Philosophical horizons

24-34

Authors: Glushko T.P

The proposed article is devoted to a detailed analyzes of liberalism and neo-liberalism connection in their meaningful and axiological factors. Especially we are focused our attention on the contemporary neo-liberalism and its role as a global economic strategy in modern world. We are defi ned that as economic ideologies liberalism and neo-liberalism characterized with are rather fundamental differences in terms of their socio-economic productivity. Actually, the structures of liberal and neo-liberal paradigm of philosophical-economic thought are providing absolutely different programs of socio-economic development strategies. Neo-liberalism is inherently denies the idea of a regulatory functions of the nation state as an agent of economic activity. Moreover, the neo-liberal faith in the market’s power has already reached the extreme point – widespread in the contemporary world neo-liberal economic ideology in its essential forms demonstrates its structural homogeneity with a religious worldview and reveals itself as an appropriate system of economic dogmas. If the Medieval Philosophy was positioned as a «servant of the theology», than the contemporary philosophy de facto becomes a servant of the fi nancial oriented economy in the form of a peculiar global spread economic religion. The transformations of fi nancially oriented economic consciousness caused the situation within money became a «divine» status and the divine nature for the modern human – at the level of a mass consciousness – actually concentrated in the area of an excess profi ts. The result of such processes becomes the situation, when modern human does not know what the real values are, but knows very well only the prices. Such a cultural and axiological crisis entails the corresponding crisis phenomena in the area of economic life of society and eschatological trends in the development of that type of the culture, which is currently represented by the neo-liberal doctrine of economy. In contrast to the classical economic liberalism, the neo-liberal doctrine is refuted the principle of absolute non-interference in the economic processes, but continue to consider the market and the principle of unlimited competition as the primary means of providing a social progress strategies in a global scale. Based on these considerations, there are carrying out a global dissemination of the principles and ideas of liberal economy, while within the territory of the country, which generated these principles, it is gradually leveled out via the return to a partial state regulation of the national economic system. So, the national economy of any country that accept neo-liberal economic ideology and do not create its own unique economic strategy, destined for the direct dependence on world market spontaneity and, as a result, destined for its regulation by an external for this country economic mechanisms. Therefore, the reorganization of the socio-economic environment becomes a blatant necessity of modern Ukrainian society, whereas a trend towards the transformation of our social character are just beginning the process of its formation and require a creation of the precise turn-based strategy of economic development based on nationally oriented worldview. Key words: neo-liberalism, liberalism, market, economy, nation.

41-48

Authors: Oleksenko R.І

The article deals with the problem of human existence in sociocultural space between globalization and the information revolution. As history shows, entrepreneurs – people who have the ability to significantly affect the economic and social situation of the country and create her image in the international business world. In the socio-economic systems, there are certain «management tools»: hierarchy (organization), where the primary means of influence – pressure on a person with the help of coercion; culture; market. Along with «market management tools it» is important to develop management tools «cultural» management tools(instruments). The formation of market relations period of «primitive accumulation of capital» becomes more civilized direction. The more civilized a society is, the more it is culture of entrepreneurship. In modern society? The satiation produces an increased interest of the individual to his social position and desire to change by changing social positions. We can assume that the term «entrepreneur» in the everyday sense, get all members of society who committed the transition from one to the other social relations that changed their social status and place in the social division of labor. The modern entrepreneur is economic person, formed under the previous – industrial – civilizational matrix was value oriented primarily to benefit and profit extraction, production and multiplication of wealth, a status of consumption. With much focus and diversity of interests, needs and passions modern entrepreneur is characterized by such features as efficiency, initiative, creativity. They allow people of new economic structure to stand out in the a general social structure as the most active subject of social and cultural development. Keywords: businessman, community, business and culture

57-67

Authors: Kravchenko A.P, Moskalenko S.N.

