This text is an introduction to the translation of R. Aquila "Kantian Appearances, Intentional Objects, and Some Varieties Phenomenalism".

Russian is presently in a transition stage between the old centrally administered command economy and a market economy. The result is uncertainty and instability. In such a situation there is both little room and little concern for business ethics. The objective conditions for this include distortions in the systems of supply and exchange, political instability, and judicial ineffectiveness. The subjective conditions include the breakdown of morality under the communist system, and the wide acceptance of “wild” capitalism as a necessary stage (...) in the development of a capitalist market system. (shrink)

Understanding has usually been seen as a method of hermeneutics. Until recently, philosophers of science paid little attention to the topic of scientific understanding because they came to the conclusion that understanding can be nothing more than a psychological by-product of scientific activity. However, many scientists believed that understanding was an important aim of science. The article states that understanding is a universal cognitive phenomenon applicable to the knowledge of not only cultural and historical phenomena, but also natural objects and (...) processes. Understanding does not oppose explanation; some types of the latter produce scientific understanding. In the course of criticism of the standard model of scientific explanation, the first concepts of “scientific understanding” arose – unifying and causal-mechanistic. A pragmatic approach to scientific understanding is also considered, linking it to the cognitive skills of a scientist or a group of scientists. (shrink)

This article was intended for Evraziiskii vremennik, 1923, no. 3. But because of the disagreeable personal relations between Florovskii and [P.P.] Suvchinskii, the article was not published in the collection, which sorely offended the thinker. From that point on on he ceased publishing in Eurasian publications. In a letter to N.S. Trubetskoi, dated late in 1923, Florovskii writes: "My evolution has its own organic course. You are not right in saying that I do not want to reach an agreement with (...) the Eurasians. No, I want to very much but I am afraid to ask for trouble. Hence I will withdraw to the sidelines for a time, I will break all business arrangements, and I will leave the publishers and withdraw from the American book so as not to waste time in premature disputes and arguments, which for the present will bring no agreement. For behind the whole business stands an objective divergence". (shrink)

. The article is based on the analysis of the works of the famous Ukrainian thinker from Canada, Yuriy Mulyk-Lutsyk, who in the mid-twentieth century. deeply considered the state of the Ukrainian diaspora, its search for a strategy of its development abroad within the limits of ethnic particularism and international universalism. His thoughts have not lost their relevance today, as new waves of migration pose the same questions to Ukrainians: whether to remain or dissolve as a national community among a (...) multiethnic and multicultural world. The migrants, diasporans, whose grandchildren have lost their connection with their historical homeland and are part of other multinational states, are particularly disturbed by those outside Ukraine. The main problem of the migrants and diasporas of that time, according to Mulyk-Lutsyk, was that they did not distinguish between ethnic particularism and interethnic universalism, identifying or substituting one another. This led to radical one-sidedness: the Ukrainians cared for one or the other in themselves. The main reason for this imbalance according to the thinker was that Ukrainians intellectually were not ready to migrate. They did not have time to realize their ethnic identity, their uniqueness, as they got into millstone universalism, which led them to "spiritual turmoil, gypsyism". Instead of meeting with other worlds, Ukrainians experienced a cultural trauma. It is possible to overcome the latter by realizing the equality of the universal and the specific, the universal and the ethnic, which are two "natural signs of one and the same". The Ukrainians should understand that they/he are/is human, because he has such physical and spiritual attributes that are common to all people; at the same time he is a member of this ethnic community because it contains such features that are not present and cannot be found in other ethnic communities. Although universal and specific are opposite to one another, however, in the person they exist in combination both as a physical indivisible unity and as a spiritual one. Yu.Mulyk-Lutsyk realized that integration into a multidimensional space, sometimes so alien, but to be friendly for himself, is very difficult. He insisted on fostering within himself both national and universal, where the particular was affirmed through the universal and the universal manifested in the particular. Eventually the thinker urged: if the ethnic community understands what the essence of its ethnicism is, that is, it realizes the secret connection between ethnic content and ethnic form and learns the absolute, natural boundaries of ethnicism, which are not free to artificially, illegally, unnaturally, contraband; and if the ethnic community at the same time understands the essence of its universalism, that is, it realizes the secret connection between human content and human form, and learns the absolute, natural limits of humanity, in which it is not free to artificially, illegally, unnaturally, contraband if and only then the ethnic community in general and each of its constituent units in particular will form a unity on a natural basis - national unity. Knowledge of the experience gained by the Ukrainian diaspora in Canada may be of use to those who wish to migrate to other countries and other cultural worlds. (shrink)

Georgiy Fylypovych. Church in Diaspora as a factor in the preservation of historical memory of Ukrainians. The article analyzes the role of the Church in the formation and preservation of historical memory in the Ukrainian Diaspora. It turns out the influence of churches on national identity through the creation of autonomous image of Ukraine and Ukrainians, positive stereotypes and myths, scientific concepts and popular brands.

The article deals with the activities of the UGCC in the field of preservation of Ukrainian identity of a new wave of migration. Using traditional strategy, the church is looking for new approaches to migrants, based on old and seeking new cultural codes which are understandable for present-day Ukrainian in his incultural intentions in abroad.

