Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.60-67
Diana Dariienko
The article considers the possibilities of applying the phenomenological method in the philosophy of psychiatry. For this purpose, a brief analysis of the main stages of the development of the interaction of philosophy and psychiatry in modern times (20–21 centuries) was carried out: initial, syncretic, practical stages, and the formation of an interdisciplinary project, which is presented as the philosophy of psychiatry. An attempt to determine how exactly should the “phenomenological method” be understood when it comes to its application to the study of mental states in psychiatry and related disciplines (psychology and psychotherapy) is also made. It is shown that the phenomenological method tries to describe the human experience with the help of a more complete scheme of categories and concepts than is typical for the natural-scientific understanding of psychiatry. This method is also focused on human existence and helps a psychiatrist to “get used to” the structure and ways of being-in-the-world of a person. Therefore, the phenomenological method is practiced in psychology, psychotherapy, and psychiatry as a type of qualitative research. The historical review demonstrates that the phenomenological method has various manifestations in psychology, psychiatry, and psychotherapy (as a general philosophical method, a procedure for describing research in psychology, and a technique used in psychotherapeutic practice). Based on this, it is concluded that it is necessary to make a detailed analysis of the subject field of the direction of research where phenomenological method is implemented in order to explain the peculiarities of application of the phenomenological method. Although the problem of the expediency of using phenomenology as a research strategy in the philosophy of psychiatry is currently debatable, the author of the article believes that the use of the phenomenological method in philosophy of psychiatry can and should be implemented.
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Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.98-106
V. Kebuladze
The paper deals with transcendental turn in the development of the phenomenological philosophy witch the founder of phenomenology Edmund Husserl made in his work “Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy. First Book: General Introduction to a Pure Phenomenology”. From this moment until the very end of his life, Husserl defined his philosophy as transcendental phenomenology. This is particularly evident in the title of his last unfinished treatise “The Crisis of European Sciences and Transcendental Phenomenology: An Introduction to Phenomenological Philosophy”. The author tries to clarify the historical and philosophical background of this turn and its influence on the phenomenology and other philosophical trends until now. On the one hand, the transcendental turn in the development of the phenomenological philosophy is the result of the long philosophical tradition that based on Descartes rationalism and Kantian transcendental philosophy and at the same time on the empiricism by Berkley and Hume. On the other hand, this transcendental turn is very important for the modern discussion about the problem of consciousness not only in the phenomenological research, but also in the contemporary philosophy of mind and cognitive sciences. For example, the “explanatory gap” problem as one of the most crucial consequence of the mind-body problem can be seen in a new light from the phenomenological point of view. So it is argued that phenomenology is one of the most elaborated version of the transcendental philosophy of experience, and that it is possible to create on the base of transcendental phenomenology the universal methodology of humanities and to bring something new even to the formulation of the fundamental problems of natural sciences.
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Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.23-33
Maryna Tkachuk
The article for the first time in the scientific literature highlights the place and role of the Institute of Philosophy of H. S. Skovoroda of National Academy of Sciences of Ukraine in the creation and development of the Department of Philosophy and Religious Studies of the National University of “Kyiv-Mohyla Academy” (NaUKMA), established 1992. Focusing on important role of the scientists of the Institute of Philosophy in the actualization of the intellectual heritage and institutional memory of the glorious Kyiv-Mohyla Academy (KMA, 1615‒1817), the article stresses the direct involvement of scientists and philosophers of the National Academy of Sciences of Ukraine in the revival of the Kyiv-Mohyla Academy as a modern university, started 30 years ago by a group of Ukrainian scientists and educators headed by Vyacheslav Briukhovetskyi, and training of the first bachelors and masters of philosophy in Ukraine. Revealing the main goal of the Department of Philosophy and Religious Studies of NaUKMA – the formation of a new generation of Ukrainian philosophers whose professional level meets modern Western standards, the author focuses attention on the model of philosophical education formed in cooperation with scientists of the Institute of Philosophy, innovative for the post-Soviet era. This model is based on a combination of general humanitarian and professional training, educational process and scientific studies, students’ in-depth knowledge of both history as well as modern directions and trends of philosophical thought, primary sources on classical and modern philosophy, proper mastery of foreign languages with the aim of directly studying the original heritage of the worldwide and Ukrainian philosophical thought, as well as the latest research literature. Outlining the achievements of the leading specialists of the Institute in the field of teaching and implementation of philosophical educational programs of NaUKMA, the author proves that their long-term cooperation with the university has become not only one of the fundamental foundations of the NaUKMA’s philosophical school, but also a powerful stimulus for professional development and creative self-realization of its Institute colleagues.
