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authors: Lidiia Pokotylo, Uliana Zhornokui, Natalia Kovalenko

 Relevance of the research is due to the crucial educational role in universities and the importance of successful educational process organization which is based on the features of the use of social networks and entertainment content platforms in the educational process, in order to identify the main principles and tasks aimed at overcoming the psycho-emotional load in education during martial law.

Problem statement. Clarifying the possibilities of improving the above-mentioned process in modern conditions is the most necessary component of successfully overcoming the consequences of the hostile attack in the field of pedagogy and the formation of the personality of young people in independent Ukraine.

Analysis of recent research and publications. Based on the very essence of the current situation, the context of the information field, modern IT capabilities and the nature of the pedagogical process in universities, it should be noted that the development of the scientific approach, and, consequently, the publication content in this area, is taking place right now. The scientific space of Ukraine is currently being saturated with research in this field.

Research task. Based on the analysis of the works of Ukrainian authors and a number of other publications, to analyze the material and determine the main positive and negative aspects of involving social networks and entertainment content platforms in the educational process.

Main material presentation is based on the already existing source framework, own observations and experience related to the teaching of a foreign language in universities on the territory of modern Ukraine.

Conclusions. The modern learning process is impossible without using the opportunities provided by social networks and online platforms. However, their use should be dosed and appropriate.

Key words:.social networks, content, students, studying.

Список використаних джерел:

1. Lawrence, Robinson 2024, How does social media affect mental health? Available from : <https://www.helpguide.org/mental-health/wellbeing/social-media-and-mental-health>. [11 November 2025].
2. Зацерківна, М & Халіманенко, В 2024, ‘Соціальні мережі як ефективне середовище в освітньому процесі’, Цифрова платформа: інформаційні технології в соціокультурній сфері, 7(1), c.46–57. Доступно: <https://doi.org/10.31866/2617-796X.7.1.2024.306999>. [11 Листопад 2025].
3. Коптєв, О 2023, Як соцмережі впливають на наш настрій, сон, психічне здоров’я та стосунки. Доступно: <https://opentv.media/ua/yak-sotsmerezhi-vplivayut-na-nash-nastrij-son-psihichne-zdorov-ya-ta-stosunki#google_vignette>. [11 Листопада 2025].
4. Мина, ЖВ 2021, ‘Соціальні мережі як засіб інформаційної підтримки учнівської та студентської молоді у навчально-виховному процесі та професійному виборі’, Вчені записки ТНУ імені В. І. Вернадського, Серія: Філологія. Журналістика. Доступно: <https://philol.vernadskyjournals.in.ua/journals/2021/1_2021/part_3/47.pdf>. [11 Листопада 2025].
5. Скоробогатов, А 2024, Вплив соціальних мереж на освіту. Доступно: <https://medialiteracy.org.ua/vplyv-sotsialnyh-merezh-na-osvitu/>. [11 Листопад 2025].
6. Цифрова платформа: інформаційні технології в соціокультурній сфері 2024, Том 7 No 148. Доступно: <http://infotech-soccult.knukim.edu.ua/issue/view/1816>. [11 Листопад 2025].
7. Як соціальні мережі впливають на психіку дітей та підлітків? 2024. Доступно: <https://mozok.ua/anxietydisorder/article/3795-yak-sotcaln-merezh-vplivayut-na-psihku-dtej-ta-pdltkv>. [11 Листопад 2025].

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author: Nazarii Dovhopolyi

 Relevance of the research. Contemporary transformations in society require a reconsideration of life space beyond its functional and technological modernization. In the context of digitalization, it becomes necessary to interpret virtual environments not merely as technical or aesthetic solutions, but as anthropologically significant factors influencing the formation of human subjectivity and life-creative experience.

Problem statement. A contradiction arises between the rapid implementation of innovative digital solutions and the insufficient philosophical reflection on their impact. The influence of architectural, technological, and symbolic components of virtual reality on autonomy, communication, and embodied-sensory experience remains insufficiently conceptualized.

Analysis of recent research and publications. The theoretical framework draws upon the phenomenological understanding of lived space developed by M. Merleau-Ponty, the symbolic interpretation of culture by E. Cassirer, and the critical analysis of institutional space by M. Foucault. However, an integrative model that synthesizes these perspectives in relation to the virtual subjectivity of Homo Ludens is still lacking.

