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The paper is involved in the discussion on the educational meaning of rock narratives. It presents research results aimed at understanding pedagogy students' approaches to rock narratives considered by them to be educationally meaningful. The qualitative research strategy, including both the hermeneutic method and descriptive-interpretive analyses, was employed to realise the aim of the paper. Essentially, the goal of the qualitative method is enable one to explore, extend and gain a deeper understanding of the multifaceted nature of social and cultural events, particular phenomena and to improve their prospects (context). Therefore, the research has been identified as descriptive and interpretive in nature. Conclusion. The analysis and interpretation of research material (the students' essays) have revealed that there is the pedagogical significance of rock music. It is worth noting that music has the educational potential, therefore, it should not only be viewed as a consumable product of culture. Furthermore, the deliberate conscious exploration of rock music, its educational potential, as well as peregrinations into the depths of rock music enable an individual to be both an observer and participant, as well as an "interpreter of experience", interpreter of culture texts (events, phenomena, etc.). It may be claimed that exploring the world of music within educational meetings takes on profound meaning. This paper opens the door to the discussion on unconventional ways of education. [ABSTRACT FROM AUTHOR]

The paper concerns the analysis of the main concepts of West European tradition of Philosophy, which are the concepts of the other, the subject and the encounter. The research has been inspired by the work of world known indologist Gerhard Oberhammer, particularly the articles 'Im Angesicht des Anderen. Ramanujas Saranagatigadya. Einwichtiger Text vishnuitisher Religionstradition' and "Begegnung' als Kategorie der Religionshermeneutik'. It is interesting both from historical-philosophical and indological point of views to consider the development of these concepts, because in his articles Oberhammer tries to apply the principles of religious hermeneutics for analyze of philosophical texts of vishishta-advaita tradition in particular and texts of soteriological systems of the classical Indian philosophy in general. Herewith the concepts of the other, the subject and the encounter play an important role. In the order to clear the nuances of the way Oberhammer uses these concepts that paper has been prepared. The main methods of investigation, used here, are the philosophical and linguistic analysis of the key-texts of the hermeneutical tradition. The authors resort also to such means as componential and hermeneutic methods of investigation to reveal to the maximum extent the philosophical significance of Oberhammer's works. [ABSTRACT FROM AUTHOR]

The authors address the current issue of communicative barriers in intercultural social practice that reveals hidden conceptual horizons of the mass and individual consciousness, implicitly represented in the humanitarian discourse, the teaching practice and the choice of communication. The paper deals with the borders of the semantic barriers in intercultural communication connected to the intellectual style and ethic context. The research on human communication barriers in the dynamic conditions of modern society is connected to the orientation of the individual in the information field and represents an interdisciplinary problem that connects different fields of science unified by the cognitive paradigm in the analysis of culture, cogitation and behavior. This work uses the methods of socio-cognitive and comparative analysis with the addition of hermeneutics principles. This allows us to view different meaning generation scenarios by connecting the cultural forms of behavior to the discourse based on the vision of the context model. The authors represent the macro-cultural level of research on intellectual style typology. The paper analyzes the features of employing different intellectual styles in the framework of the humanitarian discourse. The authors describe the specific traits of Western and Eastern intellectual styles. The authors highlight the fact that implicitly expressed conceptual and ethic barriers in intercultural communication are created unconsciously not only by the framework of using a specific language and style typical for a certain culture and subculture, but also by concrete methodological and cognitive provisions in this subject area. The authors show that the semantic barrier in intercultural communication depends on the process of personal identification. At the mass consciousness level this barrier hides in the irrational dialogue between the person and the symbolics. The transgression from the cultural semantics dictate to the existential level of understanding in search for the meaning is not fully controlled by one's mind or community. In conclusion, the authors highlight the new perspectives in the study of intercultural communication problems offered by the systematic research on semantic barriers in the humanitarian discourse space. [ABSTRACT FROM AUTHOR]