这篇文章首次在科学文献中强调了乌克兰国家科学院H. S. Skovoroda哲学研究所在1992年成立的国立大学“基辅-莫希拉学院”(NaUKMA)哲学和宗教研究系的创建和发展中的地位和作用。关注哲学研究所的科学家在实现基辅-莫赫拉学院(KMA, 1615-1817)的知识遗产和制度记忆方面的重要作用，文章强调乌克兰国家科学院的科学家和哲学家直接参与基辅-莫赫拉学院作为一所现代大学的复兴，30年前由维亚切斯拉夫·布里霍夫维茨基领导的一群乌克兰科学家和教育家开始，培养了乌克兰第一批哲学学士和硕士。揭示了乌克兰国立哲学学院哲学与宗教研究系的主要目标——培养专业水平符合现代西方标准的新一代乌克兰哲学家，作者重点关注了与哲学研究所科学家合作形成的后苏联时代创新的哲学教育模式。这种模式是基于一般人道主义和专业培训，教育过程和科学研究相结合，学生对历史和现代哲学思想方向和趋势的深入了解，古典和现代哲学的主要来源，适当掌握外语，目的是直接研究世界和乌克兰哲学思想的原始遗产，以及最新的研究文献。作者概述了研究所主要专家在教学和实施中国哲学协会哲学教育项目方面所取得的成就，证明了他们与大学的长期合作不仅是中国哲学协会哲学学派的基础之一，而且是对研究所同事专业发展和创造性自我实现的有力刺激。
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Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.107-118
A. Wendland
This essay creates an unlikely conversation between two 20th century thinkers: John Rawls and Michael Oakeshott. I say “unlikely” because apart from a few scant remarks in the writing of each the two did not directly engage each other. The essay begins by examining Oakeshott’s explication of “The Rationalist” and her tradition in the history of political thought. Specifically, the essay shows that rationalism in politics involves the belief that reason is an infallible guide to political activity and that the Rationalist seeks certainty and perfection in political affairs. The essay goes on to tease out the rationalistic tendencies in Rawls’ A Theory of Justice, and then it analyzes Oakeshott’s critique of rationalism and applies these criticisms to Rawls. Briefly, Oakeshott marks a distinction between technical and practical knowledge, and he argues that the principles that make up technical manuals like A Theory of Justice are abridgments of and no substitute for the understanding we gain through our practical experience and our participation in a given political tradition. While explaining Oakeshott’s critique of rationalism and Rawls, the essay indicates some of the relativistic proclivities in Oakeshott’s appeal to political practices and traditions, and then it entertains objections to Oakeshott that a Rawlsian might offer. Here Rawls’ commitment to the liberal tradition and the relativity implicit in his explanations of “reflective equilibrium” and “reasonableness” are examined and Rawls’ similarities to Oakeshott are noted. Ultimately, this essay argues that the strength of Rawls’ work lay not in the fact that his principles of justice are established by rational agents in an original position, but in the fact that they are principles that emerge from and cohere with ideas deeply rooted in the Western tradition itself.
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Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.89-97
Olha Netrebiak
Author analyses Fichte’s understanding of knowledge as image that related to his late period of creativity, precisely Doctrine of Science 1813. The appeal to the late period of Fichte’s work is necessary because these texts are little researched. They are also pre-mortal, so they can safely be called a mature work of Fichte’s philosophical project. The study of the late period allows us to destroy most of the stereotypes and deformations that overgrown Fichte’s philosophy until the second half of the twentieth century through dominant Hegelian interpretation. Explaining nature of knowledge, how it is in itself, Fichte tries to dissociate from philosophy of Spinoza at the same time, developing doctrine of the image as a manifestation of the Absolute. The image for him is not a copy of being, but possesses some autonomy, and at the same time, possesses the formative and creative capacity. The Absolute (God), who manifest himself through the image, but is not reduced to him and Fichte has difficulties with explanation how the Absolute is present in his manifestation. The article also investigates the idea of “I” as image of God. Philosopher understands limitation of the explanation of consciousness from the point of the same subject, therefore he appeals to rich metaphorical language, which has an aims to look on consciousness and reflection in different way. In this attempt to explain the nature of knowledge, the last word is not always told by the subject himself. Theological perspective over which the philosopher builds his doctrine of image broadens the understanding of knowledge like image of God.
