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The article examines the main directions and results of scientific activity of Vasyl Diachenko (1924–1996) whose name is closely associated with the revival of physical anthropology and the creation of a centre of this scientific discipline in the postwar Ukraine. The results of the large-scale research of the Ukrainian anthropological expedition by the Institute of Art Studies, Folklore and Ethnography of the Academy of Sciences of the Ukrainian SSR (1956–1963) under the leadership of the scientist are presented. V. Diachenko with the scholars surveyed more than 120 local groups of Ukrainians, national minorities of Ukraine, ethno-territorial groups of Poland, Moldova, Russia and Belarus. The main provisions of the fundamental monograph by V. Diachenko are analysed, the general characteristics are given, local variants of the anthropological composition of the Ukrainians are outlined, and the role of individual components in its formation are highlighted. Changes in the scientific research orientations were traced after the transfer of the Anthropological Group to the Institute of Archaeology of the Academy of Sciences of the Ukrainian SSR. Vasyl Diachenko had been focused on anthropology of the medieval population of Eastern Europe. He identified areas of six anthropological types on the territory of Ukraine, which differ from each other in terms of main diameters of the skull, the width of the face, the structure of the nasal area, etc. The author traced the origins of these types, which go back to the Mesolithic, Neolithic, Eneolithic and Bronze Ages. According to him, a leading role in the formation of the physical features of the medieval population of Ukraine belonged to the carriers of the Corded Ware cultures, the Scythians, and the Illyrian tribes of the 1st millennium BC — 1st millennium AD, to the population of the Cherniakhiv culture, to the Alans, to separate medieval Finno-speaking groups. The article emphasises the role of V. Diachenko in fostering scientific change, and his works have not lost their importance to these days. [ABSTRACT FROM AUTHOR]

З огляду на публікацію у цьому томі журналу українського перекладу праці Вітторіо Гьосле «Місце філософії історії Канта в історії філософії історії» у статті запропоновано аналіз творчості її автора, сучасного німецько-американського філософа, відомого представника «об’єктивного ідеалізму інтерсуб’єктивності». Акцентовано увагу на особливості тієї методології, яку він ефективно використовує у своїх дослідженнях. Ця методологія передбачає поєднання історико-філософського аналізу праць давніх і сучасних філософів із парадигмальним підходом до їхньої проблематики, який дає змогу поглянути на досліджувану тематику з позиції сучасного філософування. Навіть якщо це стосується видатних філософів минулого, наприклад Платона, його філософії математики, у дослідженнях Гьосле домінують концептуальні, систематичні інтереси. Цю методологію Гьосле успішно використав і під час дослідження Кантової філософії історії, показавши, як морально-нормативне спрямування історії, про яке писав Кант, доповнюється і навіть певним чином ускладнюються завдяки реалістичній антропології автора «Критики чистого розуму». У статті проаналізовано також інші важливі праці Гьосле. Зокрема показано, що застосування парадигмально-систематичної методології дає можливість виявити чотири фази розвитку античної філософії, кожна з яких має власну тематичну, епістемологічну особливість. Ця методологія потребує від дослідника відмови від лінійно-прогресистського підходу до історії філософії і передбачає акцентування уваги на циклічному русі філософської думки. Досліджуючи проблему співвідношення між «Наукою логіки» та реальною філософією (філософією природи і філософією духу) у спадщині Ґеорґа Геґеля, Гьосле зосереджується на можливості виявлення у системі абсолютного ідеалізму такого виміру, як інтерсуб’єктивність. У статті також розглянуто праці, в яких Гьосле демонструє вміння аналізувати класичні тексти і кінематографічні шедеври, а також фокусує увагу на суперечливих тенденціях сучасного світу, викликах, які постали перед людством у ХХІ столітті (зокрема на повномасштабній війні Росії проти України) і для подолання яких потрібні нові політичні підходи, основані на міжнародному праві.

The theological and philosophical study of the topic of universal salvation raises controversial issues in the field of the relationship between eternity and time, ontology, anthropology, angelology, personalism, and Christology. It returns to the Christian theological field the discussion of the source and nature of evil, the complexity of interpreting eternal hell and the imperative of divine love, justice, omnipotence and providence of God, free will, personal responsibility, and memory and self-identity, which is quintessential for both theoretical science and spiritual experience. The purpose of the article is to study the acute and unresolved issues of the concept of universal salvation, an attempt to restore the scientific discourse of eschatology of the Hesychastian tradition. The aim is to show the Gospel basis of the New Testament imperative of God's love for the concept of apokatastasis. An absolute novelty is the author's explanation of how universal salvation can take place on the example of the conversion of the Apostle Paul, calling this phenomenon the Divine counter-violence of love, which is diametrically opposed to the violence of human anger or the desire for justice based on revenge. The first section of this article analyzes the source base of researchers on this topic. In the second section, the author shows the theological and philosophical incompleteness of the aspects of apocatastasis and reveals the shortcomings of the infernal concept from the perspective of historicism, modern theology, and the tradition of Hesychasm. The third section is devoted to the author's theory of divine counter-violence as one of the possible forms of the eschaton. The conclusion presents the results of this study and makes scientific intentions for the development of theological and philosophical discourse on the topic of universalism and exclusivism. [ABSTRACT FROM AUTHOR]

