The author of the article, based on a study of the writings of intellectuals from the Ukrainian diaspora in interwar Czechoslovakia, primarily professors at the Ukrainian Free University in Prague (1921-1945), formulates some ideas and trends and defines the Prague period of Ukrainian political philosophy. This period is determined by the formation of a powerful centre of Ukrainian intellectual life in Prague, a kind of "Noah's Ark" of Ukrainian emigration. The Prague period of (...) the history of Ukrainian thought in exile is characterised by intellectual freedom of ideas and discussions, which is different from the situation in the postwar period. Among the main topics of discussion are the problems of philosophy of history and nation-building (national mentality, consciousness, national philosophy), problems of philosophy and theory of law, and discussions between modern ideologies. From the perspective of the history of ideas, the Prague period was a continuation of the history of Ukrainian centrism, the 19th-century Ukrainophile discourse that largely continued Drahomanov's ideas of "Hromadivstvo", combining classical liberal notions with an awareness of the importance of both Ukrainian national struggle and social emancipation. This calls into question the linear progressivist scheme of Ukrainian intellectual history, in which the period of "narodnytstvo/populism" is "dialectically sublated" by the modernist period, and "federalism" cedes ground to "independence" (according to I. Lysiak-Rudnytskyi), thus, the "Ukrainophile" stage of the development of the philosophy of the Ukrainian national idea has been fulfilled (in the terms of V. Horsky), and the Drahomanov's worldview had to logically surrender to the ideas of integral nationalism. The article challenges these evolutionist schemes and emphasises that the Prague period of Ukrainian intellectual history contains many useful ideas for the history of Ukrainian liberalism and centrism in general. (shrink)

The research interest is focused on the examination of the kainonia nature of Ukrainian philosophy. It is most deeply revealed within the framework of cordocentrism. As a direction of religious philosophy, cordocentrism most prominently affects epistemological resources and the potential of philosophical knowledge. Cordocentrism reveals itself most fully in the philosophical views of H.Skovoroda. The philosopher successfully combines the Christian tradition with the Ukrainian ethnic identity. Therefore, revealing its potential from the principle of worldview, cordognosia turns (...) into an epistemological platform of philosophical science. This is precisely what is emphasized in the concept of the heart of H.Skovoroda, who examines the fundamental principles of human knowledge of the world.The author focuses on the close connection of the Ukrainian philosophical tradition with the philosophy of Christianity itself. It is this synthesis that becomes an interesting prospect for solving the issue of methodological diversity of modern philosophy (the problem of the methodological crisis). Since it is the cordocentric tradition that lays the foundations of scientific synthesis as a fundamental principle of philosophical knowledge. The latter in the modern epistemological tradition is replaced by analytical research. The practices of “heart synthesis” are aimed at the search for knowledge deeper than logical-evidential epistema or doxa. Thus, in the context of the methodological imperfection of the epistemological problem of modern philosophy, turning to the philosophical heritage of cardocentrism, and directly to the philosophy of the heart of H.Skovoroda, is a promising direction of philosophical knowledge. (shrink)

Interview of Illia Davidenko, Kateryna Kruhlyk, Daria Popil with Viktor Kozlovskyi.

In 1920, Dmytro Chyzhevsky and Semen Semkovsky were defendants in a criminal case opened as part of the Bolshevik struggle against the Menshevik opposition. The author describes for the first time a number of documents from this case and compares it with the materials of some modern studies. Since Chyzhevskyi and Semkovskyi later became leaders of “emigrant” and “mainland” Ukrainian philosophy respectively, the author proves that the empirical material he describes cannot be ignored in a theoretical understanding of (...) what Ukrainian philosophy was in the 1920s and 1930s. (shrink)

Interview of Illia Davidenko, Kateryna Kruhlyk, Daria Popil with Viktor Kozlovskyi.

Ecological approach gives new meaning to the original concept of economic rationality that was created by representatives of the Ukrainian school of physical economy – Serhii Podolinskyi (1850-1891), Volodymyr Vernadskyi (1863-1945) and Mykola Rudenko (1920-2004). It propose a theory of the sustainable development of mankind, which included an original version of thermodynamics, in which labor energy is the result of the transformation of solar energy. Humanity is gradually taking control of the changes in the balance of energy exchange between (...) humanity and the rest of nature, and physical economics is a tool for discovering the limits of such control. The cycles of global energy transformation include cosmic, biological, social and spiritual stages, and the economy acts as the material basis and the place of concentration of these transformations. The threat of technogenic self-destruction of humanity actualizes the need to establish a dynamic and harmonious self-reproduction by humanity of these cycles. (shrink)

Interview of Illia Davidenko, Kateryna Kruhlyk, Daria Popil with Viktor Kozlovskyi.

Interview of Vsevolod Khoma, Illia Davidenko and Kseniia Myroshnyk with Anatoliy Yermolenko.

Interview of Vsevolod Khoma, Illia Davidenko and Kseniia Myroshnyk with Anatoliy Yermolenko.

Interview of Vsevolod Khoma, Illia Davidenko and Kseniia Myroshnyk with Anatoliy Yermolenko.