The article presents different points of view on the difference between the bourgeois revolution and socialist one. They claim that the fact that the socialist revolution is a violent break of natural historical evolution of capitalist society, the elimination of viable social order on the starting line of its progressive development. Unlike bourgeois revolution the socialist revolution broke social system which did not use its resources for self-development. If the bourgeois revolution is the result of gradual maturation of the capitalist system during centuries then the socialist one is an ascending original act of creating of social order, which did not exist before. It is shown that any social theory, including the Marxist, can not be treated as the ultimate truth, because no social theory that existed in the past can be a guide to action in the present conditions that are rapidly and significantly changing . We need to stop considering Marxism as "ideology of modern contemporary time." Everybody gradually will learn how to be tolerant to a person with another point of view and treat him as otherwise minded person not an enemy, but a partner only when pluralism will be accepted , even in the most extravagant cases, and the attitude will be merit, humanistic and cordial. No need to build our present and future on formulas of thousands of years history, it is worth stopping to hide behind the back of the class of Marxism, as well as to put all responsibility for our life being. Main responsibility is not on them, but on us, those who are in authority. Great and good fortune of some will always result in great slavery for others. Keywords: bourgeois revolution, Marxism, Leninism, capitalism, the proletariat, socialism, socialist revolution.

78-87

Authors: Mozgova T. A.

The article is devoted to the axiological dimension of human existence in the Japanese cultural tradition. Shinto, Buddhism, Confucianism, Taoism are considered as big values to the Japanese people. Owing to these values during the long history of Japanese society was formed clearly defined system of value orientations; was provided the unity of “original” and “borrowed” with the full and natural assimilation of “strange” (foreign) into “own”. It is proved that main role in this process belongs to Shinto as basis of “cultural creating” of forming the Japanese mentality. Basing on our analysis – was proved that traditional Japanese culture is a complex, dynamic system of socio-political, religious, philosophical, ethical, aesthetic ideas and values, which having both autochthonous and acquired character and which was formed during the long history of economic, political and cultural contacts of Japan with continental civilizations. Any innovations inevitably acquire such character in Japan, which meets most traditional context – lifestyle, perceptions of Japanese people, their forms of expression. Forming along with Buddhism, Confucianism, Taoism the one ideological core of Japanese culture – Shinto itself serves not only as integrating but also cultural adaptation mechanism. The basic value orientation in Shinto serves group and community. The whole mode of conduct is a collective. Individuality absorbed by Universe and existence of personality in Japanese society oriented to be absorbed by the whole community’s interests – the society, the state, the macrocosm. Keywords: Shinto, kami, axiological dimension, value, human existence, Japan cultural tradition, being.

99-109

Authors: Leshchenko А. M.

Christian sacred art, and the person himself, are defined as the systems characterized by self-development and negentropy; this makes it possible to consider the influence of sacred art works on the man from the point of view of reception mechanisms, namely, art reception. It is proved that the essence of the phenomenon «art reception» is worth considering as the effectiveness of the perception process of Christian sacred art by the recipient. A psychological mechanism of resonance attractive feature preference of the art religious image during its perception is determined as the meaning of the «art reception». It is proved that during the process of impact on the man by the art work, including the sacred, and perception of the meaning of this work, the art reception equals in functions to the feed-back mechanism among the elements «the author of the sacred art work-the sacred art work – the believer – the saсred art work». That is, within the issue under study, in accordance with the theory of reflection, this mechanism allows the recipient by means of adaptation or preference to choose, primarily, resonance attractive (consonant) signals generated by artwork through images, combination of sounds, visual semantic configuration, and ideas of moral and aesthetic character and to take them in the form of personal views. It is determined that «artistic reception» is an integral part of the mechanism of conscious psychological reflection that is implemented in the context of the operating system «the author of the sacred art work – the sacred art work – the believer – the saсred art work». This component allows a person-recipient of a sacred art work, as well as its author in the process of its creation, to take them emotionally appealing by means of reflexive preference of resonance attractive (consonant) features of the artistic image, namely, visual and semantic configurations, moral and aesthetic ideas, subjective in their nature. Afterwards it will contribute to forming inclination to subdue them to individual and public behavior. It is proved that the essence of the phenomenon of «artistic reception» is a psychic mechanism of preference of resonance attractive (consonant) features of the artistic image during its perception. At the same time, although artistic reception corresponds in certain characteristics to the generally accepted objective patterns and mechanisms of its operation, but in the process of human perception of precisely sacred art works, it has other implementation consequences. The reason for it should be searched in the specific content of the artistic image which is characteristic to the sacred art. Key words: art, Christian sacred art, system, «artistic reception»

119-126

Authors: Isaenko M.M.

