The need for innovative development of healthcare institutions is determined by the necessity to increase the efficiency of organizational processes based on the formation of new models of cooperation, which will make it possible to get access to new technologies and knowledge. The goal of the study is to determine the parameters of the impact of innovative open cooperation strategy and the strategy of innovative closed cooperation of healthcare institutions on the effectiveness of their organizational structure in the context of (...) dissemination and the use of knowledge. Simulation modeling was applied to generate the most effective organizational management structure in the context of innovative cooperation and knowledge exchange within the organizational processes “Inside-out” and “Inside-in”. It is substantiated that the strategies of innovative cooperation “Open Innovation/Closed Innovation” have a significant impact on the organizational structure of management of healthcare institutions in terms of the “degree of centralization” (Dci), “degree of mediation” (Dii), and “degree of centralization of powers” (Dpi). The values of the selected criteria range from 25,52% to 61,50% in the case of Dii, and from 34,53% to 52,63% in the case of Dci, which indicates a higher efficiency of organizational knowledge exchange processes in healthcare institutions, which adhere to the Open Innovation strategy of innovative cooperation. Therefore, there are significant differences in the effectiveness of the management’s organizational structure depending on the degree of openness of innovative cooperation of healthcare institutions. The strategy of innovative openness allows increasing the number and quality of connections in the context of knowledge exchange between the subjects (actors, agents) of the organizational structure (in a broad sense, considering internal and external levels of externality) of healthcare institutions, regardless of the distance between them and the level of similarity. (shrink)

The subject of this article is the concept of natural liberation in classical Sāṃkhya. On the basis of the Sāṃkhyakārikā by Īśvarakṛṣṇa and its traditional commentaries, I will attempt to demonstrate that liberation from suffering in Sāṃkhya is not the result of rational inquiry—the prevailing view among contemporary scholars. The Sāṃkhya does not necessarily prescribe yogic practice as argued by other scholars. Instead, I will defend a position expressed by K.C. Bhattacharyya and Frank R. Podgorski, according to which liberation in (...) classical Sāṃkhya is a natural and spontaneous process of suffering transforming into its own cure. I will argue that although traditional authorities may disagree over the form the liberating process takes on the phenomenal level, there is a general agreement that the natural forces are the primary drives and agents of liberation. (shrink)

At present, as the paper states, social philosophy and philosophy of history – are generally considered to be independent domains. This is evidenced by the fact that each of the above‐named domains has to be discussed in a separate congress section, the practice which was common for previous congresses as well. It is argued in the paper, that social philosophy and philosophy of history are the two most important aspects of the integral philosophical study of society. It is impossible to (...) say which aspect is dominating. The report contains a number of arguments to support this point of view. Possible reasons for such a “division of labor” in European philosophical thought and its consequences are exposed. The question arises: why are social philosophers incline to discuss a correlation between social philosophy and theoretical sociology and don’t like to discuss a correlation between social philosophy and philosophy of history? And why are philosophers of history so reluctant to discuss ontological issues of society? (shrink)

The department was established in 1959 in difficult times, when in the Soviet society dominated a materialistic, atheistic outlook, and other philosophical-idealistic and religious-mystical views were persecuted. Until the 1990s, it existed under the title "The History and Theory of Atheism". Not long kept her second name - "Histories and Theories of Religion and Atheism". Finally, the permanent name "Department of Religious Studies" is legitimized, which corresponds most to the modern development of Ukrainian society, in which there is a rapid (...) revival of the national spiritual culture. (shrink)

