Philosophical horizons

21-30

Authors: Khamar U.V

The subject of study, that has results represented in this publication, is the following problem. In the age of antiquity, one can often find cases of not only false knowledge building but also its proof. The explanation, which a modern day scientist presents as an assumption, the author of that time submitted as a thesis with proof attached to it. This article analyzes the causes of this phenomenon. The following number of works of Plato and Aristotleare used for this research: «Phaedo» (Plato), «De Caelo» (Aristotle). The works mentioned above allow us to analyze the deductive chains of Plato and Aristotle. The analysis of these works hows that Plato’s and Aristotle’s practice of scientific reasoning had its eristic component. This publication analyzes the probable causes of the mentioned above phenomenon. It is concluded that the cause of rather popular usage of incorrect proofs could be the fact, that the cognition was to formulate the most general philosophical principles, and then – to formulate plausible explanation of specific phenomena on this basis. For example, Plato originally formed an ontological concept, and after that, outlined explanations of natural phenomena in his work «Timaeus» accordingly, which was a general practice of his. There was no other way to obtain and justify knowledge. There were neither the tools of empirical researh, nor the awareness of the importance of this method of cognition.That is why ancient philosophers could not implement the criterion of empirical confirmation. As a result, the only working criterion of truth was a conformity between already constructed explanations and general philosophical principles as well as ontological concept. The awareness of the inability to verify the explanations in some other way and the lack of predictions whether it could be done in the future led to the creation of a specific to the age of antiquity method of cognition. The method consists of the following ideas in order: 1) formulate the ontological concept; 2) construct the explanation of specific phenomena that would not contradict this ontological concept; 3) find the proof for these explanations. Thus, the ancient methodology allowed justifying knowledge by using not entirely correct proofs to explain different phenomena with the hope that compliance with the ontological concept should become a guarantee that this particular explanation must be true.

45-50

Authors: Saliy A.V.

The problem of absurdity in the modern polyorganic world acquires the new dimensions. The period when reality loses its traditional boundaries and can be seen through the prism of the most illogical features, more than ever returns the need for new reading of texts by Romanian and French philosopher Eugène Ionesco. Epatage as a way of expression and at the same time as the need to understand themselves, their place in the world, were always inherent to him. Hence his need for questioning, constant contemplation and sincere feelings of misunderstanding by others. The author tries to reveal the nature and source of philosophical reflection of the thinker, linking him with the type of thinking of the Russian philosopher L. Shestov. An important element of Ionesco’s becoming a writer and playwright is his natural inner restraint and alienation and, consequently, constant accentuation of the problem of individual’s loneliness which he considers as one’s opposition to public pressure. An important feature of Ionesco himself in this context is the need to feel different from others.

61-69

Authors: Kravchenko P.A.

It is well-proven that along with the reflection of legal reality sense of justice performs the duty of regulator of behavior of people. proven that along with the reflection of legal reality sense of justice performs the duty of regulator of behavior of people . An active role is inherent him in legal regulation of human activity on the basis of reflection and estimation of legal norms in consciousness of everybody. The substantial element of sense of justice is a confidence of citizens in the necessity of right, legal state, in the observance of legality. Sense of justice supposes obligatory transformation of legal knowledge, ideas in the personal conviction that renders the direct affecting volitional activity of man, on an acceptance to them decisions, stopping from противоправных actions, that it is especially important in the process of the modern European choice of Ukraine as state.

79-87

Authors: Blokha Ya.Ye.

The article aims to reveal the meaning of principle justice in studies of Socrates, Plato and Aristotle. It was determined that Socrates, who considered justice to be the more expensive subject than gold and wished to prove the existence of general and the only notion of justice, associated it morality and knowledge. According to the philosopher injustice was unnatural, as it was a fruit of ignorance and error. Plato’s justice is expressed in the devotion of all states (some are engaged in sciences and govern the country; the other faithfully follow the laws and bravely defend their homeland; others take care of the necessary supplies and obey the rulers) to one’s business taking into consideration that everyone should be responsible for his duties and justice does not mean equality. There is no element of different social groups’ equalization in Plato’s sense of justice. While treating justice as general and private, Aristotle’s concept recognizes inequality as the basis of the principle of justice. He believed that every person or thing had their own corresponding sphere of activity and influence and to confuse them seemed to be unfair, for some people due to their character and habits, have more opportunities than others. Therefore, Socrates, Plato and Aristotle while raising the problem of justice, associating it with such concepts as wisdom, beauty, harmony parallel to the problems of equality, inequality, state, law, politics, created the theoretical background for the development of further judgments about justice. These preconditions have found their expression in the subsequent history of the development of this concept, reflecting the uniqueness of the historical era, the school of philosophy and socialclass functions.