The processes of creation of the state, law and rights are defined relational links between them, caused, in turn, a constant spiritual, which feeds the national existence. Ukrainian national idea, which defines these areas are still a number of specific reasons for the socio-historical character is a real terra incognita for the philosophy and jurisprudence. According to V. Lipinski, from folk tales in the soul of every Ukrainian there is the image of the Ukrainian state. Therefore, it is not a product imposed by ideology but is a form of ancestral memory. In support of this idea, reference Gogol and Shevchenko in the family tradition as a source of their own historical works and their own vision of the significant events of the Ukrainian state. Therefore, to solve the complex problems associated with today's domestic government processes, it is important to update the intellectual achievements of Ukrainian thinkers who in their work reflect the tendencies of Ukrainian vision of the state, statehood, laws, traditions, customs, law itself. V. Lipinski points to the "creative force" that has sources accumulated by generations of law-making of the Ukrainian people, the ordinary and state experience. It also highlights the ability of the Ukrainian people to extrapolate this experience to the modern real life, which indicates the continuity of the state-national tradition, which involves a free and independent, organized and reasonable national existence in their own land, where the total life is built according to the laws of Christian morality. Turning to God in the Ukrainian society has acquired the features of an integrated social strategy, as evidenced by recent events: the Revolution of dignity, a large-scale volunteer movement, military heroism. The Ukrainian national strategy for the treatment of man to God become a leading Christian conservative conception of a return to basics, to the sources of the past, thanks to which in many respects, and stood in the history of Ukraine. Key words: Christian values and the semantic paradigm Ukrainian state building, law-making, philosophical Ukrainian studies

133-143

Authors: Bogomolets O.V

The article highlights the socio-cultural and ideological principles of the cult of bee and bee products in the world and Ukrainian cultures. For this purpose peculiarities of using bee products in early cultures are examined. It is found that the overall symbolic and ritual importance of bee products in the world and domestic cultures is accompanied by distinct technological differences formed as a result of later transition of the Slavic culture from appropriating to reproducing forms of economy. The factors that contributed to forming in the consciousness of the Ukrainian people the idea that the Saints Zosima and Savvaty (Sabbatius) were the patrons of beekeeping are considered as well. This process, as it is shown in the work, was formed by several factors. An external factor that was canonizing saints and forming lists of saints revered on certain days by the churches played a leading role. This list was externally imposed on calendar customs and rites of the Ukrainian people. However, it is shown that such purely external imposition of respect for the saints could not penetrate the minds of people so deeply because it needed philosophical foundations. So, the leading role in this process was played by the prominent theologians who made the symbolic comparisons of the hives with the church of Christ and the bees – with Christians who have to work every day in order to secure the kingdom of God and eternal life for themselves. The latter, in the minds of the Ukrainian people, even in the pagan period was closely connected with the scarifying fire of heaven that at the level of family and community rituals was symbolized by the fire of wax candle that cleaned, protected and defended the man and his family. The Solovetsky monks Zosima and Savvaty became such a kind of heavenly fire, fiery pillars that preserve, protect, and convert people. Such interpretation could promote their patronage of beekeeping in the people’s consciousness as a matter of God. Keywords: beekeeping, bees, hives, honey, wax, ceremony, fire, monks.