This research is aimed at studying the nature of Christian Syrians’ historical memory about the era of the martyrs on the Syrian territory for the period between the end of the IV century and the first half of the V century. That was the time when Christianity was developing as the state religion in the Roman Empire. We tried to figure out how the historical memory of the martyrs reflects the peculiarities of the cultural identity of the Syrians and their (...) attitude to representatives of other ethnic groups. It is the first analysis of Syrians’ historical memory about the era of the martyrs. It is also a systematic review of the main social and ideological functions that were inherent in Syrians’ historical memory about the era of the martyrs. The research resulted in several conclusions about the specificities of the Syrian identity of the designated period. The Christian – Pagan polemic in Syria, in its turn, was considered through the prism of historical memory. Conclusions. The era of early Christian martyrs in Syrian historical memory performed the whole set of cultural, social and ideological functions. The historical memory of the martyrs was an important part of the religious identity of the Syrians who lived on the territory of two warring states, namely Persia and Rome. Representatives of the Syrian church of the designated period emphasized that their church received a significant boost thanks to many martyrs, which became a serious argument in theological disputes and helped to strengthen the regional identity the Antioch school of theology representatives. This school, in its turn, was going through hard times in the 30–40s of V century because of accusations of heresy. The historical memory of the era of the martyrs reflects the issues of the polemic of Christians with their gradually dying paganism. The texts which constitute a reception of the era of the martyrs often reflect certain socio-economic problems and ethnic contradictions. For instance, Jews are accused of persecuting Christian Syrians in Persia. They say that the Persian ruler increased taxes for Christian Syrians during their persecution. Legends about persecutions in Persia are trying to explain the non-religious causes of persecution and to create some model of behavior that would allow to avoid similar problems for the Christian community in the future. (shrink)

The article "Protestantism: to the causes of growth and spread at an early stage of its development" by V.Shevchenko deals with the epochmaking phenomenon of Protestantism, its exceptional place, role and significance in the history of Christian progress during past five hundred years. Special attention is dedicated to disclosure of number of some reasons, which caused the appearance of Protestantism.

The Crimea Conference is by all means an extremely complex historical event. Any attempt to estimate its role and significance without analyzing its ethical components would unavoidably result in unduly simplifying the historical reality of the time, as well as in forming erroneous assumptions that would necessarily be used in the analysis of the causes of Cold War. A thorough examination will show that as far as the ‘ethical’ issues are concerned, there are significant developments with regard to general methodology, (...) as well as its application to the sources. Generations of historians who have addressed the issue of Yalta Conference, although they have not been able to form a scientific, distinct ‘ethical’ tradition so far, have developed all the necessary prerequisites for its establishment. This is evident in the possibility of segmenting the issue in two parts on the one hand, and on the other in the availability of sufficient sources, structured databases, and selected outstanding works. Still, there are no studies about the Yalta Conference so far that address exclusively ethical issues concerning ‘good’ and ‘evil,’ ‘morality,’ ‘duty,’ and ‘honor.’ Although historiographical approaches are to a large extent dependent upon ethical viewpoints, in the case of Yalta agreements so far there have been no techniques available, so as to connect historical accounts with ideology, and historical facts with their philosophical background. In a sense, the situation is quite the same as it is with the study of prehistory: although there is an abundance of data and facts that can be primarily processed, there are no methodological guidelines, nor any devices to classify and explain them. This is also typical for any question raised about the ethics of the Yalta agreements in February 1945. (shrink)

In the article the author analyzes the phenomenon of ideological work from the socio-philosophical point of view and conducts general conceptualization of ideological work process in the Armed Forces of Ukraine. The author proposes his own variant of definition of object, functions, the main tasks of ideological work in the Ukrainian army. The main goal of ideological work in the Armed Forces of Ukraine is to achieve and maintain high morale of the Armed Forces personnel, to train in military servicemen (...) the sense of personal responsibility for protection of Motherland, to understand the principles of state policy and measures taken in the interest of ensuring national and international security. The above goal is achieved through realization of the objective function, which lies in the ideological motivation of military servicemen towards conscientious performance of military duty and defense of the homeland, implemented under the formula "knowledge - attitude - motivation." After decomposition of the objective function of ideological work in the Armed Forces of Ukraine, the author has singled out a number of working functions - genetic, epistemological, logical, methodological, methodical, informational, propagandistic, agitational, worldview, regulatory, mobilizational, educational, counter propagandistic, protective, cultural educational, spiritually educational, evaluative ones. The author has defined situations in which genetic function of ideological work in the Armed Forces can be noticeably manifested: the formation of a qualitatively new principles of state construction in the context of social transformation; formation of a qualitatively new principles of military construction and military-political course of the state in the context of military and political changes in the international arena, as well as in the middle of military- political alliances; in the period of preparation for the war, during the direct military operations, in the postwar period with the aim of establishing of "victory image" and "victorious war image " in the media and in the public consciousness. (shrink)

