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author:  Valentyn Blazhko

 Relevance of the research.  In the current context of global environmental crisis, the significance of environmental ethics is increasingly emphasized. It functions as a paradigm that regards nature as a subject endowed with moral status. This approach requires not only acknowledging the existing problems, but also cultivating human environmental conduct grounded in ethical principles. The application of the existential category of “suffering” in the context of human–Earth relations enables a shift from the geopolitical to the geoanthropological dimension. This is precisely the urgent task of contemporary philosophy: to restore the severed connection between nature and the human being. Human awareness of the consequences of their own actions and the capacity to empathize with the Earth as a living environment give rise to ecological self-awareness, which makes it possible to enact practices of care, empathy, and responsibility.

Problem statement.  Suffering is one of the fundamental phenomena of human existence that remains constantly at the center of philosophical inquiry. Within the framework of the existentialist approach, the problem of suffering appears as a key category, since the main focus is placed on the human being as a subject who experiences the contradictions of their own existence. However, such an approach often leads to an artificial autonomy of the human, as a result of which nature and the Earth are pushed into the background of philosophical reflection, thereby reinforcing anthropocentric appeals.

Analysis of recent research and publications. In recent years, there has been a noticeable increase of interest in the humanities and philosophical thought in rethinking the role of the Earth. This approach gives rise to a new philosophical orientation in which the Earth is considered a participant in human history and culture. Philosophers such as M. Eliade have emphasized the sacred dimension of the Earth in religious representations, while M. Heidegger introduces the notion of Bodenständigkeit (“rootedness”), which highlights the profound connection between the human being and the place of their existence. One such approach is formulated in the Gaia hypothesis by J. Lovelock; within this same paradigm, T. Morton [12] develops his notion of the “hyperobject” to describe large-scale ecological phenomena, including the Earth itself. Within the framework of contemporary philosophical paradigms, the focus shifts to aspects such as the existential of suffering and care as a philosophical principle (Y. Andros, S. Krylova, N. Khamitov), which indicates a shift in emphasis—towards the convergence of fundamental ontology and anthropological responsibility.

Research task. The aim of this article is to offer a philosophical interpretation of the relationship between the human being and the Earth through the existential of “suffering.” This approach makes it possible, first, to address the symbolic meaning of the Earth as an archetype of both personal and collective human identity, which conditions the consolidation of the nation; and second, to trace the interrelation between the image of the Earth in cultural imagination and the principles of ecological consciousness.

Main material presentation. In contemporary philosophical thought, the Earth emerges as a multidimensional ontological structure that shapes human identity and determines the modes of human existence. The Earth is considered not only as a physical environment, but as a subject of symbolic, spiritual, and ethical dimensions. Within this context, the existential of suffering enables the interpretation of the human–Earth interaction as an act of co-experiencing. The shift in focus from geopolitics to geoanthropology signifies a rethinking of the “human–Earth” relationship as one of mutual responsibility rather than domination. The transition to an existential understanding of the Earth requires abandoning instrumental visions in favor of care and ethical responsibility. In this context, the formation of ecological consciousness appears as a necessary condition for the harmonious coexistence of the human being with the planet.

Conclusions. Geopolitics, which throughout the twentieth century remained the dominant paradigm, is increasingly losing its relevance. Its emphasis on territorial and resource-based aspects of power reduced the Earth to a mere object of exploitation or an arena of geopolitical conflicts. At the same time, contemporary research increasingly turns to the anthropological dimension of the Earth, treating it as a subject affected by human activity. This approach calls for a radical rethinking of the conception of the Earth: from a passive object to an active subject to which existential categories–such as the category of suffering–may be applied. In light of the ecological crisis, the metaphor of the Earth’s suffering acquires particular significance, as it reveals the mechanisms of human alienation from nature and the consequences of such alienation. The development of the concept of soliumpoietics offers an alternative vision grounded in the principles of reciprocity, care, and responsibility, which may serve as a basis for overcoming the ecological crisis.

Keywords: suffering, Earth, geoanthropology, ecological consciousness, care, ethics, subjectivity of nature, ecology.