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Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.119-126
Kseniia Meita
This paper is an attempt to analyze Richard Rorty’s interpretation of the category of the Otherness in the context of the global project of liberal utopia – the society of the future, based on non-violence. The evolution of the understanding of the notion of the Otherness is reviewed in the context of the concepts of American pragmatist and French post-structuralist social anthropological practices, where the reasons for the alienation of particular individuals are explained on the mythological and linguistic background, and the people are solidarized shaping up the generalized other. The Other to a particular culture connects in him/herself the functions of the scapegoat and the messiah at the same time. In Rortian approach, a variety of reasons for an individual’s marginalization on class, religion, gender, and behavioral basis is analyzed. Moreover, the method of sentimental education is promoted in developing the children’s emotional intelligence and raising the generations on the values of total inclusivity and empathy apart from general erudition, with the help of fiction reading. The Kantian moral imperative is criticized for the mechanical and legalist character. So, the moral principles based on a fellowship are offered instead. This fellowship should be based rather on the personal identity with a particular nation, class, or gender than on the birthright. The advantages and drawbacks of radical pluralism, the understanding of relative values of all ways of life, and its difference from postmodern cultural relativism are also reviewed. The result of the study reveals the secondary role of the people’s differences in their consolidation in Richard Rorty’s liberal utopia if they have in common the basic principle of intolerance to violence, whether it is direct physical violence or the passive-aggressive abuse in humiliation.
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Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.3-22
Taras Lyuty
The main purpose of this article is to establish links between the teachings of Hryhorii Skovoroda and the leading trends in Western philosophy of his time. Since the anticipated influences, similarities and parallels are mostly implicit, the main purpose of the study is to identify common motives for thinking, rather than direct dependence. Nevertheless, the biggest difficulty of this analysis is that it is not easy to enroll a Ukrainian philosopher in any modern intellectual movement. That is why his place in philosophy is somewhere at the crossroads between mystical and rationalist backgrounds. Initially, the author compares the views of German mystics with the concepts of Skovoroda. But the way of thinking of Skovoroda and the teachings of Meister Eckhart and Jacob Böhme – two prominent agents of this kind of mysticism – are analyzed in more detail. Mystics influenced the emergence of European Freemasonry, and this movement was established in Ukraine at Skovoroda’s period. However, it is not clear whether Skovoroda himself accepted these ideas. Further focus of the inquiry is on the Enlightenment. The question is: can Skovoroda’s philosophy be considered as Enlightenment thought? To find an answer to this question, two dissimilar Western representatives of this era, Immanuel Kant, and Jean-Jacques Rousseau, were chosen for comparison with Skovoroda. Finally, the philosophy of Søren Kierkegaard shows the prospects for the development of Skovoroda’s views in later European thought. In keeping with the trends of his time, in which there was room for opposing intellectual pursuits, Skovoroda does not avoid mystical and rational principles. Where logicalrational language seemed to him unsuitable and powerless, he resorted to symbolism, not bypassing the artistic and literary means of expression. The philosopher does not betray the mind for the sake of the irrational. But rationalism does not fundamentally determine Skovoroda’s way of thinking. He was skeptical about the spread of science and general education. According to him, knowing about the world is still not enough for social harmony, while education begins with self-knowledge. Visible nature only hints at hidden truth. At the same time, enlightening reasoning cannot be fully rejected as an aspect of Skovoroda’s teaching. Nevertheless, instead of an absolute project of the mind, he offers an individual project, when knowledge of the man and the universe correlates with each other. And this can be achieved only through the discovery of one’s own personality.
