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authors: Boris Novikov, Tamara Rudenko, Svitlana Babina
Urgency of the research. G. Skovoroda’s philosophical work attracts the attention of contemporaries because the philosopher puts a person in the spotlight and determines what the support of man in the world is. In this case, the existence of man appears as a process of constant self-creation, self-improvement. The problems of today concern every person, and the opportunity to build a harmonious relationship with the world is the main task for him. The path to happiness, according to the philosopher, lies in self-knowledge and moral perfection of man, so the philosophical wisdom of G. Skovoroda is needed today.
Target setting. The problem of forming a holistic personality and determining the ways of moral improvement of man is still relevant today, and the consideration of G. Skovoroda’s philosophical work in this aspect is quite natural.
Actual scientific researches and issues analysis. This study gave the opportunity to turn to the scientific works of domestic and foreign researchers of the philosophical heritage of G. Skovoroda. The theoretical foundations of the thinker’s work have tried to be found out by many scientists. The works of G. Skovoroda were investigated by D. Bagaliy, V. Gorsky, P. Zhitetsky, I. Ivano, O. Mishanych, I. Mirchuk, K. Mitrovych, A. Nizhenets, D. Olyanchin, I. Pisctry, F. Po-lishchuk, P. Popov, M. Rogovich, I. Taba-chnikov, D. Chizhevsky, V. Shayan, P. Yare-menko and others. G. Skovoroda’s philosophical ideas are explored in the works of modern scientists, first of all, S. Gladky, I. Zagriychuk, D. Kirik, M. Redko, M. Ryk, M. Rogovich, Z. Skrynnik, I. Karivets’, L. Kharchenko.
The research objective. Within the framework of the study it is necessary to analyze the work of G. Skovoroda in aspect of moral improvement of man. Consider the concept “true man” of the philosopher and investigate the connection between the teachings of ancient philosophers, early Christian philosophy, humanists of the Renaissance and the philosophical work of G. Skovoroda that influenced the further development of philosophical thought. It is important to study the understanding and interpretation of the problem of human happiness, which the philosopher considers, the definition of the sense of human being.
The statement of basic materials. G. Skovoroda’s creative work includes many contradictory teachings that originate in ancient and early Christian philosophy, but it is still clear to us that the leading idea of his work is the theme of man, his moral being. G. Skovoroda builds his ideal of a person who has common features with an ancient ideal. The teaching of a philosopher about two natures, which are the basis of the worlds he defined, namely, macrocosm, that is, the universe, microcosm, as projections of the universe, which is a man and a symbolic world that is a Bible for him – resembles the cosmic logos of ancient Greeks with an invisible nature that identifies with God. It appears as a worldwide mind and the law that organize the world, so in the understanding of the philosopher to live in harmony with God means to live in harmony with nature, to find the harmony of the inner world. An important issue for the philosopher is understanding and highlighting the problem of human happiness, which, according to the thinker, can be achieved through the moral improvement of man. The philosopher interprets human life as moral activity, introduces the concept of “related” work, which is based on natural gifts of a person: “if he does work without putting his heart into it he will never be a success”, but if a person lives according to Nature’s law he will certainly be happy [4, p. 11]. The philosopher turns to the Stoic Philosophy and the Bible, which defined his philosophical position – identifying philosophy with ethics, and his task is considered to teach a person to maintain peace of mind in a changing world. Divine will makes a person act in accordance with moral laws, that is how a person can find peace of mind. To build a harmonious relationship with the world, it is important for man to know his nature, self-knowledge. The divine law contained in the Bible, the philosopher believes, encourages man to moral actions. According to the thinker, the knowledge of the symbolic world of the Bible comes through the heart. The figuratively-symbolic world of the Bible cannot be known literally, by reason, it can be understood only by heart. The heart gives the opportunity to distinguish between good and evil, for G. Skovoroda the heart of man is an area of constant struggle of good and evil: “…all worlds consist of two entities: evil and good” [8, p. 154]. G. Skovoroda’s symbolic philosophy has common features with ancient teachings, his symbol images often have several meanings, but he never tried to break the material and spiritual world, but always tried to see spiritual in the material, that is why the symbol of “true” man is formed in the microcosm through a spiritual appeal to God. In his figurative and symbolic worldview every element of the outside world corresponds to the internal and external essence, form and matter, and the main purpose of man, as the thinker believed, is the knowledge of the inner essence of the world in which the truth is hidden “of two entities two thoughts and two hearts: perishable and unperishable, pure and unclean, dead and alive” [8, p. 145]. As L. Ushkalov noted, G. Skovoroda in his works appears to be a philosopher and theologian first of all, he is characterized by a combination of “poetry, philosophy, theology and religious mystical entertainments”, his symbolic way of philosophizing caused “many different, sometimes completely opposite, reasoning and sentences”[11, p. 35-36]. G. Skovoroda’s doctrine is a model of symbolic worldview, the philosopher tried to unite the inner and external human nature, and the divine essence of man can be got not only by mind, but also it can be felt with the heart. Self-knowledge, self-absorption, life in harmony with nature, says the philosopher, provides peace of mind. Realizing the need for self-knowledge, he tries to find the answer to the main questions of ethics, namely, through the specificity of the small world, that is a person, he understands the spiritual foundations of being, outlines his moral and ethical dimensions, considers good and evil, points the path to a “true” person. G. Skovoroda offers the way of moral improvement of man through self-knowledge, following the nature, which will allow man to know himself and turn to God.