In order to establish and outline the current state of Ukrainian philosophy of education as a scientific philosophical direction and at the same time a social institutional system that has emerged in Ukraine during the last three decades, a “controversial” approach is used, a method of studying controversies or disputed points, contradictions and tensions between representations and discourses regarding education A working definition of controversy is formulated as an intermediate category that contributes to overcoming gaps between the object (...) of research and the research position in a situation of contradiction and tension between representations and discourses around a certain object, which is expressed in open or hidden debates, disputes, etc. and which characterized by zones of uncertainty regarding the “trajectory“ of this object. An attempt is made to catalog the controversies of the philosophy of education. The controversies of the hypostases of the philosophy of education, reforms of Ukrainian education are considered; interaction between education and philosophy of education in the system of “dirty systems”; toxic spaces in education and the action of the Lucifer effect (F. Zimbardo) in them as the metamorphosis of good into evil. The precedent of the loss of reputation by a group of scientists representing the field of philosophy of education is discussed. The progress of the Ukrainian philosophy of education is noted and its tasks are outlined in the research of social relations in education, the sphere of relations between subjects of education, toxic spaces in education. The “controversial” approach provides an opportunity to bring the philosophy of education closer to the subjects of education, involving them in the study of tensions between discourses and representations that they create and formulate. (shrink)

Interview of Illia Davidenko, Kseniia Myroshnyk, Daria Popil with Anatoly Loy.

In the life of an individual as well as the whole of society, the worldview is one and the foundation of their spiritual life and its highest manifestation. Paraphrasing the well-known expression of Hegel's philosophy, It is possible to say with greater certainty that the worldview itself is a flower and a product, a factor and a consequence of the culture of the nation. In the historical past, the dominant worldview of mankind was a religious outlook; in other words (...) - in the spiritual world of humanity, religion was undivided. This pattern is quite relevant to our, Ukrainian, people. (shrink)

The philosophical usage of the terms "value as worth" ("vartosti") and "value as costs" ("tsinnosti") in the Ukrainian language has been studied. It is proved that it needs its fundamental and conceptual philosophical clarification. It was revealed, in particular, that the use of the term "value as costs" ("tsinnosti") is unjustifiably and inappropriately widespread in the Ukrainian everyday and scientific language, while the Ukrainian language also has the term "value as worth" ("vartosti") and its derivatives, which denote (...) the sphere of significance, that is basic to any possible values. It is concluded that the Ukrainian language as a language of philosophy has its own potential, which in relation to the category of "worth" and its subordinate concept of "value as worth" turns out to be richer than the potential of older and most recognized languages of philosophy. It is about distinguishing three types of values: unconditional, conditional and negative values. Conditional values as worth in certain research situations can be called values as costs, at the same time it has been proven that unconditional and negative values cannot be values as costs, therefore it is necessary to rethink the use of the terms "value as worth" ("vartosti’) and "value as costs" ("tsinnosti’) not only in the field of philosophy common to all knowledge, but also in special areas of individual humanitarian, social and other sciences. In each such area, such a rethinking can lead to different contextual terminological solutions, but it is proposed to consistently adhere to the general principle of distinguishing between the terms "value as worth" ("vartosti") and "value as costs" ("tsinnosti"). (shrink)

The article, based on a retrospective excursion into the history of Ukrainian religious studies, reveals the peculiarities of the formation of the sociology of religion in Ukraine. The author shows its theoretical and empirical sociological and religious basis. In particular, in this context, the importance of scientific achievements of Western European scholars (O. Comte, E. Durkheim, G. Spencer, M. Weber, etc.) in the nineteenth and twentieth centuries is emphasized. It is established that the key role in the formation of (...) the sociology of religion in Ukraine, precisely as an interdisciplinary (religious and sociological) branch of scientific knowledge, was played by Ukrainian scientists (academic religious scholars) and the Department of Religious Studies of the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine. The example of cooperation between religious scholars, teachers and students (who gained experience as a practicing sociologist-religious scholar) shows the understanding of religion as a social phenomenon in the triad “Student – Teacher – Scholar”. It is determined that a significant place in the process of formation of the sociology of religion in Ukraine was occupied by the Specialized Academic Council D 26.161.03 for the defense of dissertations for the degree of Doctor (Candidate) of Sciences in the speciality 09.00.11 – Religious Studies (in the field of philosophical, historical and sociological sciences). It is proved that thanks to the contribution of Ukrainian academic religious scholars, the sociology of religion has established itself in the scientific academic space of Ukraine. (shrink)

Interview with Yaroslava Stratii, dedicated to the history of studies of the Kyiv-Mohyla Academy’s manuscript inheritance (17-18th century) in Kiyv and Lviv from 1968. The interview was prepared by the activists of the Student Society of Oral History of Philosophy, organized at the Department of the History of Philosophy (Taras Shevchenko National University of Kyiv).

The article is devoted to the history of UARR, its first steps – from the inception of the idea of creating a professional association of religious researchers to a constitutive conference and its decisions. On the basis of archival documents that we managed to collect, and surveys of participants of those events, the process of emergence and institutionalization of the society of religious scholars of Ukraine was restored. It was found that thanks to the enthusiasm of representatives of academic and (...) university science, the solidarity of those who supported the tradition of studying religion, the awareness of the need to develop impartial scientific observation of the religious revival, in order to overcome post-communist stereotypes in relation to religion, in 1993 an association of researchers of religion appeared in Ukraine. The author dwells on the organizational aspects of the creation of UARR, highlights the role of certain scientific, educational, religious and cultural institutions which were the initiators of this process. UARR wouldn’t have appeared so quickly and efficiently without the broad support from interested people and organizations as well as friendly relations and assistance. The organizational basis of UARR comprised the principles of democracy in management, wide representation, creativity, personal and institutional interest both in the results and in the process of research of religiosity and history of religion in Ukraine. Special role in the creation of UARR belongs to the team of the Religious Studies Department of the Philosophy Institute of the National Academy of Sciences of Ukraine headed by Professor A. Kolodnyi who was supported by his colleagues P. Yarotskyi, B. Lobovyk, P. Kosukha and M. Babiy. M.Babiy prepared a draft Charter and all the constitutive documents for the state registration of the UARR as a public organization. Without the participation of the Department of Religious Studies of Taras Shevchenko National University, Department of Cultural Studies of Kyiv Pedagogical Institute and its head M. Zakovich, it is difficult to imagine that the initiative to unite scholars on religion would have so successfully spread throughout Ukraine. At the time of registration of UARR at the Ministry of Justice of Ukraine, regional divisions were created in 13 cities. The idea of creating an association was ardently supported in Lviv, Chernivtsi, Ternopil, Odessa, Sumy, Uzgorod, Zhytomyr, Rivne, Lutsk, which showed the all-Ukrainian character of the new organization. The article presents evidences of scientific, educational, publishing activity of Ukrainian scholars in the early 1990s, when the foundations were laid for subsequent successful years of activity of Ukrainian scientists. The first steps witnessed the scale and ambitiousness of plans for the development of religious studies in Ukraine. Its conductors took the matter seriously, systematically and scientifically and defined the main directions of UARR: organizational, scientific publications and educational activities. UARR still moves in these directions annually attracting new members to religious research and dissemination of scientific knowledge about religion and religious organizations. The purpose of the article is to familiarize the wider community of study of religion with the first years of the emergence and institutionalization of religious studies in independent Ukraine. Scientific novelty is that for the first time archival documents on the beginnings of creation and development of activities of UARR are introduced which are supported by testimonies of those people who participated in those events. (shrink)