Research task. The aim of the article is to substantiate a concept of virtual space as a multidimensional environment that supports life-creative activity and human subjectivity, integrating physical, symbolic, and digital dimensions.

Main material presentation. The article argues that virtual space should be understood as an active factor in shaping human experience. The principles of flexibility and transformability of gaming environments are justified. Embodied and sensory experience, as well as communicative openness, are shown to be prerequisites for fostering autonomy and creativity. The risks of digital fragmentation are outlined, emphasizing the need for balance between virtual and direct interaction.

Conclusions. Virtual space is interpreted as an existentially significant dimension of human development. Its design should be grounded in anthropological and phenomenological principles that promote subjectivity, social responsibility, and creative potential.

Keywords: virtual reality, ontological status, Homo Ludens, avatarization, immersiveness, simulacrum, life-creativity, digital subjectivity.

References:

1. Brooks, JP & Normore, AH (ed.) 2009, Designs for Learning: Prospects and Possibilities, Charlotte : Information Age Publishing, 284 р.
2. Cassirer, E 1944, An Essay on Man: An Introduction to a Philosophy of Human Culture, New Haven : Yale University Press, 237 р.
3. Dewey, J 1938, Experience and Education, New York : Macmillan, 116 р.
4. Dewey, J 2005, Art as Experience, New York : Perigee Books, 371 р.
5. Foskett, D 2007, Spaces for Learning: A Review of Learning Environment Research, London : National Union of Students, 142 р.
6. Foucault, M 1995, Discipline and Punish: The Birth of the Prison, New York : Vintage Books, 333 р.
7. Gabennesch, H 1993, Social Space and Symbolic Space, Minneapolis : University of Minnesota Press, 215 р.
8. Habermas, J 1984, The Theory of Communicative Action, Boston : Beacon Press, 465 р.
9. Lefebvre, H 1991, The Production of Space, Oxford : Blackwell, 454 р.
10. Merleau-Ponty, M 2012, Phenomenology of Perception, London : Routledge, 517 р.
11. Oblinger, DG (ed.) 2006, Learning Spaces, Boulder : EDUCAUSE, 320 р.
12. Turkle, S 2011, Alone Together: Why We Expect More from Technology and Less from Each Other, New York : Basic Books, 384 р.
13. Bodriiiar, Zh 2004, Symuliakry i symuliatsiia (Simulacra and simulation), per. z fr. Kyiv : Osnovy, 230 s.
14. Heizinha, Y 1994, Homo Ludens, z nid. Kyiv : Osnovy, 250 s.

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author: Irina Yershova-Babenko

 Relevance of the research.  In today's world, where gender equality is becoming an ethical and legal imperative, legal philosophy needs to integrate the phenomenon of imagination as a tool for legitimizing the social contract and deconstructing patriarchal norms. Traditional theories (Hobbes, Locke, Rousseau, Habermas) model imagination to justify power and human rights, but ignore its gender dimension, where the authority of the first person (FPA) opposes binary stereotypes, colonial narratives, and violence against subjectivity. In the Ukrainian context, against the backdrop of European integration and military challenges, gender politics is transforming the legal paradigm: from combating stereotypes in legislation to philosophical and legal studies of equality (for example, M. I. Krochuk's dissertation on gender parity). However, the problem of imagination as a resource for decolonizing norms and multiple identities in the philosophy of law remains underdeveloped, despite the growing attention to gender law in the NAU and academic circles. This study fills this gap by proposing a model of legal protection where respect for imagination ensures the decolonization of norms, the expansion of human rights, and the counteraction of patriarchy, contributing to the evolution of Ukrainian legislation in the context of global identity crises and national reforms.

