In the article considers the main documents that contain the legal norms of the ecumenical character or the directives of the legislative power of the Catholic Church, in particular the Decrees of the Second Vatican Council and the Ecumenical Directives. The above-mentioned documents stipulate the legal relationship between the Catholics and other Christians, establish the legal basis, which contains the structure of specific church laws. The author analyzed the direct legal norms of ecumenism in the Catholic Church and characterized these (...) documents by defining them. (shrink)

TEST is a novel taxonomy of knowledge representations based on three distinct hierarchically organized representational features: Tropism, Embodiment, and Situatedness. Tropic representational features reflect constraints of the physical world on the agent's ability to form, reactivate, and enrich embodied (i.e., resulting from the agent's bodily constraints) conceptual representations embedded in situated contexts. The proposed hierarchy entails that representations can, in principle, have tropic features without necessarily having situated and/or embodied features. On the other hand, representations that are situated and/or embodied (...) are likely to be simultaneously tropic. Hence, although we propose tropism as the most general term, the hierarchical relationship between embodiment and situatedness is more on a par, such that the dominance of one component over the other relies on the distinction between offline storage versus online generation as well as on representation-specific properties. (shrink)

We examined the hypothesis that boredom is likely to occur when opportunity costs are high; that is, when there is a high potential value of engaging in activities other than the researcher-assigne...

Review of Westerlund, F.. Heidegger and the Problem of Phenomena. London: Bloomsbury.

Conditions of low and high perceived control often lead to boredom, albeit for different reasons. Whereas, high perceived control may be experienced as boring because the situation lacks challenge, low perceived control may be experienced as boring because the situation precludes effective engagement. In two experiments we test this proposed quadratic relationship. In the first experiment we had participants play different versions of the children's game “rock-paper-scissors” in which they arbitrarily won or lost. Despite having only dichotomous conditions, participants reported (...) experiencing a broad range of levels of perceived control. Consistent with our predictions, boredom was highest at low and high levels of perceived control. Experiment 2 tested the notion that the mere prospect of gaining control may mitigate boredom. Participants given to believe that they could gain control over the game of rock, paper, scissors were less bored than those who believed there was no possibility of winning at greater than chance levels. This suggests that beliefs concerning prospective control, rather than a given level of perceived control per se, may predict engagement and boredom. (shrink)

The relevance of the research. The various approaches are analyzed on the essence of nostalgia, ranging from psychological understanding of this phenomenon as emigrant`s neurosis and mental illness to a more profound comprehension of it as a cultural and philosophical “universalia” that concerns complicated mechanisms of historical memory, identity, time and eternity. Analysis of research and publications. Among contemporary researchers investigating the ethical, religious and cultural-historical dimensions of nostalgia, there should be mentioned S. Boim, F. Davis, S. Merzlyakov, V. Nurkov, (...) Y. Davydov, E. Loftus, O. Fedkov, M. Rewakowicz, M. Shkandrij, M. Boichenko, O. Yakovleva, V. Liakh, E. Novikov and many others researchers. The purpose of the paper is to examine the ethical and religious dimensions of nostalgia, to figure out the connection of nostalgia with the problems of memory, time and eternity. Presentation of the main research material. The article deals with the cultural phenomenon of nostalgia, its religious, ethical and general philosophical aspects. It is shown that nostalgia is based on memory value selectivity, due to which a moral tradition, social and individual identity, and the continuity of generations are established. Modern man rebels against the actual state of being as untrue and non-authentic. He feels nostalgia for the past as something right and proper. A person not only mythologizes, but also seeks to resurrect the past in a symbolic way. In this almost religious faith in the resurrection of what is gone there is an existential certainty for the final cancellation of time and triumph of eternity, within which everything is preserved and nothing is forgotten. Nostalgic lust for the past is inherent to humanity throughout its history and is especially actualized in the culture of postmodernism. Conclusion. Nostalgia is a kind of personal and social myth creation, the construction of the historical identity. It reconstructs the past, which appears not only valuable and significant for the present, but also proper. Nostalgia is a moral phenomenon based on a morally healthy memory, capable of forgiveness, reconciliation and love for one's own destiny. The attention is stressed on metaphysical, political and aesthetic forms of nostalgia that oppose destructive force of nihilism. (shrink)

ion is instrumental for our understanding of how numbers are cognitively represented. We propose that the notion of abstraction becomes testable from within the framework of simulated cognition. We describe mental simulation as embodied, grounded, and situated cognition, and report evidence for number representation at each of these levels of abstraction.