The article is written on the basis of author’s paper at the panel discussion “How we un­derstand Russian philosophy” hold in the Institute of Philosophy, Russian Academy of Sciences. The article presents contemporary look on the problem based on the thesis of diversity as the central fundamental characteristic of the Russian philosophy. The di­versity must be acknowledged as the expression of it’s sovereignty opposed to the sole normative approach. Such kind of approach based on dogmatic Marxism had (...) been spread during Soviet period by authoritarian measures. The conception of diversity instead of Marxist oriented unification proposes variety of cognitive and hermeneutic means for knowing the treasury of Russian intellectual history. Another aspect of diversity includes multiplicity of languages used in philosophical texts besides proper Russian during the various periods. There are: Church Slavonic, Greek, Latin (XI–XVII centuries), French, English, German (XVIII–XX centuries) and various Slavic languages (XIX–XX centuries). Multiplicity of languages in Russian philosophical space could be explained mostly by political and censorial reasons. That multiplicity incorporates also high assortment of eth­nic groups that took part in the elaboration of various philosophical texts. It included Greeks, Ukrainians, Moldavians, Serbs etc. Many Russian thinkers had been exiled abroad or ought to leave home country to avoid political repressions: A.I. Herzen, M.A. Bakunin, P.A. Kropotkin, N.A. Berdyaev, S.L. Frank, S.L. Karsavin, S.N. Bulgakov and others. Therefore they created their writings in abroad. Needless to mark also that some Russian thinkers born in Russia, such as A. Koyre, A. Kozhev, I. Berlin, P. Sorokin, became famous Western philosophers in emigration. (shrink)

The article is devoted to the search for the meaning of the Russian-Ukrainian war from the perspective of intentionalism of the Ukrainian philosopher Stefan Baley. This article attempts to actualise Baley’s intentionalist approach to war in the context of the philosophy of war, especially the ethics of warfare. The article analyses from a philosophical point Baley’s views on the meaning of war, attempts to find the meaning of the Russian-Ukrainian war by method of analogy, and formulates (...) several inductive conclusions on the lessons from this war for the future. In conclusion, the article argues that the Russians’ justification of their armed invasion of Ukraine by a common history and the need for self-defense is hypocritical and self-deceptive. The article also suggests that such ‘morality’ of the Russians requires attention from the international community so that everyone in it does not mistake good for evil. (shrink)

In 2013-2022, the Ukrainian ethnic group faced numerous external and internal challenges, which were largely the result of its previous historical development and profound transformations in the public consciousness.These changes, in turn, have become a natural reaction to a number of historical processes and phenomena that have taken place in the territory of the people from ancient times to the present. In this article, the author aims to analyze some factors of stress genesis of the ethnic legal mentality of (...) the Ukrainian ethnic group and show their impact on the content of its behavioral stereotypes. The methodology of this study is comprehensive and is based on socio-philosophical and philosophical and legal analysis of behavioral attitudes of Ukrainians in the field of legal understanding.Results. In the course of analyzing the scientific works of a number of researchers, we found that during its historical existence, the Ukrainian ethnic group has experienced a number of events, phenomena and processes of objective reality, which led to the transformation of the content of its behavioral stereotypes. Factors of stress genesis can be divided into endogenous and exogenous. Exogenous sources of Ukrainian ethnopsychologists include, for example, continuous invasions of various aggressors (Tatar, Polish, Russian, German) and various attempts to acculturate Ukrainians.According to them, endogenous factors include various migration processes that have generated marginality and betrayal by Ukrainian leaders of their people. In the future, the established guidelines play or may play a destructive role in the process of nationbuilding.Conclusions. We found that the stress genesis of domestic political and legal can be defined as the process of creating political and legal mentality of the Ukrainian ethnos under the influence of events, phenomena, processes of its sociohistorical development, as well as factors of geographical location and environmental conditions. community and, as a consequence, cause transformations in the content of its guidelines. In addition, the border situation of Ukrainian lands, long statelessness of the ethnic group, serfdom in the homeland and other factors of socio-historical development of the national ethnic group have led to the emergence or deepening in the people’s consciousness such destructive stereotypes as anarchism, legal nihilism, freedom “, absenteeism and civic passivity, deep corruption traditions and nepotism, low status of state property, etc. (shrink)