Problem statement. In the philosophy of law, imagination serves as a fundamental mechanism for legitimizing the social contract, modeling the natural state and voluntary renunciation of freedoms for the sake of order, as described by Thomas Hobbes, John Locke, Jean-Jacques Rousseau, and Jürgen Habermas. This mental construct not only justifies the authority of the state and its monopoly on violence, but also ensures the inviolability of human rights through the principle of reciprocity: to renounce some of one's rights and be satisfied with the degree of freedom in relation to other people that mirrors the degree that one would allow other people to have in relation to oneself [1]. At the same time, imagination is revealed as the ethical basis of gender self-identification, where the authority of the first person (FPA), from Descartes and Husserl to Davidson, guarantees unmistakable access to subjective experiences, transforming gender into an imaginary construct that opposes binary social norms. The problem arises at the intersection of such traditions: patriarchal societies impose stereotypical roles through collective imagination, excluding marginalized subjects (in particular women and gender non-conforming individuals) from the processes of norm creation, which leads to ethical violence against subjectivity. This raises the question: how can imagination transform gender norms by integrating first-person authority (FPA) into human rights protection and expanding the social contract to include multiple identities and legitimizing self-identity solely on the basis of a person's subjective assessment (self-identification) of their own identity? Historical examples (burunshi in Albania, duality in Sparta) and feminist strategies (Kukayne's dendrofeminism, Richardson-Self's social representations) testify to the potential of imagination for decolonization, but the lack of theoretical integration in the philosophy of law hinders legal evolution. This article analyzes this mechanism, proposing imagination as an imperative of equality and freedom.

Analysis of recent research and publications. The article draws on the classical tradition of social contract theory in defining the sociocultural aspects of the phenomenon of imagination in the context of human rights protection: Hobbes describes the natural state as “war of all against all,” where imagination models the monster Leviathan to legitimize the state. Locke argues against this, imagining a peaceful state with the preservation of rights, transferring only the administration of justice to the state. Rousseau sees the contract as a transfer of rights to the sovereign community. Habermas develops this through discourse without coercion. Contemporary works integrate the phenomenon of gender: Roelof analyzes imagination as a barrier to empathic understanding of gender experience, emphasizing “simulation trouble”; Logue proposes “gender fictionalism,” where belief in gender is self-sufficient, providing first-person authority (FPA), which can be traced from Descartes (“cogito ergo sum”) to Husserl (Evidenz) and Davidson (the authority of mental states without evidence). In turn, Decomb criticizes the phenomenon of first-person authority through the argument about the absence of a referent in one's own “I”: “What is first-person authority connected with? From the point of view of the philosophy of consciousness, its source is the infallibility of internal perception. According to the grammatical philosophy of mind, this infallibility is contrived, since there is no one who could be mistaken, because “I” is not a name, ‘I’ has no referent” [3, pp. 16-26]. Feminist studies (Richardson-Self, Cooke, Olufemi) emphasize the decolonization of norms through “social imaginaries” and “feral intimacy.” A group of Polish researchers focuses on modeling scenarios of gender norms in the digital sphere, taking into account the equality of subjects guaranteed by law and the cultural transformations of the present day (the emergence of social media) using the Delphi+ method [9]. An Italian researcher of feminist imagination focuses on the transformative power of art and its influence on learning and pedagogical practices, and how such inclusive practices change established norms and approaches, including in human rights protection (gender aspect) [10].  Sh. FitzGerald and A. Carline, researchers from Edinburgh, Scotland, propose ideas of gender justice in human rights protection, where imagination is a tool for overcoming sociocultural barriers [7]. Unfortunately, in Ukrainian legal philosophy research circles, the issue of imagination in the context of human rights protection does not receive adequate attention. 

Research task. To consider imagination as a key resource of philosophy of law: from the constitution of the social contract (Hobbes–Habermas) to the deconstruction of gender norms through FPA and feminist approaches. To analyze the intersection of identity, human rights, and imagination, to prove the priority of subjective self-determination over biology, to propose a model for gender equality as a human rights imperative.

Main material presentation. Imagination is considered a fundamental tool in the philosophy of law and gender studies, serving as the basis of the social contract - from Hobbes (state of nature as war, denial of freedoms according to the Leviathan model), Locke (peaceful state with minimal transfer of rights to the state) and Rousseau (transfer of rights to the sovereign-community) to Habermas (communicative discourse for consensus). In the context of gender, imagination deconstructs patriarchal norms, legitimizing gender identity through first-person authority (FPA, from Descartes to Davidson). Gender is treated as a “fiction” (according to Logie), where subjective self-determination takes precedence over biology, and historical examples (Sparta, Albanian Buruneshi) prove its social nature. Feminist approaches (Roelofs, Richardson-Self, Kukaine's dendrofeminism) use imagination to resist stereotypes and decolonize norms.

