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Purpose. The purpose of the article lies in studying the main socio-anthropological measurements of the problem of recognition represented primarily by the philosophy of recognition of Alex Honneth, which is actualized by the struggle of the Ukrainian people for their existence and national-cultural recognition. A consistent analysis of the communicative paradigm in contemporary philosophy led to the understanding of its transformation into the reality of the problem of recognition and the identification of the main forms of recognition in it, which determine an individual’s perception of the social space as fair or unfair, where his dignity is disrespected. Theoretical basis. Turning to the works of Jurgen Habermas, Otfried Hoeffe, Ernst Tugendhat, Stefan Gosepath, and Thomas Rentsch made it possible to supplement the mainly procedural, theoretical-communicative way of philosophizing with a philosophical-anthropological, existential, contextual principle of awareness of recognition as a fundamental principle of justice and the understanding that the brutal, unjust destruction of the "living world" of a person and the state is synonymous with their physical destruction. The thesis of Francis Fukuyama about the relationship between the desire for recognition and human dignity inherent in human nature has acquired an important theoretical and methodological meaning. Originality. The article investigates the modern philosophical discourse of the problem of recognition in the socio-anthropological measurements, in the context of the relationship between recognition, the "living world" and justice, non-recognition, humiliation of human dignity, and injustice. And it was also found that the image of recognition represented by modern philosophical thought, as a horizon and condition of human existence, is based on the following components: justice, solidarity, dignity, and care. Exactly addressing the problem of recognition made it possible to answer the question about the anthropological-ontological, existential meaning of the desire of individuals, nations, and states for recognition and outline the ways of transforming recognition as a variant of "communicative utopia" into a real socio-cultural project. Conclusions. In contrast to justice, the theory of recognition comes from asymmetrical human relations, which, in the struggle for recognition, must become symmetrical. Although justice takes precedence over ethics of care and recognition, they are not actually in competition with each other, but belong to different but complementary dimensions of human existence. The perspective of philosophical understanding of the problem of recognition itself requires the deepening of its analysis with an existential-anthropological understanding rooted in a new, tragic life experience. Only under such conditions, it is possible to overcome the gap between often abstract philosophical reflections and real personal and social practices., Мета. Стаття спрямована на дослідження основних соціально-антропологічних вимірів проблеми визнання, репрезентованих насамперед філософією визнання Акселя Гонета (Axel Honneth), яка актуалізується боротьбою українського народу за своє існування та національно-культурне визнання. Послідовний аналіз комунікативної парадигми в сучасній філософії зумовив розуміння її трансформації в річище проблеми визнання та виокремлення основних його форм, які й визначають відчуття людиною суспільного простору як справедливого чи несправедливого, де зневажена її гідність. Теоретичний базис. Звернення до творів Юрґена Габермаса, Отфріда Гьофе, Ернста Тугендгата, Штефана Гозепата, Томаса Ренча сприяло доповненню переважно процедурного, теоретико-комунікативного способу філософування філософсько-антропологічним, екзистенційним, контекстуальним принципом усвідомлення визнання як засадничого принципу справедливості та розумінням того, що брутальне, несправедливе руйнування "життєвого світу" людини та держави є синонімом їх фізичного знищення. Важливого теоретико-методологічного сенсу набула і теза Френсіса Фукуями про взаємозв’язок притаманного природі людини прагнення до визнання та людської гідності. Наукова новизна. У статті досліджено сучасний філософський дискурс проблеми визнання в соціально-антропологічному вимірі, у контексті взаємозв’язку визнання, "життєвого світу" та справедливості, невизнання, приниження людської гідності та несправедливості. З’ясовано, що репрезентований сучасною філософською думкою образ визнання як горизонту й умови людського буття базується на таких складових: справедливість, солідарність, гідність і турбота. Саме звернення до проблеми визнання уможливило відповідь на питання про антропологічно-онтологічний, екзистенційний сенс прагнення індивідів, націй, держав до визнання та окреслення шляхів перетворення визнання як варіанта "комунікативної утопії" в реальний соціокультурний проект. Висновки. На відміну від справедливості, теорія визнання виходить з асиметричних людських взаємин, які в боротьбі за визнання мусять стати симетричними. Незважаючи на те, що справедливість має переваги перед етикою турботи та визнанням, насправді вони не конкурують між собою, а належать до різних вимірів людського буття, які, проте, взаємодоповнюють одне одного. Перспектива власне філософського осмислення проблеми визнання потребує поглиблення її аналізу екзистенційно-антропологічним розумінням, укоріненим у новому, трагічному життєвому досвіді. Лише на таких засадах можливо подолати прірву між часто абстрактними філософськими роздумами та реальними персональними й суспільними практиками.