152-159

Authors: Troitska О.М

In the article the problem of human dialogueness implementation during his educational growth is considered. With the help of research methods, in particular analysis, synthesis, interpretation and reinterpretation, theoretical reconstruction, phenomenological approach and other ways and means of research object and subject comprehension the necessity of higher school’s cultural-educational area dialogization and its transfer to philosophical-metaphysical level have been proven. The content of dialogue use developments in heuristic education has been revealed and its implementation has been done in the philosophical-educational reflection of cultural-conceptual area of higher school which has to form an innovation person. Philosophical reflection has made the metaphysical dimension of the dialogue and the tolerance as the constructs of moral-spiritual upbringing and communication which get into the area of sense and high values’ generation. The dialogue is both consequence and a decisive factor of modern dialectic and educational practice quality as well as an ascertained cause of polycultural society which is getting more global features. Representing a human as an object of right protection, declarations, as a free dialogue partner, philosophy suggests introducing specially created (maieutics) communicative scenarios into education. They will encourage education and upbringing and prevent manipulative pedagogical technologies as they have been “recognized” by a person. Determining the role of the dialogue in the conditions of multiculturalism, philosophy proves that the dialogue can be symmetrical and asymmetrical, formal and informal, conflictogenic and tolerant. This fact requires transdisciplinary researches and philosophical-methodological basis of explication of means and mechanisms of human dimension support and value-sense enrichment of real algorithms for the worldview comprehension via dialogical thinking. Key words: dialogue, dialogueness, heuristic education, innovation person, cultural-educational area, metaphysical reflection, monologism, praxeology culture, philosophy reflection.

18-28

Authors: Blokha Ya. Ye.

V.G. Korolenko considered the basic social value orientations of the late 19th century – early 20th century in the light of the theory of Karl Marx and his Russian followers who, according to the thinker, in many ways vulgarized and simplified the teachings of Marxism adherents. V.G. Korolenko concludes that communism that is the aim for the theorists of Marxism as a philosophical, political and economic doctrine and movement seeks only to defend narrow class values, and particularly the needs of factories for providing the proletariat, forgetting about the social value orientations and values of other layers of society including intelligentsia and peasants. V.G. Korolenko reproached newly created government of the country that by rejecting the values of other social classes (especially the intelligentsia that was always followed by the common people) they had created a “barracks communism” thereby alienating the supporters of socialism in the country. Unlike the legal Marxists, including Struve and Tugan-Baranovsky, V.G. Korolenko admits that the religion is one of the major social values. Due to the fact that the thinker cannot be called a religious person, we can claim that his observations of the people’s resistance to violent imposing of atheism and his justification of the importance of spiritual and religious value orientations are objective, if detached, but at the same time they are deeply concerned and sincere. In V.G. Korolenko’s view, only the true religion is the main factor in consolidating the society because increased inciting ethnic and religious hatred that is opposite to the spirit of true Christianity suppresses a sense of justice and humanity, fundamentally corrupts society and can lead to moral savagery, especially under the decline of humanistic feelings and the weakness of the law, observed in the Russian society in the early twentieth century. Values of faith are important to Korolenko primarily because the religious faith, which is perceived mainly as an ethical value keeping from bad behavior, provides peace of mind, gives strength and hope, and creates a sense of mercy, compassion and kindness. Keywords: value orientation, legal Marxism, religion, dogmatism, faith.

40-47

Authors: Tsebriy I. V.

Analyzed values Zoroastrian temple (otoshkad) in the cultural and educational life of the ancient Iranian society, on the succession of generations in maintaining scientific tradition sages, teachers and mentors and transfer it to the younger generation. Through analysis of “Avesta” and other didactic literature of the era, we can reconstruct the activities of the temple as a comprehensive educational and educational center of its political and religious mission. For the ancient Iranians anticipated labor and physical education, physical labor and hardening (even cruel sense of the word), whose main purpose was military-patriotic training of young generation to protect the homeland and work. The outcome of primary education Zoroastrians in ancient times under the roof otoshkad considered perfect mastery of seven kinds of arts. These included: reading, writing, archery, horse riding, religious canons kiroat (read with great expressiveness) and singing, writing and expense were the lowest levels of education. As the highest level of primary education oratory and eloquence were considered. Analysis of otoshkad from Avestan texts and didactic literature of the period give grounds to conclude that the problem of training young people in them to the next life (education of patriotism, spirituality, morality, religion, fairness, respect for knowledge and understanding of the necessity of self and others.) was One of the key. Zoroastrian temples (otoshkady) were both cultural and educational centers, schools and libraries, custodians and thorough ancient traditions Southwest Asia nations. Also noteworthy is the technique of the educational process in otoshkad that combines verbal, visual and practices, as well as directing each to self. Library systems otoshkad impressive today. But their main achievement has been and remains academic oral tradition. Keywords: Ancient Iran, oshtokada, Avesta, education, self-education, sage mentor.