Growing philosophical interest in theories of obligation has many sources. Among the most important ones is the tendency to redefine the scope of the political. Then we are Inevitably confronted with the question about the nature and scope of our obligations towards others. An analysis of an important and popular distinction between obligations of justice and obligations of charity shows that their distinctive characteristics are seldom precise and clear-cut. Moreover, they are more superficial rather than substantive and do not allow (...) to draw a clear line between obligatory and desirable behavior, or legally and morally obligatory behavior. In present-day ethical theory there is a tendency towards expanding the scope of obligations of justice and redefining their content. Actions whichtraditionally might have been considered as display of good nature are more and more often perceived as obligations avoidance of which is unjust. This also changes the role of institutions. The borders and content of individual obligations of justice should be considered in close connection with the problem of constructing just social institutions. The subjects of justice (the moral individual and the social institute) are interrelated and the search for an optimalbalance between two viewpoints – those of private interest and impartiality – becomes a unifying project both for political and moral philosophers. (shrink)

1. Perestroika, the revolutionary renewal of Soviet society, has posed quite a few difficult tasks for the social sciences, one of which is a reexamination of dogmas and stereotypes of thought considered absolutely correct for decades, and hence never discussed, especially publicly. But today, on the pages of newspapers and magazines, on radio and television, a broad and open discussion has been unfolding of practically all the basic questions of history and of the theory and practice of socialism—a discussion such (...) as our country has never known since perhaps the 1920s. The main purpose of these discussions, as M. S. Gorbachev has pointed out, is to obtain results reflecting the contemporary dialectics of life. But this can be done only in an atmosphere of creativity, of a free, impartial, yet serious and responsible quest for truth. (shrink)

A little more than half a year remains before the Twenty-seventh Congress of the CPSU. As was stressed at the April Plenum of the CPSU Central Committee, the coming congress will be a landmark stage in the development of the country. Its significance is determined by the character of the period being experienced and the scale of the tasks before us, which give special significance to the pre-Congress work of the Party. All this demands a profound scientific study of the (...) realities of the present day and a thorough comprehension of the prospects of socialist and communist construction, in particular of the profound qualitative shifts in the development and functioning of the economy and the social relations of developed socialism. (shrink)

Our present cheerless existence compels us involuntarily to doubt the correctness of many of the propositions of the Soviet "social philosophy" that for many years, under the title "historical materialism," was officially proclaimed to be the "only correct" and "truly scientific" theory of social development, a theory that demonstrated the inevitability of the replacement of capitalism by socialism.

The paper is a critical analysis of minimalistic interpretations of the notion of moral obligation. The main grounds and arguments for this interpretation are the liberal understanding of justice and priority of negative rights and obligations over positive ones. To move to a more expansive morality we need to change the balance between negative and positive obligations by reconsidering the status of general and positive obligations. However, raising the status of positive obligations immediately leads to the problem of “moral overburden”. (...) One possible way to overcoming moral minimalism could be based on treating positive obligations as a correlate of a set of rights that cannot be ignored. An important qualification is that the recognition of the right to a resource does not automatically mean placing an obligation on all persons satisfying some eligibility criteria. Instead, it could lead to a moral division of labor when different people take on the responsibility to meet positive moral obligations to those with a legitimate “natural right”. An additional consequence is that this approach helps to cope with the “moral overburden” of a moral agent. (shrink)