Conclusions. The study proposes a human rights model where respect for imagination ensures a plurality of identities, countering patriarchy and outdated normative dogmas.

Keywords. imagination, human rights, philosophy of law, gender, phenomenon of imagination, authority of the first person, social order, social contract, human rights protection

References:

1. Hobbs, T 2000, Leviafan (Leviathan), Kyiv : Dukh i Litera, 606 s.
2. Huserl, E 2009, Dosvid i sudzhennia. Doslidzhennia henealohii lohiky (Experience and Judgment. Investigations into the Genealogy of Logic), per. z nim. V. Kebuladze, Kyiv : PPS-2002, 356 s.
3. Dekomb, V 2020, ‘Filosofiia pershoi osoby (First-Person Philosophy)’, Filosofska dumka, № 6, s. 16-26.
4. Lokk, Dzh 2001, Dva traktata pro vriaduvannia (1689) (Two Treatises of Government (1689)), Kyiv : Osnovy, 265 s.
5. Russo, Zh-Zh 2001, Pro suspilnu uhodu, abo pryntsypy politychnoho prava (The Social Contract, or Principles of Political Law), per. z fr. ta kom. Khoma, Kyiv : Port-Royal, 349 s.
6. Davidson, D 1984, ‘First Person Authority’, Dialectica, № 38 (2/3), pp. 101–111. Available from : <http://www.jstor.org/stable/42970507> [17 November 2025].
7. FitzGerald, SA & Carline, A 2021, ‘Gender, Justice and Social Transformation: Grand Challenges and Good Trouble’, Frontiers in Human Dynamics, 3:714703. Available from : < https://doi.org/3389/fhumd.2021.714703> [17 November 2025].
8. Kukaine, J & Kārkla, Z 2025, ‘Feral Intimacy: Feminist Transformations Through Solitary Forest Walks’, Women’s Studies, № 54 (6), рр. 636–658. Available from : <https://doi.org/10.1080/00497878.2025.2488795> [17 November 2025].
9. Lagrange, B, Van Bauwel, S, Biltereyst, D, Cannizzaro, S, Toms, J, Ağca, Y, Andersson, I, Bjorner, E, Karadimitriou, A, Odstrčilová, K, Papathanassopoulos, S, Risi, E, & Latronico, V 2024, ‘The Future of Gender and Gender EqualityOnline: A Scenario Analysis of Imaginaries on Gender and Social Media Platforms’, Central European Journal of Communication, № 17 (1), pp. 103–124. Available from : <https://doi.org/10.51480/1899-5101.17.1(35).704> [17 November 2025].
10. Liberty, F 2023, ‘Dreaming Possibilities: Reshaping Imaginaries with Feminism and Social Change’, International Journal for Talent Development and Creativity, Volume 11, Number 1-2, pp. 137-335.
11. Logue, H 2022, ‘“Gender Fictionalism”, Ergo an Open Access’, Journal of Philosophy, 8: 28. Available from : <https://doi.org/10.3998/ergo.2229> [17 November 2025].
12. Olufemi, L 2020, Feminism interrupted: Disrupting power, London : Pluto Press, 148 p.
13. Richardson-Self, L 2023, Gender Theory in Troubled Times. Kathleen Lennon and Rachel Alsop, Cambridge, UK : Polity Press, 2020 (ISBN: 978-0-745-68301-0)’, Hypatia, 38 (2), p. e14. Available from : < https://doi.org/1017/hyp.2022.23> [17 November 2025].
14. Roelof, L 2024, ‘Simulation Trouble and Gender Trouble’, in Interpersonal Understanding: Transcending Boundaries?, a special issue of Philosophical Explorations, K.Sodoma, E.Ventham & C. Werner.
15. Stoller, R 1968, Sex and Gender: the Transsexual Experiment, Hogarth Press, 328 p.

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Category: Uncategorised

author: Pavlo Gorinov

Relevance of the research. The connection between imagination and human rights is very relevant in the era of existential war and the acquisition of a just peace. It is obvious that in this context this is a question of imagination, which exists in its openness to the Other.