98-110

Authors: Kazakov M.A.

The paper is dedicated to the problem of analysis of D-propositions in mathematics (from the position of metamathematics). D-propositions, as for Mouloud and Lorenzen, are understood as sets of mathematical proposition which represent the result of conjectures-proofs/refutations process or logical deduction (which, in their turn, consist of singular propositions, represented by P-propositions). The author tries to indicate the insufficiency of the analysis of the course of the proof and the proof system itself in a particular formal system; the algorithms, provided by the formal system; the operational scope of the formal system for the verification of particular exemplified D-proposition. Instead of narrowing the analysis of D-propositions within the formal system itself, it is proposed, following Wittgenstein, to come out of the limits of a singular formal system and to turn to metamathematics, which is seen as the grounding for the construction of each particular formal system within the scope of mathematical knowledge. While analyzing the problem from the metamathematical point of view, it is also proposed to include to the field of analysis the pragmatic aspect. In case for metamathematics, the concept ‘pragmatic’ means: the efficiency of formal system and the judgments derived from it for the salvation of the particular mathematical (as well as trans-mathematical) tasks; the author’s intentions concerning the creation of the formal system and his expectations of its scope and limits. The second metamathematical aspect, which is proposed to be included into the analysis, is the intensional aspect, by which the philosophers shouldn’t see only the meanings of concepts or mathematical propositions. The analysis of intension should also include the research of quality and character of relations between the three classes, which, to author’s mind, are inevitably exist in every formal system: the primordial set of axioms and intensional-extensional meanings of the terms and concepts introduced as the basic elements of formal system set of proofs, grounded on the axioms, from which the particular propositions are derived (the amount of proposition may be potentially infinite or, vice versa, strictly quantified due to the conditions and rules, set by the first class); the singular D-propositions themselves, which are derived from the operations within the scopes of second class (including the false D-propositions, the possibility of falsity of which is an important element of a primordial set of algorithms and axioms, enabling the possibility of falsity of the proposition of a particular type, but not a falsity «in general»). Background of the problem is analyzed within the context of Frege – Russell – Peano interpretation of mathematical knowledge and the theories ‘hard core’ and their criticism by late Ludwig Wittgenstein, particularly, taking into consideration his understanding of the essence of ‘proof’ in mathematics and the concept of ‘mathematical language-game’. The author also appeals to David Liggins’ concepts of ‘causal relation’ and ‘conceptual relation’ which represent the development of Carnap’s intension / extension dichotomy, however, grounded on metaphysics similar to the correspondence theory of truth of Tarsky or Churchland. The foundations of the method of intensional-pragmatical analysis of formal system are, eventually, introduced in 6 paragraphs. To author, the proposed demands to the formal system evaluation, as well as the procedures of analysis themselves, are seen only as a beginning of the new metamathematical research program, which should be complemented by the new procedures and demands, reconceptualized and, surely, argued, as well as moved beyond the D-propositions of the mathematics to other areas of language.