Smo v letu 2022. Digitalna tehnologija je postala del nas. Naša življenja vse pogosteje »od visijo« od nje in enostavno smo jo (pre)vzeli »za svojo«. Tako je, za-svoje-nost in od-vis-nost od tehnologije razvijamo in tako je povezanost med bitji in stroji dosegla nov nivo. Okolje, ki smo ali so ga ustvarili v tej neživi naravi, je neznano, neraziskano in nepredvidljivo. Na prvi pogled se zdi, da digitalne naprave poznamo, razumemo in celo obvladamo. Vendar jih ne. Le bežno jih poznamo, razumemo jih zagotovo ne, obvladamo pa še toliko manj. Prej one obvladujejo nas. Kljub temu pa se zdimo pri uporabi zelo hitri in spretni. Verjetno bi bilo podobno ali enako pri katerikoli drugi spretnosti, če bi ji posvetili toliko časa in pozornosti. Toda te »druge« so zahtevnejše, terjajo več truda, časa in pozornosti, zato jih uporabljamo vse manj. Pozornost pa vedno bolj pridobiva naš virtualni svet. V trenutku, ko se obrnemo stran, nas na to takoj opomnijo tisti (beri: tehnološki giganti), ki se borijo za našo pozornost. Slednja je ena od središčnih točk tega dela– komu ali čemu posvečamo pozornost. Načini boja zanjo so nemoralni, neetični in (pre)šibko regulirani. Mi pa jim to dragocenost, ta omejeni človekov resurs, dajemo brez razmisleka s široko odprtimi rokami. Virtualni svet za nas postaja tako pomemben, da kot socialna bitja, celo med druženjem v živo, posegamo po zaslonih in jim posvečamo čas in pozornost. To je gotov dokaz, da v bitki zmagujejo »oni«. Dajejo nam obrobno, da nam vzamejo bistveno. Družba je verjetno tako individualizirana, kot še ni bila. Razkorak med generacijami se povečuje in stik med njimi se šibi. Pravzaprav je stik med današnjimi mladostniki in njihovimi starši ter drugimi odraslimi na zelo tanki nitki. Mladi so za svoj svet prevzeli nekaj virtualnih prostorov, ki so za njihove starše popolnoma neznani, nerazumljivi, mnogokrat celo neumni in nesmiselni. Zato je nerazumevanja in nesoglasij med njimi vse več. Stik z življenjskim svetom – zanimanje, razumevanje in prisotnost pa so osnove za vzpostavljanje in ohranjanje medsebojne komunikacije, pomembne predvsem v obdobju, ko se mladostniki oddaljujejo od staršev in osamosvajajo. Naši mladi so tako sami v pomanjkljivo reguliranem prostoru, ki je tržno zasnovan in popolnoma odtujen od zadovoljevanja temeljnih človekovih potreb. Tam se danes odvija večina njihove socializacije, skladno s tem ustvarjajo in oblikujejo svoj vrednotni sistem. Svoje vrednote oblikujejo na podlagi tega, kar je v prostoru socializacije utemeljeno kot vredno in pomembno. Poveličevane vrednote pa niso odtujene le od temeljih potreb, temveč tudi od splošnega cilja vzgoje – vzpostavitve avtonomne razsodne moralne osebnosti. Tako se rojevajo množice posameznikov z resnimi težavami v duševnem zdravju, množice posameznikov, nezmožnih samonadzorovanja, in množice patoloških narcisov, zasvojenih z zunanjimi potrditvami, katerih jedro utelešajo družbena omrežja. It is 2022. Digital technology has become a part of us. We indeed are becoming addicted to and dependent on contemporary technology. The connection between beings and machines has reached a new limits. We’ve created unknown, unresearched and unpredictable environment. At first glance it looks like we know all about the technologies that surround us however, it couldn’t be further from the truth. We may know what the term digital technology means but in reality we don’t understand it nor we are able to control it. Actually, it controls us. We aren’t able to control how it influences us, most of the time we are not even aware of it. Nevertheless, society seemed to adapt to the technology. In fact, we picked up this new skill very quickly almost effortlessly. Same could be true for any other skill or knowledge we decided to learn if only we’d given them as much time and attention as we have for contemporary technology. Many »old fashioned« skills we may or would like to possess take longer to develop and are overall more demanding in comparison hence why we slowly but surely gravitate away from them. Our virtual world on the other hand is getting attention from us. Even when we »stay away« from our devices/smart phones, there are many ways how tech giants creep back in our lives. The main question to ask is what do we pay all our attention to and what price we pay. The latter is the main topic of our the thesis. Virtual world has become an integral part of our lives to the extent that even when we are interacting with others in real life we feel the need to reach for our smart phones and check-in. The constant urge of being on our phones proves that devices are winning the battle by taking over our lives. It seems that we are happy to substitute short term satisfactions and confirmations for real life connections and relationships. The society has been the as individualistic as never before. The gap between generations is getting bigger which results in weaker connections. In fact, the gap between adolescents and their parents has never been so wide in modern history. Adolescents live and breathe on social networking sites that are far removed from their parents' lives who not only struggle to understand and comprehend them but also see them as silly and unproductive pastimes. The divide causes many disagreements which only deepen when there is a lack of communication. Both parents and their kids are becoming more and more detached from the real world. First ones are detaching from reality of virtual world, second ones are detaching from reality of real world. Adolescent today are brought up in a consumer driven envirnment where basic human needs are pushed to the bottom of the priority list. It is sad to think that most of their interractions happen in this artificially created world which also strongly influence development of their values and goals. These values are far from those which we all should be aiming for especially if one is brought up in a healthy environment. Each individual should be able to reach a point where they are capable of making decisions that are undisputedly judicious and moral. Instead we see masses of people suffering from mental health issues, masses of people not being able to have any self-control over devices and even worse, we are creating a generation of pathological narcissists who are desperate for external validation and confirmation. All the above is what this environment encourage on different levels.

