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)

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. 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.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: the lexeme fortuna was usually translated by Ukrainian intellectuals of the Baroque period as “happiness”; 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; 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; 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)

The article proves crucial significance of Larysa Dovga’s monograph to the new understand-ing the heritage of Kiev-Mohyla Academy and Ukrainian spiritual culture of the 17th century. This is because Dovga’s monograph is the first to use Hildebrand’s and Scheler’s personal ethics and Buber’s dialog concept for analyzing early modern Ukrainian axiology; reconstruct Ukrainian baroque culture value system by analyzing the treatises of Innokentiy Gizel and theo-logical texts of Petro Mohyla, Lazar Baranovych, Yoanykiy Galyatovskyi and Antoniy Radyvi-lovskyi. Also the monograph (...) clarifies how this value system helped the intellectuals of that epoch to develop a new, understanding of human being as a living, acting world player, social and natural being at the same time, responsible for its actions before God and society. In addi-tion, the monograph uses the methodology that rigorously analyses the processes of birth, existence and modification of semantic content of different value categories, such as honor, con-science, free will, virtue, knowledge, homeland, etc.The article states that L. Dovga was the first to make structural and comparative analysis of such moral and theological works as “Peace with God to a Man” and “The Science of the mystery of holy confession”, specifying their social, intellectual and ecclesiastical contexts and substantially specify Innokentiy Gizel’s biography. In conclusion the author draws attention to considerable potential of further analysis of such baroque manuscript heritage with up-to-date methodology that will bring up Ukrainian humanities to the global level and deepen the understanding of our identity roots. (shrink)