This article discusses the foundation of ideas for Vyacheslav Ivanov’s interpretation of Pushkin’s poem. In The Gypsies, Ivanov sees a conflict between personal freedom and sobornost’ as revealed b...

_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)

I. "Filosofskiĭ paroxod": k istorii voprosa -- II. Respressii i permanentnai︠a︡ ėmigrat︠s︡ii︠a︡ -- III. Overkili russkoĭ filosofii -- IV. Postsovetskiĭ period: v poiskakh identichnosti -- V. Vozvrashchenie "filosofskogo paroxoda" (2003) -- VI. "Filosofskie avtobusy" -- VII. Samolet-paroxod-"filosofskiĭ poezd" -- VIII. Afinskiĭ kongress: prikosnovenie k istorii (2013) -- IX. "Uchitʹsi︠a︡ bytʹ chelovekom": XXIV vsemirnyĭ filosofskiĭ kongress -- X. Mezhdu proshlym i budushchim.

The article suggests the philosophical pragmatist approach to the notions as to the components of social practices in the historical process. The question of their contents and interrelations shifts from the epistemic level to the practical one, in this way indicating the dimension of pragmatic intellectuality. It is pointed out that in various times the agents of pragmatic intellectuality used to employ in their practices the notions in perspective of the improving effect on the human’s life. From the angle of (...) the history of philosophy, the pragmatic intellectuality means an attitude of critical choice, comparison, and holistic arrangement of the notions in view of close grasping the novel practices which might be advantageous for the community. The history of philosophy justifies the fact that the pragmatic intellectuality has been generated by the tensions between various divisions of the social practices and set a locus of their transformation. The notion of the culture of democracy is interpreted not as a fixed theoretical criterion but as a changing through history vision of the community’s future, as well as the notion of practically possible social-cultural changes and the ways to make human life better. The features of pragmatic intellectuality are as follow: the priority of the future before the past, social hope, self-reliance, flexible and dynamic correction of notions, ideas, images on account of the humane interests, changes in the culture of thinking and senses, self-realization as self-transformation. The article relies on the works of the classics of American philosophical pragmatism and the writings by the authors on the akin topic. Manuscript received 01.03.2020. (shrink)

У статті розглядається такий аспект інтерпретації, як «читання – використання» тексту для підтвердження точки зору читача-дослідника. У цьому контексті вирізняються відмінності між інтерпретаціями В. Петровим та Д. Чижевським творчості П. Куліша. Зазначено, що для підходів Д. Чижевського характерне зосередження на історико-філософській традиції, тоді як В. Петров більш відкритий у тлумаченні історико-філософських канонів, особливо щодо їх залежності від змінюваного процесу інтелектуальної історії.

The tragic experience of the XX century, the worth expression of which was Holocaust, challenges the fundamental values of civilized society. Its terrifying symbol is Auschwitz, extermination camp, Universe of terror – “the kingdom not of this world”. Its understanding is beyond classical concepts of good and evil and can not be described in the usual categories of crime and punishment. The entrance to this “kingdom” can be illustrated by Dante’s words written at the entrance to Hell (Inferno): “Abandon all (...) hope, ye who enter here”. Finding no help, either in God or in human Reason, the shattered mind has to seek a new “measure of all things” to perceive wisdom born in despair. (shrink)

First comprehensive introduction to information theory explores the work of Shannon, McMillan, Feinstein, and Khinchin. Topics include the entropy concept in probability theory, fundamental theorems, and other subjects. 1957 edition.

The article is devoted to Berdyaev's first Italian journey, which had a "tremendous influence" both on his creative destiny and on the development of his aesthetic views. It is significant that one of the defining motives for visiting Italy was his desire to "return to his homeland impressed by the greatest beauty"! Since the first journey of the philosopher was connected with Florence, it seemed appropriate to pay due attention to the achievements of this city and its decisive contribution to (...) the formation and development of the culture of the Renaissance. The formation of revivalist principles in Florentine literature and fine arts is shown; the formation of theory (Alberti) and the history of art (Vasari), as well as a number of cultural phenomena accompanying these processes, which ultimately determined the artistic and aesthetic appearance of Florence and turned it into the capital of the Italian Renaissance. As a result, this makes it possible to fully understand and appreciate Berdyaev’s choice of this particular city, especially since Florence not only made “the strongest impression” on him, but also became the “key” to understanding both Florentine art proper and artistic-aesthetic culture Italian Renaissance. This is the first attempt in Russian literature to consider and analyze Berdyaev's Florentine journey as one of the sources of his creative heritage, which has not yet become the subject of special study. The relevance of topic is also determined by the existing confusion on this issue, which the article is aimed at overcoming. (shrink)