71-80

Authors: Voschenko B. Yu.

In the article the problem of interaction between local civilizations in the contemporary global space. It is noted that political, socio-economic and spiritual-cultural transformation of the individual social and cultural communities associated with rapid deployment of globalization. Given the definition of «transformation», which is a set of processes that determine the dynamics of social development of civilizations on the modern stage. The article gives a brief analysis of scientific research on the problems of interaction and confrontation of individual local socio-cultural communities. Analyses the concept of «local civilization», the reasonability of its use in modern research on socio-cultural transformations of individual countries or group of countries United. Distinguished traits of local civilizations. It is proved that every socio-cultural community is dynamic and can undergo significant changes over time. Traced borrowing between individual civilizations of positive and negative signs. Briefly describes the general tendencies of development of world civilizations. Identify important implications of globalization for the world in General and for some individual countries. It is proved that different civilizational community characterized by different fundamental orientation – traditional society, where the basis is the tradition, the Canon of life and the Foundation of development, and technological society, where the main credo of existence is determined through constant upgrading. Research the issue of inter-civilizational dialogue and first of all identify its capabilities are marked by profound differences in the public mentality within each type of civilizations on the basis of features of development macrocells of East and West in their dialectical contradiction. When researching the issue of transformation and interaction of local civilizations were considered two trends of this process – globalism and the so-called traditionalism. The findings indicated that continuous absorption of technogenic civilization of traditional societies will only exacerbate the conflict and complicate the search for dialogue between the two world macrocells – Eastern and Western. Identified areas for further research that will focus on the positive of globalization that will facilitate the exchange of cultural and historical experiences and the overcoming of conflicts between local civilizations. Keywords:local civilization, globalization, technological civilization, tradi-tional society, social transformation.

89-97

Authors: Sakun A.V.

The paper reveals the problem of interpretation in the context of philosophical reflections on social cognition, which is a condition for new thinking formation. It is analyzed that ambiguity of interpretation, which depends on the position of a particular philosopher, his relationship to the text that has actualized the development of social knowledge, is analyzed. An interpretation is fundamental and present at all levels of mental activity, from simple to complex concepts and theoretical and philosophical constructs. Understanding of this fact provides primary solutions of philosophical and then special epistemological problems of interpretation. These primarily include objectivity, substantiation, regulatory principles and rules, criteria for evaluation and selection of competing interpretations. In this situation, the interest represents the specific philosophical interpretation which opens the possibility to create and improve thinking, and new perspectives of understanding of the natural and the social and cultural reality. The problem of interpretation is considered in the context of the concepts and principles of justice, an agreement, “contractual point of view” and conventions, intuitional. It is understood in a broad sense as the doctrine that allows many interpretations. Evaluation of interpretations ambiguity largely depends on the position of the philosopher: if he thinks in one doctrine as “the only true” or thinks in the dialog mode of different approaches and concepts that deliberately allows a multiplicity of interpretations. Interpretation relates to the ideas of other authors – both classic and modern. The problem of interpretation should be developed in a traditional logical and methodological, analytical keys, but, first of all, in their own philosophical context, as a fundamental attribute of knowledge and activity of the subject, its existence among people, in language and culture. Keywords: meaning, interpretation, method, critical thinking, cognitive practice

107-117

Authors: Yamchuk P.N.

