Philosophical horizons

6-16

Authors: V.N. Shapoval

The article outlines the most important issues facing people in today’s society. These problems are caused, first of all, by gaining pace of globalization. Man nowadays is called a free being, as he was never in the history . However, a closer look reveals that it is nothing more than an illusion. Structure and function of modern society are largely determined by the media. The present state of society is called «revolt of the masses». Control the masses and maintenance of order in society is impossible without manipulating the mass’es consciousness, including the media as a medium. Moreover, the media took over the function of satisfaction the spiritual hunger that modern man has been suffering. However, the product that they enforce man, leads only to the devastation and degradation. Despite the artificiality of the modern world, there are realities which we are not able to ignore. One of the most concrete and inexorable of them is the death of everyone, who borned on the earth. Awareness of this fact makes a person’s life deeply tragic and partly even absurd. Man can not live in a posture of absurdity and nonsense. One of the most important way of his continuous spiritual activity is filling the world by meanings. This process can be based on a mythological, philosophical or natural science foundation. However, it is absolutely necessary both for the individual and for society as a whole. Problems of modern society are growing faster than their solutions. Finding a way out of the crisis has been gone on by «creative minority», while masses or «uncreative majority» causes these problems. Outcome seems in the way of forgetting the harms and contradictions, to forget what divides and find common ground that unite individuals and nations. In the face of impending economic, demographic and environmental disaster a task to find the means and the chances of survival of humanity should become a priority. Keywords: man, information, consciousness, spiritual necessities, manipulation.

27-35

Authors: L.A. Usanova , I. V. Usanov

The prerequisites of changes methodological tools of humanitarian cognition and the formation of modern historical narratives are considered. The idea of variety of historiography discourses diversity is analyzed using the example of gender analyses of history. The features of the problem field in «gender history» and features of «women’s writing», which are representing a woman as the author and a woman as a subject of history are investigated in the article. Modern social culture transforms change either imagination about the world and human being or the way of its comprehension. New dimensions of culture being reproduced, give the new methodological approaches where non capital and variety become prominent in spite of structuring and certainty, which are typical for mechanistic, the constructivist view to the world. The aim of this article is to research a methodology of gender analysis of history. There are tasks for its realization: to consider theoretical backgrounds of changes in methodological principles in historical writing, to analyze the content of gender approaches in history and the specific of «women history». The historical material doesn’t testify about the typicality of events and algorithms of its research, but about their uniqueness and variety of types of its historical development. Here takes place a turning from the single meta narrative to the variety of them, reorientation from the idea of « exact« prediction of the future to the idea of its variability the idea of Antihistoricism. The language and discourse, which are recognized as main factors of creating a social reality, get a special status in this research. The themes, that provide another view to the history, in particular, the women’s point of view, are getting a special value. Gender history is an attempt to perceive a woman as a participant of history, not only as an object of it. It allows to reproduce not only one general view of the past, but the reality that had been seen, lived and written by women. This approach allows to refute a row of constant stereotypes. To prove that earlier got knowledge about the past isn’t «only and full» in case that there was not a woman with her ideology, the value system that differs from the men’s one. And to prove that display of gender in history (stereotypes, norms and identity) are not universal but culture-determined by different political histories, socio-historical characteristics, traditions, ruling practices in relations between sexes. The change of historical discourse needs the change in the language style, destroy of constant approaches, which are traditionally associated with man’s writing. Researchers define some features: consistency, structures, hierarchy of content. As women’s writing is characterized with detalization, specification, shifting attention from the concrete event to the «backgroung» which created and mediated it from the pass-through Idea to multivariate test. As a conclusion, we need to note that becoming of gender analysis of history has shown that the dyhotomical thinking should be the main principle of the new method of reconstruction of the past. It means the ability to look at one event or phenomenon from different points of view – men’s and women’s And to find either differences or similarities. Keywords: historical narrative, gender methodology, «women’s writing», «women’s history».

