. They submitted these reports to international human rights organizations, including the rights for Freedom of Religion and Belief. Despite such convincing documented materials, separate accusations have recently appeared against Ukraine, which allegedly violates freedom of religion in the territory under its control. Some are trying to prove that Ukraine, taking advantage of the war situation and referring to the spiritual dangers for Ukraine from those religious organizations whose centers are in the aggressor country, threatens some churches, thereby violating the Constitution and the Law on Freedom of Conscience, which guarantee for all citizens, regardless of from their religious affiliation, freedom of religion. The authors refute these narratives lashed out by Russia and the Russian Orthodox Church. Such negative conclusions, which express concern about the situation in Ukraine regarding freedom of conscience and religion, influence on the world public, experts on issues of freedom of conscience, religious organizations, spoil the image of Ukraine as a country with high level of freedom of conscience even among European countries. Religious freedom, as the authors conclude, needs protection today, but they call for separating real threats from imaginary ones and clearly defining who persecutes, whom he/she persecutes and where persecutes. Ukraine is consistent in its intentions to protect the rights of people and communities, to protect the freedoms of believers and their organizations. (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 covers the development of the idea of ​​patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe, from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in (...) their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement. (shrink)

This article examines the interaction of ideas of Modern Western philosophy, including Polish philosophy, and Ukrainian philosophy in Eastern Galicia in the late eighteenth century through the early twentieth century. The authors argue that during this period the methodological foundations of Ukrainian philosophy and its history, both in periodization, and the development of philosophical terminology, were intensively elaborated. This is proved by the analyzing works of such Galician thinkers and cultural figures as Klym Hankevych and Ilarion Svientsits’kyi. (...) Both were able to involve Ukrainian philosophy in Central-Eastern philosophical discourse. Such an involvement was fruitful because it contributed to the development of Ukrainian philosophy and its methodology for both historic-philosophical researches and the formation of philosophical terminology. (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)

"An Illini book." Includes bibliographical references and index.

Tra le diverse proposte ermeneutiche capaci di dare valore alla critica che Christian August Crusius rivolge al razionalismo leibniziano-wolffiano ce n’è una che pone al centro dell’attenzione la relazione che intercorre tra antropologia e teodicea. Il discorso crusiano intorno all’uomo svolge al suo interno il ruolo di fondamento esplicativo della risposta alla questione del male in un mondo voluto da Dio. La teodicea viene così considerata per quello che è in primo luogo: l’espressione di una visione incentrata sull’essere razionale finito, (...) sulla creatura umana. (shrink)

Purpose. The paper is aimed at studying the peculiarities of the Oleksandr Kulchytskyi’s doctrine of human, taking into account the context of European philosophy and especially in comparison with the paradigm of philosophizing in the Lviv-Warsaw school. The theoretical basis of the study is determined by Kulchytskyi’s scholarly works in the field of philosophy and philosophical anthropology, as well as the latest researches that reinterpret the influence of Twardowski’s theoretico-methodological ideas on the formation of the philosophical worldview of (...) the Ukrainian thinker. Originality. Based on the appeal to primary sources, Kulchytskyi’s philosophical doctrine of human in the unity of its basic principles and theoretico-practical results is reconstructed. The ways of forming the key ideas of his philosophical anthropology are determined, their originality is substantiated, despite the cooperation with Twardowski’s school, as well as despite numerous discussions and researches of Western European philosophico-anthropological, existentio-ideological and socio-psychological issues. Conclusions. It is found out how the philosophical worldview of Oleksandr Kulchytskyi was formed and how he gradually came from the research of the human psyche within the framework of anthropological structural psychology to the realization of the need to study philosophical anthropology. The personalistic features of his philosophical doctrine of human are characterized; in particular, attention is paid to the distinction between the concepts of person and personality, determining the importance of the social factor for the formation of human worldview, didactic aims of anthropological studies. It is shown how in Kulchytskyi’s philosophical anthropology the analysis of the existentio-worldview dimension of human existence, manifested in different spiritual situations and socio-cultural conditions that influence the specifics of thinking and the nature of the personality mentality, acquires special importance. The originality of Kulchytskyi’s arguments about human in the context of both Ukrainian philosophy and in general European philosophical thought is stated. (shrink)

"An Illini book." Includes bibliographical references and index.

Contemporary philosophers—analytic as well as continental—tend to feel uneasy about Ernst Tugendhat, who, though he positions himself in the analytic field, poses questions in the Heideggerian style. Tugendhat was one of Martin Heidegger's last pupils and his least obedient, pursuing a new and controversial critical technique. Tugendhat took Heidegger's destruction of Being as presence and developed it in analytic philosophy, more specifically in semantics. Only formal semantics, according to Tugendhat, could answer the questions left open by Heidegger. Yet in doing (...) this, Tugendhat discovered the latent "hermeneutic nature of analytic philosophy"—its post-metaphysical dimension—in which "there are no facts, but only true propositions." What Tugendhat seeks to answer is this: What is the meaning of thought following the linguistic turn? Because of the rift between analytic and continental philosophers, very few studies have been written on Tugendhat, and he has been omitted altogether from several histories of philosophy. Now that these two schools have begun to reconcile, Tugendhat has become an example of a philosopher who, in the words of Richard Rorty, "built bridges between continents and between centuries." Tugendhat is known more for his philosophical turn than for his phenomenological studies or for his position within analytic philosophy, and this creates some confusion regarding his philosophical propensities. Is Tugendhat analytic or continental? Is he a follower of Wittgenstein or Heidegger? Does he belong in the culture of analysis or in that of tradition? Santiago Zabala presents Tugendhat as an example of merged horizons, promoting a philosophical historiography that is concerned more with dialogue and less with classification. In doing so, he places us squarely within a dialogic culture of the future and proves that any such labels impoverish philosophical research. (shrink)

The article analyzes the philosophical course of Stephan Kalynovskyi taught at Kyiv-Mohyla Academy in 1729–1731. By now researchers considered this course to be one of the best monuments of Ukrainian philosophical thought of that time. However, the textual analysis has shown that the course was borrowed verbatim from François le Reés, a French author who wrote it in Paris in the 1630s. The article also analyzes all other currently known educational courses of Kalynovskyi (courses on rhetoric, (...) history, mathematics). Neither they were written by the professor himself, but borrowed, mostly verbatim, from other authors. The article drew conclusions about the (un)originality of Kalynovskyi's courses based on a comparison of his courses with their sources, identifying authorial changes, deviations, etc. In addition, an attempt was made to find out whether the verbatim borrowing of someone else's text without indicating the author during teaching could be considered plagiarism at that time. Biographical information about Kalynovskyi, as well as an overview of the church sermons that he delivered as a bishop, allows a better understanding of his educational courses. (shrink)