Tümel soyut düşünce sistemlerinin yıkılması sonucu açığa çıkan tekil insan varoluşunun eşlikçisi olarak “kaygı” kavramının Kierkegaard tarafından araştırılmasının üzerinden geçen 350 yılı aşkın zamanda, kaygı farklı biçimlerde insan hayatının tüm alanlarına yayılmış; çözümlenmesi ve çözülmesi gereken bir problem olarak öncelik kazanmıştır. Bu tezde Batı düşüncesinin ürünü olan kaygı kavramı Kierkegaard ve varoluşçu bazı filozofların yaklaşımları incelenerek, kaygının ontolojik varlığı serimlenecek; kaygı kavramına yüklenen içerik aydınlatılacaktır. Bu içeriğe yönelik olarak Nermi Uygur’un “bunalım” kavramı incelenerek, kaygı ve bunalım kavramlarının örtüştükleri alanlar ortaya çıkarılacaktır. Kaygı kavramının Batı düşüncesinin etkin insan yapısının sonucunu, bunalım kavramının ise Ülkemiz kültürünün edilgen insan yapısını yansıtmasına rağmen birbirlerini kendi kültürleri açısından karşıladıklarını göstermek amaçlanmaktadır. Nermi Uygur’un bunalım perspektifinden yaşama dünyasına yeniden bakışı ve bunalımla bir tür baş etme tarzını ortaya koyarak günümüz insanına söyleyeceği ve göstereceği olanaklar felsefi danışmanlık açısından değerlendirilmektedir, More than 350 years after Kierkegaard's exploration of the concept of “anxiety” as a companion of singular human existence, which emerged as a result of the destruction of universal abstract thought systems, anxiety has spread to all areas of human life in different forms; has gained priority as a problem that needs to be resolved. In this thesis, the concept of anxiety, which is a product of Western thought, and the approaches of Kierkegaard and some existentialist philosophers will be examined, the ontological existence of anxiety will be revealed, and the content attributed to the concept of anxiety will be clarified. For this content, Nermi Uygur's concept of "crisis" will be examined and the areas where the concepts of anxiety and crisis overlap will be revealed. It is aimed to show that although the concept of anxiety reflects the result of the active human structure of the Western thought and the concept of crisis reflects the passive human structure of our Country's culture, they meet each other in terms of their own cultures. Nermi Uygur's re-view of the world of life from the perspective of crisis and the possibilities that he will say and show to today's people by revealing a way of coping with crisis are evaluated in terms of philosophical counseling.

Dans Tropique de la violence, Nathacha Appanah aborde le phénomène des mineurs isolés à Mayotte par le biais de l’histoire tragique d’un enfant trouvé issu de l’immigration comorienne et d’un chien errant qui partagent la condition d’abandonnés. L’article focalise les formes de leur compagnonnage, en examinant, avec notamment Giorgio Agamben et Achille Mbembé, les liminalités – vie/droit, vie/mort, domestique/sauvage, humain/animal – qui inscrivent les migrations illégales dans la figure de l’Abandon; et discute, avec Peter Sloterdijk, Pascal Quignard et Anne Simon, le rôle majeur et décisif de la littérature dans l’amitié interspécifique pendant la période d’adoption (domestication) et au moment de l’acte de désertion (ensauvagement), ainsi que la relation du littéraire au vivant., En Tropique de la violence, Nathacha Appanah plantea el fenómeno de los menores aislados en Mayotte mediante la história trágica de un niño abandonado, oriundo de la inmigración comoriana, y de un perro callejero que tienen en común la condición de abandonados. El artículo pone el foco en las formas de su amistad, examinando, especialmente con Giorgio Agamben y Achille Mbembé, los umbrales – vida/derecho, vida/muerte, doméstico/salvaje, humano/animal – en los que inscriben las migraciones ilegales en la figura del Abandono; y discute, con Peter Sloterdijk, Pascal Quignard y Anne Simon, el papel esencial y decisivo que desempeña la literatura en la amistad interespecífica durante el período de la adopción (domesticación) y en el momento del acto de deserción, así como la relación de lo literario con lo viviente., In Tropique de la violence, Nathacha Appanah addresses the issue of unaccompanied migrant children in Mayotte. She recounts the tragic story of a foundling from the Comorian immigration and a stray dog –both boy and dog– share the condition of being abandoned creatures. The article focuses on their forms of friendship, examining, against he background of Giorgio Agamben’s and Achille Mbembé’s theories, the liminalities – life/law, life/death, domestic/wild, human/animal – that ingrain illegal migrations within the image of Abandonment. Bearing in mind concepts introduced by Peter Sloterdijk, Pascal Quignard and Anne Simon, the article studies role played by literature in this interspecific friendship at two stages: the adoption period (domestication), and the moment of the act of rebellion.