The phenomenon of information culture in the context of the Russian-Ukrainian war is analyzed. It has been proven that changes in the priorities of the development of information culture during the war are determined by the course of spiritual confrontation with the enemy, accelerated transformations of public consciousness, the peculiarities of state information policy, and the urgent need to protect the country’s information sovereignty. It is argued that under the influence of the war in Ukraine, including in the spiritual (...) and informational space, all components of information culture are being transformed, particularly its core - the information worldview. The features of the development of the information worldview as a fundamental component of information culture are identified. It is noted that living in an information society without possessing the necessary information culture poses a danger of getting lost in both virtual and real worlds simultaneously. Personal mastery of information culture in modern society is based on theoretical knowledge about the essence, content, features, and regularities of its functioning in societies with different levels of informatization. The negative impact of informational aggression on the formation of the information culture of modern youth is demonstrated. During the war, the information culture of youth is formed and changed at an accelerated pace due to the increase in information flows of both negative and positive nature and under the influence of new information technologies. One of the main problems in the process of forming the information culture of youth in the conditions of the Russian-Ukrainian war is mastering methods of countering enemy propaganda, developing critical attitudes towards information, and having a value-based worldview barrier to countering fake and anti-Ukrainian narratives. The role of knowledge and the education system in the formation of the information culture of Ukrainian society is revealed. (shrink)

April 29-30, 1995 in the premises of the Ternopil Medical Institute. Academician I.Ya.Gorbachevsky held an international scientific conference with such a title. In her work participated: A. Kolodny, - deputy director of the Institute of Philosophy of the National Academy of Sciences of Ukraine, President of the Ukrainian Association of Religious Studies; Employees of the Institute of Philosophy of the National Academy of Sciences of Ukraine - V.Malakhov, V.Klimov, L.Filipovich, O.Sagan, V.Demian, T.Chaika; Lviv Museum of the History (...) of Religion - G. Skop-Drusyuk, L. Skop, I. Petrov; Ternopil universities and institutions Y.Sudersky, O.Gudim, L. Boytsun, and others. Our fellow countryman, Professor Stepan Yarmus, participated in the conference. (shrink)

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 presents the findings of a historical-philosophical analysis of the Gordin brothers’ works during their period of emigration. This is the first study in Russian historiography dedicated to the conceptual legacy of these two thinkers following their forced departure from the USSR. The authors draw attention to the fact that the biography of the Gordin brothers continues to evoke numerous questions within the scholarly community, and their years in the USA remains under-researched not only by Russian scholars but (...) also by their international counterparts. The article primarily examines philosophical-anthropological and social-philosophical issues. It is demonstrated that both W.L. Gordin and A.L. Gordin remained true to their spiritual bearings in emigration. W.L. Gordin continued his investigations in the field of the philosophy of technology and ontology, whereas A.L. Gordin sustained his work on a doctrine he termed “interindividualism.” The authors identify both similarities and differences in the intellectual explorations of the Gordin brothers. Special emphasis is placed on exploring how philosophical individualism influenced the intellectual pursuits of the thinkers, and how this manifested both in philosophical anthropology and social philosophy. Furthermore, their attitudes towards religion (especially Judaism), contemporary political doctrines (particularly Marxism), and scientific progress (especially quantum theory) are investigated. In emigration, W.L. Gordin remained an atheist, while his brother, conversely, developed a personal understanding of God, with whom the Ego engages in ongoing dialogue. In conclusion, it is posited that while the works of A.L. Gordin (in their conceptual content) align closely with the philosophical treatises of M. Buber (as well as the works of other philosophers inspired by Judaism), the writings of W.L. Gordin to some extent anticipated early transhumanism. (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)

Based on the concept of the third paradigm of the «first philosophy», the article analyzes the theo- retical and practical philosophy of Karl-Otto Apel. The role of discursive practices as a paradig- matic basis of the philosophy of communication and meta-institutions of all the rest institutions of society is revealed. The author considers the achievements of Ukrainian philosophers in the study of Apel’s heritage, as well as the possibilities of applying Apel’s philosophical theorizing in the study (...) of Ukrainian realities, development of the Ukrainian ethos, and possibility of theo- retical substantiation and practical legitimization of institutions and values. In addition to this, it is also about the relationship between universalist morality and the particular ethos of local worlds, as well as the relationship between the concepts of universalist ethics and global ethos. Using Apel’s methodology, the author of the article argues that the revival of the conventional ethos and the institutional stage of development of moral consciousness does not end the problem of moral development of the Ukrainian nation. The next, no less important, task is the transition to a potentially democratic postconventional morality, which is achieved by communicative ratio- nalization of the world, the creation of institutions of deliberative democracy. The great role and influence of Apel’s philosophy in the world, which is manifested in the fact that there is a kind of communicative international, which unites many supporters of the Apel paradigm in such well known organization as the “Karl-Otto Apel Centro Filosofico Internazionale”, and in such journals as “Topologik”, “Ethik+Diskurs”, etc., which conduct researches based on the Apel paradigm. (shrink)

This is an intellectual-biographical research essay on D. I. Chyzhevśkyi (1894-1977), the internationally renowned Ukraine scholar, expert on the history of philosophy, on Russian and Ukrainian philology and Slavic-German intercultural relations. He studied at Saint Petersburg University 1911-1913 and at Kyiv University 1916-1919 where he graduated with distinction. His would have been a promising academic career, however, in 1921, for political reasons Chyzhevśkyi felt compelled to leave Ukraine. He went to Germany, studied with E. Husserl in Freiburg/Breisgau, met (...) M. Heidegger, H.-G. Gadamer and other young influential German philosophers. But political transformations again changed the course of his life. Despite the hardships he had to cope with in the following years he was incredibly productive in publishing, engaged actively in the famous Prague Linguistic Circle and in the first Conferences of the Hegel Association. He became Assistant Professor of Slavonic studies at Harvard University and from 1956 professor at Heidelberg University. Still, his success was not without a drop of bitterness. As an émigré Chyzhevśkyi remained a foreigner in his adopted country. The essay is based on original documents from German archives: institutional files and private letters, many of them yet unknown. Moreover, the article benefits from its author’s personal acquaintance with Chyzhevśkyi in his late Heidelberg years, 1960s and 1970s. (shrink)