It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian community in the regions. Secondly, through these spiritual centers there was (...) a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community. (shrink)

Position, values, activity of the highest Orthodox clergy, monasteries, monasticism in the era of numerous interstate wars, Cossack uprisings of the 20 - 30s of the 18th century, National Liberation War of 1648 - 1654, Pereyaslav council, and its succession that coincided with dramatic transformations on the European continent, a profound change of borders in Central and Eastern Europe, in the light of the present factual completeness and the possibility of scientific objective assessments, prove to be complex, multi-vector, and often (...) synchronous with many sociopolitical processes and diplomatic movements and, in general, far from the given unambiguous, straightforward or spiral "procedural", which the position of the Orthodox Church, monasteries or monks in the national liberation competitions in the Ukrainian lands. until recently. (shrink)

An unbiased analysis of the history of the coexistence of church institutions and politics in any state shows that the chronicle of such coexistence appears, in large part, as a history of attempts to use, with greater or lesser success, on the one hand, by church political structures, and on the other, by the church of political structures, or politicians. The history of these interconnected relationships goes back to the times when both institutions in the process of their formation and (...) development began to represent a certain socially influential force, a real and potential resource which could be used to solve operational and strategic political or religious-church problems in any which field of social life. (shrink)

The seminal component of the characteristics of contemporary Ukraine in the religious and ecclesiastical aspect is, along with state-church, social-religious, inter-church relations, the level of religiosity, securing freedom of conscience, etc., inter-confessional relations in all their dynamics, causal relationships society and its specific areas - political, social, legal, spiritual, ideological, ethno-cultural, religious.

Monuments of spiritual and material culture of the Kievan Rus state, later periods of national history show that the general principles of Christian monasticism became known here at the same time as the first information about Christianity itself - first spontaneously, spontaneously, through the Greek colonies of Crimea, trade routes from the south, to the south. Greece, Macedonia and Serbia, and later, under the official baptism of Vladimir - through monasticism, clergy, hierarchs in Greek-Byzantine missions and the clergy settled in (...) Kyiv cities - already as a conscious enyy and steady process of transferring the n soil of the new religion and its basic spiritual and material institutions. (shrink)

At the same time as raising the general level of social activity caused by the radical changes in political, social, economic and spiritual relations, assessments and benchmarks in independent Ukraine; with the elimination of one-party monopoly and the existence of essentially unipolar-oriented public associations; the actualization of the idea of ​​building civil society as a Ukrainian perspective; with the rise of the desire of the faithful to play a more significant role not only in the life of their denominational enclaves, (...) but also in the country as a whole - the activity of the so-called so called. church-based communities. (shrink)

The present high status of dialogue as a widely practiced method of considering and resolving the problematic, controversial or conflicting issues that humanity has to face is a kind of a result of the millennial selection of reliable and effective means of understanding, reconciliation, organization of civilized coexistence, multifaceted ideology, the world of human communities, their individual groups or individuals. Almost the main features of ancient philosophical dialogue - to be the antithesis of dogmatism, to question the habitually established, preserved (...) as an axiom, to force the opponent to listen to a different opinion, to understand the opposite position - surprisingly preserved to our day, to acquire constructs, to acquire constructs, in particular between churches, they end without the expected consensus. (shrink)

Problems of modern religiosity, its origin, causes and real level in Ukrainian society; religious self-identification, which in sociological surveys and polls of different levels was usually identified with the true level of religiosity in society; problems of validity and authenticity of religious self-determination of a person and other related problems were started to be considered by scientists from the late 80's - early 90's of the XX century. mostly as a response to the increasing trend of religiosity in Ukraine. Already (...) in the first half of the 90-ies there are works in which attempts were made to understand the phenomenon of modern religiosity in Ukrainian society, to identify the reasons for the steadily increasing religiosity, at least in general terms to characterize its peculiarities. Notwithstanding the huge number of extra-scientific, emotionally-complementary, poorly substantiated methodologically and factually, confessionally biased publications of this period, it should be noted that the scientific progress in the study of modern religiosity was related to the studies of the Institute of Religion NAS of Ukraine, other centers that have directly or indirectly studied the functioning of religion and the church in modern society. (shrink)