Drawing on recent research on Carnap's academic schooling in neo-Kantianism and Dilthey's 'Lebensphilosophie', this paper attempts to reconsider the precise objectives of the anti-metaphysical program of Carnap and the Vienna Circle. It argues that while the elimination of metaphysical truth through logical analysis of language has become a landmark moment in the history of twentieth-century Western philosophy, far less scholarly attention has been given to Carnap's elimination of the metaphysical need. This paper seeks to address this lacuna by presenting two arguments that so far have remained largely underdeveloped. First, it shows that Carnap's interpretation of the expressive function of metaphysics (and its relegation to the domains of art and poetry) should be viewed in sharp contrast with the vital philosophical role played by theories of the metaphysical need in neo-Kantianism and Dilthey's thought. Second, it shows that Carnap's philosophical elimination of the metaphysical need (and its influence on logical positivism) holds the key to a better understanding of the divide in present-day philosophy between analytic metaphysics and continental postmetaphysical thought. The first argument runs as follows. 'Carnap brought home', as the title of an important book on Carnap puts it, does not mean bringing him back to Vienna, but to Jena. As recent research has established, Carnap did not only come under the influence of Frege during his student years at the University of Jena, but was deeply affected by neo- Kantianism and Dilthey's 'Lebensphilosophie' as well. While Frege's inspiration may have greatly contributed to his later linguistic analysis of metaphysics, the latter influences are crucial to fully understand his later elimination of the metaphysical need, for both neo-Kantianism (in its systematic philosophy of values) and Dilthey (in his systematic theory of worldviews) had constructed elaborate theories of the metaphysical need, crediting that need with a vital function in new forms of philosophical thought. The second argument focuses on the fairly paradoxical divergence in our times between the analytic and the continental tradition of philosophy. Analytic philosophy, originating from a radical critique of metaphysics, is currently developing a flourishing discipline of analytic metaphysics. Continental philosophy, by contrast, while closely communicating with the history of metaphysics in developing different variants of hermeneutic and phenomenological thought, is displaying a deep sensitivity to the problematic nature of metaphysical thinking. It is argued that this paradox may be partly resolved by focusing on the remaining differences between the analytic rejection of the metaphysical need and the enduring response to it in continental philosophy. The combination of both arguments may contribute to a more refined assessment of the aims and consequences of the anti-metaphysical program of logical positivism. [ABSTRACT FROM AUTHOR]

Our article analyzes the stylistic characteristics of Stabat Mater in the history of music, for the last four hundred years. The Stabat Mater is a XIII th-century Catholic hymn to Virgin Mary, which portrays her suffering as Jesus Christ's mother during His crucifixion. Stabat Mater Dolorosa is considered one of the seven greatest Latin hymns of all time. The hymn is sung at the liturgy on the memorial of Our Lady of Sorrows. The Stabat Mater has been set to music by many Western composers, most famously by Palestrina (1590), Vivaldi (1712), Domenico (1715) and Alessandro Scarlatti (1723), Caldara (1725), Pergolesi (1736), Joseph Haydn (1767), Boccherini (1781, 1801), Schubert (1815, 1816), Rossini (1831-42), Liszt (as part of the oratorio Christus, 1862-1866), Dvořák (1876-77), Verdi (1896-97), Karol Szymanowski (1925-26), Poulenc (1950) and Arvo Pärt (1985). Our paper refers to the chronological analysis of the most important creations that deal with this subject, with examples showing the melodic and harmonic-polyphonic structure of the investigated creations, highlighting both the strictly musical elements and the theological ones. The work highlights elements of melodic and rhythmic analysis, structure and expressiveness, hermeneutics and musical aesthetics. The multiple perspectives that such a work opens can be considered important in the conditions in which the religious repertoire is increasingly exposed today, not only in the ecclesiastical environment and the holiday it refers to, but also in the concert halls and recital, at any time of the musical events calendar. [ABSTRACT FROM AUTHOR]