46-56

Authors: Ye. I. Raspopov

This article considers the main approaches and understanding of contemporary immortality a deep philosophical and anthropological problems. This problem has a wide range of research through which you can isolate different ways of interpretation and interpretation of all that is included in the concept of «immortality». Treatment immortality there from the standpoint of the religious world view, scientific and historical and philosophical generalizations, despite the large number meta-narrative generalizations immortality possible variations, the problem of death and immortality is needed to study the aspects of social life, cultural and religious and spiritual. Because of the dichotomy of «life – death» problem immortality reveals itself most deeply. Most often scientific immortality understand natural basis of the possibility of radical extension of life up to the achievement of biological immortality, the search for optimal socio-economic models of social order, consisting of immortal individuals. Immortality raises outlook as well as individuals who wish to obtain physical immortality and believe that this achievement is quite possible scientific means and believe that immortality is a boon to all mankind. Given current trends scientific world view, immortality closely correlated with research in the natural sciences, whose ultimate goal is to develop methods of radical life extension. Nowadays, as the only way «scientific immorality» developed in the US, where it was formed from the mid 60›s XX century within the movement supporters «cryonics biology». Of course, a significant role in the emergence of the US, and the whole world immortality played a «Russian biocosmizm». One of the most important places in today›s Nature - research and philosophical - the humanities to the problem of achieving immortality. One indicator of this shift may be the institutionalization movement supporters immortality, reflecting the presence of a significant number of individuals with high levels of awareness, which is inherent desire to save himself. Many believe that the problem of the immortality of man reveals himself through the problem thanatology - death. Proponents and researchers religious world view at everyday world based on faith, as the main core of religion insist on believing in the existence of the «afterlife» after death and immortality possible. But before that is taking place in mythology definite ideas based on sense-shaped components of the concept of «thanatos». The author shows the close relationship problems immortality and religious outlook. Actually, the idea of immortality in religion closely reflected the formulation of the problem in the scientific worldview. However, the principles of solving this problem were different: science was based solely on empirical evidence and rational basis. Therefore, based on comparative analysis and meta-narrative approach exists to illustrate the relationship of natural scientific concepts and importance of religious ideas immortality. But somehow in spite of such a huge number of generalizations possible variations immortality problem of life, death and immortality is needed to address the problem in terms of social life, cultural and religious and anthropological. Keywords: adoration, athanasia, suspended animation, biocosmizm, gerontology, obstruction, immortality, thanatology, uvenology, «homo immortalis».

70-80

Authors: V.A. Ignatyev

Scientific actuality of the problem is based on the fact that there are controversial views on hesychasm from academic classical philosophy and theology standpoint. This is the subject of our analysis. The primary purpose of the research is seeking for reasons of contradictory attitude to hesychasm as between followers of practical hesychasm and reception of domestic academic sphere’s representatives as among narratives of theorists of the Eastern religious and philosophical discourse. Negative or at best indifferent attitude to Hesychasm as well as to Palamitic doctrine still exists in philosophical and theological discourse. This is explained by the influence of Western classical philosophy, originated from the Aristotelian philosophy. Western European Christianity reproduced Aristotelian Essentialism in the form of Thomism, increasing primacy of entities and normativeness of discourses. This created philosophical and theological conditions for the negative perception of Hesychasm in the fourteenth century, equating vigorous theology with heresy of Messalianism, Pelagianism or Semi-Pelagianism. Therefore open criticism of Hesychasm was started first by Catholics and later by Lutherans which formed anti-Palamitic argumentation. On the other hand the decline of Byzantium did not lead to adequate deepening of Palamitic theology discourse. Hesychasm is still insufficiently researched and internally contradictory philosophical and theological discourse. The main difficulty is that Hesychasm was developed in theological discourse, based on the content and form of theological discourse of the fourteenth century. But if vigorous theology was considered from the standpoint of dogmatic question, theological issues in the 20th and early 21st centuries has the specific of “anthropological turn”. It means that theological idea meets with philosophical anthropology. It sets up quite complex dialogue of controversial methods, semiotic systems of non-classical paradigm of philosophizing that began to form general philosophical and cultural field study of the Hesychasm phenomenon not only religious, but also a wide philosophical, cultural aspect. Domination of the classic abstract metaphysical intellectual paradigm that emerged on the absolute rationalism, is one of the main reasons of Hesychasm’s historical underestimation. And although classical discourse of Logocentrism has started to form during Modern times, but its metaphysical source was associated with Aristotelianism, which was the basis of medieval Western philosophy. Non-classical metaphysics was also formed in the early Middle Ages or period of Patristic. Neo-Platonism was non-classical element of philosophical and theological paradigm in Christianity. He laid the vigorous discourse as an alternative to Logocentrism. Despite general norm in modern philosophy to consider the Eastern paradigm as a variant of Neo-Platonism, we think that Christian Personalism formed entirely new philosophical and theological tradition, which we propose to call as Nonclassical one. Finally we can say that contradiction of narratives in religious and philosophical discourse of Hesychasm shows the incompleteness of Palamizm’s system. Internal polemic of Palamizm indicates that this doctrine is still living and it must receive further development in the theological and philosophical discourses in the context of Post-classical philosophical paradigm. Keywords: Hesychasm, Palamism, neo-palamizm, discourse, logocentrism, personalism, the classical paradigm, the non-classical paradigm