In the history of the Christian Church in general, and Ukraine in particular, Orthodox-Catholic relations occupy an extremely important place. The dramatic, as a fact of church and religious life, they attracted the attention of a large number of scholars of different fields of knowledge and research interests. Arsena Rychynsky, a well-known Ukrainian religious scholar whose views on the problem of unity of the Christian Church, overwhelmingly, are scientifically valid, meaningfully original and prognostically relevant. Under such a review, we would (...) like to update some of the researcher's provisions, which directly or indirectly correlate with the uniqueness in her Ukrainian expression. To this end, we recall that, by the exact definition of I. Lysyak-Rudnytsky, Ukraine is quite rightly considered a classic country of the unified tradition. Located on the border of the two worlds, by which we understand the Orthodox East and the Catholic West, it has become the subject of influence of both the Greek and Roman Churches, which, after all, has caused acute religious and religious events in Rus-Ukraine. inter-confessional controversy and repeated attempts at Orthodox-Catholic reconciliation, and even unification. (shrink)

In the article, based on the elaboration of a large array of literature on the topic, as well as direct and inclusive study of ritual practice, mainly orthodoxy, reveals the place and functional purpose of the religious factor in the complex structure of the religious phenomenon, in various manifestations of religious life.

As we begin to cover the events that immediately preceded the proclamation of the unification act of 1596, we do not think it necessary to prove how complex and responsible the case is. After all, despite the multifaceted nature of the phenomenon, which will later be called the Union of Brest, it is difficult for the researcher to abstract from its consequences, which had a significant impact on the course of the church and religious process of the last four centuries (...) in its regional and Christian community as a whole. It is not easy to understand the religious semantics of this fateful event, which was closely connected with the complex of concepts of state and cultural content. Therefore, we emphasize the self-evident: in the systemic order, Orthodox hypodynamism, which had its worst manifestation in the cultural inferiority of local self-sufficiency, was bound to become a brake on mature church-religious transformations. (shrink)

Despite the universal status of the Ferrara-Florentine Cathedral, the union of the Orthodox and Catholic Churches approved by him provoked ambiguous, but often very negative reactions. This is especially true of the Orthodox East, where the idea of ​​inter-church unification ages in a row was subjected to devastating criticism, and in cases of real attempts to introduce the union, there was a strong resistance from the individual zealots of the Byzantine Orthodoxy and their supporters. An exception to this rule was (...) not the Orthodox Russia, the spiritual leader of which and the believer, and subsequently the researchers of various fields of humanitarian knowledge, did not reach a common view on the canonicality of the Ferrara-Florence Union, and thus the legal basis for its introduction. (shrink)

The categorical rejection of the Ferrara-Florence Union by the Moscow leadership, as sometimes restrained, is sometimes unconcerned, but in general, the positive attitude towards the communist act of unification of the Orthodox and Catholic Churches from the side of the ruling circles of the Commonwealth is a fact that is undeniable and scientifically irrefutable. However, not all of those who have been guarding the ideological support for this self-evident nature for more than half a century are prepared to take into (...) account the positional distinction that touches the intra-Orthodox sphere. Therefore, I would like to present an account of the explanation of the factors that brought about the theory of "Moscow - III Rome" to life, and also led to the emergence of "Letters of Misail". (shrink)