Symbol has always been an intrinsic part of a person. A person's life is marked with symbols. In the past, this was directly reflected in the architecture and in the art of all religions. They have their special compensation in the temple and vice versa; the temple is a concrete manifestation of the function of a symbol. Thanks to them, art could manifest itself, could naturally pass from the level of aesthetics to the level of religion. One of the proofs to confirmate this thesis is an example of dome and iconostasis. They have been in existance since the beginning of forming the traditional architecture structure of the orthodox temple; it manifested symbolical and archetype essence as an interior spaces and forms. In the paper, across calling of form of dome and iconostasis and their hermeneutical partition was tried to appear rule of working of symbolism of sacred arts and her possibilities as special kind of theosophy of artistic word in architecture. [ABSTRACT FROM AUTHOR]

In recent decades, attention to the issue of 'narrative identity', and problems connected to it, has seen an exponential development in different research fields, with the effect of significant connections and intertwining between various disciplines, both at the theoretical-reflective level and at the level of an applicative research. It is true that, in addition to the fields of narratology and the science of culture, narrative identity is mainly thematised in the psychological field. It is here, in fact, that it is considered by many ways: from personality psychology to social psychology, and from dynamic psychology to clinical psychology. The interest of psychological research goes beyond this general level of 'mental functioning', because narration forms one's lived experience and the way in which one embraces, interprets and understands his/her existence and relationships with others and with their cultural values. Narration is the expression of a psychological reality and, at the same time, is generative of a psychological reality. Consequently, it mirrors a representation of oneself, human relationships and the sense of things so much in accordance with choices, ideals, dispositions and interests, as in accordance with deeper dynamisms, drive thrusts, traumas and topical experiences. Starting from the relationship between identity and narration in literature, this paper aims to investigate the question of narrative identity as the fulcrum of a scientific theorisation that operates between psychology and philosophy showing how the interrelationship between these two sciences is productive and fundamental. [ABSTRACT FROM AUTHOR]

A speculative study concerning the role of imagination in representing and constructing the subjective of self meaningfully involves the intertwining between the theme of the image with that of the imagination as a common speculative practice. In this paper, the author will proceed from a philosophical overview around the question of personal identity to an exploration onto certain current uses of imagination in the most recent research on human sciences and neurosciences. The aim is to summarise the consequences of these uses by determining which theoretical-speculative anthropological model must be considered as better mirroring the current scientific advancements in implementing the function of imagination in self representation and personal identity realisation. The author proposes here that Paul Ricoeur's anthropological theory does not simply pose a fruitful problematic approach to the dialectic of image and imagination in the human identity development, but rather, in an original way, it summarises a significant part of the speculative and scientific dilemmas on the formation and constitution of personal identity. This formation and constitution forms a process takes place between the mind and body, reality and imagination, selfrepresentation and social interaction, relation and recognition. [ABSTRACT FROM AUTHOR]

This paper aims to deepen the relationship between testimony and historical reconstruction putting particular attention around the process of historisation of memory. Testimony supposedly has preeminence among sources of historical knowledge in that it eliminates distance from the past, actualising it and somehow offering the possibility to 'reexperience' it through the narrative medium (oral or written). Beyond the specific, ontological and epistemological problematic gap between the lapsed past and its representation in the present, testimony certainly may significantly influence the way we represent history. In fact, focusing attention on the feelings and the inner world of the actors and witnesses of past events rather than on the succession of actions and events tends to significantly affect the historical matter itself and the manner through which the historians understand, explain, and write about it. From another point of view, 'history is vaster than memory' and 'its time is layered differently'. However, on one side, 'history can expand, complete, correct, even refute the testimony of memory regarding the past' (Ricoeur, 2004), never abolishing it. From the other side, through its constant work to enrich, integrate, revise, re-modulate, and so on, the community of historians create a historisation of memory as part of historical knowledge, where the re-presentation of the past becomes a concrete and available scientific medium between memory and historical past. [ABSTRACT FROM AUTHOR]