When the Nineteenth All-Union Party Conference was taking place, tens of millions of people followed its course. Literally the entire country was drawn into those heated debates in the congress hall. One can say without exaggeration that the conference was a revelation. It showed that it is possible to live differently from the way we have been accustomed, or the way we have learned over many decades, i.e., to say what we think and what we want to say, not somewhere (...) in a back corridor but in public, even at a top Party forum. All this is the result of that mighty revolution in consciousness that began in people's minds that memorable April of 1985. And the press is today playing a special role in that revolution. (shrink)

From the perspective of socio-economic point of view the author pointed out three groups of consistent patterns of informational and propagandistic support in the armed forces, namely: 1) dependency of its nature, place in the instruments and phenomenology of ideologic work on: peculiarities of security environment; peculiarities of military culture of the particular society; type of society, which is characterized according to the criteria of perception of war as a means of defendind national interests and national ability to act collectively, (...) readiness to sacrifice during the war, as well as the method of information relationships in society; nature of official military discourse, which represents understanding of threats to the military security and methods of reaction to such threats - military ideology and military doctrine; the nature of war and its political goals; methods, objectives, means and results of the armed struggle; 2) dependency of organizational forms of informational and propagandistic support in the armed forces on organizational environment, namely social purpose and structure of the state military administration, responsible for such work, its logistical and management capacities; the level of management culture of the staff, responsible for informational and propagandistic support in the armed forces; general and current efficiency of informational and propagandistic impact on the consciousness and behavior of military personnel, population in the area of military units deployment / combat mission; conditions of implementation of informational and propagandistic support in the armed forces, service and out of service time, devoted to such work; 3) dependency of content of informational and propagandistic support in the armed forces on peculiarities of socio-military environment: system of the armed forces completing, development trends of military and political consciousness of military personnel and population in the area of military units deployment / combat mission, peculiarities of everyday tasks and military activities: conformity of the objective of informational and propagandistic support in the armed forces to the needs of daily and combat activities in the context of specifically defined tasks, restrictions imposed to the process of common and military tasks execution. The author proposes original variant of gradation of principles of the informational and propagandistic support in the armed forces: general ones, which are necessary to determine the mission of system of informational and propagandistic support in the armed forces and build such a system,which are worked out on the basis of the patterns of the first group; special ones, which represent the basis for possible realization of the system of mission of informational and propagandistic support in the armed forces, which are worked out on the basis of the patterns of the second group; methodological ones that are necessary to solve specific problems of informational and propagandistic support in the armed forces, which are worked out on the basis of the patterns of the third group. Taking into account the above principles, the author has formulated the requirements for organization of provision of informational and propagandistic support in the armed forces in current conditions: centralization, consistency, purposefullness, continuity, planned character, activity, flexibility. (shrink)

У статті розкрито значущість аналізу феномена Чужого для дослідження соціальної ідентичності особистості. Сучасне дослідження теми соціальної ідентичності неможливе без урахування досвіду феноменологічної традиції визначення смислових підстав такої ідентичності. Бернгард Вальденфельс акцентує увагу на принциповій неможливості зафіксувати певні характеристики Чужого, підкреслює комунікативний, респонзивний характер визначення Чужого. Альфред Шюц розкриває структурний характер утвердження соціальної ідентичності. Смислову структуру соціальної ідентичності визначає тип соціальних зв’язків, в яких залучена особистість – передусім міра наближення чи віддалення Іншого, яка може варіюватися від близької людини до Чужого.

В статті аналізується специфіка концептуального переосмислення етико-релігійних поглядів Сьорена К’єркегора Мерольдом Вестфалом в контексті сучасності, зокрема і в контексті його полеміки з традиційним постмоденістським світоглядом. Розглядається ідейний та методологічний вплив данського мислителя на становлення та розвиток екзистенціальної теології та екзистенціальної етики М. Вестфаля. Досліджується запропонована Вестфальом концепція «релігійності C», в якій примат практичного фактично спирається на віру, яка інтерпретується ним, вслід за К’єркеґором, як чеснота, але не в якості інтелектуальної чесноти, а в якості чесноти моральної. Доводиться, що найголовнішим для М. (...) Вестфаля у к’єркеґорівській екзистенціальній діалектиці любові є примат милосердя. (shrink)