The author develops the idea that ancient Greek philosophy begins with attempts of the first theorists, especially Plato, to prove the immortality of the soul. For them, this meant, above all things, justifying that a person cannot escape moral responsibility or punishment for his wrongdoings. The author compares this kind of immortality, or this theory of immortality, to the ancient Greek concept of earthly immortality of the name. If a Greek had not achieved his glory in the creative realm of (...) freedom (in politics, war, sports, knowledge, and arts), he did not get beyond the limits of his bodily existence. The first kind of immortality is also discussed in terms of Pla to’s moral pessimism, while the second kind of immortality is discussed in terms of moral optimism. Both kinds are considered in terms of the philosophical response to the question of a good and happy life. The third kind of immortality is defined by the author as Faustian immortality in the Modern Age. The concept of this kind of immortality is explained in terms of the Faus- tian individual, that is, based on J. W. Goethe’s idea of self-realization of personality through the activities of their native community. This kind of immortality is contrasted with the concept of escapist immortality, described by Russian artists, especially A. S. Pushkin and M. A. Bulgakov, as the greatest achievement of a modern creative person in the conditions of social unfreedom. Lastly, the concept of medial immortality is defined as a postmodern idea that the desired uniqueness of a personality is affirmed by its social acknowledgment via contemporary digital communication means, that is, medial means. The author’s main text contains important references to the Additions placed after the main text. To understand the dialogic nature of the research, Additions should be read alongside the main text, rather than after it. (shrink)

У статті здійснено логічну реконструкцію інтердискурсивного поля між філософемами Мартіна Гайдеґґера і Теодора Адорно. На основі дослідження рефлексивної літератури визначено основні тенденції історико-філософської аналітики цього поля. Установлено, що ключовим концептуальним чинником напруження між досліджуваними дискурсами постає характер розуміння онтико-онтологічної відмінності. Визначено тактичні можливості застосування методологічних інструментів адорнівської ідеологічної критики в контексті історико-філософського освоєння творчості М. Гайдеґґера.

The accelerated rates of scientific and technological progress and the intellectualization of the main factors of production play a leading role in ensuring the economic recovery of national economies, in particular in the conditions of the existence of today's post-pandemic consequences. The technological development of the leading countries of economic development poses difficult tasks for other participants in the world economic space to avoid a significant lag, especially in today's post-pandemic society. For the countries of Eastern Europe, this task is (...) complicated not only by political and social tensions, but also by the lack of effective government regulation instruments that could provide support for the high-tech sector as a locomotive for the modernization of the national economy. Moreover, enterprises of the high-tech sector of the economy, being deprived of state support, must independently ensure their functioning by creating a system of economic security. Ensuring safety in a post-pandemic society of such enterprises is characterized by significant differences, which are most related to the need to create safe conditions for the activities of workers - the most valuable resource. The development of enterprises in the high-tech sector of the economy is impossible without taking into account the safety aspects, it requires the intensification of scientific research in this area. The purpose of the article is to form information support for managing the economic security of enterprises in the high-tech sector of the economy in the context of post-pandemic modernization. (shrink)

Humanity in the conditions of globalization is getting closer and unified in the realm of economy, politics, culture. This is to some extent characterized by interfaith relations.The confessional network in Ukraine has already almost finished. If some new religious movements appear, they will not be very successful, but will remain at the level of individual communities. Believers in their confessional preferences are largely determined. Sometimes there is even a curtailment of the activities of some new, as for Ukraine, currents. There (...) are dozens of different religious trends in Ukraine, but the largest among them is Orthodoxy and Catholicism. (shrink)

Who or what comes to light after the ‘beyond’ of Cartesian, Husserlian or Heideggerian post-intuitus philosophical attempts and receives a new souffl e (breath) from otherwise JeanLuc Marion’s desire to opt conceptually a new context for phenomenological and theological researches? Granted the importance of René Descartes, Edmund Husserl and Martin Heidegger, it is, nevertheless, Jean-Luc Marion who has contributed to the question of overcoming of metaphysics’ possibility in order to disqualify a ground of being within a phenomenological reality of love. (...) In the present article the author wishes to introduce an acquaintance of Jean-Luc Marion’s pensée (thinking) in reference to the inevitability of the leap through metaphysics aiming at doing justice to Ukrainian readers by putting Marion’s voice into the nuance of new approaches that have been resulted in recent contemporary French debates. Key words: self, other, saturated phenomenon, call, giveness, donation, erotic reduction, love. (shrink)