References:

1. Eliade, M 2001. Svyashchene i myrs’ke (The Sacred and the Profane), transl. from German by H. Kyorian, Kyiv : Osnovy, 116 s.
2. Horban, HO 2003, Deyaki aspekty formuvannya ekolohichnoyi svidomosti u vyshchomu navchal’nomu zakladi (Some Aspects of the Formation of Ecological Consciousness in Higher Education), Available from : <http://www.ecopsy.com.ua/data/zbirki/2003_01/sb01_12.pdf >. [24 April 2025].
3. Lypa, Yu 2023. ‘Heopolitychni oriientyry novoyi Ukrayiny. Ukrayinskyy natsionalizm. Osnovy ideolohiyi (Geopolitical Guidelines of New Ukraine. Ukrainian Nationalism. Fundamentals of Ideology)’, ed. O. Odnorozhenko, Kyiv : Vydavnytstvo Marka Velyka, pp. 65–81.
4. Malynovs’kyi, AT 2022, ‘Romantychna istoriozofiya A. Mitskevycha. Emotsiyi, prostir, imperiya (Romantic Historiography of A. Mickiewicz. Emotions, Space, Empire)’. Kyivski polonistychni studiyi, T. 38, s. 11–23.
5. Morozov, A 2014, ‘“Inshyy” yak tsentral’na problema etyky E. Levinas (The “Other” as Central Problem in the Ethics of E. Levinas)’. Skhid, No. 2, 158–162.
6. Pylypenko, SH 2020, Zemlya u filosofs’komu postneklasychnomu dyskursi: monohrafiya (Earth in the Post-Nonclassical Philosophical Discourse: a Monograph), Kharkiv : FOP Panov A. M., 316 s.
7. Pohorielov, OF & Karpenko, MV 2024, ‘Antropnyi pryntsyp struktury svitohlyadu (The Anthropic Principle in the Structure of Worldview)’. Epistemological Studies in Philosophy, Social and Political Sciences, T. 7, No. 2, s. 100–106.
8. Lovelock, JE 1979. Gaia: A New Look at Life on Earth. Oxford : Oxford University Press, 157 p.
9. LeVasseur, T 2024. ‘The Soil is Alive: Cultivating Human Presence Towards the Ground Below Our Feet’. Open Cultural Studies. 8. Article 0010. Available from : <https://doi.org/10.1515/culture-2024-0010>. [24 April 2025].
10. McElwee, P 2021. ‘The Role of Soils in Learning and Inspiration, Physical and Psychological Experiences, and in Supporting Identities’. Philosophical Transactions of the Royal Society B: Biological Sciences, 376(1834), 20200184. Available from : <https://doi.org/10.1098/rstb.2020.0184>. [24 April 2025].
11. Metcalf, R 2012. ‘Rethinking ‘Bodenständigkeit’ in the Technological Age’. Research in Phenomenology, No 42, pp. 49–66. Available from : <https://doi.org/10.1163/156916412X628748>. [24 April 2025].
12. Morton, T 2013. Hyperobjects: Philosophy and Ecology after the End of the World. Minneapolis : University of Minnesota Press, 236 p. (Posthumanities; vol. 27).
13. Ruse, M 2013. The Gaia Hypothesis: Science On a Pagan Planet. Chicago and London : University of Chicago Press, xiv + 251 p.

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Category: Uncategorised

author: Оleh Karlov

 Relevance of the research. The crisis of the modern world order prompts us to seek ways to overcome its shortcomings. One of the most effective tools for achieving this goal is the mechanism of learning the instructive lessons of history.

Problem statement. Historical memory is a complex systemic object, therefore it contains the possibilities of such history lessons that are ideologically antagonistic and conceptually incompatible.

Analysis of recent research and publications. In the research environment of the West, significant achievements in the field of understanding the issues of historical culture, historical memory and proper assimilation of history lessons are marked by thorough monographic studies by J. Assmann, M. Halbwachs, D. Graeber, D. Wengrow, D. H. Fischer. In the domestic research space, the greatest contribution to the development of the issues of historical memory and the need for correct and timely assimilation of history lessons was made by researchers of the I. F. Kuras Institute of Political and Ethno-National Studies of the NAS of Ukraine - in particular, O. Kalakurа, O. Maiboroda, M. Mykhalchenko, L. Nagorna, O. Rafalsky, Z. Samchuk, Yu. Shapoval.

Research task. To outline the essence and content-subject content of the phenomenon called “learning history lessons”. To identify the difficulties that stand in the way of the prospects of timely and full learning of history lessons. To summarize the importance of correct learning of history lessons for the needs of the functioning of society on the principles of efficiency.