96-104

Authors: I. Tsebriy

Analyzed through a combination of philosophy of Zoroastrianism and Islam encyclopedic chronicle the history of Iran’s distinguished Humanist tenth century Abulkasim Firdousi, The relationship Avesta religious beliefs, the Bible and the Koran, revealed major areas of research on the problem of mythological, philosophical and poetic value chronicle “Shah-nameh” in the history of the peoples of Southwest Asia. In no single scientific point of view on religion prominent Iranian humanist who lived in the Islamic era. He professed traditional Zoroastrian values. Therefore, the author aims to analyze the correlation zoroastiyskyh traditions and artistic heritage of Islam in Abulkasym Fіrdowsi (934-1020). As was fitting for the ancient tradition of the Persians and Tajiks, Fіrdowsi father gave his son a decent education, he was fluent in two languages literary (Farsi and Arabic), Pahlavi learned culture, history, mathematics, astronomy and architecture. Brought up in the spirit of respect for their historical roots, young Ferdowsi admired folk epics, legends and myths, Zoroastrian Avesta, Pahlavi was reading books. The people he became known as “Khakim” (Sage). The author of “Shah-nameh” is now recognized by the international community “the best poet in the history of Islam.” Fіrdowsi was a Muslim. Despite the sincere patriotism and love for the history and culture of ancient Iran, he lived with faith and devotion to Allah Islamic tradition. At the beginning of “Shah-nameh” fine poet in verse form about his religious beliefs. When we read today immortal work “Shah-nameh”, we can see that Ferdowsi was aware Bible knew the first and second books of Moses, represented the biblical six days of creation, and also recognized the Arab era. Dying in poverty and oblivion public philosopher hoping that time will put everything in its place and its epochal work will be remembered with great gratitude. Fіrdowsi without friendship describes attack Arabs and death Iranian army, and cowardly murder of the last Shah of Sassanid dynasty Yezdyherd III. Despite the fact that for three centuries before the birth of the Iranian philosopher and poet Islam became the dominant religion in Iran, most of the region’s population continued to make indigenous peoples. They contemptuously treated the Arab culture.“Shah-nameh” and to this day is invaluable encyclopedia of the history of ancient Iran, where a poetic form set outphilosophical, moral, religious and aesthetic views not only Fіrdowsi, but worthy people of his era. The image of an educated, morally perfect man, reproduced in “Shah-nameh”, despite the fact that the millennium has passed, still attractive today. Great work and poetic chronicles his particular style of poem later became the subject of imitation. However, none of the poets could write a work of this magnitude. We followed it working out Zoroastrian culture as it permeated through. This description Avesta and customs, vision mobed-Iranian priests act of creation of the world and place it in human aspirations for truth and goodness, conviction lies and revenge, chanting generosity. However, for the prominent Iranian philosopher and typical ethical values of Islam: the recognition of the leading role of Muhammad, the great prophet of their own supplies to the Islamic world, the use of Arabic chronology and more. This problem is poorly understood at present and requires deep analysis. Promising directions in its research consider the following: coordination bases Zoroastrianism and Islam in modern Iran, and research issues of war and peace in the creative interpretation Abulkasіm Fіrdowsi. Key words:Zoroastrianism, Islam, tradition, values, Pahlavi.

