Pub Date : 2021-11-23DOI: 10.18523/2617-1678.2021.8.60-79
Luidmila Pastushenko
The article presents the first attempt of a complete and systematic analysis of historic and theological publications of teachers and pupils of the Kyiv Theological Academy in the second half of the 19th – beginning of 20th century in the field of studying the history of relations of Catholicism and Protestantism with Orthodox on the Ukrainian lands. The specifics of Kyiv academic historians studies was determined by the social and-political circumstances in the middle of the 19th century and denoted by an attempt to comprehend this issue in the perspective of the history of interconfessional relations of two Western Christian traditions with the eastern tradition of Orthodoxy in the historical gap of the 16th – 17th centuries – the period of the largest confrontation in confessional relations in Ukraine. The author clarifies the characteristic features of researching the question of inter-confessional interaction in the 15th – 17th centuries, which are expressed in attempts to describe the coexistence of three denominations as multidimensional and provoking а variety of different interpretations. Historical studies present the attempt to show confessional interaction in the political and legal aspects and to provide historical interpretations to the ground of philosophy of history. The article proves the tendency of Kyiv academic researchers to move away from the established Russian historiography of the 19th century view at confessional relations in Ukraine through the prism of hard confrontation and outline in religious life Ukraine conditions and circumstances of inter-confessional dialogue. Also, historians in their studies repeatedly note the significant educational and outlook influence of Western Christian denominations on the formation of educational, cultural, theological, literary traditions in Ukraine.
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Pub Date : 2021-11-23DOI: 10.18523/2617-1678.2021.8.48-59
Serhii Holovashchenko
The article continues the series of investigations that demonstrate the experience of religious reading of the significant works of prominent Kyiv professors-academics of the last third of the 19th – early 20th century. These works have accumulated a powerful array of empirical material relevant to the history and theory of religious studies. Accordingly, the reconstruction of the field of theoretical positions important for the formation of the “science of religion” in the domestic intellectual tradition is currently being updated.The work of the Hebrew scholar and biblical scholar Yakym Olesnytsky is represented. This researcher was one of the first in the domestic humanities to analyze the “aggadic” layer of Talmudic writing through the prism of comparative-religious and religious-historical approaches. Metamorphoses of biblical images and plots, events of the ancient history of the Hebrew people, which arose under the influence of various mythological, philosophical, and folk traditions, were revealed. There was a real demythologization of “aggadah” from the standpoint of historical and literary criticism.On the basis of a religious reading of J. Olesnytsky’s text, this article traces some metamorphoses of theistic ideas in the process of the rise of Talmudic Judaism. They are analyzed from the point of view of the categories relevant to the philosophy and phenomenology of religion: Religious Experience, the Supernatural, the Another Reality as Sacred, the Absolute. A number of cognitive situations initiated by Olesnytsky, valuable from the point of view of a wider range of disciplines: philosophy and phenomenology of religion, history of religion, sociology and psychology of religion, religious comparative studies have been identified. This experience will be used in further research on the materials of the work of a well-known Kyiv academician.
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Pub Date : 2021-11-23DOI: 10.18523/2617-1678.2021.8.38-47
Oleksandr Siedin
The article identifies two approaches to determining the linguistic conditions of the emergence and functioning of the myth. The first approach assumes that the myth is a manifestation of unconscious (M. Müller) or conscious (E. Cassirer, R. Barthes) distortion of language. Within this approach it is impossible to escape from myth because the presentation of the facts of the world in language is inescapable, which is always imperfect. These distortions are meant for political influence, as according to the proponents of the conscious mythologizing of language. Philosophy is tasked with resisting such distortions and, consequently, myth creation in general. This approach seems simplified, because the myth is identified here with the linguistic form of its distribution, reduced to the analysis of distortions of language presentation. At the same time, the psychological and epistemological preconditions of the myth, its unique status in the life of communities are lost. Conditions for the development of the second approach arise through the critique of classical rationality by several influential thinkers who undermined the belief in the exclusive ability of discursive language to present the truth (F. Nietzsche, L. Wittgenstein, M. Heidegger). The second approach assumes that the myth emerges and continues to exist due to the inability of the logos to present some important aspects of reality, especially its existential dimension (P. Tillich, H. Blumenberg, L. Hatab, K. Morgan). In this case, myth and logos become alternative and at the same time closely connected linguistic ways of presenting the truth. Logos (the language of science) presents primarily abstract causal connections of essences. At the same time, mythical narratives are better than science at presenting the mysteries of origin and existence, creating a hierarchy of values for communities.