Main material presentation. Historical memory as a product of symbolic, mythological, axiological and other influences can lead to diametrically opposed effects – on the one hand, to “forgetting” as a tendentious concealment, pushing unpleasant, frustrating aspects of the past to the distant periphery of memory; on the other hand, to pseudoamnesia (amnesia in reverse), when memory, due to suggestive influences, “remembers” in the smallest details what never actually happened. In order not to fall into the numerous traps of historical memory, a transparent public discourse on ambivalent aspects of the past is necessary, organized on the principles of deliberative democracy, systemic analysis and critical thinking.

Conclusions. Correct, adequate to historical realities and comprehensive assimilation of the lessons of history becomes a kind of basis and procedural exercise on the way to achieving an effective functional status by every society. The level of categorisation can be raised even higher: assimilation of the lessons of history is an imperative requirement of an effective society - therefore, if society really aims to achieve an effective functional status, then it obviously cannot avoid the procedure of assimilation of the lessons of history in all its depth and impartiality.

Keywords: historical picture of the world, historical memory, learning the lessons of history, cause-and-effect relationships, determinants of social life, imperatives of an effective society.

References:

1. Blek, Dzh 2021. Istoriia svitu vid naidavnishykh chasiv do sohodennia (History of the World from Ancient Times to the Present). Per. z anhl. O. Buivol, Kharkiv : Vivat, 256 s.

2. Zernii, YuO 2006. ‘Geneza ta suchasnyi zmist poniattia istorychnoi pamiati (Genesis and Modern Meaning of the Concept of Historical Memory)’, Stratehichni priorytety, № 1, s. 32–39.

3. Nahorna, LP 2014. Istorychna kultura: kontsept, informatsiinyi resurs, refleksyvnyi potentsial (Historical Culture: Concept, Information Resource, Reflective Potential). Kyiv : IPiEND im. I. F. Kurasa NAN Ukrainy, 382 s.

4. Nahorna, LP 2012. Istorychna pamiat: teorii, dyskursy, refleksii (Historical Memory: Theories, Discourses, Reflections). Instytut politychnykh i etnonatsionalnykh doslidzhen im. I. F. Kurasa NAN Ukrainy, Kyiv : IPiEND im. I. F. Kurasa, 328 s.

5. Samchuk, ZF 2009. Svitohliadni osnovy sotsialno-filosofskoho doslidzhennia ideolohii: problema kryteriiv ta priorytetiv vyboru (Worldview foundations of socio-philosophical research of ideology: the problem of criteria and priorities of choice). Monohrafiia: u 2 t. D. : ART-PRES, t. 1, 920 s.

6. Banner, JMJr 2021. The Ever-Changing Past: Why All History Is Revisionist History. Yale University Press, 304 р.

7. Fischer, DH 1999. The Great Wave: Price Revolutions and the Rhythm of History. Oxford University Press, 552 р.

8. Graeber, D & Wengrow, D 2021. The Dawn of Everything: A New History of Humanity. Farrar, Straus and Giroux, 704 р.

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author: Olga Kyvliuk

 Relevance of the research. The phenomena of globalization, digitalization, virtualization, and technogenesis transform not only the existential conditions of human existence but also the very foundations of its ontology. In the context of 21st-century philosophical discourse, the traditional concept of the human as a rational, autonomous, and integral being appears in need of essential reconsideration. In light of the latest technological advancements – such as bioengineering, artificial intelligence, and digital simulations of reality – human identity increasingly appears as fragmented, technically mediated, contingent, and so on.

Problem statement. The new ontological landscape deepens disparities in social, digital, and intellectual equality, necessitating the formation of digital ethics, research into technological justice, the evolution of consciousness, autonomy in the world of algorithms, rethinking identity, and changes in the axiological dimension. These issues bring to the forefront transhumanist and posthumanist concepts that propose alternative visions of the future of human subjectivity – from the enhancement of human capabilities to transcending the very boundaries of the “human.”

Analysis of recent research and publications. Theories of trans- and posthumanism, as subjects of philosophical conceptualization, continue to attract the attention of contemporary scholars who explore these issues using interdisciplinary methodological approaches in a multicultural dimension. Transhumanism, beginning with the well-known futurist F. Esfandiary and Max More, is studied by J. Huberman, S. L. Sorgner, N. Bostrom, A. Koss, and L. Gots. Posthumanist theories are described in the works of D. Haraway, K. N. Hayles, R. Braidotti, F. Ferrando, C. Daigle, N. Zahurska, O. Bazaluk, and other philosophers. The human being as an unfinished project through the expansion of the possibilities of the body and mind was studied by: S. Fuller, F. Rana and K. Samples, E. Cruz, J. Savulescu, E. Mia, etc.

