The article is devoted to the transformations of society in the era of globalization. The global world is seen as a consequence of the successful implementation of the world-historical the Project of Modernity. Its completion results in the loss of its intellectual authority and historical effective- ness. The principal quality of contemporary society became its globality. The paradoxical phenomenon of the world, that had ceased to be a reality, became an integrative shape of the global transformations. Visibility took the privileged (...) place here. The degradation of reality is analyzed in its main forms: dematerialization of reality; decline and destruction of human sensory experience; destruction of the alive contacts with living beings and the capacity to empathize with somebody; the loss of the space of the human existence space features of a stable, predictable, structured se- mantic order. The consequence of that is the destruction of the foundations of the communities and society as a whole, which is fixed by the notion of their «vagueness». The correlation to this social metamorphosis is a new anthropological format — the singularity, which provides for the theoretical abolition of identity as a way for defining a man. It means the loss of an individual’s predictability and its determination as a social character. The network is the way through which the singularities interact, and swarms are the natural form of their association. Swarm is a historically new, unstructured, but subordinated to common impulses union, which consists of points of activity of different intensity. The analysis of society is incomplete without taking into account its discursive-communicative nature. In the global world there is a decline in the discourses. The signs of that process are the lack of legitimacy in classical instances of the meaning (truth, good, beauty, etc.), the degeneration of thinking into mixing, changing criteria of significance (dominance of curiosity and impression), social degradation of the media. The main feature of these changes is the latest phenomenon of information power (the power of depersonalized information space and information technology — those modes of circulation and use of information that became a determining factor in human life in the globalized world). (shrink)

Memories, words of gratitude and deep respect for Maria Dmitrivna Kultaeva from her colleague and friend Serhiy Proleev.

Стаття присвячена важливому ракурсу розгляду генезису модерну, а саме – трансформації режиму інтеракцій, себто тих смислових диспозицій та презумпцій, які уможливили модерні форми життєдіяльності. Ключовим теоретичним поняттям для цього є порядок дійсності та місце людини у ньому. Середньовічний режим інтеракцій ґрунтований на розумінні дійсності як Божого творіння, що надає всім взаємодіям сакральний сенс. Відповідно людське життя розгортається в перспективі потойбічної долі душі; водночас практика «уподібнення Христу» стає визначальною інтенцією всіх відношень християнина. У переході до модерного режиму інтеракцій вирішальну роль відіграв (...) процес секуляризації. Виокремлюються дві основні форми (та етапи) цього процесу – ренесансна секуляризація християнського світогляду, здійснена ренесансним гуманізмом, та протестантська секуляризація положення людської особи в суспільстві. У механізмі гуманістичної секуляризації світогляду головну роль відіграли дві фундаментальні редукції: по-перше, редукція різноякісного, телеологічно визначеного провидінням і, відповідно, ієрархізованого світового ладу до гомогенного натурального порядку речей, концептуалізованого у вигляді «природи»; по-друге, редукція людини як «вінця творіння» із центральним місцем у світовій драмі (що передбачало сувору вписаність у сакральний порядок) до людини в її вихідному християнському значенні «образа і подоби Божої», що тягло за собою універсалізацію способу людського буття у вигляді свободи. Механізм секуляризації соціального життя особи, здійсненої Реформацією, розкрито на основі Лютерової критики церковних догм та канонів. Показано, як Лютер спростовує всевладдя церкви та кліру, спираючись на три свої віросповідні принципи: sola fide (тільки вірою), sola scriptura (тільки Писання), sola gratia (тільки милість Божа). Здійснений аналіз показує два парадокси генезису модерного режиму інтеракцій: секуляризацію середньовічного світогляду ренесансні гуманісти засновують на класичних християнських ідеях розуміння людини і творення світу, а рух релігійного фундаменталізму, яким була Реформація, дезавуював універсальну роль церкви у житті та устрої суспільства. (shrink)

The article considers the place and role of discourse in human life. The basis for this is the im- portance of language and speech as one of the leading features of humanity. Thanks to language, a person’s own reality is formed, which has a semantic character. Four dimensions of the effect of speech in the constitution of the human world are identified. These are: the function of se- mantic productivity and reliability of speech; function of organization and accumulation of ex- (...) perience; the function of normativity of human life; personalization function. The acquisition of the discourse format by speech is associated with the assertion of significance and substantiation of the validity of judgments. These qualities of discursive practices are inseparable from their normative effect. If speech as such is dominated by the effect of communication and statements, the discourse is primarily a semantic ordering of reality. It always creates, transforms or cancels a certain semantic order. The thesis on the growing role of discursive practices in the contempo- rary world is substantiated. This is due to the epoch-making changes in human life, namely the end of the era of production. The whole history of human civilization can be represented as the development of production (from the invention of the production mode of economy in the form of the Neolithic revolution). The end of the era of production means at the same time the actu- alization of the great historical task of man’s appeal to himself, to his own nature and organic ability to live. Taking care of yourself, not the conditions of existence (external goods) will be a priority for human development in the near historical perspective. However, this reorientation of human existence is confronted with the contradictory impact of virtualization of reality for man, which entails changes in the classical vocation of discourse. In this regard, the effect of discourses in the highly powerful information environment of today is analyzed, which is becoming the leading force of global reality in the form of information power. (shrink)

The article examines of the role of the institution of education in ensuring the value-normative component of the life of modern society. In this regard, the situation of the contemporary global world is analyzed, which is characterized by a powerful trend of devaluation of values. The global crisis of normativity manifests itself in several main dimensions. First, the destruction of the role of the authority of the proper as a determining factor in human life. Second, the loss of effectiveness of (...) the universal socio-cultural project of modernity. In contrast to it, the particularism of local cultural paradigms is asserted (the principle of irrefutability of value-cultural differences). Third, the growing role of violence in the world, which reveals the absence of an effective international legal order and the existence of international relations in a shaky and dangerous balance of power regime. To a large extent, the crisis of normativity is associated with the impossibility of the existence of planetary humanity as a real (i.e., based on unified value principles) community. At the same time, without certain regulations regarding interactions in the global world, the existence of planetary humanity and, even more so, the prospect of its development will become impossible. This gives rise to the need for a new, essentially different normativity. It should be based on the negative principle of restraints and allows for the implementation of the principle of global coexistence “together, but not united”. A new ethic of restraints is substantiated, in particular through the evolution of three paradigms of normativity. Its essential feature is the transformation of intersubjectivity into a moral imperative. The results of the analysis of the value state of the global world are extrapolated to the Ukrainian situation. The need for a systematic, purposeful humanitarian policy in the conditions of destruction and victims caused by the war is argued. The main vocation of humanitarian policy is the restoration of the human potential of Ukrainian society and the value orientations of its development. The mission of education in solving this important social task is substantiated. In order for this mission to succeed, profound transformations of the existing system of organizing education, in particular higher education, are necessary. The direction of these transformations should be a review of the role of the state in the field of education (transition from the regime of management and regulations to a productive educational policy promoting the development of educational institutions). (shrink)