The hostilities that have been taking place in Ukraine since 2014 have made sociopolitical transformations related to the fateful issues of the future of the Ukrainian people and nation and their state-building processes particularly acute. In such circumstances, classical socio-philosophical issues come to the fore, as they allow us to comprehensively understand human social activity, its potential, and internal and external forces, and to assess the importance of the individual as a cultural and creative being. This issue is closely related to the anthropological one in the training of philosophers since future specialists must realize that man is the center of social and socio-political processes, that he is a microcosm in which the entire macrocosm is concentrated, as H. Skovoroda argued. The philosophical symbolism of the thinker's work is directly related to wisdom, akin to work, seeing the great in the small, revealing the mystery through the symbolic world. This is the way to a happy life. To be a human being is to be a philosopher, says Hryhorii Savych and the fate of each person is inseparable from the fate of the nation, and this unity lies in the world of freedom, which many do not understand, because it requires fighting the whole world on the principles of love, not hatred. This is the classical Ukrainian philosophy founded by H. Skovoroda. Its task is to awaken the main slogans of the Enlightenment (honor and dignity, freedom, justice, solidarity, morality) and to practically direct them to achieve both one's freedom and the freedom of an open society. The development of such a society in Ukraine is the goal of the modern national state-building process, and the realization of the value principles is the goal of philosophical education. Future philosophers, studying H. Skovoroda's creative heritage, can trace the evolution of the human spirit: internally devastated, without certain life guidelines, a person gradually adapts to life in society; overcomes contradictions between the individual and the general, finds a compromise in relations with the environment. Of course, not everyone will be able to successfully go through the path of their spiritual formation, since this process requires a significant strain of internal and external forces, unity and struggle of mind and feelings, worldly wisdom, and a desire to join in finding out the causes of human cruelty and arbitrariness, identifying the sources of humanity in man and society. [ABSTRACT FROM AUTHOR]

Представлено вперше (з давньогрецької і латини) переклад українською весь наявний натепер корпус міркувань і фрагментів, які приписуються видатному ранньогрецькому філософу – Анахарсісу Скіфському (VΙΙ–VI ст. до н. е.). Виявлено, що більшість апофтегм побудовано за принципом антитези: щоб виникла думка, мислителю потрібно відштовхнутися від думки опонента, а потім же і спростувати її. Встановлено, що цей досократик мало уваги приділяв класичній проблематиці філософських пошуків доскласичних давньогрецьких мислителів – онтології (космології), тоді як важливе значення для нього відігравала етико-антропологічна та суспільно-політична тематика.

Urgency of the research. The philosophical-anthropological conceptualization of political geography is highly relevant and important in the modern world. Growing changes in geopolitical, cultural, and social aspects demand a deep understanding of the interaction between geography and anthropology in a political context. Target setting. In this research, we aim to explore the main concepts of philosophical-anthropological political geography, including geographic determinism, anthropological approaches, and the influence of globalization. Actual scientific researches and issues analysis. Philosophical dimensions of space, society, and communities hold great significance today and have been the subject of study by both domestic and Western scholars. This theme has deep roots in philosophy and geography, with initial approaches linking the development of nations and peoples to their territories. These views found expression in geographic determinism, as seen in the works of Montesquieu, and the ideas of “geosophy” by J. K. Wright. The research objective. The primary goal of this study is to provide a philosophical perspective on the complex nature of politics in the context of its interaction with various aspects of the geographical and cultural environment. The statement of basic materials. The anthropological approach to political geography sheds light on the role of sociocultural factors in political processes, including: the influence of cultural values, religious beliefs, traditions, and language policies on political activities. The interplay between culture and politics, particularly in the perception of political candidates and the formation of political identities. The impact of globalization on political geography and the challenges it poses to politics and geopolitics. Globalization affects politics and society by: increasing interdependence among countries and regions. Necessitating adaptation to changes in the global system and the development of effective political strategies. Influencing national political systems through global economics, international trade, and organizations. Contemporary challenges and opportunities include: collaborative international decision-making and addressing global issues, such as climate change and mass migration. The role of the internet and social media in political communication, mobilization of civil society, and the dissemination of political information. Conclusions: In summary, it is important to underscore that the philosophical-anthropological conceptualization of political geography is highly relevant in the modern world. The world is undergoing significant changes in geopolitical, cultural, and social dimensions, demanding a profound understanding of the interconnectedness between politics, culture, and space. [ABSTRACT FROM AUTHOR]

Introduction. The philosophical symbolism of H. Skovoroda's works lies in wisdom, congenial work, seeing the big in the small, unveiling mysteries through the symbolic world. Skovoroda states that to be a human-being is to be a philosopher. The aim of philosophy is to reawaken the main mottos of the Age of Enlightenment (honor, dignity, freedom, justice, solidarity, morality). Creating open society in Ukraine on the basis of these mottos is the aim of the modern national state-building. The aim of the article is to ascertain the influence and meaning of the philosophical and anthropological problems in the works of H. S. Skovoroda for building open society in the modern Ukraine. Methodology of the study is complex and based on the social-philosophical and historic-philosophical analysis of anthropological problems in the works by H. S. Skovoroda and its significance for finding personal freedom and building open society. The leading methodological tools are fundamental research basics of the scientific analysis - principles of objectivity, systematicity, integrity, unity of the historic and the logical, determinism, development, and interrelation. Methodology of social and symbolic representations, ethnic representations, and structural functionalism has been used. Results. As Ukraine is experiencing complex social and political processes, the philosophical works by H. S. Skovoroda acquires special importance: formation and preservation of the Ukrainian national identity, national values, morality, and culture. The society needs politically-minded citizens with clear ideas about the prospects of the state development. Researching works of Skovoroda, one can trace the development of the human spirit: an internally-devastated person devoid of life reference points is gradually adapting to the life in society, overcomes the discrepancies between the singular and the whole finding a compromise in the relations with the world around them. The fates of the people and the nation, language and the state were the key problems which H. S. Skovoroda thoroughly and passionately analyzed through the perspective of universal human values. Conclusions. The modern Ukrainian society needs people in harmony with themselves and the world who work on improving themselves and the society. Such people should be able to overcome both their own internal contradictions and the conflicts in society and the world. Putting significant hope on the human-being as the creator of the new morality, H. Skovoroda believed in the possibility of building solid foundations of the state. An internally rich person and citizen is going to contribute to harmony of the nature, the world, human relations focusing on the issues of good and love as integral attributes of the human existence. The writer considered such personalities to be able to carry peace and unity to the unstable reality full of life challenges and to oppose the alienation, absurdity, and insignificance of the human existence. [ABSTRACT FROM AUTHOR]