Conclusions. Ukrainian philosopher G. Skovoroda is one of those figures of the Ukrainian Baroque culture, whose work does not stop attracting the attention of many modern researchers. Having imagined man as a microcosm, the philosopher emphasizes the active essence of man, which was established by ancient thinkers, was continued by medieval theologians, this idea was supported by the philosophers of the Renaissance, modern times and was leading in the teachings of professors of the Kyiv-Mohyla Academy. The theory of “related work” of the philosopher reveals the true purpose of man and points the right path to happiness. The thinker proposes the path of moral improvement of man through self-knowledge, he calls for imitation of nature, for hard work on the formation of a holistic personality, in which the mind and feelings are harmoniously combined. And today the philosophical reflections of G. Skovoroda help understand more deeply existential problems and are a meaningful basis for the development of modern ethical science.
Key words: man, visible and invisible nature, microcosm, universe, logos, idea of “related work”, happiness, self-knowledge, self-improvement, heart of man, moral being, sense of human life.
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authors: Andrii Morozov, Nataliia Shust
Urgency of the research. The program documents of the UN World Summit on Information Society lay the theoretical foundations of the future information society, built on the principles of pluralism, tolerance, freedom of speech, free access and equal access to information. Humanity is entering a fundamentally new era, in which the possibility of fulfilling the Christian narrative that true knowledge makes a person free opens up. At the same time, the colossal masses of information to which society has access presupposes freedom in combination with global thinking and global responsibility. The ideal of the information society is the transformation of the quantity of information into quality, that is, knowledge and wisdom.
Target setting. The basis of the information society, according to the idea of its creators-architects, should be fundamental science and continuous education. The goal of the information society is a well-rounded and educated personality. This goal cannot be achieved without the humanitarian component of education, which is often ignored. Moreover, the availability of information may conflict with confidentiality, personal privacy – with publicity. Moral and legal mechanisms for regulating the information society at the level of state strategy are necessary.
Actual scientific researches and issues analysis. Leading Western and Ukrainian scientists studied the problems of the formation and development of the information society: D. Bell, E. Toffler, M. Popovych, A. Konverskyi, V. Andru-shchenko, E. Bystrytskyi, S. Proleev, S. Pirozhkov, N. Khamitov. V. Beh, A. Morozov, N. Shust, Yu. Kulagin and others.
The research objective. The purpose of the article is to analyze the information society as a concept and the peculiarities of its realization and implementation in Ukrainian realities.
The statement of basic materials. It is noted that the knowledge society is the main factor of competitiveness. For its construction, it is necessary to realize the importance of the principles of classical education, in particular its humanitarian component, continuous training, constant improvement and updating of knowledge. The «Strategy for the development of the information society in Ukraine» is analyzed, which emphasizes Ukraine’s loyalty to the chosen Western geopolitical course.
Conclusions. Full membership in the modern digital civilization involves the implementation of the national strategy for the development of the information society, the purpose of which is to improve the quality of life of citizens, ensure the competitiveness of the state, its cyber security and digital sovereignty, comprehensive development of the economic, socio-political, cultural and spiritual spheres of society.
Keywords: information society, knowledge, competitiveness, digital sovereignty, humanitarian education, competences, human rights, data protection.
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author: Oleh Kubalskyi
Urgency of the research. In recent years, the issue of science communication has gained global importance, not least due to the belief that science and technology are the foundation of the knowledge economy. Science and technology are an integral part of our culture and greatly influence our daily lives. Scientific knowledge is useful to society, but at the same time dangerous, which in turn gives the public every reason to know about these new achievements. However, regardless of how research is funded, its implications must be communicated to both scientists and the public.
Target setting. The communication of scientists among themselves and with the public has a long history, but in the era of globalization and in the face of social turbulence, it faces new challenges. The famous philosopher J. Habermas believed that scientific discourse is important if it does not contradict moral guidelines, and that technology is as anthropological as possible and should be present in communication. The question is, is scientific communication really based on the norms generally accepted by society, and what features does it acquire in the context of globalization and social turbulence?
Actual scientific researches and issues analysis. The historical and philosophical aspect of the study of scientific communication is represented by the works of J. E. McClellan, H. Dorn, C. S. Wagner. In the theory of communicative action, a great contribution was made by the outstanding J. Habermas, the nature of the mind and its interaction with science was studied by M. Heidegger, O. Neurath. D. Bugros, K. R. Popper, M. Woelfle, P. Olliaro, M. H. Todd and others, theorized the issues of open society and open science.