Research task. To outline the philosophical contours of trans- and posthumanism in the context of their differences concerning the evolutionary concept of “Human 2.0.”

Main material presentation. The interpretation of transhumanism and posthumanism in the context of forming the “Human 2.0” model reveals conceptual multidirectionality and semantic tension between these approaches. Within philosophical discourse, they often appear as thesis and antithesis, debating the ontological and value status of the human in the age of technological acceleration. In certain analytical paradigms, trans- and posthumanism are viewed as complementary models of human evolution that transcend traditional anthropology. At the same time, other interpretations highlight an essential opposition between them: transhumanism functions as a techno-optimistic ideal of the enhanced human of the future, focusing on maximizing cognitive, physical, and moral capacities through bioengineering interventions; posthumanism, by contrast, represents a critical deconstruction of anthropocentrism, challenging the idea of the human as the sole bearer of reason, agency, and value.

Conclusions. The reconceptualization of human existence within trans- and posthumanist paradigms opens new horizons for understanding the phenomenon of “Human 2.0” as a project of radical anthropotransformation. This project balances between the axiological imperative to preserve humanistic foundations (dignity, autonomy, moral responsibility) and the techno-optimistic vision of human enhancement through bio-, neuro-, and digital technologies. This creates a methodological basis for the development of trans- and posthumanist concepts capable of encompassing the complexity of changes occurring at the intersection of the humanities, technogenesis, bioengineering, global thinking, and interdisciplinarity.

Keywords: human, transhumanism, posthumanism, anthropocentrism, globalization, digitalization, technologies.

References:

1. Beykvell, S 2025.Lyudyni pid sylu. Simsot rokiv humanistychnoho vilʹnodumstva, dopytlyvosti ta nadiyi (Man's Power. Seven Hundred Years of Humanistic Freethinking, Curiosity and Hope), per. z anhl. Voytka, YA, KH.: Vivat, 560 s.
2. Zahursʹka, N 2018. ‘Speculative posthumanism: naturalization and vitalization’, Visnyk Kharkivsʹkoho natsionalʹnoho universytetu imeni V.N. Karazina, Seriya “ Filosofsʹki perypetiyi”, Vyp. 59, C. 25–31. Available from: <https://doi.org/10.26565/2226-0994-2018-59-3> [28 Berezen 2025].
3. Kyvlyuk, OP 2024. ‘Trans·humanizm ta posthumanizm: refleksiya suchasnoho napryamku filosofsʹko-antropolohichnoyi teoriyi (Transhumanism and posthumanism: reflection of the modern direction of philosophical and anthropological theory)’, V Akademichni Chytannya pamʺyati H.I. Volynky: filosofiya, nauka ta osvita: nauk.-prak. konferentsiya (Kyyiv, 1 travnya 2024), za red.: Andrushchenko, VP, Rusakova, SS & Honcharenko, KS, Lʹviv-Tounʹ: Liha-Press, S. 104-107.
4. Kharari, YUN 2023. Homo Deus. Za lashtunkamy maybutnʹoho (Homo Deus. Behind the Scenes of the Future), per. z anhl. Demʼyanchuk, O, 4-te vyd., Kyyiv: Vyd-vo Bukshef, 512 c.
5. Kheylz, NK 2013, Yak my staly postlyudstvom. Virtualʹni tila v kibernetytsi, literaturi ta informatytsi (How We Became Posthuman. Virtual Bodies in Cybernetics, Literature and Informatics), per. Maricheva, YE, Kyyiv: Vyd-vo Nika-Tsentr, 426 s.
6. Bostrom, N 2008. ‘Letter from Utopia’, Studies in Ethics, Law, and Technology, 2(1), рр. 1-7. Available from: <https://nickbostrom.com/utopia> [28 March 2025].
7. Braidotti, R 2013, The Posthuman, Polity Press, 229 p.
8. Dobrodum, O & Kyvliuk, O 2021. ‘Transhumanism and Posthumanism: Reflection of the Human Civilization Future’ Philosophy and Cosmology, Volume 26, рр.77-89. Available from: <https://doi.org/10.29202/phil-cosm/26/6> [28 March 2025].
9. Fereidoun, ME 1978. Optimism One, Popular Library, p. 172.
10. Fuller, S 2011. Humanity 2.0: What it Means to be Human Past, Present and Future, Palgrave Macmillan London, p. 265.
11. Haraway, D 1985. A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century. 33 p.