З опертям на методологічні пропозиції літературознавчої антропології, зокрема концептуальні ідеї К. Леві-Стросса (структурна антропологія), Х. Ортеги-і-Гассета („дегуманізація мистецтва”), Ж.-М. Шеффера („кінець людської винятковості”), М. Фуко („падіння” людини з гуманістичного п’єдесталу культури), акцентується характерний для фентезі злам антропологічної домінанти наукової фантастики. Це зумовлює нові принципи конструювання персоносфери літературного тексту. На прикладі роману американського фантаста-класика Кліффорда Саймака (1904–1988) „Місто” (1953) простежується, як людина внаслідок „антропогену” (термін Г. Кенавана – шкідливі наслідки її панування над природою) зміщується з „осердя” персоносфери на маргінеси оповіді, а її імагологічний „портрет” щодалі набуває фікційних параметрів. В аспекті персоносфери пропонується поняття фантазоїда – окресленого наратором персонажа фікційного світу фентезі, що функціонує виключно в уяві певного фантастичного героя на ґрунті його попереднього досвіду. У проаналізованому романі К. Саймака акцентується поступова зміна антропологічного вектора: гетерообраз людини перетворюється на контробраз (в імагологічному ключі). Значущості набуває зміна ставлення до людини – у тексті К. Саймака її культура сприймається як чужа. Образ „людської раси” в романі „Місто” вимальовується поступово: саймаківський образ людини руйнує так званий імагологічний стереотип, а воднораз і рецептивні очікування читача. Місце атрактора в системі образів роману „Місто” займають „антроморфізовані” та „гуманізовані” істоти (предмети, рослини, тварини, мутанти, роботи, прибульці), засвідчуючи радикальний розрив із попередньою жанровою традицією в цілому, а також своєрідний полемічний зв’язок із класичною літературною фантастикою. Це вказує на метаморфність фантастики та її перехід у гіперреальні виміри фентезі, де можуть співіснувати різні штучні „ментальності” та форми життя, а опозиція „свій / чужий” набуває нових конотацій.

The purpose given work emerges the delimitation of the subject to anthropology and culturology on attitude them to sciences of art and in analogies with scientifically-artistic complex trivium-quаdrivium of Muddle ages and Renaissance. The methodological base is a hermeneutic-cоmpаrаtive method, outgoing from the intonation approach, accepted in science, as from musicology-science of literature and linguistics up to the heory of the kinematograph as defined in works A. Kanarskiy, E. Kuc, O. Markovf, A. Sokolova and other. General science methods, analytical and historian-descriptive, which formed including methodological bases taken to study of the scientific areas to anthropologies and culturology (R. Bаrthes, Yu. Boguckiy, S. Krymskiy, O. Markova, V. Sheiko, O. Spengler), also essential for cognition of the sought regularities and generalizations. The scientific novelty of the study is defined originality of the theoretical principle of the delimitation considered scientific discipline, as well as novelty of the collations of the subject row of the study. Conclusions. Cultural science based on notion of the culture, derived by root importance of the term ("cult"!), defining quality and target purpose that "processing" (lat culture – "processing"), personifying ideal determination, but realization symbolism last emerges the art, given to primevel activity. The anthropology, as biological in the first place science with semiotic-rationalist directivity of the presentation to human essence, rests in logically-life relatedness subject-quality, forming production-consumer chain of actions, including ideal-cultural output. And culturology, as well as anthropology reproduce complex of collations of the different sciences in demonstrations of its specifics, reminding quаdrivium of Muddle ages-Renaissance in consent with nеоrenaissance and nеоbаrocco measurements of the epoches of the modern style and postmodern of XX–XXI sentures. [ABSTRACT FROM AUTHOR]

Цьогоріч виповнюється десять років, як пішов із життя один із найталановитіших та найбільш контроверсійних сучасних українських письменників – Олесь Ульяненко. Проте його творчість і за життя не отримувала належної професійної рецепції остільки, оскільки з багатьох об’єктивних та суб’єктивних причин літературознавці та критики послуговувалися якщо не хибною, то принаймні не надто продуктивною методологією. Відтак мета пропонованої статті полягає у тому, щоб на прикладі одного із найбільш суперечливих романів письменника „Син тіні” запропонувати альтернативний до традиційних зразків фахової рефлексії варіант теоретико-літературного аналізу, ґрунтованого на засадах тілесно-міметичного методу розгляду художніх творів. Завдяки цьому зроблено висновок, за яким зміст аналізованого твору визначається аж ніяк не морально-етичними аспіраціями, а таким антропологічним корелятом, як корелят бажання, спрямованим, зокрема, на подолання смерті, а отже, на утвердження життя, позаяк са́ме реалізація відповідного корелята, пов’язана з онтологічними категоріями „життя” та „смерть”, здатна „пояснити існування людей. Не як стада, а як людей…” (Ж. Лакан). Щобільше, у цій же онтологічно-антропологічній площині надаються на розгляд і реляції між чоловіком та жінкою. Отже, у романі Олеся Ульяненка „Син тіні” змальовано аж ніяк не „звіринець”, хай навіть і „людський”, і не парад садистичних девіацій, тим більше „ідеологізованих” чи „естетизованих”, не кажучи вже про якийсь там „демонізм злочинних дій” – йдеться у цьому творі, натомість, якраз про людей, що до нестями бажають хоч якось відбутися. Про людей, що бажають бути принаймні „синами тіні”, бо претендувати на статус тих, хто здатен на власну тінь, вони, либонь, неспроможні.