{"title":"Hryhorii Skovoroda and Western European Philosophy: Between the Banks of Mysticism and Rationalism","authors":"Taras Lyuty","doi":"10.18523/2617-1678.2022.9-10.3-22","DOIUrl":"https://doi.org/10.18523/2617-1678.2022.9-10.3-22","url":null,"abstract":"The main purpose of this article is to establish links between the teachings of Hryhorii Skovoroda and the leading trends in Western philosophy of his time. Since the anticipated influences, similarities and parallels are mostly implicit, the main purpose of the study is to identify common motives for thinking, rather than direct dependence. Nevertheless, the biggest difficulty of this analysis is that it is not easy to enroll a Ukrainian philosopher in any modern intellectual movement. That is why his place in philosophy is somewhere at the crossroads between mystical and rationalist backgrounds. Initially, the author compares the views of German mystics with the concepts of Skovoroda. But the way of thinking of Skovoroda and the teachings of Meister Eckhart and Jacob Böhme – two prominent agents of this kind of mysticism – are analyzed in more detail. Mystics influenced the emergence of European Freemasonry, and this movement was established in Ukraine at Skovoroda’s period. However, it is not clear whether Skovoroda himself accepted these ideas. Further focus of the inquiry is on the Enlightenment. The question is: can Skovoroda’s philosophy be considered as Enlightenment thought? To find an answer to this question, two dissimilar Western representatives of this era, Immanuel Kant, and Jean-Jacques Rousseau, were chosen for comparison with Skovoroda. Finally, the philosophy of Søren Kierkegaard shows the prospects for the development of Skovoroda’s views in later European thought. In keeping with the trends of his time, in which there was room for opposing intellectual pursuits, Skovoroda does not avoid mystical and rational principles. Where logicalrational language seemed to him unsuitable and powerless, he resorted to symbolism, not bypassing the artistic and literary means of expression. The philosopher does not betray the mind for the sake of the irrational. But rationalism does not fundamentally determine Skovoroda’s way of thinking. He was skeptical about the spread of science and general education. According to him, knowing about the world is still not enough for social harmony, while education begins with self-knowledge. Visible nature only hints at hidden truth. At the same time, enlightening reasoning cannot be fully rejected as an aspect of Skovoroda’s teaching. Nevertheless, instead of an absolute project of the mind, he offers an individual project, when knowledge of the man and the universe correlates with each other. And this can be achieved only through the discovery of one’s own personality.","PeriodicalId":34696,"journal":{"name":"Naukovi zapiski NaUKMA Filosofiia ta religiieznavstvo","volume":"300 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74383994","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.68-75
Dmytro Mykhailov
Although smart education is one of the most rapidly expanding technological practices nowadays, we still don’t know much about the consequences that new educational technologies might have on the future generation of learners. While smart education is often used as an ‘umbrella term’ which covers a wide variety of different trends and approaches in today’s education, it seems useful to narrow the definition of this term before going deeper into the ethical analysis of smart education more in general. Considering this fact, the present paper claims that the smart education domain consists of three main components, namely, smart pedagogy, smart learning, and smart educational technologies. Keeping this in mind in what follows I propose a description of the ethical problems from every component. In the case of smart pedagogy, I emphasize the issue of new responsibilities and new competencies that come with novel digital technologies. In the case of smart learning, I am showing how big data and AI solutions might raise significant privacy issues. Finally, in relation to smart educational technologies, I focus on AI adaptive educational systems which might provide highly personalized educational solutions. Although AI adaptive educational systems can strongly improve the efficiency and interactivity of the learning experience this technological system might also lead to unpredicted consequences related to students’ attention and other cognitive and metacognitive abilities. The present paper also stands in a deep relation to current discussion in contemporary philosophy of technology by questioning the ethical nature of the current digital artifacts. According to many contemporary philosophies of technology digital artifacts such as computer, AI systems and smartphones are not morally neutral. On the contrary, these digital technologies are actively changing our moral behavior, transform our responsibilities and ethical navigation more in general. As I am going to show in the present paper, digital technologies from the domain of smart education are not an exclusion.