The article examines the ideological and semantic universals Ukrainian, essentially Christocentric European resistance massofikatsionno-totalitarian ideological systems XX-XXI Art. We studied the experience of the latest hypocrisy as a way of creating a modern totalitarian ideological systems. In particular, it is subject to a comprehensive understanding antiutopian reception D.Oruellom masofikatsionnyh policies depriving the person of his immanent nature, transformation of man into impersonal social power-driven particle mass. At the same time, to draw attention to the problem of the deprivation of their unique identity in the era of the triumph of the specifics of the consumer and the beginning of his identification with the spiritual and intellectual ideal. In that context, analyzes the conceptual tenets of the heritage of Metropolitan Hilarion (prof. I.I.Ogienko). The article also indicates ways and means of liberation from the yoke of totalitarian masofikatsionno-suppression systems of personal beginning. In particular, actualize the ideas of the British statesman and philosopher Sir Winston Churchill, who offered his model of Christian-conservative civil society development, based on axiological priorities of individual freedom, respect for traditional values, understanding of society as a free and independent union of individuals and families as the foundation of a true social progress. In this connection, he drew attention to the essential ideas of British thinker consonance with value-semantic universe of medieval Russian thinkers, from the era of Vladimir, the Baptist of Russia, Ukraine and – further – baroque pores, which certainly points to the inherently Christian-European way of transcendental Ukrainian thinking and doing. Keywords: Christian conservatism Christocentrism, massofikatsiya freedom in the Christian faith, postmodern.

126-136

Authors: Vakulina V.M., Ponomarov Yu.Yu.

Abilities that used to guard human life in the wild – such as skillful hiding and leaving the shelter on time – have translated into social life of the mankind. Throughout our lives we reach for success by mastering essential skills of concealing, weather it is disguising our true character or the lack of one. In the rush of this game we tend to replace functional acting with claims for directing the scene. Pretense for the latter overwhelms the person to the point of losing his/her humanity. In this context humanity acquires specific meaning: humanity as correlation between our capabilities and ambitions, congruity between what we have and what we think we have. Humanity here represents sensitivity to the self-organizing, playful and ever changing nature of being; responsiveness and readiness to change in the role we are engaged in. Every person, regardless of the social role, additionally acts as a Teacher – every one of us occasionally conveys information, which, we think, is obligatory for the others to assimilate. While in this role, along with translating ideas (visible message), we affect the listener in a number of other ways. Behind the visible “I” lies the invisible, the elusive shade on the appresentative side of being, the one we do not control and are not even aware of. In order to keep our humanity we need at least: - to recognize the dominant influence of the appresentative component of our being on everything that happens to us; - to remember that perception of the Other is always a reduction, which the Other has the right to oppose; - to adequately assess our contribution into the big picture of life, where everyone is merely an element of a complex self-organizing system, system free of anybody’s monopoly.This article – an attempt to answer the question “why in the era of intensive communication still remains relevant thesis that silence – the gold?” Keywords: communication, appresentation, humanity.

147-156

Authors: Golovina N. I.

In the article the author raises the problem of forming the cultural competence of students in terms of the goals of higher education reform. It proves that in educational institutions today need to face not only improving the socialization process that can generate educated people, but also the creation of a full-fledged process of inculturation, aimed at establishing a cultural competent people. Socialization involves students in educating them with the basic principles of the social interaction, social division of labor, social and functional roles of man and the ways of its entry into the social practice. It is carried out by means of inculturation as an introduction to students in basic values and meanings, and regulatory and regulatory systems of culture, criteria for evaluation and selection principles of socially acceptable forms and methods of implementation of activities undertaken in the community. These issues are somehow included in the system of knowledge about any field or specialized people’s daily activities. However, in the areas of knowledge of philosophical, social, humanitarian and artistic profile are the basis of the content of the relevant disciplines, primarily working on the formation of cultural competence of the individual. This involves a complex phenomenon: competence in relation to the institutional norms of the social organization; competence in relation to the conventional rules of social and cultural regulation; competence in relation to the short-term, but samples topical social prestige; competence expressed in the level of completeness and freedom of ownership different languages of social communication. Educational content and features of cultural competence must comply socio-cultural type of society and simulate a person, more or less for this type of modal. One of the biggest challenges of the education system is an adequate understanding of the essential characteristics and typological features of the cultural value system, which really dominates the society and should be implemented in social practice. The problem of national education is to determine what kind of cultural competence is needed now and to future generations of Ukrainians, a socio-cultural type of society with the appropriate parameters of social solidarity and personal identity, it should provide. Keywords:socialization, inculturation, social relevance, cultural competence.