У статті розглядається проблема концептуального визначення методологічних та ідейних підвалин екзистенціальної діалектики М. Бердяєва, яка світоглядно трансформувала православ’я, а також інтерпретація ним екзистенціальної природи духовного. Доводиться, що М. Бердяєв розглядає людське пізнання і віру як динамічні форми людського буття, що зближує його погляди не лише з ідеями С. К’єркеґора, але й з систематичною теологією П. Тілліха. Аналізуються особливості екзистенціальної христології М. Бердяєва, в якій роль людини значно підвищується саме за рахунок применшення значення Бога, тобто, коли людина стає співтворцем «нового» духовного (...) світу поряд з Богом. (shrink)

The paper aims to present a critical analysis of the phenomenon and notion of exceptionalism in bioethics. The authors demonstrate that exceptionalism pertains to phenomena that are not (yet) entirely familiar to us and could potentially bear risks regarding their regulation. After an overview of the state of the art, we briefly describe the origins and evolution of the concept, compared to exception and exclusion. In the second step, they look at the overall development debates on genetic exceptionalism, compared to (...) other bioethical debates on exceptionalism, before presenting a detailed analysis of a specific case of early regulation of genetic screening. In the last part, the authors explain the historical background behind the connection between exceptionalism and exclusion in these debates. Their main conclusion is that while the initial stage of the discussion is shaped by the concept of exceptionalism and awareness of risks of exclusion, the later development centers around exceptions that are needed in detailed regulatory procedures. (shrink)

In this article, I study the concept of brahman—the exhaustive formulation of truth about the world—in the early Upaniṣads. Based on close reading of two stories appearing in the Bṛhadāraṇyaka, the Kauṣītaki and the Chāndogya Upaniṣads, I reconstruct two competing theories about brahman, namely the “theory of puruṣa ” and the “theory of ātman.” While the theory of puruṣa refers to the creation of human and divine beings as a result of duplication of the anthropomorphic form of the universe, the (...) theory of ātman traces the phenomenal reality in its various forms to the inner, formless self “made of consciousness” capable of creating and projecting forms out of itself. These two theories are discussed in the dialogue between Gārgya Bālāki and Ajātaśatru, the king of Kāśi appearing in two versions in the Bṛhadāraṇyaka and the Kauṣītaki Upaniṣads. Bālāki’s theory of puruṣa is further revised and modified in the light of Ajātaśatru’s criticism in the story from the Chāndogya Upaniṣads, in which the god Prajāpati teaches Indra and Virocana about the self. (shrink)

Review of Bett, R. (2019). How to Be a Pyrrhonist: The Practice and Significance of Pyrrhonian Skepticism. Cambridge: Cambridge UP.

_Purpose._ The authors of this article aim to reveal how motivation and legitimacy ensure the normativity of the structuring and genesis of multiple social identity. _Theoretical basis._ Social constructivism was chosen as a research methodology. It reveals social identity as an identity constructed by its bearer on the basis of ready-made versions of social identity proposed by social groups and society. Social circles, identified by Georg Simmel, unite representatives of different social groups into a wider oneness, which can be interpreted (...) as a multiple social identity, and the motivation for its formation can be identified on the basis of Weber’s concept of legitimacy. _Originality._ Identifying the structure and genesis of a multiple social identity creates prerequisites for establishing its normative foundations, as well as for a specific analysis of the procedures for achieving its motivation and legitimacy. Georg Simmel’s concept of social virtues promotes consideration of the basic virtues of an individual as those that enable one’s to be a member of various social groups in which these virtues are manifested. _Conclusions._ The social virtues present in the social identities that are part of a multiple social identity determine not only the social status of these individuals in these social groups but also the ranking and normative significance of these groups for this individual. If the observance of virtues in a certain social group causes a higher motivation of an individual’s behavior, then this group acquires a higher legitimacy for her/him. Using the example of virtues, it is possible to search for other possible grounds for the formation of multiple social identity. Such grounds are primarily other characteristics of key social practices that support different social groups. (shrink)