The inquiry we propose starts from the premise that classical music composers approached the texts of the psalms written almost 3 millennia ago and they rediscovered their meanings in spite of the social, territorial, linguistic, and religious changes which took place throughout history. Analyzing the musical scores of those who appealed to the text of Psalm 150, the aim of our research is to observe the multiple ways in which the psalm is musically represented in the history of music. Despite the different musical styles used or the origin of the creators, Psalm 150 from the Book of Psalms is embodied in the creation of some of the most prolific composers of all time. The study of unity in diversity is another interesting point in our paper: although the text of Psalm 150 is the same, the musical language and the hermeneutic approach are different. The Book of Psalms (the Psalms) highlights a wide range of human feelings in connection with God, which led to the frequent use throughout time of its texts in multiple contexts. The depth of Psalm 150 is a vivid source of inspiration for composers, and its spiritual dimension beckons to praise. [ABSTRACT FROM AUTHOR]

The author is in this paper studying influence of digital media on changes in contemporary education. Through phenomenological and hermeneutic methods, he is exploring the basic structure (invariant) of the Internet - the key component of modern digital media. The author observes that the basic structure of the Internet relies on a very fast combining of symbols with dominance of images. Knowing the Internet's invariant, he finds out that the Internet favours associationist (rhizomatic, image-based) thinking with rapid intersymbol changeover, yet it does not advocate linear, logical and abstract thinking (J. Lohisse, T. H. Eriksen, U. Eco). Empiric research studies conducted by M. Spitzer, M. Bauerlein and N. Carr, as the author notes, agree with these theoretical assumptions. The author believes that cognitive changes are reflected also in modern education, both positively and negatively. The positive qualities lie in fast finding and generating information, online communication, new possibilities for innovation and creativity, while the negative qualities are seen especially in weakening of the ability to concentrate and breaking of linear, discursive and abstract thinking, this all impairs traditional education. The author believes that the greatest risk seen in modern education stems from weakened long-term concentration in human, which leads to shallowness and insufficient degree of critical thinking. The author points out that modern education will inevitably turn back to the old cognitive abilities, based on traditional education, especially on book culture, i.e. media of written word and printed word. [ABSTRACT FROM AUTHOR]

The paper studies the features of structure, content and representation means of microfield "natural time" in individual style of I.A. Bunin. Complexes of individualauthor's associations that reflect the features of aesthetic cognition of nature phenomena are revealed. Along with the traditional ideas about seasonal changes in nature, there are peculiar signs of the author's style, characterized by psycho-emotional coloring and figuratively descriptive attributes. The image of nature as a national constant of Russian culture is transformed by the author's consciousness, creatively reinterpreted and explicated in the I.A. Bunin texts not only in the form of direct nominations of nature realities, but also but also figurative, at the intersection of various lexical and semantic fields. Research is built on synthesis of traditional and contemporary methods of analysis of discourse realization of art word: component, discourse-text analysis of names and also cognitive-hermeneutical analysis of text that allowed to detect correspondence existing between text units, information coded by them and mental structure or their elements standing behind this information via studying the nature of connections between them. [ABSTRACT FROM AUTHOR]