Some concepts of collective action have been examined. It is found that collective action is formed as a result of interaction of individuals within the group, collective etc. Such social environment in which collective action appears, is the educational process, which aims to provide protection, safety and educational needs of direct interaction between the preschool children and children of younger school age. The forms of work: group and collective, have been analyzed. It is found that acting in a group or (...) team, the participants of educational process gather around the common goal, collective action, that occurs, becomes the value in the process of achieving this goal. That is, it encourages the collective, group to act in the given direction. This action is accompanied by the interaction, due to which raises the phenomenology of collective, above- and beyond the individual. It is based on the formation in the mind of each individual subject of communication the subjective model of the content and the process of interaction, which seems to be shared with other participants (the subject feels as if its co-author) and the presence of which can be displayed in the form of a general image of the subject of interaction that occurs in interpersonal space and fills it. (shrink)

ABSTRACTIn his Lectures on Aesthetics, Hegel reasons that comedy responds to the fact that democratic ideals become a subject for a joke when enacted: progressive values such as free speech enable...

This article provides a brief systemic analysis of the key concepts of the so-called new science of art developed by the Austrian art historian Hans Sedlmayr. The result of Seldmayr’s pursuits are reflected in creation of his own philosophy of art and culture based on a particular worldview. The cognition of the whole, along with individual and unique, underlies this science. Understanding is the goal of scientific knowledge for Sedlmayr. It suggests not only abstract knowledge, but peculiar existential experience as (...) well. Sedlmayr interprets the understanding of artwork as its contemplation, which in turn, is identical to its actualization or presence. In Seldlmayr’s art of science, epistemologies and ontologies merge into each other. He interprets artworks simultaneously as the event and as the social organism, which overcomes the linearity of time and fragmentation of plurality. This artificial complex system, built on the paradoxical identity of the single and plenty, is both finite and infinite. Sedlmayr’s views encompass classical and nonclassical approach towards cognition of the whole. He relies on the principles of monism, seeking to reduce all concepts to a single basis, single point of singularity that designates the synthesis of all the moments of the whole and can be expressed by a single category. The main category, which resembles the center of the opposites, is the “midpoint”. The aforementioned ideas are consistent and logical only in such scientific worldview that identifies ontology and epistemology, which implies the unity of contemplation and phenomenon of the artwork. Therefore, in Sedlmayr's constructions, actualization or revival of the artwork is identical with its comprehension. The systemic approach towards the artwork reflected in the theoretical works of Sedlmayr extends the boundaries of art science and converges with philosophy. (shrink)

One of the main trends of modern society is a marked increase of the theoretical interest to the sphere of mythology and the theory of myth. And in light of globalization approaches explicitly focus on the impact study of the regional aspects of social phenomena. In this regard, in regional studies of mythology appear attempts seen the myth city's as a socially formalized knowledge about the city or region, a strong regulatory and mobilization element in society, which is capable of (...) forming a regional entity and identity. A problem is in that every city has the own myths and specific municipal culture. It can be one of reasons of conflicts at co-operation of townspeople of different regions because all of us are inclined to identify itself with a sub-group on the sign of place of inhabitation, line of business or the world view. Thus, at all cities have different myths and symbols. We are inclined to see our city as city of the chosen townspeople, while other cities and regions are inhabited by demons and monsters. The article suggests to consider the city like a self-valuable phenomenon. The article submitted to scientific use of the term "the myth city's" which, the author's perspective is not identical to the concept of "myths of the city" and "Mythology of the city." also authors conducted analysis the history of the formation of the Donetsk's myth, identified the main stages of its formation, and conducted explication of its meaningful and functional characteristics. (shrink)