У нарисі прокоментовано взаємну кореляцію таких наукових галузей, як археологія та історія, в контексті культури. Проаналізовано історичну культурологію, чи то cultural history, та перекинуто місток до аналогічного напряму в контексті старожитностей – культуральної археології. Відправними працями для цього обрано творчий доробок фахівця з археології, історії культури, гомерівських студій, індоєвропеїстики та порівняльного мовознавства – Льва Самуїловича Клейна, а сам матеріал, по суті, написано з нагоди роковин смерті цього видатного дослідника. На базі коментарів Л. Клейна обґрунтовано нагальну потребу дисциплінарного відмежування археології від історії (що досліджує поодинокі, непересічні випадки та події, але не повсякдення). Прокоментовано методологічну паралель археології до криміналістики тощо. З останньою можна пов’язати і специфіку історичної культурології, для чого автор цього дослідження звернувся до аргументів А. Флієра, згідно з якими cultural (pre-)history так само вивчає культурні уламки. Сама культура не є предметом дослідження культуральної праісторії, та натомість постає матеріалізованою («урічовленою») формою втілення суспільної свідомості, яку ця галузь наразі й вивчає.

The article defines religious identity. It is noted that this is a form of collective and individual self-awareness, built on the awareness of one’s belonging to a certain religion and forms an image of oneself and in the world with the help of relevant religious dogmas. It is the fixation of the subject’s identity in the sense of acquiring one’s own existential experience with the help of religion, with the subjective awareness of one’s belonging to one or another religious community. It is noted that historically religious identity was one of the first forms of identities. Rites, religious rituals, practices in ancient and traditional communities are important structural elements of the functioning of social systems. At the same time, other types of ethno-cultural identifications have come to the fore today. Attention is focused on four types of Orthodox identity, which manifest themselves in the public space and outside the institutional space, group, individual-personal and social-personal. The article also mentions the anthropological essence of religious identity. Modern Orthodox teaching about man, based on tradition of the Holy Scriptures, has three main components, in other words, three lines of development of the problem of man: the composition (structure) of man, the image and likeness of God in man, the purpose of man. it is also emphasized that religious identity is connected with the system of civilizational values. Any civilization arises on the basis of culture, and its core is values, primarily religious. [ABSTRACT FROM AUTHOR]

У статті висунута ідея про можливість розглядати само по собі місто як особливий правовий феномен. В основі лежить антропологічне визначення міста та розуміння права через правосвідомість. Обґрунтування включає два моменти. По-перше, місто являє собою принципово новий тип соціальних зв’язків, відмінних від традиційних родових і племінних. З’єднання разом чужих по народженню і роду людей вимагає розвитку норм взаємодії, в основі яких лежить визнання іншого (чужого) рівним собі. По-друге, джерелом народження міського права виступає організація міської території, за допомогою вибудовування горизонтального і вертикального вимірювань для поселення. Обидва моменти виявляються можливі для ранніх етапів розвитку людського суспільства завдяки переосмисленню (універсалізації) релігії. Місто виявляється свого роду «перехрестям» фрагментів старих правових систем, і на їх основі виникає принципово нова форма осмислення громадянином міста власного соціального буття, свого статусу в бутті. Міське право постає як форма вираження нової самосвідомості громадянина і його іншого розуміння свого місця і функції в універсумі.

Дана публікація є розгорнутою рецензією на книгу «Щоденні події Дамаска» Ахмада ал-Будайрі, арабського автора XVIII ст., яка відноситься до досить поширеній жанру арабо-мусульманської літератури «хавадіс» - щоденні події. Переклад цього твору з багатьма коментарями і передмовою, виконаними сучасним дослідником Ф. О. Нофалом, відкриває книжкову серію «Урбаністика: першоджерела і дослідження» в Одеському національному університеті імені І. І. Мечникова. У зв’язку з цим в публікації зроблена спроба пов’язати міську проблематику розповіді простого цирульника XVIII ст. з сучасними проблемами урбаністики як міждисциплінарної галузі досліджень і практики

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Copyright of ScienceRise: Juridical Science is the property of PC TECHNOLOGY CENTER and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is devoted to the analysis of anthropological dimensions of creativity in the context of european and ukrainian philosophy. The creative potential of the individual is a unique element in the transformation of the human environment. However, during the history of formation and development of creativity in the context of the philosophical tradition there have been significant changes. Aristotle considers human a natural being, endowed with reason, spirit, and creativity is a social phenomenon. In the theological concept, human is seen as a supernatural entity that has its own meaning, purpose and history. Creativity is proper in God, not human. Thus, in the theological concept, human loses his creative potential. Later in the article, the analysis leads to an understanding of human as the creator of his own life and destiny. There is an anthropological turn to the understanding of creativity. In the later stages of human development, creativity is identified with thinking. Human's creativity depends on creation, which is the activity of the Absolute Idea, which he calls “eternal creativity, eternal vitality”. The creative power of the human heart is revealed in the philosophical concept of G. Skovoroda. In existential philosophy, freedom acts as a specific component of human existence, which is an irrational idea that inspires creativity. And creativity reveals the enormous potential of the human spirit. [ABSTRACT FROM AUTHOR]