From the beginning of his book Le discours de l'action (1977), Paul Ricoeur emphasised the fact that a 'philosophy of action' is not a 'science of action'. He underlines that the practical ethical dimension is the specific kind of discourse that the question of action has had since the ancient era in philosophy. The dialectics between the practical dimension both as a 'physical' dimension and as an 'ethical' dimension have not only been the basis for the rationalisation and differentiation of philosophy in Aristotle. It has been maintained until Kant, who puts the polarity between physics and ethics as the bases of the distinction between the Critique of Pure Reason and the Critique of Practical Reason. In fact, the Critique of Practical Reason is defined as a theory of principles considered as the determinant of will. And precisely, the (a priori) determinant principle of will is moral law. Thus, the entire theory of practical reason is reduced to the relationships between freedom and moral law. In philosophy, the comprehension of human action would have a practical ethical reference. However, it contradicts the scientific approach to the comprehension of human action, as in the case of Alain Touraine's sociological theory. This theory, in fact, focuses social systems and the mechanisms of social control (it is different from Talcott Parsons' research, which is more sensitive to individual motions and choices). Ricoeur originally approaches this theme by trying to intertwine it with a parallel dialectics developed between phenomenology and hermeneutics. He declares his intention to explore the contribution of language to philosophy of action. Without a doubt, he wants to offer even specific and concrete advancements for science, from the perspective of a research (which is not simply an 'exercise' of interpretation and phenomenological description). This paper aims to explore Ricoeur's orientation to profile a new theoretical speculative model of philosophy of action which is realised on the one hand through a methodology articulated between linguistics, phenomenology and hermeneutics and, on the other, through a philosophy practically ethically oriented. [ABSTRACT FROM AUTHOR]

The theme of action has to do with issues related to the dynamic of potential acts, human action, agency and so on. It has a long history in philosophy, running through Aristotle, Thomas Aquinas, René Descartes, David Hume, Johann G. Fichte, Max Weber, John Searle, to mention some famous thinkers on this topic from ancient times to the contemporary epoch. Philosophy of action has had and still has three major speculative interests: (1) the study of human action in connection to general theoretical or speculative themes, like speech acts, causal theories of action, bodily movement and so on; (2) the study of human action in relation to specific themes and issues such as intention, cause/motivation, mental acts, agency, patency, etc.; and (3) the study of human action in relation to disciplinary domains and thematic issues (e.g. theory of historical knowledge, sociology and ethics). However, there is a different tradition, within the Francophone world, which has been characterised as s philosophy of action. It has been characterised in this way in relation to a specific spiritual and existential tradition. Today, this philosophy of action is less recognised, but it is nevertheless equally important for the history of contemporary philosophy. It certainly has found its way into the major contemporary spiritual philosophical traditions thanks to Maurice Blondel's work. Paul Ricoeur's research is partially connected to this tradition, as well as the research approach of analytical philosophy. In fact, his phenomenological hermeneutic research on action is placed between analytical tradition and existentialism. In this paper we will mainly be interested in deepening this aspect in order to clarify both the originality of Ricoeur's philosophy of action and its connection to contemporary philosophy. [ABSTRACT FROM AUTHOR]

The aim of this paper is to explore whether hermeneutical critique is a good method for describing, evaluating, and implementing deliberative democracy. The well-known philosophical direction is critical hermeneutics and key authors of this school of thought include Jürgen Habermas, Paul Ricoeur and Hans-Herbert Kögler. We want to inquire how they work with critical hermeneutics and we aim to show why it may be better to establish hermeneutical critique in the place of critical hermeneutics. One of our inquiring authors, Jürgen Habermas, is also one of the authors of deliberative democracy. Deliberative democracy is a kind of democracy that was invented in the USA in the 1980s, even though some look for its origin in ancient Greece, in the words of Pericles or in the work of Aristotle, as well as that of Edmund Burke, J. S. Mill, or Alexis de Tocqueville. We see some deliberative thoughts in the works of these older authors, but deliberative democracy as a modern democratical theory rose in the 1980s and 1990s. Joshua Cohen, John Dryzek, Robert Goodin, Seyla Benhabib and Robert Talisse represent contemporary deliberative theorists. Critical hermeneutics is an older Habermas' theory. We will ask why we should revive this method when we know that theories of communicative action or discoursive ethics are newer ones. Some features of hermeneutical critique and of deliberative democracy can be seen in the works of Czech democratical theorists, especially in the work of T. G. Masaryk, Emanuel Rádl and in the human rights movement Charter 77. We think that deliberative democracy needs critical readers and critical participants and we assert that hermeneutical critique is a good method for them. Finally, we will research the various roles of critical hermeneutical practice for democratical citizens and deliberative theorists in the process of building a deliberative democracy. [ABSTRACT FROM AUTHOR]