As already mentioned, based on a number of goals and methods of classification, Ukrainian religious studies have been divided into two disciplines - academic and theological. The former, in particular, is characterized by historicity, tolerance, non-confession, objectivity and pluralism. Instead, theological religious studies, based on the belief in the truth of Divine Revelation and the indisputable authority of Scripture, are characterized by apologetic and confessional aspirations, which are accordingly manifested in affirming the truth of a particular religious doctrine and religious (...) belief. Some peculiarity of this division is the fact that according to which the classification principles of foreign religious studies are shifted into the sphere of internal and external specifics of the study of religious phenomenon, as opposed to domestic religious studies, whose study is often based on the ideological and supernatural components of the worldview what religion. (shrink)

The categorical rejection of the Ferrara-Florence Union by the Moscow leadership, as sometimes restrained, is sometimes unconcerned, but in general, the positive attitude towards the communist act of unification of the Orthodox and Catholic Churches from the side of the ruling circles of the Commonwealth is a fact that is undeniable and scientifically irrefutable. However, not all of those who have been guarding the ideological support for this self-evident nature for more than half a century are prepared to take into (...) account the positional distinction that touches the intra-Orthodox sphere. Therefore, I would like to present an account of the explanation of the factors that brought about the theory of "Moscow - III Rome" to life, and also led to the emergence of "Letters of Misail". (shrink)

In the paper, I propose a project of social coordination as naturalistic social ontology (CNSO) based on the rules-in-equilibria theory of social institutions (Guala and Hindriks 2015; Hindriks and Guala 2015). It takes coordination as the main ontological unit of the social, a mechanism homological across animals and humans, for both can handle coordination problems: in the forms of “animal conventions” and social institutions, respectively. On this account, institutions are correlated equilibria with normative force. However, if both humans and animals (...) solve coordination problems in a similar way, and only humans have social institutions, how do the latter evolve? I suggest identifying possible causes of this evolution among cognitive capacities like mindreading and imitation by building dynamic models. Social ontology becomes constrained by the evolution of the forms of coordination and by the cognitive mechanisms involved in the emergence and persistence of social institutions. It means that it becomes bound to what might be derived from social institutions, i.e., social roles, structures and their derivatives. It shows how conceptual relations might emerge from causal. I conclude the paper with the discussion of the relationship between involved types of explanation, mechanistic and equilibrium ones. (shrink)

The article deals with the problem of compatibility of the extended mind thesis with the concept of epistemic responsibility. This compatibility problem lies at the intersection of two current trends in Virtue Epistemology (VE): the study of extended cognition, and the return of VE to the topic of epistemic responsibility. I give objections to two seemingly independent positions; their acceptance makes it difficult or even impossible to make the concept of epistemic responsibility applicable to the agents of digital society whose (...) cognition is extended. The core of both positions can be illustrated by the following thesis: “Since the subject cannot voluntarily change his/her beliefs, we cannot ascribe to him/her either epistemic responsibility or intellectual virtues that allow him/her to take responsibility”. The counter-arguments to this thesis are based on the distinction between the causal (responsibility-in) and normative (responsibility-for) components of responsibility. The absence of the former allows us to characterize the subject as not responsible, the absence of the latter as irresponsible. I propose two conceptual foundations that can make possible the consistent talk about the epistemic responsibility of an extended subject. 1) The subject may not be responsible for the beliefs taken from the epistemic environment, but the subject bears significant responsibility for what environment he finds himself in. 2) Being epistemically responsible means deliberately reducing the number of possible causal excuses – excuses based on agent’s unresponsibiity due to his causal dependence on his epistemic environment (‘cognitive extensions’). (shrink)