У статті доводиться, що згідно з Жираром заздрість є найважливішою властивістю людини, що визначає порядок насильства і жертв. Показується, що в світлі антропологічної значущості заздрості Жирар прочитує «Божественну комедію» Данте. Виявлено, що згідно з Данте згубні наслідки заздрості можуть бути подолані завдяки милості. Саме милість розриває логіку, що вимагає постійних жертв заради підтримки священного порядку. Розуміння милосердя як шляху подолання заздрості вимагає богословського і релігійно-філософського осмислення прийняття дару порятунку без насильства по відношенню до Іншого.

In the article we can read about the interpretation of Hegel’s philosophical system in the philosophy of the XXth century. Author states that modern social reality can be considered as a consequence of philosophical reflection concerning questions, which were self-evident in pre-Modern times and didn’t need any reflection. At the same time examples of modern reflection became a canon that needed its own interpretation. Considering this fact, it has been show how relations between subject and object were comprehended (designed) in different interpretive traditions of Hegel’s philosophy and how it influenced the legitimization of a new form of social reality, which is called Modernity. There are three ways of interpreting (designing) Hegel’s philosophy depending on the fact what is understood as a subject, which should coincide with a substance: anthropologic, in which a person is understood as a subject, ontological, in the case of which subject is understood as an objective reality, and theological, in which subject is a God. Basing on such classification, author proves that by expounding the system in Hegel’s philosophy understanding of a subject as a substance and at the same time as self-consciousness is legitimized. Subject (self-consciousness) becomes a reason and world’s logic and its history is a Spirit’s self-detection. After that an imanentization of reality and its transformation into one-dimensional one takes place, in which any other dimension is impossible in principle (logically) and the main sense of this subject is a maximum “realization” of itself in the earthly world with the greatest mastery of objectivity.

Up to nowadays, archaeology is considered to be a “history assistant”, tied to the linked aim and subject field, and the ancientries themselves are mostly just catalogued and typologized. It was obvious to Professor Leo Klein that ancient culture should be studied not by archaeology, requiring a fundamentally different methodology. Unfortunately, in November 2019, this outstanding researcher stopped his creative path, leaving behind many wise observations. This essay in memory of Lev Samuilovich substantiates his methodological observations around archaeology, history and culture. While traditional history is based on written evidences and is interested in individual events, the archaeologist analyzes the exact circumstances under which and how these events occurred. In particular, the comparison of archaeology with criminology is accurate. Similarly, historical culturology deals with “clues”: it analyzes cultural fragments, layered in time and space echoes of the former everyday life, disassembling which, tries to carry out a certain reconstruction – not of the material component, but rather of information. For cultural (pre-)history, culture appears as a materialized (“objected”) form of the mass consciousness embodiment. Leo Klein certainly accepted the fundamental role of the theory of culture and just distinguished it from the very concept of “culturology”, which as of the mid-nineties he considered as an artificial fiction. However, in the twenty years later texts we do not find such statements. In a broader context, the researcher dreamed of a disciplines ensemble capable of shedding light on various aspects of the past through a natural experience exchange. The ideal embodiment of which the professor considered to be a single institutional department: the Faculty of Anthropology, where the Archaeology Department would be adjacent to the Departments of Anthropology, Ethnography, Cultural Studies, Museum Studies, Primitive and Ancient Art, Theoretical Linguistics, Historical Geography, et [ABSTRACT FROM AUTHOR]

Objectives: the purpose of this article is to fi nd the most important socio-political factors, which had an impact on the Barth’s revision of his attitude towards liberal protestant theology of the XIX century and the optimistic view on human nature. Methods of research: the comparative analysis of the main works of the most infl uential researchers of the Karl Barth’s theological heritage; the study of connection between the political issues of the fi rst half of’ the twentieth century and their impact on the Karl Barth’s neo-orthodox theology. Conclusions: the main political factors of infl uence on the Barth’s theology were as follows: the letter of the 93 German intellectuals, the beginning of World War I, the rise to power of the National Socialist German Workers’ party; these events caused Barth’s radical criticism towards any ‘natural theology’ and formed his neo-orthodox theological views. [ABSTRACT FROM AUTHOR]

Objective: The aim of the paper is to investigate the influence of the Antiochian School on Hexameron of 10th–century Bulgaruan author John the Exarch. Methods of research: through the comparative analysis of sources, well–known and previously unknown borrowings from Syrian sources into Hexameron have been analyzed. Сonclusions: the author has shown previously unnoticed source of the anthropological part of Hexameron – the treatise of Theodoret of Cyrrhus Expositio rectae fidei. The main anthropological themes, derived by John from his Syrian sources – the works by Theodoret and Severian of Gabala – are analized. These are specific Antiochian views, such as the idea of creation of body before the soul, rejected by the Second Council of Constantinople; idea of the universal origin of Adam and his name; the idea of earthly Paradise. Along with these «theologoumena» of the Antiochians, however, the Slavs also adopted the more important principles of their outlook – foremost, the general anthropological optimism of this school, its «mystical materialism» and a special emphasis on human dignity. [ABSTRACT FROM AUTHOR]