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author: Zoreslav Samchuk

Relevance of the research. The ability of future teachers to work with the meaning-making resources of language is critically important for the development of democratic culture in the context of globalization and hybridization of educational practices. Symbolic competence, which includes the ability to interpret multi-level signs, manage them and build intercultural dialogue, still remains insufficiently conceptualized in domestic pedagogy.

Problem statement. Existing models of language training are mostly focused on communicative skills, ignoring civilizational, ethical and semiotic aspects, without which it is impossible to form responsible citizenship. Therefore, the question arises: how to integrate symbolic competence into the structure of teacher training in order to ensure not only technical language proficiency, but also critical understanding of cultural codes?

Analysis of recent research and publications. World and Ukrainian authors raise aspects of autonomous learning, an ecological approach to language, the epistocratic role of knowledge and the problem of internationalization of higher education. However, the interdisciplinary synthesis of these areas in teacher training remains fragmentary. Research demonstrates a lack of methodological models that combine civilizational theory, philosophy of education, and speech ecology.

Research task. The aim of the article is to theoretically substantiate symbolic competence as an integral component of democratic teacher training, to identify its civilizational parameters, and to propose a model for integrating this competence into educational programs.

Main material presentation. The author substantiates the concept of symbolic competence at the intersection of the epistocratic approach, pragmatic pedagogy, and ecological linguistics; analyzes the transformation of educational landscapes under the influence of the Bologna process and English-language programs; formulates a three-level (institutional, methodological, and personal) model for integrating symbolic competence into educational courses; demonstrates its potential for the development of critical thinking, ethical sensitivity, and the ability to cultural mediation.

Conclusions. Symbolic competence acts as an integrative lens that connects functional language skills with civilizational reflection, providing teachers with epistemically responsible strategies for working with signs. The proposed model creates methodological guidelines for the formation of a learning environment in which language becomes a space for democratic co-creation of meanings and social responsibility.

Keywords: symbolic competence; democratic education; language training of teachers; civilizational approach; language ecology; epistocracy; critical thinking.

References:

1. Andrushchenko, V 2021. ‘Epistokratiia osvity (Epistocracy of education)’, Vyshcha osvita Ukrainy, № 2, s. 5–12.
2. Harbuza, TV 2013. ‘Orhanizatsiine zabezpechennia protsesu profesiinoi pidhotovky maibutnikh uchyteliv inozemnoi movy u Vidkrytomu universyteti Velykobrytanii (Organizational support of the professional training process for future foreign language teachers at the Open University of Great Britain)’, Visnyk pisliadyplomnoi osvity, № 9 (22), s. 34–44.
3. Diui, D 2003. Demokratiia i osvita (Democracy and education), per. Oliinyk, I. Bosak & H. Pekhnyk, Lytopys, Lviv, 294 s.
4. Rafalskyi, OO & Samchuk, ZF 2018. Tsyvilizatsiini perekhrestia suchasnoho suspilstva (Civilizational crossroads of contemporary society), Instytut politychnykh i etnonatsionalnykh doslidzhen im. F. Kurasa NAN Ukrainy, Kyiv, 688 s.
5. Samchuk, ZF 2015, ‘Prychynno-naslidkovi zviazky svitohliadnoi zrillosti ta iakisnoi osvity (Causal links between worldview maturity and quality education)’, in Avtonomiia ta vriaduvannia u vyshchii osviti: zbirnyk naukovykh prats, IVO NAPN Ukrainy, Kyiv, s. 236.
6. Terepyshchyi, SO 2016. Suchasni osvitni landshafty (Contemporary educational landscapes), Feniks, Kyiv, 309 s.
7. Crome, K, Farrar, R & O’Conner, P 2008. ‘What is Autonomous Learning?’, Discourse, № 1, pp. 11–16.
8. Kramsch, C 2008. ‘Ecological perspectives on foreign language education’, Language Teaching, vol. 41, № 3, pp. 389–408.
9. Maiworm, F & Wächter, B 2002. English-language-taught Degree Programmes in European Higher Education, Lemmens, Bonn.
10. Pérez Cañado, ML 2010. ‘English language teaching in the European Higher Education Area: from policy to practice’, Innovation in Language Learning and Teaching, vol. 4, № 1, pp. 53–69.
11. Tudor, I 2005. The Challenge of the Bologna Process for Higher Education Language Teaching in Europe, Université Libre de Bruxelles, Brussels.