The publication, based on the developments of various fields of scientific knowledge (history, archaeology, ethnography, religious studies, philosophy), considers one of the alternative approaches to the reconstruction of elements of the sacred world of the ancient Trypillians. This approach, which is based on the interpretation of archaeological findings, expands the possibilities of classical reconstruction. Comparative analysis of ethnographic materials, philosophical analysis of archetypes with contextual consideration of patterns of developing and transforming the religious phenomenon are added. The author proves (...) the existence of historical parallels and connections between certain elements of the religious beliefs of the ancient Trypillians and the preserved manifestations of the ethnocultural tradition of the Ukrainians on the example of the archetype “Home”. This is the reason for asserting the continuity of the Ukrainian spiritual and cultural tradition. The foundations of this tradition were laid during the existence of the Trypillian proto-civilization. (shrink)

The first commented edition of the text of Zinaida Luzina’s Curriculum vitae autograph, based on the material of her academic files as well as other documents and periodicals of the 1920s and 1930s.

B a c k g r o u n d. This article explores the tasks and goal of university education in Ukraine during the war. The role of the University in the field of education and public life during the russian-Ukrainian war is outlined. The educational sector is going through significant challenges along with Ukraine in the context of the military operations. Therefore, the university community is actively involved in the struggle and not only on the educational front. The (...) article is particularly addressing the following questions: what are the challenges that universities face in times of war?; how can university education continue under the circumstances of war?; what are the main tasks of university education for this period?; what are the new tasks that the University is facing today compared to the original tasks at the moment of the emergence of universities?; The article also demonstrates the transformation of university education from the time of the coronavirus pandemic to the moment of russia's full-scale invasion of Ukraine in 2022. Met hod s. The research methodology includes general scientific methods of analysis and synthesis. Method of situational analysis is also adopted within the methodology. The article uses an analytical approach based on the study of historical and philosophical sources. R e s u l t s. It is evident that Ukrainian universities despite the circumstances of war still operate as centers of education, train highly qualified professionals, develop science, and raise a new generation of scholars. University as an institution keeps cultivating an average person into a cultured one. We mean that the University preserves and transmits to young generations the culture of the Ukrainian national spirit in times of war. C o n c l u s i o n s. The article proves that the University, in such a difficult time of war, is forming the contemporary culture of Ukraine. This contemporary culture is created by the inseparable unity of two guilds: those who teach and those who study. So we are witnessing the realization of a new, glorious history of Ukraine, and the University is actively contributing to it. After all, Ukrainians are united by belonging to a great culture, and nowadays this culture manifests itself in the greatness of the national spirit that the Ukrainian people demonstrate. (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)

The author emphasizes the leading role of Kant's philosophy and neo-Kantianism in spreading the theory of natural law on Ukrainian territory. The article emphasizes that the idea of natural law was considered in the circles of the Ukrainian intelligentsia as a component of the general system of idealistic views. The intelligentsia was critical of positive law and called for the correction of its defects with the help of moral goals. The author compares rationalist and religious-ethical approaches to (...) issues of ethical origin and natural human rights. (shrink)

Drawing on recent publications on studies in historiography of philosophy in French-, English-, and German-speaking philosophy, the author clarifies the subject matter and tasks of studies in historiography of philosophy as a historico-philosophical approach, in particular, counting among such subjects the images of philosophy's past constructed by histories of philosophy, as well as the historiographical attitudes of historians of philosophy and the contexts and factors that determine these historiographical attitudes. The article analyses the conceptions (...) and implementations of three projects of studies in historiography of philosophy that have taken place in Ukraine in recent decades: the project of “History of Historico-philosophical Science”, led by Yu. Kushakov in the 1980s and 2000s and dedicated to the study of historico-philosophical conceptions of German and Russian philosophers of the 19th and early 20th; S. Rudenko's study of post-Soviet methodological approaches to the history of Ukrainian philosophy (2012); and the Ukrainian part of the bilateral project “Philosophy in the system of national culture: comparative analysis of historico-philosophical studies in Belarus and Ukraine” (2011-2012), led by V. Yevarousky and S. Yosypenko. Based on the results of the latter project and on his more recent research, the author outlines the socio-political, general philosophical and institutional context in which the historiography of Ukrainian philosophy was formed and functioned during the 20th century; analyses the images of the history of Ukrainian philosophy created by D. Tschižewskij and V. Horskyi, which embody two extreme points in the development of the historiography of Ukrainian philosophy in the 20th century; and points out the changes in the general philosophical and institutional context of historico-philosophical research in independent Ukraine and the consequences of these changes for the further development of the historiography of Ukrainian philosophy. (shrink)