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Copyright of Doxa / Doksa is the property of I. I. Mechnikov Odessa National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objectives: the purpose of thisarticle is to find common and distinguished elements between the theory of exchange and the expenditure of G. Bataille and representatives of world religion science (M. Mauss, E. Durkheim, K. Levy- Strauss, L. Levy-Bruhl). Methods of research: in a comparative analysis, the main ideas of these figures are shown in relation to the phenomena of exchange and gift and their religious significance. Conclusions: the concept of exchange and spending of G. Batille in many respects qualitatively differs from the classical religious studies theories. The main difference is the ontological understanding of the processes of exchange and wasting by G. Bataille, thus leveled utilitarian and functionalist interpretation of these phenomena inherent in the representatives of classical religious studies. G. Bataillegoes beyond sociology, ethnography and anthropology, offering the original concept of «ontological waste», which allows to consider the exchange and waste in a non-utilitarian andontological context. It was also found that the theory of G. Bataillecan be used as an addition and updating of classical anthropological religious studies theories and to deepen the religious understanding of the phenomena of exchange and spending. [ABSTRACT FROM AUTHOR]

Purpose of the article is to reveal the status of culturology in the system of scientific knowledge and its connection with world anthropological schools. The conceptual methodological core of the research is system analysis of culturology as a social and cultural phenomenon for the disclosure of its structural and value-semantic aspects; dialogue and historical-comparative methods for understanding the mechanisms of interaction of culturological and anthropological national schools. Scientific Novelty. For the first time, it is scientifically substantiated that the dominant determinants of the formation of culturology as an al ternative to Western cultural and social anthropology are the conflict of traditions of two axiologically different socio-cultural environments and ideological differences in modeling the cultural process in the globalization space (the dichotomy of Western liberal and communist doctrines). It has been established that the vector of development of culturological and anthropological national schools is due to the historical and cultural process and socio-cultural realities; mechanisms of their interaction are revealed. Conclusions. The moderators of the formation of culturology as a science, its subject field and architectonics are revealed. The evolution of the paradigm basis of culturology and its connection with the national anthropological schools are traced: their identity and difference have been established. [ABSTRACT FROM AUTHOR]

Artistic practices of postmodern art do not only express the principles of the conceptions of the world of modern culture but on the whole they prepare the anthropological "project" of a cosmopolit. But the danger of leveling and even ruining the system of the Ukrainian world outlook traditions exists in the framework of this project. In this article the author investigates the peculiarities of Yu. Andrukhovych' creative work in the context of the Ukrainian postmodern art. Thanks to the ironic form and extreme spontaneity in the choice of dedication and epigraph, postulates the model in which the contextual neo-mythological features are traced and the features reveal the essential peculiarities of the anthropological project of a "post-totalitarian" person. The author's tragic world-outlook and apocalyptical mood are hidden behind the humor and eclectic glare. It doesn't look like "banquet during the plague", but like the comprehension of the problem of one's existence under the totally new historic-cultural conditions. The neo-mythological axis is grounded on the Christian-mythological model-antithesis. The neo-mythological peculiarities analyzed by the author interact with each other in the dialectical unity and make the organic entirety of the artistic work, they are actual for a contemporary person finding himself under the conditions of a transitional period when culture is looking for stable landmarks in its development. It is proved that the neomyth by Yu. Andrukhovych was being built on the synthesis of Christianity and folk culture, ascertaining the European character of the Ukrainian culture and surge for its legitimacy, uniting together the Dianetical and Apologian features. It gave the author the chance to model the modern culture in the coordinates "Bu - bo - bu" (Burlesque - Booth - Buffoonery) and build the anthropological project in the direction of a Cosmopolitan pole.

The article actualizes the problem of the anthropological dimensions of music art on the basis of the influence of aesthetic emotions. The basis adopted three main provisions. First, the essence of the Genesis sound and emotional complexes appears in their emotional interpretation. We investigated the emotional influence of music on people in the history of aesthetic thought. Provided that the original essence of music is the history of human consciousness and subconsciousness. The leading concept in the anthropology of music, there are phenomena that are inherent as a deep structure in the development of European culture. Music expresses the consciousness on the physical, mental and spiritual levels. Culture as one of the highest forms of social organization of human consciousness is forced to structure his consciousness through the external form, including through art. This avoids a state of isolation, an inability to develop. Music, unlike other arts, and develops a person's ability to holistic perception. This ability is generated by music, is then in all kinds of human activities and exacerbate the perception of aesthetic values. Acting on the moral qualities of students, music is a means of formation of Outlook of the person. Using the associative and musical means, the composer directs the thoughts and emotions of the listener at a certain object, turning a pointless sentiment in the higher feelings and aspirations of targeted. The analysis of influence of musical art on human, proven antropolog music. Musical art models using the intonation of the question of value wealth, the logic and the dynamics of human mirootnosheniya, organizes spiritual communication between people and generations. Acting on the identity of his socotroco, the music evokes a very specific set of associations that is the basis of the understanding of man's musical content in all its facets. The latter is national, temporary, individual-psychological, which is addressed to the outside world, or reflects the inner condition. This complex constitutes the core of knowledge about the person formed a specific historical period, specific social conditions that carries music. Music art summarizes, updates and enriches the experience of mankind, is a means of formation of a spiritualized relationship to the world, which are based on abilities and needs of human aesthetic experiences. The music establishes the experience of age, generally expressed in philosophical thinking.