The aim of this paper is to create a better understanding of issues related to the theme of recognition in its disciplinary fields of greater use and value - in particular in sociology, politics and philosophy. Recognition, as Charles Taylor among others noted, constitutes a 'vital human need'. Thus recognition cannot be an 'end', nor a 'means' or 'paradigm', but a principle, a 'fundamental reason' a 'basic [natural, moral and juridical] law'. The passage through Habermas and Ricoeur's sociology of recognition stresses the centrality of the other, and of intersubjective dynamism in the process of personal emancipation. In order to promote a real progress of individuals and of society, it is necessary that a philosophy of emancipation takes root, or to promote and spread the education of human rights, intercultural education and the education of self-control and selfdiscipline. In addition, it is necessary that a philosophy of communitarian participation and intersubjective recognition is prominent, in order to nourish social life and the reality of everyday life. [ABSTRACT FROM AUTHOR]

It will be considered whether it is possible to connect medieval thought of Czech reform preacher and theologian Jan Hus with deliberative arguments in contemporary deliberative theory of democracy and with concepts of ecumenical christianity extended into inter-religious, ecumenical dialogue which started to work in the 20.th century. The method used in this paper is critical hermeneutics, it means critical reading of chosen texts and arguments of Jan Hus and of texts and arguments of deliberative theoreticians and of texts and arguments of ecumenically oriented theologians and their mutual interpretative comparison. Jan Hus was a strong moral critic of medieval Catholic church. His main authorities were Jesus Christ, Scripture and the truth. He wanted to persuade the council of Catholic church in Constance and to reform then Catholic church. The council reduced his public audience into the question whether he would had been willing to retract his teaching or not. He refused it and was burnt at the stake in 1415. His story and work played the significant role in Czech reform christianity, later in Czech national revival, in spiritual and political life of new Czechoslovak republic, in communist propaganda as well as in dissident critique of communist regime. Nowadays it will be enquired his arguments from the point of deliberative arguments and from the point of the possibility of ecumenical Christian and inter-religious dialogue. We will deal with objections that there are some traces of intolerant dogmatic christianity in Hus thinking as well as in thinking of other medieval theologians and council fathers. The planned result of this research is not an apology of Jan Hus' thought, which was bound to western christianity, but the highlighting the dialogical features which can be found in Jan Hus theology and social critical practice, which play irreplaceable roles in deliberative arguments and which are necessary conditions for ecumenical and inter-religious dialogue as well as for dialogue with unbelievers, other believers and members of other cultural or civilizational regions. [ABSTRACT FROM AUTHOR]

The aim of this paper is to reconsider Paul Ricreur's philosophy under the perspective of a critical hermeneutics understood as a general methodology which is able to work in the philosophical field as well as in the fields of the social and the human sciences. Indeed, critical hermeneutics expresses at once a philosophical approach and a methodological model. The differentiation of knowledge in the contemporary sciences has provoked a great increase in complexity. In addition, some problematic disciplines, like psychoanalysis, sociology and history have not found a unified methodological and epistemological structure revealing an objective, scientific, limitation. The fragmentation and compartmentalisation of all researches and the scientific limitation of the human and social sciences is a fact. Philosophy may play a strategic, epistemological and procedural role of mediation thanks to its vast and diverse traditions, its rich vocabulary, and its varied, multileveled, approach. [ABSTRACT FROM AUTHOR]