114-125

Authors: Yu. V. Linnik

The article is devoted leadership of Metropolitan Volodymyr (Sabodan) in the formation of the Ukrainian Orthodox Church of the Moscow Patriarchate. The events covered in the article there in the late 20th century - early 21th century. The importance and need for research on this subject is dictated by science and religious studies contemporary needs orthodoxy. The author tries to describe Metropolitan Volodymyr as Primate, as individuals, as Ukrainian. Article unique in that some of the events in his life, character traits Vladyka appears complete picture of Metropolitan personality from the big letter. The researcher does not try to justify his actions in Vladimir and actions, instead by a task leaves of young scientists. He implies that the other choice was not in the Vladyka. The most important idea that permeates all research - the nature and spirit of Vladimir. Step by step, thought by thought and by proving that Metropolitan - Ukrainian and patriot his homeland. In just 22 years, he built genuine Ukrainian church. Church with pro-Ukrainian and pro-Russian sentiments. He managed preserve the integrity of the church. Even during the celebration of the anniversary of the Baptism of Kievan Rus in Kyiv, he kissed with dissenter Filaret (Denisenko). This symbolic kiss could mean the union of Orthodox churches in the future and reconciliation between the UOC MP and UOC-KP. All the affairs Vladimir devoted to God and Ukrainian people. The last years of his life he was very ill, infirm body was strong spirit. He dreams of a single autocephalous Orthodox Church and has everything in his power despite of policy of the Russian Orthodox Church. Doubtless that during its chairmanship of the church is the heyday of the church. Opening religious schools, increase parishes and monasteries increase, of course, is to his credit. Apparently, in addition to its characteristic features, he had to implement everything on time. It should be mentioned that Vladyka supported along with other heads of churches, Ukraine’s desire to be in the European Union by signing despite the Church - Mother of the UOC-MP did not support his step Vladimir. We always envelops Unfortunately, when life get away from the people who made the world better, who just loved life, Motherland and Ukrainian people that their daily actions and deeds, showing an example to others. The greatness of this man can fully comprehend only over time. Despite the fact that soon after ordained Vladimir could not keep the Ukrainian Orthodox Church of the split, he managed brilliantly to minimize its effects and contribute to the consolidation of the Orthodox community. Patriarch Filaret has created a situation that made it impossible for the peaceful coexistence of two streams of Orthodoxy, but it is worth remembering that the split took place primarily at the level of the Church hierarchy, while the Ukrainian Orthodox community was his hostage. And Filaret and Volodymyr tried to build a national church, only Vladimir, unlike Filaret had to do under the constant supervision of Moscow and pressure canonical restrictions, which are self-proclaimed patriarch has not acted. Nevertheless, the UOC-MP became a national phenomenon. We will remember Metropolitan Vladimir as head of the church and just our compatriot, whose life and activity is a model for every Christian and Ukrainian. His asceticism and devotion causing immense respect and made it is important not only for us but also for future generations. Metropolitan Volodymyr Ukrainian Orthodox Church cherished and professed Christian values that the vast majority of Ukrainian lives. Like the Metropolitan Vladimir preserving and multiplying treasures of our Ukrainian Orthodox spirituality, Ukraine will develop a European, civilized, cultural and spiritual country. Keywords: Ukrainian оrthodox сhurch, metropolitan Vladimir, autocephaly, peacemaker, pastor.