{"title":"Philosophical Dimension of Today’s Educational Technologies: Framing Ethical Landscape of the Smart Education Domain","authors":"Dmytro Mykhailov","doi":"10.18523/2617-1678.2022.9-10.68-75","DOIUrl":"https://doi.org/10.18523/2617-1678.2022.9-10.68-75","url":null,"abstract":"Although smart education is one of the most rapidly expanding technological practices nowadays, we still don’t know much about the consequences that new educational technologies might have on the future generation of learners. While smart education is often used as an ‘umbrella term’ which covers a wide variety of different trends and approaches in today’s education, it seems useful to narrow the definition of this term before going deeper into the ethical analysis of smart education more in general. Considering this fact, the present paper claims that the smart education domain consists of three main components, namely, smart pedagogy, smart learning, and smart educational technologies. Keeping this in mind in what follows I propose a description of the ethical problems from every component. In the case of smart pedagogy, I emphasize the issue of new responsibilities and new competencies that come with novel digital technologies. In the case of smart learning, I am showing how big data and AI solutions might raise significant privacy issues. Finally, in relation to smart educational technologies, I focus on AI adaptive educational systems which might provide highly personalized educational solutions. Although AI adaptive educational systems can strongly improve the efficiency and interactivity of the learning experience this technological system might also lead to unpredicted consequences related to students’ attention and other cognitive and metacognitive abilities. The present paper also stands in a deep relation to current discussion in contemporary philosophy of technology by questioning the ethical nature of the current digital artifacts. According to many contemporary philosophies of technology digital artifacts such as computer, AI systems and smartphones are not morally neutral. On the contrary, these digital technologies are actively changing our moral behavior, transform our responsibilities and ethical navigation more in general. As I am going to show in the present paper, digital technologies from the domain of smart education are not an exclusion.","PeriodicalId":34696,"journal":{"name":"Naukovi zapiski NaUKMA Filosofiia ta religiieznavstvo","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77350009","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.76-88
Yuriy Svatko
The present paper is a continuation of the previous publication by the author in this journal devoted to the cultural-symbolic world picture of the Latin Christian Middle Ages. Unlike the previous one, this second text reproduces the historical “picture” of the era with an emphasis not on the ontological, but on its proper cultural expression. The author as a philosopher is not so much focused on the “fact” (this is the business of historians) as on the “meaning”, taking care of the meaningful modeling of the age as a cultural phenomenon. The first part of the study is presented, devoted to the medieval culture of governance as a symbolic culture of powerful social relations.In the Preamble, considering the “fabric-textual” mythologem of “human–text–world”, the conceptual background of the study is outlined, the author’s latest revision of the general formula of the medieval cultural-symbolic picture of the world as a picture of the history of personal salvation culture is proposed, the study subject is specified, and the circle of “guides”-predecessors is defined.In § 1, the role and significance of the “vertical salvation” and its sacred nature for the Christian consciousness are considered. The creation fundamentals for transformation of the vertical into a symbolic hierarchy of medieval society are determined. With respect to a few of key philosophical and by itself jural monuments of the era, the concept of the Middle Ages as an age of absolutization of the pure Idea, therefore, of the absolutization of personal existence, is illustrated.§ 2 examines the questions of hierarchy, power, and freedom in view of their levels and options of realization in medieval society. The problems of social personalization of the “upper” and the “lower” inhabitants of the symbolic hierarchical ladder, the relationship between the hierarchical rungs, the logic of their “filling” and the per-level freedom of a medieval person on the scale of “domination–submission” have been solved. The “epochal” status of a Christian as a spiritually free person has been captured.
{"title":"Cultural-Symbolic World Picture of the Latin Christian Middle Ages: the Cultural Dimension Proper. Part I","authors":"Yuriy Svatko","doi":"10.18523/2617-1678.2022.9-10.76-88","DOIUrl":"https://doi.org/10.18523/2617-1678.2022.9-10.76-88","url":null,"abstract":"The present paper is a continuation of the previous publication by the author in this journal devoted to the cultural-symbolic world picture of the Latin Christian Middle Ages. Unlike the previous one, this second text reproduces the historical “picture” of the era with an emphasis not on the ontological, but on its proper cultural expression. The author as a philosopher is not so much focused on the “fact” (this is the business of historians) as on the “meaning”, taking care of the meaningful modeling of the age as a cultural phenomenon. The first part of the study is presented, devoted to the medieval culture of governance as a symbolic culture of powerful social relations.In the Preamble, considering the “fabric-textual” mythologem of “human–text–world”, the conceptual background of the study is outlined, the author’s latest revision of the general formula of the medieval cultural-symbolic picture of the world as a picture of the history of personal salvation culture is proposed, the study subject is specified, and the circle of “guides”-predecessors is defined.In § 1, the role and significance of the “vertical salvation” and its sacred nature for the Christian consciousness are considered. The creation fundamentals for transformation of the vertical into a symbolic hierarchy of medieval society are determined. With respect to a few of key philosophical and by itself jural monuments of the era, the concept of the Middle Ages as an age of absolutization of the pure Idea, therefore, of the absolutization of personal existence, is illustrated.