The article introduces the concept of mega-essay as an integrated format into literary circulation in the era of postmodernism. Its specificity is outlined in other forms of ensemble association of essay works: mega-essay as an integrated formation is a consolidated format, it differs from other forms of essay compilations with greater completeness, more thorough basis of design. It has a closed structure, because all its structural components are interconnected. They are closely related to the author's intention, outlined in the preface (...) or introduction, concluded on the basis of causal and associative principles. Based on the analyzed works of Ortega y Gasset, O. Zabuzhko’s «Notre Dame dʼUkraine», N. Zborovska’s «My Lesia Ukrainka», etc. conclusions are made about specific features of the mega-essays, in which the phenomenon chosen for comprehension is described in detail by incorporating internal and external contexts, authoritative references, other works, and if necessary, with the dominance of the essayistic method of presentation of opinions, related to the personal views of the author. Emphasis is placed on the affinity of ideas and selected essay formats of Ortega y Gasset and O. Zabuzhko, given their content and structural organization. Conclusions are made about the role and significance of essays of this format in postmodern European literature. (shrink)

The theses of our research are the following: 1) the ideal of a military leader depends on the axiological field of culture and evolves from taking into account only military prowess to prioritising moral values; 2) this ideal is significantly modified under the influence of Christianity; 3) the current russian-Ukrainian war has demonstrated a conflict of axiologies and different understandings of military leadership.The article demonstrates how the ideal of a military leader has changed. This makes it possible to understand the (...) value conflict that is the basis of the russian-Ukrainian war: the Ukrainian military leader is oriented towards the Western paradigm, while the russian military leader is drawn to archaic ideals of warfare with their inherent cruelty and desire to win at any cost. (shrink)

The article presents a new view on the problem of educating the spiritual security of the personality from the positions of axiological, culturological, civilizational, systemic, and anthropological approaches, on which the research methodology is based. The article describes the basic concepts of research: spirituality, culture, spiritual awakening, spiritual security, and presents the author’s definition of the concept of spiritual security of the personality. The article describes the cultural ideals of coziness in different countries of the world, which allowed us to (...) highlight the features and prove the importance of leading a spiritual way of life, the essence of which is a person’s acquiring of a state of inner peace, coziness, security and which is accompanied by the achievement of pleasure from life. The principles of educating the spiritual security of the personality have been defined. They include the principle of spiritualization, the principle of cooperation, the principle of “live” dialogue based on spiritual and cultural values. The authors have identified the main threats to the spiritual security of the personality and described the ways to overcome them, among which special attention is paid to the importance of reviving the spiritual and cultural educational component, which will be the first step towards educating a positive personality with a human face, the humane, altruistic, creative personality focused on creation, not destruction. (shrink)

Serhii Shevchenko Merold Westphal’s existential theology as the development ideas of Soren Kierkegaard in age of Postmodern. The article reveals the problem of Merold Westphal’s understanding the specific of S. Kierkegaard’s religious existentialism. To analysed the basic statement of the books by M. Westphal «Becoming a Self: A Reading of Kierkegaard's Concluding Unscientific Postscript. It was studied thoroughly the problem of explication of S. Kierkegaard’s ethical and religious ideas in the post-existential and postmodern context. To investigate the phenomenon of (...) «religiousness “C”», introduced by M. Westphal’s in the modern existential phenomenology of religion. (shrink)

The article describes theoretical views on the development of ethical consciousness in Ukrainian university students in the context of postmodernism, using the data from quasi-experimental psycho-pedagogical measurements. The article aims to specify the process of developing structural components of ethical consciousness in Ukrainian university students, who de facto (culturally and socially) are still gaining the experience of late postmodernity. The following methods were used at the propaedeutic, quasi-experimental and resumptive levels: theoretical-methodological analysis of relevant scientific-methodical sources; selection of relevant diagnostic (...) methods; modelling of educational conditions; psychodiagnostic methods; methods of mathematical statistics; summarization. The necessary data were collected, with the observance of all ethical norms, at the premises of Ukrainian higher education institutions, with the participation of 280 students-respondents (Years 1-5) who major in the humanities and technology. The obtained results indicate a rather uneven personal development of students under all structural components of ethical consciousness. The main part of the article, as well as conclusions, clarifies the components of ethical consciousness, their dynamics and dependence on one’s worldview and experience. The international relevance of the article lies in objectifying ethical consciousness of young people in the post-totalitarian environment. It will allow one to evaluate the interaction between traditional and postmodern systems, justify the prospects of such categories as “meanings” and “values” in the belated postmodern society. The results of the article may influence the modelling of the character-building component in new education systems in the post-cultural society. (shrink)