135-146

Authors: A.P. Kravchenko , P. M. Moskalenko

Only in love and due to love a human being becomes a person. A man without love is defective, deprived real life and deep emotional feelings and unable either to act efficiently or understand appropriately other people and himself. Escaping from loneliness we are seeking protection with other people. And only in case we profess love for people, we can attract them and gain their confidence. This is the way we can explain our love to other people. Though we can love not only a human being. To love our nature is very important for us. But love for nature doesn’t mean love for its beauty. Certainly, there are a lot of beautiful things in nature i.e. trees, flowers, birds and animals. Love for nature means love for your country, and it is patriotism. Patriotism has a lot of varieties. The first one is love for your home place: the place where we grew up, our old friends and familiar faces and landscapes, smells and sounds. Love for our home place is associated with our lifestyle. It’s love for a local dialect and rarely it’s love for a mother tongue. As I see it, it is called love for our Ukraine. Even plants and animals love their land: many trees and flowers attach to their land, air and water, and they immediately fade, dry and change if they are transplanted. Cranes, swallows, swans, storks and other migratory birds come back from beautiful countries to their cold native land, to their shabby nests. Many animals would rather allow to be killed than to leave their native areas, their homes or food, and if they are forcibly pulled out from their habitual conditions and moved to other lands they can die because they are homesick. There is another type of love to your native place – it is special relation to the past of your country that dwells in people’s mind (Kyivan Rus, Zaporizian Sich), great deeds of our ancestors: Severyn Nalyvayko and Bohdan Khmelnytsky, Ivan Mazepa and Pavlo Polubotok. This past obliges us, it is as if it offered us some guarantee, and that’s why we can’t betray it. Thus, love is one of the deepest aspirations of human spirit. Among other things L. Feuerbach mentioned that in love “ you can’t be happy if you don’t make happy another person even unintentionally… The more happiness we give to other people, the happier we are.” There are three perspectives in person’s mind: he learnt lessons from the past, creates ideas in the present and predicts the future. Consciousness transforms person’s love into wonderful, exciting memories and allows it to embrace the complete happiness and gives flickering hope for new enjoyment in future. Love has never existed as completed feelings at the moment of its realization. And that’s why love is always exciting memories and happy expectations. Keywords: motherland, desire, dignity, trust, woman, ideal, love, beauty, love, pleasure, platonic love, respect, necessity, aspiration, wonderful, nature, values, honour, man.

157-165

Authors: Yu. Yushchenko

In the article inspects the problem of the status of philosophy in higher medical educational establishment, substantiated a value of philosophy in the process of ideological and professional formation of future doctors and disclosed important aspects of its interaction with medicine. Recently in Ukrainian society a question of whether in fact there is a real need for compulsory study of some social and humanitarian subjects in high school has been widely discussed. Such disciplines include culturology, sociology, political science, philosophy, religious studies, and history of Ukraine. According to the author, nowadays, the prestige of medical profession is impossible without basic competences, extensive practical training, faithful performance of professional duties, required by medical and healthcare professions, and the appropriate level of philosophical culture. In higher medical education institutions students study philosophy as a fundamental humanitarian discipline to master the basics of the world-view culture and skills of abstract thinking, which correspond to current requirements and are necessary minimum for creative thinking, ability to critical analysis of ideas, views, opinions of independently thinking individual, a physician, citizen and scientist. The article states that the philosophy remains the only comprehensive subject that students consider unnecessary in current educational environment. Thus, the formation of positive attitude of students to study philosophy has become challenging issue nowadays. Nowadays the philosophy is becoming more democratic, tolerant to preciseness and starts to participate actively in the formation of responses to the historical “challenges” of the epoch. It is acquiring the status of thinking habits of individual of modern society, bringing it closer to an adequate understanding of complex realities of the environment it lives in. Current development of medicine advances special demands to physician’s philosophical culture. Philosophy is no longer interpreted as a secondary discipline in training of highly educated medical personnel. It is becoming a necessary component of self-determination in modern drama and complex world. Furthermore, this leads to significant update of its didactic function in the process of conceptual and professional formation of a physician of the 21st century. Physicians, who are seeking for new ways to advance medical science and improvement of their professional activities, are always feeling in need of philosophical knowledge. Conclusions. Mastering the basics of philosophical knowledge helps student to become professional expert with the ability to think widely and deeply and act independently. The philosophy promotes creative thinking, helps in the study of clinical disciplines, serves as the basis for perception of new ideas, and uses the acquired knowledge to solve the specific tasks. Consequently, new approaches and mechanisms for forming a positive attitude to the study of philosophy, as well as the need to change existing stereotypes in the society should be found in the process of training of medical students. Keywords: high education, medicine, philosophy, quality of professional training, the educational process.

175-205

Authors: Петро Кравченко

Славетна історія історич ного факультету Полтавського національ-ного педагогічного університету імені В. Г. Короленка була започатко-вана заснуванням Учительського інституту та Історико-філологічного факультету в Полтаві