Problem statement. Imagination allows us to construct the future, to experience the symbolic and artistic. Human rights are one of the fundamental ideas of European civilization, which expresses the idea of the dignity, freedom and equality of people. The problem of openness to the Other concerns the limits of subjectivity, the possibility of dialogue.

Analysis of recent research and publications. The problem of imagination in its combination with the issue of openness to the Other and human rights is encountered in the works of O. Dobrodum, N. Dresvyannikova, O. Kivlyuk, S. Krylova, who explore the existential and socio-cultural aspects of such a combination.

Research task. The task of this publication is to analyze the existing philosophical concepts of imagination, openness to the Other and the implementation of human rights, as well as to understand the fruitful methodology for combining these concepts into a new concept.

Main material presentation. In antiquity, imagination was associated with the concept of “eikasia” - a lower level of cognition. In I. Kant, productive imagination synthesizes sensory data and categories of reason. J. G. Fichte sees in imagination the activity of the Self, which creates the opposition of the Self and not-Self. F. V. Y. Schelling understands imagination as a creative force, which is especially manifested in art and mythology. E. Husserl analyzes imagination as an act of consciousness directed at an absent object. E. Cassirer understands imagination as a reality that participates in the creation of myth, art, and language.Regarding the problem of openness to the Other, in the philosophy of M. Heidegger, human being (“Da-sein”) is co-existence (“Mit-sein”). J.-P. Sartre states that through the Other the dimension of freedom and responsibility opens. M. Buber contrasts two ways of relating: “I –It” and “I –You”. For E. Levinas, the Other is not reduced to an object of knowledge.In personalism, personality is defined through an existential relationship not only to oneself, but also to the Other. In the humanistic approaches of the 20th century based on personalism (humanistic psychoanalysis, existential psychoanalysis, philosophical psychoanalysis, meta-anthropology, androgynous-analysis), openness to the Other is associated with empathy, dialogue, tolerance, and co-creation. The philosophy of human rights demonstrates that freedom without responsibility is impossible, and rights without a moral basis lose their humanistic meaning. That is why human rights remain not only a legal, but also a deeply philosophical problem. In the 20th century, after the tragic events of the world wars, a universal concept of human rights is formed, enshrined in the Universal Declaration of Human Rights. Rights acquire global status and include civil, political, social and cultural dimensions.

Conclusions. In the methodological optics of meta-anthropology, we have the possibility of a new combination of imagination, openness to the Other and human rights. Imagination is connected not only with the carrier of imagination, but also with the Other, who is nearby and to whom the imagination can be directed. The meaning and possibilities of imagination in the context of openness to the Other in meta-anthropology appear completely different in the everyday, borderline and meta-borderline existence of a person. If in the everyday and borderline existence of a person the imagination is closed to the subject of imagination, then in the meta-borderline existence the imagination is open to another individual, leading to tolerance and co-creation. Such a transformation of imagination is able to update both the theories and practices of humanism. In the context of social and cultural meta-anthropology the imagination is able to shape both the personal and social existence of a person, actualizing the beauty of the actions and relationships of a person and the community, which leads to the organic realization of human rights.

Keywords: imagination, Other, openness to the Other, human rights, history of philosophy, meta-anthropology, social meta-anthropology, cultural meta-anthropology.

References:

1. Buber, M 2012, Ia i Ty (I and You). z nim. Kyiv : Dukh i litera, 272 s.
2. Dobrodum, OV 2025, ‘Prava liudyny v epokhu metamodernu: uiava shchastia i samotnosti yak sotsialni konstrukty (Human Rights in the Metamodern Era: The Imagination of Happiness and Loneliness as Social Constructs)’, Visnyk humanitarnykh nauk, №12, s. 1-21.
3. Dresviannikova, N 2024, ‘Uiava yak sposib suspilnoi konsolidatsii i zakhystu prav liudyny (Imagination as a means of social consolidation and protection of human rights)’, Aktualni problemy filosofii ta sotsiolohii, (50), s. 38-43.
4. Dresviannikova, N 2025, ‘Rol uiavy v humanizatsii liudskoho buttia pid chas viiny: metodolohichni koordynaty metaantropolohii (The role of imagination in the humanisation of human existence during war: methodological coordinates of meta-anthropology)’, Liudynoznavchi studii: zbirnyk naukovykh prats Drohobytskoho derzhavnoho pedahohichnoho universytetu imeni Ivana Franka. Seriia “Filosofiia”, №51, s. 151-162.
5. Kant, I 2004, Krytyka praktychnoho rozumu (Critique of Practical Reason), per. z nim., prymitky, pisliamova I. Burkovskyi, Kyiv : YuNIVERS, 240 s.
6. Kyvliuk, OP, Zadorozhna, OM & Mordous, IO 2022, ‘Vidpovidalne hromadianstvo u poniatiino-katehorialnomu poli filosofii prava (Responsible citizenship in the conceptual and categorical field of philosophy of law)’, Osvitnii dyskurs: zbirnyk naukovykh prats. red. O. P. Kyvliuk, Kyiv : TOV “Naukovo-informatsiine ahentstvo “Nauka-tekhnolohii-informatsiia”, Vypusk 39 (1-3), s. 53-61.
7. Krylova, SA 2022, Krasa liudyny v zhyttievykh praktykakh kultury. Dosvid sotsialnoi ta kulturnoi metaantropolohii i androhin-analizu (The Beauty of Man in the Life Practices of Culture. Experience of Social and Cultural Metaanthropology and Androgyne Analysis). Vydannia 2-e, vydannia, vypravlene i dopovnene, Kyiv : KNT, 536 s.
8. Krylova, SA 2025, ‘Rozumnyi altruizm: yoho pryroda i aktualizatsiia zasobamy osvity (Intelligent altruism: its nature and actualisation through education)’, Osvitnii dyskurs : zbirnyk naukovykh prats. red. O. P. Kyvliuk, D. B. Svyrydenko, № 53 (3-4), s. 7-13.
9. Sartr, Zh.-P 2001, Buttia i nishcho: Narys fenomenolohichnoi ontolohii (Being and Nothingness: An Essay on Phenomenological Ontology). z fr. V. Liakh, P. Tarashchuk. Kyiv : Vydavnytstvo Solomii Pavlychko “Osnovy”, 854 s.
10. Filosofiia nauky i kultury (Philosophy of Science and Culture) 2025, Slovnyk. Za redaktsiieiu N. Khamitova. 2-e vydannia, vypravlene i dopovnene, Kyiv : VADEKS, 486 s.
11. Khamitov, N & Krylova, S 2019, ‘Filosofska publitsystyka yak muzhnist vidkrytysia Inshomu: aktualnist dlia suchasnoi osvity i nauky (Philosophical journalism as the courage to open up to the Other: relevance for contemporary education and science)’, Vyshcha osvita v Ukraini, № 1, c. 12-21.
12. Khamitov, NV 2023, Filosofska antropolohiia: aktualni problemy. Vid teoretychnoho do praktychnoho povorotu (Philosophical Anthropology: Current Issues. From Theory to Practice), 5-e vydannia, vypravlene i dopovnene, Kyiv : KNT, 405 c.
13. Aristotle 1989, Aristotle in 23 Volumes. Vols. 17, 18, trans. by H.Tredennick. Medford, MA : Cambridge, MA : Harvard University Press, 438 p.
14. Hegel, GWF 1977, Phenomenology of spirit, Oxford : Oxford University Press, 631 p. Available from : <https://www.faculty.umb.edu/gary_zabel/Courses/Marxist_Philosophy/Hegel_and_Feuerbach_files/Hegel-Phenomenology-of-Spirit.pdf> [21 November 2025].
15. Heidegger, M 1962, Being and time, Oxford : Blackwell, 589 р. Available from : <http://pdf-objects.com/files/Heidegger-Martin-Being-and-Time-trans.-Macquarrie-Robinson-Blackwell-1962.pdf> [21 November 2025].
16. Kant, I 2007, Critique of Pure Reason, translated, edited, and with an Introduction by Marcus Weigelt. Based on the translation by Max Müller, Penguin Books
17. Khamitov, N 2023, The War in Ukraine and the New Humanism: David versus Goliath. Meta-anthropology of history of 21st century, Sofia : Kibea, 124 p.