Heidegger proved to be one of the key thinkers of the last century. His philosophical legacy accompanied by affluent body of critical literature disclose the horizon for any local philosophical community, e. g. the Ukrainian one, to obtain its own language and problematic. To work out a appropriate receptive disposition towards Heidegger’s thought, we have to generalize the logics of some constituted histories of reading Heidegger in Continental, Anglo-Saxon, and Russian intellectual fields. Contemporary historico-philosophical discourse dominated by receptive disposition of (...) history of ideas omits social references of philosophical texts. This is symptomatic for ontological, existential, and lingual focuses on Heidegger, so characteristic for Ukrainian studies. We try to work out the interpretative disposition of situational analysis of Heidegger’s discourse on the methodological and conceptual basis provided by P. Bourdieu and R. Collins’s sociological views on Heidegger. Our goal here is to find a possibility to appropriate certain elements from sociology of knowledge to the apparatus of historico-philosophical analysis, although sociology of knowledge is suspected to be more valuable in explaining biasis than in accounting for correct opinions and adequate interpretations. This controversy between sociological and philosophical fields made us consider the critical reception of P. Bourdieu’s issues. What is really relevant to the tasks of historical and logical reconstructions of Heidegger’s thought, its contexts and evolution is Bourdieu’s claim to consider its polyphonic nature, its stylistics evolving from pragmatic force of Sein und Zeit to prophecies of the poetic thinking to come in the history of Being. We argue that such concepts of sociology of knowledge as structural homology, intellectual field, and symbolic capital can substantially enforce and enrich historico-philosophical studies, being framed in the disposition of situational analysis of philosophical texts. (shrink)

In the domain of the Ukrainian history of philosophy one can clearly observe symptoms of eclecticism, contamination, and corruption. Such situation is rooted in continuous insufficiency of the methodological framework of Ukrainian philosophy, split by the demise of Soviet ideological structures. Critical condition of humanitarian epistemology is aggravated by the urgent need to overtake foreign studies in the corresponding field, which constantly increase in number and evolve in character. All of the aforementioned symptoms are indicative for historical and philosophical reception (...) of Martin Heidegger's legacy by the Ukrainian academy. Heidegger studies have already formed a separate trend in the world philosophical discourse. We focus on critical assessment of certain reflexes, i.e. definite interpretative strategies providing different transcriptions of the same referents, i.e. definite philosophical forms, texts, or problems. In the general contour of Heidegger studies I differentiate the following reflexes: reflex of immanent hermeneutics, reflex of reductive interpretation, reflex of genetic historiography, and reflex of ideological historiography. In this paper I continue to identify transcriptions of "Heidegger's controversy" (the referent of historico-philosophical thought), provided by the reflex of ideological historiography. As I have recently identified the transcription of political implications of Heidegger's philosophy in the terms of sociology of knowledge, so now it comes to biographical transcription of Heidegger's political engagement, elaborated by Hugo Ott and Victor Farias. Critical assessment of their methodological approach revealed imposition of biographical objectivity on philosophy discourse, simplification of the complexity of philosophical form, and the pathos of elementary humanism as the ideological criterion of their research. (shrink)

Nowadays the Ukrainian historical and philosophical science is going through a harsh crisis of methodology, caused by distortion of universal coordinates of scientific thinking allegedly providing the condition of the so-called methodological pluralism. Numerous discussions focus on the question about the very scientific nature of history of philosophy as a branch of knowledge. The tendency which appears to prevail in such disputes defines history of philosophy as philosophy in contrast to the opinion that history of philosophy should be rather seen (...) as approximate to social history. This paper aims at revealing relevant methodological instruments of historical reconstruction of philosophical forms in the concreteness of their existence, conditioned by lives of real people with their real ends and drives. Thus we address Herbert Marcuse's critique of Martin Heidegger's philosophy, since once being a Heidegger's assistant he adopted a highly critical position towards his master's philosophy. Heidegger's Being and Time attracted Marcuse by existential analytics of Being-in-the-world of Dasein and the perspective on historicity of humane condition. In Marcuse's eye Heidegger had come close to the breakthrough towards maintaining of concrete philosophy, providing possibilities of philosophical approach to social realities. By 1932 Marcuse's attempts to reconcile categories of Heideggerian paradigm with strategies of Marxism proved to be a failure. After 1932 Marcuse finds the resources of theoretical enrichment in Marx's Economical and Political Manuscripts of 1844 and distances himself from Heidegger. Nevertheless Heideggerian moments appear to be employed further on in his thinking. Marcuse's critique provides us with an efficient assessment of Heidegger's key concepts as neutralized terms, unable of reaching out to the very reality of human existence, being ideological doubles of sociologicaly valid terminology. (shrink)