§ 2 examines the questions of hierarchy, power, and freedom in view of their levels and options of realization in medieval society. The problems of social personalization of the “upper” and the “lower” inhabitants of the symbolic hierarchical ladder, the relationship between the hierarchical rungs, the logic of their “filling” and the per-level freedom of a medieval person on the scale of “domination–submission” have been solved. The “epochal” status of a Christian as a spiritually free person has been captured.","PeriodicalId":34696,"journal":{"name":"Naukovi zapiski NaUKMA Filosofiia ta religiieznavstvo","volume":"80 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85956565","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-20DOI: 10.18523/2617-1678.2022.9-10.49-59
E. Kibenko
The vast majority of current scientific research devoted to the phenomenon of solitude is performed within the framework of psychology, sociology, and literary criticism. However, these inquiries deal with specific manifestations of the multidimensional phenomenon of solitude, eliminating its nature and fundamental philosophical and anthropological essence, which is hidden behind secondary layers of empirics. The task of this investigation is to consider the phenomenon of solitude among representatives of the world’s philosophical thought of modern times, in whose teachings it has received the fullest expression, in particular among representatives of existentialism, philosophy of life, phenomenology, and psychodynamic theory, including K. Jaspers, N. Berdyaev, M. Buber, M. Heidegger, E. Levinas. Despite the noticeable outburst of engagement with the phenomenon of solitude in the philosophy in the mid 19th – mid 20th centuries, interest in it did not disappear, as evidenced by current works designed to bridge the gap identified by predecessors. Despite the differences in views on the nature of solitude and its impact on the personality, as well as on the moment when a person encounters their solitude, these thinkers have something in common – they all necessarily consider solitude through the lens of the Other (be it a specific individual or a whole society) and recognize it a necessary condition for both true knowledge of things and self-knowledge. Regarding the discrepancies in views on solitude, they may be caused by the “terminological chaos” that still prevails when considering this issue. The terms “seclusion”, “alienation”, “isolation”, “loneliness”, and actually “solitude” are used to denote various manifestations of this phenomenon, often without distinguishing them; classifications of solitude are built through descriptive definitions. The lack of clarity should be overcome by distinguishing related but different concepts and developing a unified approach to the relationship between the essence of the concept and its various lexical expressions. Such a clarification is achieved in this article by identifying commonalities and indicating differences in the works of modern philosophers, who were most interested in the phenomenon of solitude, assigning it an important place in their own philosophical explorations.
{"title":"Actualization of the Problem of Solitude in 19th and 20th-century Philosophy","authors":"E. Kibenko","doi":"10.18523/2617-1678.2022.9-10.49-59","DOIUrl":"https://doi.org/10.18523/2617-1678.2022.9-10.49-59","url":null,"abstract":"The vast majority of current scientific research devoted to the phenomenon of solitude is performed within the framework of psychology, sociology, and literary criticism. However, these inquiries deal with specific manifestations of the multidimensional phenomenon of solitude, eliminating its nature and fundamental philosophical and anthropological essence, which is hidden behind secondary layers of empirics. The task of this investigation is to consider the phenomenon of solitude among representatives of the world’s philosophical thought of modern times, in whose teachings it has received the fullest expression, in particular among representatives of existentialism, philosophy of life, phenomenology, and psychodynamic theory, including K. Jaspers, N. Berdyaev, M. Buber, M. Heidegger, E. Levinas. Despite the noticeable outburst of engagement with the phenomenon of solitude in the philosophy in the mid 19th – mid 20th centuries, interest in it did not disappear, as evidenced by current works designed to bridge the gap identified by predecessors. Despite the differences in views on the nature of solitude and its impact on the personality, as well as on the moment when a person encounters their solitude, these thinkers have something in common – they all necessarily consider solitude through the lens of the Other (be it a specific individual or a whole society) and recognize it a necessary condition for both true knowledge of things and self-knowledge. Regarding the discrepancies in views on solitude, they may be caused by the “terminological chaos” that still prevails when considering this issue. The terms “seclusion”, “alienation”, “isolation”, “loneliness”, and actually “solitude” are used to denote various manifestations of this phenomenon, often without distinguishing them; classifications of solitude are built through descriptive definitions. The lack of clarity should be overcome by distinguishing related but different concepts and developing a unified approach to the relationship between the essence of the concept and its various lexical expressions. Such a clarification is achieved in this article by identifying commonalities and indicating differences in the works of modern philosophers, who were most interested in the phenomenon of solitude, assigning it an important place in their own philosophical explorations.","PeriodicalId":34696,"journal":{"name":"Naukovi zapiski NaUKMA Filosofiia ta religiieznavstvo","volume":"31 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81087106","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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