У статті розглянуті антропологічні праці дореволюційного періоду, що стосуються спадкових особливостей різних етнічних груп. Велика робота по організації антропологічних експедицій була проведена Товариством любителів природознавства, антропології та етнографії, організованим в 1863 р, що дозволило описати морфологічні особливості людей різних національностей, проживаючих на території Російської імперії. До початку ХХ в. стійкою тенденцією в антропологічних роботах стало звернення до вивчення етнічних груп з точки зору успадкування морфологічних і фізіологічних ознак. Накопичені дані про мінливість популяцій різних народностей, зібрані силами антропологічної науки, підготували благодатний грунт для появи нових напрямів досліджень на перехресті інтересів генетики, антропології, еволюційної теорії.

The purpose of the article is to study the clinical discourse of philosophical anthropology as a communicative resource that eliminates power inequality between social groups of relatively healthy and sick people. The author proposes as a relevant form of theoretical and philosophical analysis the linguistic paradigm, in terms of which we can consider the philosophical and clinical space, primarily as discursive. It is shown that the interactions of subjects in the clinical space are discursive practice, which involves the use and production of language, which changes the personal meanings inherent in the subject, the development of more productive attitudes, the formation of existentially positive attitudes toward others. It is revealed that clinical discursive practices, thanks to the intervention of philosophy, produce certain ideological effects by forming and reproducing equality in social relations: in the case of acquiring identity there is a categorical division into equal groups and subjects. [ABSTRACT FROM AUTHOR]

The work is devoted to the study of psychological anthropology as a humanitarian discipline and in the context of humanitarian research. In this article, attention is focused on the concepts of such scholars in this field as D. Matsumoto, E. Pritchard, J. V. Berry, Aip X. Purtinga, M. X. Sigall, since they laid the foundation of modern approaches in this field, determined its main trends, problems and tasks. The representation of these ideas begins with a study of what psychological anthropology is concrete now, where it is represented, which sets itself the task. This becomes a definite justification of the relevance of developments and researches in this field within this work, as well as allows a clearer understanding of the principles of this direction in the writings of the founders. Particular attention in the context of developments in recent years is devoted to the main trends in the Foundation for Psycho–Cultural Research (FPR) and the Society of Psychological Anthropology (SPA) of the American Anthropological Association (AAA). [ABSTRACT FROM AUTHOR]

In the article deals with the concept of «ethnomethodology» as a direction of the social history of science. The urgency of the direction of «ethnomethodology» is due to changes in the social reconstruction of science. There are analyzed the ideas, principles and provisions of «ethnomethodology», in which it is described that the problem circle of social science, at the end of the XXth century, received a new interpretation in the process of transformation. The object of the research to be practical actions, activities, communication, a description of the valuable orientations of the activities which was carried out by individuals in society. The task of this direction is to construct sociocultural research to resist the researcher and the object under research. The observer, in turn, forms one entity with the object and is included in the context of description, everyday communication and language. These researches relate to individual situations, communicative practices, rational analysis situational. [ABSTRACT FROM AUTHOR]

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Розглядаються методологічні проблеми вивчення філософії освіти. Доводиться, що філософія освіти - це область міждисциплінарних досліджень, що лежить на стику філософії, педагогіки і практичної освіти. Продемонстровано, що існує безліч проблем педагогічної теорії і практики, а також системи освіти, які неможливо вирішити без філософського осмислення, філософської рефлексії, без серйозного теоретичного обґрунтування в загальному контексті розвитку світової цивілізації в цілому і нашої країни зокрема. Предмет філософії освіти, з точки зору автора, складають: 1) рішення комплексу гносеологічних, філософсько-антропологічних, культурологічних, етичних та ін. проблем; 2) теоретичний пошук у сфері стратегії розвитку освіти, визначення його мети і ціннісної основи, принципів формування змісту освіти тощо

Potapova Lidiya. Philosophical and theoretical aspects of valeology This article deals with the philosophical and anthropological dimentions ofvaleology in a global spiritual and ecological crisis. Deterioration of the human’s health is the manifestation of this. Valeology as science attracts more attentionin this context. Solving this problem using philosophical means, there are used general scientific and practical finds, which are represented by valeology as integral discipline.Key words: valeology, valeological philosophy, ecology, anthropology, health.Potapova Lydia. LES ASPECTS PHILO- SOPHIQUES ET THEORIQUES DE LA VALEOLOGIE. Dans l'article s’agit de l’étude philosophique et anthropologique des mesures valéologies dans l'environnement mondial et spirituel qui soit une des manifestations de la crise écologique ce qui amène à la détérioration de la santé humaine. Dans ce contexte, on a attiré plus d'attention à la valéologie en tant que science. En résolvant ce problème par des moyens philosophiques on a pleinement utilisé les trouvailles scientifiques et pratiques de la valéologie en tant que discipline jeune. Mots-clés: valéologie, vision du monde du poin de vue valéologique, l'environnement, l'anthropologie, la santé. Потапова Лідія. ФІЛОСОФСЬКО-ТЕОРЕТИЧНІ АСПЕКТИ ВАЛЕОЛОГІЇ У статті досліджено філософсько-антропологічні виміри валеології в умовах глобальної духовно-екологічної кризи, одним із проявів якої є погіршення здоров’я людства. У цьому контексті привертає більше уваги валеологія як наука. Розв’язуючи цю проблему філософськими засобами, у повній мірі використовуються загально-наукові і практичні знахідки, які представляє валеологія як молода інтегральна дисципліна. Ключові слова: валеологія, валеологічний світогляд, екологія, антропологія, здоров’я.