The relevance of the research problem is due to the need for theoretical justification for determining the structure of the principles of legal responsibility. The purpose of the article is to clarify the structure of the principles of legal responsibility in Ukraine. The leading methodological approach of the research is the structural-functional approach, which allows to consider the principles of legal responsibility as elements of the normative part of the legal system, which have their own functional purpose. The article defines (...) the structure of the principles of legal responsibility; it was established that certain legal responsibility principles were considered as essential elements of the system of legal responsibility principles; the basic requirements for the structure of the legal responsibility principles, which make up its content, are revealed. (shrink)

From the year of Ukraine's proclamation of state independence, a qualitatively different one began, without exaggeration - an epochal period of its development. The cherished dream of many generations of Ukrainians to live in an independent Fatherland has finally acquired a real outline, which in the post-Soviet consciousness of the million-minded people of Ukraine has been associated with centuries of cherished hopes for nation-wide peace, harmony, prosperity and happiness. But Ukraine is already in the second half of the 80's, and (...) more recently - in the early 90's of the twentieth century. entered a period of dramatic and all-encompassing changes, which predetermined the rapid dynamics of the acquisition by the Ukrainian ethnos of its substantive self, and in particular that of spiritual and religious literacy, which related to the need for self-knowledge and self-awareness and found expression in the intensification of Ukrainian religiosity. Involvement in the process of broad strata of Ukrainian citizens, and consequently people of different views, religions and beliefs, as well as the intensity of socio-ideological shifts, not only contributed to the enrichment of ideas about spirituality, but in fact led to its value-based revision. (shrink)

Статтю присвячено аналізу становлення феноменологічної соціології як синтезу класичної феноменології та елементів методології символічного інтеракціонізму – на прикладі розгляду проблеми пошуку адекватного методологічного підходу до дослідження соціальної ідентичності. Зроблено припущення, що соціальна ідентичність, відповідно до логіки феноменологічної соціології Альфреда Шюца, закріплюється при переході від одних «Ми-зв’язків» до інших «Ми-зв’язків» зі збереженням наступності життєсвіту. Цю ситуацію Пітер Бергер і Томас Лукман назвуть переходом до інституалізації у процесі кристалізації соціальних зв’язків, як основним шляхом вторинної соціалізації. Логіка становлення методології феноменологічної соціології у дослідженні (...) соціальної ідентичності підводить до необхідності аналізу цієї ідентичності засобами інституційного аналізу. (shrink)

У статті розглядаються особливості взаємозв’язку екзистенціалізму, феноменології, герменевтики та християнської думки в поглядах Мерольда Вестфаля. Аналізується проблема сприйняття американським феноменологом Бога, звільненого від ланцюгів онто-теологічного розуміння, перейнята і переосмислена ним із праць Мартіна Гайдеґґера. Досліджується специфіка тлумачення та застосування М. Вестфалем ідей Аврелія Августина, Іммануїла Канта, Сьорена К’єркеґора, Фрідріха Ніцше, використана для «аргументації постмодерністської віри» та інтерпретації «постмодерністської самості». Простежується еволюція поглядів М. Вестфаля від екзистенціальної феноменології релігії до «радикальної герменевтики», побудованої на «герменевтиці скінченності» та «герменевтиці підозри», які уможливлюють «позитивний (...) постмодернізм» та модернізацію християнства, віднаходження справжньої віри. (shrink)