The research objective. Scientific communication is a problematic phenomenon, in order to solve the essential features of which it is necessary to study the history of scientific communication, the achievements of the theorists of communication processes, the concepts of open science and open society, to explore the conditions of social turbulence and globalization that scientific communication faces.
The statement of basic material. Science in the modern sense as an experimental science was born only in the 16th century. Despite the fact that even in antiquity the process of accumulation and systematization of knowledge acquired a high level of empirical and practical status, it was far from a rational level. The science of antiquity offered solutions to specific problems, while science in its modern sense operates with theorems and axioms. With the development of science, since the 17th century, the practice of scientific communication has been formed in Europe. Scientific communication through correspondence brought together such intellectuals of the New Age as F. Bacon, G. Galileo, I. Newton, R. Descartes and many others. World science works at the global level as a network, the same “invisible college”. Between the “invisible collegium” of the 17th century and its 21st century counterpart there are many common features, they still contributed to the communication of leading intellectuals, they still function spontaneously. The theorist of communicative action J. Habermas said that his original theory should set new meanings for rationality and social architecture related to it. In conditions of social turbulence, there is a growing need for a special kind of heuristic scientist. A scientist guided by a special path of cognition to a deep understanding of the processes. His activity should be based on the already existing experience and be directed to the constructive result of cognition and action. The essence of this view of the process of cognition lies in the dualism of knowledge and understanding, for example, in the dynamic conditions of social turbulence, it is not enough just to look for the right or useful ways to solve the tasks set, it is also necessary to realize, search for meaning.
Conclusions. In the 19-20th centuries science is gradually becoming a real social institution, the number of scientists in the world has grown from several thousand to several million. The globalization of scientific communication is of an economic nature, but this is not an advantage or disadvantage, it is a characteristic of the era. It has a direct impact on the innovative nature of science. In conditions of social turbulence, established images become vague and need to be rethought. This also applies to scientific communication or rather, the communication competencies of a scientist. What was previously considered sufficient for scientific communication, namely professional knowledge and professional skills, in the conditions of social turbulence turns out to be insufficient.
Keywords: scientific communication, social turbulence, globalization, open science
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authors: Tetiana Andrushchenko, Bogdan Siuta, Andrii Savchuk, Oleh Kubalskyi
Urgency of the research. In the process of development, the mimetic principle of art began to be conceived in artistic culture in two directions: as an imitation of the forms of reality, and as an explanation and evaluation of phenomena and events of real life. Gradually, the beautiful in art was transformed from expressing the world of eternal ideas through idealized canons of beauty and the creation of symbolic images to the production of realistic images of reality. And from depicting certain characteristic or typical phenomena of social reality to the complete creative arbitrariness of the artist, free of any objective rules or laws, forgetting about the «sense of inner necessity» (V. Kandinskyi), that is, strictly determined by the spiritual as an essential principle of universal existence. It is also necessary to take into account the fact that when defining essential concepts, in one way or another, in addition to the solution of purely instrumental tasks, the main contours of the problem field of the investigated problem are outlined, its connection with other aesthetic problems, other related concepts.
Target setting. Clarifying the philosophical and cultural dimensions of the problem of art activity requires the development of adequate and effective logical and conceptual tools. Without this, it is impossible to penetrate into the essence of the problem, and to analyze the most important trends in its development. The need to deal with the basic concepts that reveal the specifics of art activity is also due to the fact that already in the content of these concepts, the strategy of theoretical search, and directions of movement of scientific thought are outlined.
The research objective. Current problems of understanding the artistic text and its interpretation in other types of art are considered; the procedural movement of the artistic image and the peculiarities of the ontological paradox of art.
The statement of basic materials. The artistic image is a complex multi-layered entity. It begins with the artist’s idea, which acts as a kind of sketch for the future image. Technical skills and mastery, the artist’s spiritual powers are aimed at realising this idea, but sometimes the idea and its realisation in the material are very far away. An artistic image is an image of the being of an artistic work, a way of thinking in art. In the aesthetic sense, the artistic image is an integral organism in which there is nothing accidental. Therefore, the artistic image is neither an object nor a thought, but a process, not completely concrete in its immersion in the sensual element. The specificity of the cognitive side of the artistic image lies in the fact that in the process of its perception there is a direct vision of truth which does not rely on evidence, there is a diffusion of the artistic and real world.
Conclusions. The complex structure of the artistic image cannot be viewed statically; the artistic image is a process. It is a universal category of artistic creation, a means and form of assimilation of life by art.
Key words: artistic image, understanding, ontological paradox of art, precedent text, art-work, interpretation, multiplicity of content, variability, speech genre, musical composition
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