120-131

Authors: Tsarenok A. V

The futher study of history of the aesthetical traditions represents one of the most important tasks of the modern philosophical and aesthetical discourse. It goes without saying that the adequate understanding of the aesthetical doctrines of the medieval Europe as well as of the Rus’-Ukraina in particular is impossible without taking into consideration the specific features of the Byzantine aesthetics. This evident fact proves the actuality of the intensive exploration of the aesthetical tradition of Byzantium – the state, which existed in the IV-XVth centuries. The aim of this article is to point out some important methodological principles of exploration of the Byzantine aesthetics. Using the scientific methods of generalization and systematization, the author tries to draw attention to the necessity of the thorough hermeneutical analysis of the Byzantine culture as of the reliable method of the modern historical and aesthetical byzantology. As an inseparable part of the modern historical and aesthetical medievistics the historical and aesthetical byzantology must point out the aesthical dimension of the Byzantine culture with taking into consideration its implicit character. The medieval aesthetical thought exists in very strong and quite natural connection with the sphere of religious ideas. Moreover, the cultural traditions of Byzantium have especially strong religious character. According to A. Tsarenok’s oppinion, the scientists, who study the Byzantine aesthetics, first of all should pay attention to the peculiarities of the Orthodox theological discourse and analyse the works by such Byzantine preachers and ascetics as sts. Antoniy the Great, Afanasiy the Great, Vasiliy the Great, Grigoriy the Theologian, Grigoriy, the bishop of Niss, Ioan Chrysostom, Ioan Lestvicnik, Ioan Damaskin, Grigoriy Palama and others. Some important aspects of the Byzantine aesthetics are not explored enough. Among them we find the problem of the Byzantine aesthetics of the asceticism, which influences the asthetical traditions of the whole Christian East. Reviewing the studies on the asceticism, A. Tsarenok underlines the obvious value of famous philosopher V. Bychkov’s exploration of the aesthetical doctrines of Byzantium and of the aesthetics of the asceticism in particular. At the same time, the author of the article tries to prove that V. Bychkov makes a mistake, conventionally characterizing as the aesthetics of the asceticism only the doctrine accepted by the Byzantine monks. Moreover, according to A. Tsarenok’s oppinion, it is methodologically incorrect not to identify the Orthodox ascetic and aesthetical tradition with the aesthetics of the patristic doctrine: at least the vast majority of represants of the latter (e. g. st. Vasiliy the Great, st. Grigoriy, bishop of Niss) are the true champions of the asceticism. The corresponding approaches represent the adequate and the reliable methodological principles for the modern historical and aesthetical byzantology.

142-152

Authors: Popravko O. V.

The article is devoted to philosophical interpretation of the holiday as a cultural phenomenon. The author analysed the existing concepts and designed the general model of the holiday. The holiday is the form of culture which is the embodiment of the ideal world of a particular activity which should serve to spiritual relaxation and true happiness. It controls and corrects the life of a man and his actions. It brings the element of improvisation in the daily routine. The holiday reflects the ideal imagination of humanity and is the particular form of the world transformation. The objection of restrictions and rules of everyday life; abundance and lavishness of a festive banquet which contradicts to the misery of everyday life; positive festive emotions and feelings being lack in ordinary life; the contrast between the everyday and festive life are the features which define the essence of the holiday as a cultural phenomenon and determine the necessity of its existence in the modern world. Special attention is focused on the structural components of the holiday which define its status in the person’s cultural life and help the participants to experience the holiday atmosphere and plung into the ”perfect” world, the world of their dreams and aspirations. A holiday mask and costume symbolize the person’s “entry” in the special world of the holiday out of his daily routine. The game promotes the person’s temporary escape from his reality, gives the participants of the holiday the feelings of freedom, neutrality and unselfishness and transfers them in the” perfect” world. A festive banquet, tasty food are the holiday properties which are the symbols of abundance and lavishness of the perfect life. A vital part of the holiday is laughter. It makes people be free from certain social duties. Laughter helps people to overcome fear and negative emotions. So the holiday is contrasted with the everyday life as the opportunity to escape from everyday problems. The participants of the holiday wear the most beautiful dresses made for this event, have delicious food and the best win, allow some freedom in their behavior to experience the fullness of life.

161-163

Authors: Усанова Л.А.

Людина ХХ сторіччя живе у просторі розмитих значень, невизначених пріоритетів, розпорошених цінностей, вона кочує лабіринтами мінливого світу у пошуках хоча б якоїсь визначеності. Ситуація змушує людину – мандрівника переосмислювати вчорашні буттєві основи та смислові орієнтири. З огляду на сучасний соціально-антропологічний контекст феномен сенсу життя вимагає нового аналізу, а людина постає перед вимогою без передумов, самостійно та самочинно витворювати «нову розмітку поля» (Ф. Ніцше), в рамках якої має відбуватися визначення сенсу життя. Авторка Л. Сафонік наголошує, що «нова розмітка поля» передбачає значущість буттєвих смислів у конституюванні сенсу життя, передбачаючи свободу людини у просторі смислотворення.