The history of art in Russia and China is closely intertwined in the XX century, including thanks to the creative and pedagogical activities of Russian artists who found themselves in exile. Largely thanks to them, Harbin and Shanghai became major art centers in the 1920s–1930s. This period is characterized by fruitful processes in the country's art and culture, but also political upheavals at the same time. The problem of the study is to determine the peculiarities of the perception and interpretation (...) by the emigrant masters of events from the life of the Chinese people, the atmosphere that prevailed in China. Thus, the subject of the study is the paintings and graphics of the largest emigrant artists of the specified period, and the object is the images of China of those years, conveyed in their works, and the means of implementing the idea. The main purpose of this article is to determine the range of themes and subjects that Russian emigrant artists addressed when creating images of contemporary China, as well as the specifics of their artistic embodiment. It is achieved by analyzing the historiography of this issue in Russian art criticism, as well as analyzing the creative works of such prominent representatives of the artistic intelligentsia in exile as M.A. Kichigin and his daughters, V.S. Podgursky, Ya.L. Likhonos, V.A. Asypkin. The study of the thematic component of their works shows that the masters were attracted by events from the life of ordinary people, as well as psychological portraits of residents of Chinese cities. Artistically, the artists remained committed to the Russian school, but allowed the influence of expressive features of Chinese painting. (shrink)

The focus of the study is the problem of “entry” or “penetration” of pre-revolutionary philosophy into Soviet philosophy. On the example of the oeuvre of E.K. Gertsyk, the au­thor of “Memoirs” on the philosophers and writers of the religious and philosophical re­vival at the turn of the 19th–20th centuries, the translator of the works of F. Nietzsche, J. Huysmans, F. von Baader and others, the thinker who created her own version of the philosophy of life, it is (...) shown how a representative of the culture of the Silver Age managed to reconcile with the Soviet reality. The article traces Gertsyk’s creative evolu­tion from the philosophy of the phenomenon, presented in her dissertation essay on the problem of the real world in the Kant’s philosophy (1904), to the philosophy of life; her interpretation of Kant’s epistemology is considered; the concept of a path (a key one in Gertsyk’s work) was analyzed on the basis of works written in the early Soviet years (the hagiographic treatise “On the Ways” (1917–1918), the essay “Edgar Poe” (1918–1927)); the influences of decisive importance for Gertsyk’s philosophical searches are considered (I. Kant, F. Nietzsche, L. Shestov, N. Berdyaev, V. Ivanov, A. Bergson and etc). The article focuses on the transitional stage of Gertsyk’s oeuvre, when there was an increase in religiosity and apocalyptic moods in her mindset, which in the 1930s was replaced by a departure from Christianity as a stronghold of the old culture and old values, justification and apologia for the new social reality, demonstrated by Gertsyk in the well-known letters “from there”, i.e. from the Soviet Russia, published on the pages of the Parisian journal “Sovremennye zapiski” and caused a mixed reaction in the emigrant community. The article shows what ideological attitudes allowed the par­ticipant of the decadent meetings and the interlocutor of Russian religious philosophers to accept the Soviet reality. (shrink)

More than sixty years after its first publication in Germany in 1935 by its then emigré author, and more than thirty-five years after its republication in Germany by an author who had returned via Italy, Japan, and the United States, Löwith’s classic study has finally been translated into English. His work thus joins that of Karl Jaspers and of his teacher, Martin Heidegger, all central interpretations of Nietzsche’s work written by his compatriots during the decade that witnessed the collapse which (...) his works so insistently and uncannily prophesied, if not encouraged. It is thus not merely an important interpretation, but itself part of our fast-closing century’s intellectual history. Löwith’s view of Nietzsche as the philosopher who undertakes “the anti-Christian repetition of antiquity on the peak of modernity” or who attempts to overcome nihilism by affirming an “eternally recurring existence amidst the naturelike world of all that is”, has in fact been accessible to readers before the translation of the present book. It figures prominently in From Hegel to Nietzsche, and in Meaning in History whose final section is entitled “Nietzsche’s Revival of the Doctrine of Eternal Recurrence.” Although the main lines of Löwith’s interpretation have not changed, there is no denying the value of having his detailed interpretation finally available to English readers. The work’s lengthy third chapter, “The Unifying Fundamental Idea in Nietzsche’s Philosophy,” is its indispensable core, detailing the eternal recurrence as the fundamental idea of Nietzsche’s philosophy through an analysis of Thus Spoke Zarathustra, and outlining two conflicting interpretations of this idea, the “anthropological”, with its focus on “willing the idea,” and the “cosmological”, where the idea reintegrates humanity into an ever-recurring world indifferent to its projects. The two chapters preceding it characterize Nietzsche’s philosophical discourse as a paradoxical “system in aphorisms” ; and present the familiar tripartite periodicization of Nietzsche’s philosophy, with Zarathustra as the apogee. The chapters that follow it do not have quite the unity or philosophical penetration of the first three. Chapter 4 concerns itself with the relation of Nietzsche’s rejection of Christianity to his affirmation of a Greek and specifically Heraclitean nature. Chapter 5 discusses the way in which the problems of history and fate and freedom and necessity are dealt with in some of Nietzsche’s early writings, laying the groundwork for the problem of “willing necessity” that seems present in the eternal recurrence. In the following chapter we are presented with a history of modern philosophy from Descartes to Marx as a history of the “loss of the world” by a humanity lost in the “desert of its freedom”. We are then offered, in the seventh chapter, a detailed analysis of Kierkegaard’s conception of “repetition” and Otto Weininger’s ethical conception of “recollection” as alternatives to Nietzsche’s conception of eternal recurrence. It is not at all clear that this last maintains its interest sixty years later, and the same doubt arises regarding several, though certainly not all of the books reviewed in his Appendix, “On the History of the Interpretation of Nietzsche ”. The work’s final chapter, “The Critical Yardstick for Nietzsche’s Experiments,” summarizes the significance of Nietzsche’s project as a “return to nature,” to the “physis of the world,” once the metaphysical God is gone as a support for any teaching about man. Löwith concedes that Nietzsche failed fully to separate himself from the Christianity that haunted him as a negation, but implies that his program, determined by the fact that “he decided against God and for the world”, is of enduring significance. (shrink)