The urgency of the study is that the concept of sport in the perspective of the basic schemes of anthropology, ontology and art therapy and the conditions of its formation is analyzed. The concept of sports in the perspective of the perspective of the basic schemes of anthropology, ontology and art therapy is the result of the formation of a sports man, tempering the human body and achieving his sporting results. Formulation of the task - sport management is the basis of the formation of a society in which the demand is sport as an economic, social and cultural phenomenon of a globalized society. This type of society requires the development of the concept of a variety and its interweaving in the cultural practice of sports management. Analysis of recent research and publications. We rely on authors who investigated sport as a phenomenon that acts as a factor in the formation and development of personality. The problem of individual self-determination as a philosophical problem is considered in the philosophical writings of S. Kierkegaard, K. Yaspers, M. Heidegger, J. P. Sartre, A. Kamyu and E.Fromma. Selection of unexplored parts of the general problem - conceptualization of the concept of sport as an object and subject of sports management. At the core of the study is the conceptualization of the basic schemes of anthropology, ontology and art therapy in the system of interdisciplinary space as a factor for the formation of a tempered and integral sports personality. Formulation of the problem - the use of approaches, in particular anthropologic, ontological and art therapeutic, which allowed considering sport as an important economic, a social and cultural phenomenon, aimed at the formation of a sports man as a cohabitant. Presenting main material. The place and role of the concept of sport as a new scientific direction and discipline of sport management are analyzed. The basis of sport management is the development of a sports person, the use of anthropological, ontological and art-therapeutic grounds for forming the integral end of a sports person. It was investigated that creativity, game and sport are universal functions of the person, which lead to the implementation of various forms of identity of the affirmation and development of the human body, which determine the formation of a sports person. It is determined that sports management forms a model for expanding the influence of sport on all spheres of society's life. The essence of sport as the main determinant of influence on the development of sports personality is revealed. Conclusion - the concept of sports is outlined in the perspective of the basic schemes of anthropology, ontology and art therapy, which is based on the affirmation of the sports dominant and its cultivation in sport management. [ABSTRACT FROM AUTHOR]

The purpose of the article is to study the basic archaeological provisions regarding the origins of the concept of «subject» and the analysis of the anthropological consequences of its use. The author examines the main strategies of the subject and reveals the semantic horizon, which led to the emergence of the concept of «subject», as well as its further transformation. The logic of the appearance of certain conceptualizations of the subject was restored to clarify the possibility of finding a common basis, common points of contact in the understanding of the subject of classical and post-non-classical philosophy. The main anthropological consequences of its introduction, on what grounds and how it is possible to achieve the return of the subject to philosophical and ideological discourse, are studied. It is proved that in the modern theories of criticism of the subject the physical, collective unconscious and socio - economic definitions are realized. The possibility of forming a new ontology of the subject, which eliminates the opposition to subjectivity and anti-subjectivity, is justified. [ABSTRACT FROM AUTHOR]

The article provides an understanding of Barth of «natural theology» as well as key ideas for his denial. As a result of the study, the following conclusions can be drawn. Barth rejected rather the general revelation of God, accepting only His special revelation. Barth rejected all the attempts to find a rational justification for Christianity, proving that there is no way from man to God, there is only one way - from God to man. Karl Barth in no way was an adversary of science, as well as his rejection of natural theology does not indicate the rejection of science as such in general. He was radical especially to those German Christians who sought to put Nazi propaganda in place of the Word of God, as indicated by the Barman Declaration. It was in this perspective that he rejected such a natural theology to the end of his life. Consequently, his theology, in particular the natural, as well as the biography, should be considered in connection with the historical events in which the theologian lived and worked. [ABSTRACT FROM AUTHOR]

The study is aimed to show that the anthropological line of the teachings of Nicholas of Cusa was formed under the influence of the arguments of the negative theology of Eckhart, and although it relied on Corpus Areopagiticum, it had a rather pronounced character of Rhineland mysticism. So, after reading the texts of the Rhineland mystic, Nicholas of Cusa in 1444 changes his emphasis in his own research from God to man, and in line with the actual anthropological research - with the ratio / mens on intellectus. In the process of comparative analysis of the concepts of both German thinkers, it turns out that their research on the concepts ratio, intellectus, intellegentia is not so much epistemological as anthropological, because their goal is to create a basis for understanding the essence of man and the meaning of his being in this world, which implies maximum development human nature. The author explicating that the ontological concept of the relationship esse and essentia / quod quid est directly affects the correlation in the concept of the Cusan's intellectus and ratio, that is, the person's being converted to being actualizes it intellectus, and the focus on the essence is its ratio. Author notes that it is impossible to understand the philosophical system of Nicholas of Cusa (and even more so its anthropological part) if we do not take into account the reception of the heritage of the Rhine mystic Meister Eckhart. [ABSTRACT FROM AUTHOR]

The author aims is to analyze the absurdity as the dominant of A. Platonov's existential worldview, a defining category of his anthropology. The author uses philosophical-anthropological approach, descriptive and comparative–historical methods for a discovery of the topic. The social-realistic approach to studying the writer's creativity is criticizing by the author. A. Platonov is considered as a bright carrier of an existential consciousness, an existential worldview. The investigator emphasizes that the peculiarity of the worldview of A. Platonov is a close interweaving of the absurdity with the primitive. This circumstance finds its embodiment in the writer's attempt to hold the principle of a special primitive view of the world - the view of the child. The result is the emergence of a world of bizarre forms of human existence, the world of absurdity. [ABSTRACT FROM AUTHOR]