Our paper aims at the analysis of the rapport between reading and interpretation for high-school teaching. It also involves the description of the interpreting mechanisms which affect the quality of the reading process and disturb the relationship between reader and text, instead of enabling a thorough understanding of the literary work. The aspects we will take into account are the following: a. the projection of a certain image of the author, b. the reading stereotypes and the standard interpretative frames, c. the hunting of symbols and hidden meanings determined by an elitist vision of literature and literary analysis. This analysis allows a better understanding of the actual problems when it comes to teaching literature at the high-school level and, at the same time, it suggests some resolutions in order to improve the educational act which ought to enlarge the reading proficiency of the students. [ABSTRACT FROM AUTHOR]

For Ricoeur, the discourse of action - more specifically, the 'say your doing' - can and must be examined from different levels and from different traditional philosophical perspectives, as follows: (1) conceptual analysis (i.e. the analysis of concepts used to describe action), (2) logical analysis of statements of action (i.e. the proposition by which action is expressed and represented), and (3) the logic of action (i.e. the argumentative construction through which a strategy of action is built and justified or explained). To better articulate the last point, Ricoeur refers to the Anglo-Saxon philosophy of action - a tradition resulting from Frege's propositional logic, and thanks to Austin, Strawson and Searle grounded in a theory of the speech act (acts of speech, acts of discourse). Ricoeur examines what this analysis is and what its contribution can be to a philosophy of action. To him, conceptual analysis and a theory of statements are not sufficient to bring out the discursive character of the discourse of action. In fact, it is a speculative integration able to connect linguistic acts with the dimension of human intention and intentionality (G. E. M. Anscombe) that should be pursued. This chapter aims to reconsider Ricoeur's analysis to evaluate the problematic aspects of his model. [ABSTRACT FROM AUTHOR]

The humanities are rapidly changing nowadays. Since the late nineteenth century the humanities claimed to follow an own method: 'hermeneutics' (Verstehen). This method was different than the methods of the (natural) sciences. While scientists explain nature by way of counting, measurement, and formulating laws, scholars in de humanities try to understand (hermeneutics) particular and unique phenomena - such as texts, artworks, or for instance a historical period - by way of empathy and imagining. However, during the last decennium the focus on 'big data' caused a revolution in the humanities: nowadays a lot of information that can empirically be confirmed is accurately gathered and statistically analyzed. Looking for patterns and measurable relationships, scholars in the humanities became respected empirical scientists. The empirical turn resulted in a new paradigm, sometimes referred to as 'Humanities 2.0', the successor of the old paradigm 'Humanities 1.0' (Verstehen). While it is undeniable that interesting new perspectives are opened by Humanities 2.0, something is lost as well. Inspired by philosophers such as Hegel and Heidegger (on different approaches to the phenomenon of reflection), and Ricoeur (speaking about the third stadium of the hermeneutical arc), I try to develop a new paradigm in the humanities: Humanities 3.0. This paradigm does not reject the results of Humanities 1.0 and Humanities 2.0, but tries to become relevant and interesting to actual audiences. [ABSTRACT FROM AUTHOR]

Nowadays many versions of ontology are loosing their meaning completely or partial. It happens because of various reasons. First of all, the development of information technologies and human sciences, which are influence more and more on the life on the contemporary man, and make him to rethink about the problems of being, and contact with it. Secondary, the process of aesthetisation is getting stronger, and that's why increase the role of the being of the things in the everyday structures. In these case, we pay attention to the role, which play non-hermeneutic and perceptive factors in the cognition of the world. Thirdly, it can be related to the increasing fashion on various methodological syntheses with primary reference to transdisciplinarity. For the fourth, distribution of hermeneutical researches and researches in area of philosophy of sign, their essence modifications and alteration of many segments of humanitarian knowledge create terms for constructing of update versions of ontology, which would take into account all complication, meaningfulness and polymodal character of sign existence. Sense is referred to as one of the central categories of hermeneutics and philosophy of sigh. The prospects of research of sense are in the field of newest aesthetics. [ABSTRACT FROM AUTHOR]