B a c k g r o u n d. According to the genre characteristics, the article is a form of publicizing analytical conclusions from the experience of research in the field of the philosophical Chinese studies at the National Academy of Sciences of Ukraine from 1991 to the present day. The material for understanding was supplied from the environment of scientific professional activity of prominent figures of Ukrainian philosophical Sinology from the H. Skovoroda Institute of Philosophy of (...) the NAS of Ukraine and the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine. The scientific achievements of academic Sinologists, who are leading researchers of Chinese philosophical education, science and culture from the archaic to modern times, are highlighted. They are, namely: V. Kiktenko, V. Pyrohiv, V. Hamianin, S. Kapranov, Y. Hobova and A. Usyk. M e t h o d s. The article uses an analytical approach based on the study of historical and philosophical sources. The methodological basis of the research is the main methods of historical and philosophical science: problem-categorical analysis, socio-cultural analysis and biographical analysis. At the same time, the methods of situational and contextual analysis of scientific texts are applied. R e s u l t s. Four conditional thematic vectors of the progress of academic philosophical Sinology in modern Ukraine are classified, namely the study of: 1. the history of ancient Chinese philosophy, especially Confucianism; 2. the history of Chinese philosophy in the 19th – early 21st centuries; 3) the history of Ukrainian Sinology in the 18th – early 21st centuries; 4. the history of modern foreign Sinology. The director of the A. Krymskyi Institute of Oriental Studies of the NAS of Ukraine and the head of the Ukrainian Association of Sinologists V. Kiktenko very effectively studies all these vectors, especially the last three of them. His colleagues at the institute V. Pyrohiv, V. Hamianin and Y. Hobova mainly research the first of these vectors, and primarily the history of Confucianism. Employees of the H. Skovoroda Institute of Philosophy of the NAS of Ukraine S. Kapranov and A. Usyk are also focused scientific attention on the history of Confucianism, in particular, the second of them studies social ethics and anthropology of Confucius. C o n c l u s i o n s. As a result it was established that modern domestic philosophical academic Sinology is a qualitatively new and innovative direction of Oriental studies in independent Ukraine. This discipline was formed as a result of the two-century progress of Ukrainian Chinese studies from the era of Hetmanshina until now. V. Kiktenko and his colleagues have made a significant and already internationally recognized contribution to the study of both the classical philosophical schools of Ancient China and their ideological heirs, in particular, the leaders of the PRC and the CCP from Deng Xiaoping to Xi Jinping during these thirty years. V. Kiktenko also laid the foundations for the study both of the history of Ukrainian Chinese studies and of modern foreign, primarily Western European and North American, Sinology. (shrink)

The article aims at clarifying the historical status and cognitive potentials of such a genre of contemporary historiography of philosophy as biographical encyclopedia (dictionary). Based on extensive bibliographic material, the author demonstrates that in the late XX – early XXI centuries in the English-speaking countries there was a real outbreak of interest in encyclopedias and dictionaries, compiled from personalized articles about the life and works of philosophers of certain epochs, countries, trends, etc. According to the author, the increasing popularity (...) of this genre can be considered as a logical continuation of the historical and biographical turns that took place in the Anglo-American (analytic) philosophy in the 1980s and 1990s, respectively. The author specifically emphasizes that it caused the appearance of a significant number of encyclopedias and dictionaries, which contain the well-known facts as well as the significant elements of scholar novelty. The article also shows that similar tendencies have taken place in the contemporary Ukrainian historiography of philosophy. It is shown that Ukrainian experts also made their own significant contribution to the development of this genre. They have successfully developed a special approach, which presupposes the focus on life and works of the representatives of a particular academic institution. The intellectual value of this approach is demonstrated by the example of the recently published two-volume encyclopedia “Kyiv Theological Academy in Names: 1819-1924”. It contains a systematic and very informative presentation of the biographies of many representatives of the national philosophy, whose activities were associated with this institution. The author also shows that from the perspective of the historiography of philosophy, the general methodological foundations of this encyclopedic research is a matter of special interest. (shrink)

This scientific article is devoted to the study of the features of mediatization of the socio-political sphere in modern Ukrainian society. Using methodological approaches, the author proposes to clarify the main theoretical principles underlying the study of mediatization.The article identifies and classifies the key factors that influence the process of mediatization in Ukrainian society. Special attention is paid to the impact of the Internet, information warfare, media space and “new media” on the socio-political sphere.Applying content analysis of reports (...) of analytical centers of Ukraine, the author identifies and systematizes specific signs of mediatization of Ukrainian society. Analyzing these features, the article examines the impact of mediatization on the socio-political landscape of the country and identifies potential challenges and opportunities that arise in connection with this process. It has been proven that the progress of the technical component of the mediatization process entails both the emergence of new opportunities and significant threats to national security. It was established that the development of “new mass media” leads to a gradual increase in the role of messengers as sources of reliable information and the displacement of other (non-digital) ways of information dissemination. Initiatives unrelated to state intervention and self-regulation mechanisms in the information sphere are singled out as one of the most effective means of combating disinformation.The final part of the article provides recommendations regarding state regulation of the mediatization process in Ukrainian society. The author reveals the essence of the institution of public diplomacy as a potential means of strengthening national security in the context of the information society. The author points to the need for effective regulation, balanced protection of the rights and freedoms of citizens in the media environment, and also emphasizes the importance of developing media literacy among the population. The article offers a valuable contribution in the context of understanding the process of mediatization of the socio-political sphere in Ukrainian society and provides practical recommendations aimed at ensuring the sustainable development of this process.Keywords: Inte. (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)