The quality of education is currently considered to be a concern of the highest political priority. However, quality assurances of all kinds seem to be built on and result in a number of quantitative measures. In this essay, I discuss the traditional and philosophical meaning of the concept of quality and how it is being used today, but above all how our current understanding of "quality" may influence pluralism and diversity in education and music education. The worrying trends discussed in (...) this essay are too complex to be solved with quick efforts by philosophers, researchers, and/or teachers. Nevertheless, I illuminate some aspects of the issue which are in need of further discussion and analysis in relation to the field of music. I also indicate a number of philosophical concepts that can contribute to creating awareness of as well as evoke some resistance to this trend. (shrink)

_The purpose_ of the article is to clarify the most relevant philosophical dimensions of modern patriotism against the background of defending the processes of national identity. _The theoretical basis_ of the study consisted of institutional analysis, synergetic and philosophical-anthropological approaches, as well as existential philosophy and philosophy of applied ethics. Patriotism is seen as a path to self-expression, the world of life, mental self-limitation and self-aggrandizement of modern man. The peculiarities of modern considerations about the philosophical content of patriotism within (...) the framework of its comparison with other value structures, such as cosmopolitanism, liberalism, nationalism, etc., are established. _Originality._ The scientific novelty is that the article for the first time reveals the correlations of patriotism with other ideological and ideological doctrines and systems of political and social worldview, which fix the identity of individuals and groups in the context of ethnic, social or political community. _Conclusions._ The existential dimension of patriotism is based on worldviews of involvement in the local community. Trends in globalization are forcing modern people to "seek refuge" in small communities, or even in a family or other small group. "Local" or "neighborhood" patriotism acquires the character of an expression of involvement in a friend and relative. It almost completely "crosses out" the constitutional and ideological patriotism inherent in the states of the twentieth century. The reorientation of significant philosophical justifications of patriotism in modern conditions provokes a discussion about the spirituality and societal nature of patriotic meanings. In the struggle for the independence of modern Ukraine, we are all witnessing the process of overcoming "state" patriotism "local". This process is very important in the face of opposition to the totalitarian ideology of the Russian aggressor. (shrink)

From the editors. Our society, too, is apparently not uninterested in problems associated with such mysterious phenomena of the human psyche as clairvoyance, telepathy, and telekinesis. Expectations and hopes with regard to psychosurgical intervention on the human organism thrive; ideas of reincarnation and life after death, the interaction of our civilization with supposed inhabitants and civilizations of the Universe , the influence of the natural-cosmic environment on human destiny , or, on the contrary, man's independence of natural laws are widespread. (...) The corpus of these ideas has a life of its own , is becoming institutionalized, is successful in lobbying for its interests, and is becoming an influential force in society, generating a unique emotional atmosphere that combines fear of the future with hopes that fate is more favorable to man than would be warranted from the picture of the world painted by modern science. (shrink)

Article by G. Fylypovych "Ukrainian Protestant Diaspora in Search of Its Identity" is devoted to the consideration of identification processes among Ukrainian Protestants in the diaspora. It is proved that this self-determination is controversial and non-linear and is primarily due to complex socio-political changes in the world, in particular in Ukraine. The diaspora's protestants, like in Ukraine, face new challenges to the global dimension to which they are not always ready.

An important place in the creative work of thinkers of the Orthodox tradition in the broad occupied the philosophical understanding of religion. However, the national religious and philosophical heritage of Orthodoxy of the past is mainly studied in the history of philosophy, but not in religious studies. Therefore, according to the author, for modern academic religious studies one of the urgent tasks is to study the philosophy of religion in its theological paradigm, which is expressed in its various confessional variants. (...) While there are still no fundamental works in this field, but to create them it is necessary to take into account the experience of theological-philosophical thought and to critically revise it. (shrink)

"The vigilant worm" about G.S. A frying pan, having deeply become entrenched in human nature, having come to an understanding of the anthropological crisis, as a result of surviving, is now very technogenic in civilization. For the vigilance of the “vigilant worm”, the culturologist beat the humanistic instrument with the visionary philosophies, religion, morality, mystery, art, praise to the faithful, holy, kind, good-natured. For the sake of meticulous law є zernennya of today’s suspension thoughts to the historical access to their (...) predecessors, who should take revenge on their spacious human potential potential. Yogi osmislennya zalysha naysuttvіshe zavdannya, scho stand in front of the philosophical attainment. At this zv'yazku vivchennya creative creativity Spadshchiny G.S. The frying pans look like they are more relevant than those of the philosopher, but they are also wider - the most humanistic. (shrink)

What is the relation of philosophy and teaching? Do we start from philosophy and then work to close the gap through a process of application? Do we start from teaching, and work to create a space for philosophical reflection? Is it enough to include philosophical texts and activities in teacher education? Or perhaps we need to include teachers from the start as collaborators in the production of philosophical work. Of, in, for, with: it seems that every preposition has been proposed (...) to join teaching and philosophy–a perennial dilemma that philosophers of education are far too familiar with. These anxious efforts to close the gap only reinforce our narrow, lopsided images of each endeavor. The teacher turns outward; the philosopher inward. Teaching is mired in the quotidian; philosophy prone to pointless abstraction. Called to act, the teacher works within the constraints of institutions; called to question, the philosopher practices principled withdrawal. While there is a grain of truth here, such contrasts obscure a key fact: philosophy and teaching are deeply kindred practices. The contemporary tragedies unfolding in Gaza and Israel serve as an urgent reminder of the costs of cleaving contemplation from action. Indeed, we will argue that the alienation of teaching (a practical endeavor if ever there was one) and philosophy (the contemplative discipline par excellence) damages the integrity of each. In what follows, we explore three conceptual sites—the posing of questions, the act of walking together, and the effort to discover what is at stake—which demonstrate a welcome return, or reunion, between philosophy and teaching. (shrink)

In this paper we examine Interaction-free measurement where both the probe and the object are quantum particles. We argue that in this case the description of the measurement procedure must by symmetrical with respect to interchange of the roles of probe and object. A thought experiment is being suggested that helps to determine what does and what doesn’t happen to the state of the particles in such a setup. It seems that unlike the case of classical object, here the state (...) of both the probe and the object must change. A possible explanation of this might be that the probe and the object form an entangled pair as a result of non-interaction. (shrink)