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)

In the article, the author substantiates the thesis that the study of the historiography of early Neo-Thomism is extremely important for research on the history of its Ukrainian branch and, accordingly, the creation of its Ukrainian historiography. Early Neotomism is a significant stage in the development of Neotomism. Under its influence, Ukrainian neo-Thomists Andrei Sheptytsky, J. Slipyj, and M. Konrad formed their views. Its study is an important part of the historiography of Ukrainian Neo-Thomism. The study (...) of early Neo-Thomism helps not only to objectively assess the views of Ukrainian Neo-Thomists, but also to distinguish the views of thinkers who do not belong to it, as in the case of H. Kostelnyk. The historiography of the issue includes not only the works of Ukrainian thinkers and studies devoted to their views, but also the sources of Neotomism, the works of foreign Neotomists, and studies that help to reconstruct the inherent context of the ideas of the representatives of the movement in Ukraine. The most important of these types of works are the encyclicals of the Popes and documents of the Church, the works of Neo-Thomist philosophers, and the achievements of researchers of this period. They help to recreate the context and clarify the features of early Neo-Thomism. The main one is objective idealism, which is used to criticise subjectivism in philosophy. The next feature is the reference not directly to the works of Thomas Aquinas, but to the encyclicals of the Popes, Church documents, and the works of famous Neo-Thomists. Thus, the absence of direct references to St Thomas is not a reason to think that a thinker cannot be a Neotomist. The study of early Neo-Thomism is an important part of the historiography of Ukrainian Neo-Thomism. His research will make it possible not only to objectively assess the views of Ukrainian neo-Thomists, but also to distinguish the views of thinkers who do not belong to it. As a result, it can be argued that the study of the historiography of early neo-Thomism is extremely important for research on the history of its Ukrainian branch and, accordingly, for the creation of the historiography of the issue. (shrink)

Carrying out self-training and self-education in the process of professional development, a citizen of Ukraine should use methods and means of self-assessment of his beliefs, knowledge, actions, etc. In this process, the adequacy of the performed self-assessment, its constructive, psychologically positive and pragmatic nature is important. Every person from childhood should not only form a certain basic philosophical culture, which will help him to achieve better self-esteem, but also strive to constantly find a community of those interested in philosophy. (...) This community of philosophical self-education will change during life, however, it should be constantly present in a person’s life – a community of people who are informally interested in the philosophical questions of their life. It is noted that the methods and technologies of self-training and self-education, which are formed during education and implemented to a greater extent in adult life, in particular, in the professional development of a Ukrainian citizen, play a special role in the education of civic qualities of an individual. Carrying out professional activity, a person should not only master professional skills, but also expand his worldview and value, civic potential. In the process of professional development, a citizen must learn the principles of self-training and self-education, which were formed by the entire history of Ukrainian culture development. It is emphasized that self-training as a phenomenon of individual existence is impossible without self-education, which is based on the worldview position of a person regarding the importance and necessity of updating one’s own cognitive competencies, in particular in the field of professional development. Skills and methods of self-education are usually formed during studies in school and student environments. Also, self-education is based on the achievements of Ukrainian culture and science, those psychological and pedagogical standards that have developed in our country and are the gained collective experience of the Ukrainian people. (shrink)

Interview with Constantine Sigov, dedicated to the history of the "European Dictionary of Philosophies": from the emergence of an idea in the early 90's in France until the accomplishment of the Ukrainian edition in 2019.

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)

_Purpose._ The study is aimed at the "philosophy of translation" methodology outlining as an original philosophical texts translation tool from the point of view of culture as anthropological phenomena, namely, individuals’ participating in the text creation process providing the consistent following tasks solution: a) clarifying the text author’s role, which is the object of recipients’ perception; b) the human psyche inexhaustible potential realization for the primary text semantic content understanding by the translator to prevent its distortion; c) defining the (...) requirements for the translation process as a mean of bringing the reader closer to author’s understanding by language barrier elimination as an intuitive "obstacle" on its way. _Theoretical basis._ The author proceeds from the factual absence of the "philosophy of translation" concept unambiguous definition in the modern anthropological and philosophical space and seeks to take into account all the factors affecting the newly created text quality due to the all participants’ features reviled on every stage of the text translation process. Today, the "philosophy of translation" is a widely used phrase, though ignoring the characteristics of man as a single meaning creator of the concept under study. The article provisions are based on philosophical, translation, and psychological studies with an emphasis on classical and non-classical anthropology research (Gadamer, Khoma, Holovach, Chepeleva, Dizdar, Leonov, Lotman, Bakhtin, etc.). _Originality._ The author proposes a methodology for the original philosophical text adaptation and presents a generalized step-by-step scheme for its translation, which helps to solve the personality of the researcher and/or translator’s influence problem on the individual author’s meaning preservation during its reproduction in a reader’s convenient language. _Conclusions._ A look at the "philosophy of translation" from the philosophical anthropology point of view allows us not only to consider the process of translation from the individual characteristics of all the participants (author/philosopher-reader-researcher/translator-reader-philosopher/reader) but also to describe such translation methodology by concentrating on highlighting the author’s reasoning course, which rises new knowledge and encourages further philosophical reflection within the human nature instability problem. The translation of a philosophical text not only reproduces the semantic structure of the original message but also provides a number of possible dialogical reactions to it as an object of human phenomenology. The proposed concept takes into account any reader’s needs, fully preserving the author’s position. (shrink)

The tutorial is an expanded and revised English version of the Ukrainian edition. (Filosofiya nauky: navch. posib OM Kuzʹ, VF Cheshko - Kharkiv: KHNEU im. S. Kuznetsya, 2017.). -/- .