本文确定了两种确定神话产生和功能的语言条件的方法。第一种方法假定神话是语言无意识(M. m勒)或有意识(E. Cassirer, R. Barthes)扭曲的表现。在这种方法中，逃避神话是不可能的，因为语言对世界事实的呈现是不可避免的，而语言总是不完美的。根据有意识地将语言神话化的支持者的说法，这些扭曲是为了施加政治影响。哲学的任务就是抵制这种扭曲，从而抵制神话的创造。这种方法似乎被简化了，因为神话在这里被认定为其分布的语言形式，被简化为对语言呈现的扭曲的分析。与此同时，神话的心理和认识论前提及其在社区生活中的独特地位也随之丧失。第二种方法的发展条件来自于几位有影响力的思想家对古典理性的批判，他们破坏了话语语言呈现真理的排他能力的信念(F.尼采，L.维特根斯坦，M.海德格尔)。第二种方法认为，神话之所以出现并继续存在，是因为逻各斯无法呈现现实的一些重要方面，特别是它的存在维度(P. Tillich, H. Blumenberg, L. Hatab, K. Morgan)。在这种情况下，神话和逻各斯成为相互替代的同时又紧密相连的呈现真理的语言方式。逻各斯(科学的语言)主要表现本质之间抽象的因果关系。与此同时，神话叙事在呈现起源和存在的奥秘方面比科学更好，为社区创造了价值等级。
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Pub Date : 2021-08-03DOI: 10.18523/2617-1678.2021.7.3-16
Maryna Tkachuk
The article dedicated to the 200th anniversary of Dmytro Vasyliovych Pospiekhov (1821–1899), a philosopher, psychologist, theologian and translator, for the first time in the scientific literature, highlights the milestones of his academic biography and more than 50 years (1845–1899) of professor’s tenure at the Department of Philosophy of Kyiv Theological Academy. Based on the analysis of a significant array of printed sources and archival documents, memories of colleagues and students of Dmytro Pospiekhov, the content and specifics of his educational, administrative, editorial and publishing, translation activities at the Academy were revealed for the first time; his important role in the training of professional philosophers, the development of philosophical education and the spread of philosophical knowledge in the East Slavic territories was proven. Paying special attention to Dmytro Pospiekhov’s methods of teaching of philosophical disciplines, the author emphasizes his lecturing methodology, innovative for the theological academies of the time, as well as the heuristic, religious, educational, and moral impact on the students. A special emphasis is placed on Dmytro Pospiekhov’s scientific and editorial activities, his biographical and bibliographic studies, his role in the preservation and studying of the heritage of prominent philosophers and theologians of Kyiv Theological Academy of the 1820s‒1840s: Archpriest Ivan Skvortsov (1795‒1863), Archimandrite Theophanes (Petro Avseniev, 1810‒1852), Sylvestr Hohotskyi (1813‒1889). Analyzing Dmytro Pospiekhov’s printed works for the first time, the author reveals the content and significance of his theological and philosophical study of the Book of Wisdom, which emphasizes the direct connection of this Judaic source to the philosophical teachings of Philo of Alexandria, Plato, and the Stoics. The author also draws attention to the significant research potential of Dmytro Pospiekhov’s manuscript heritage, linking it with the study of the prospects of determining his role in the development of psychological science in theological academies and the expansion of modern scientific ideas about the content and specifics of teaching of philosophical disciplines in Kyiv of the second half of the 19th Century.
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Pub Date : 2021-08-03DOI: 10.18523/2617-1678.2021.7.30-45
V. Tsyba
The article deals with three patterns for interpretation of language in its relation to the cultural hegemony, i.e. Gramscian, Voloshinian, and Pasolinian. As was shown, the analysis of the language problem is the necessary precondition for justifying the unity of theoretical and practical elements within Marxist philosophy. A common feature for the aforementioned patterns was an attempt to answer a fundamental question: how it is possible to make explicit the relationship between ideology and relations of production by means of the materialist dialectics. A refusal to fetishize language as a particular essence, a revealing that any sign systems are mediated by ideologies, and elaboration of a nonSaussurian structure of language are the core results of the proposed analysis. The starting point for the reflections of the mentioned thinkers was a tenet that communication in the state is determined by how much the institutions of power are able to bring the interests of society under control without disturbing the balance between the political body and the existing social forces. Thus, an ideology plays in two guises: as a symbolic order of legitimation on the society’s part and as a framing the growth of cultural forms. A distinction between the written and the spoken language becomes a politically significant tool to undermine the hegemony, for a balance between the political and the social, between the coercion and the approval, is widely open to fluctuations. Hence is the problem Marxist theorists have tried to solve: how can it be found out, with an examination of statements in non-political contexts, what someone talks of is a part of her political interest. The Marxist thinkers solved it in various ways. For instance, Gramsci focused himself on the reasons of making of the Italian literary canon; Voloshinov considered the proposition that in linguistics a formalism, as well as psychologism, following from a claim that semantics and means of expression are politically independent; and Pasolini sketched the difference between the spoken language, the spoken-written language, and the purely oral language, with unequal subjects of them.
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Pub Date : 2021-08-03DOI: 10.18523/2617-1678.2021.7.46-70
Yuriy Svatko
The present paper is a practical supplement to an earlier theoretical work by the author, published in a preceding issue, on methodological foundations of the European philosophizing in the aspect of sophical synthesis. Building upon understanding of general philosophical methodologies (methodological attitudes) and their ‘epochal’ implementations as presented there, the author makes use of a cross-cutting example, to show ‘zones of responsibility’ and onto-gnoseo-epistemological limits for every mentioned ‘way towards the thing.’ Six marker packages (by the number of methodologies and variants of sophical viz. life-knowledge synthesis) should be of special professional interest as proposed by the author to identify methodological attitudes and ‘edge’ cases ranging from Antiquity to nowadays. Validity of each and all of these packages has been illustrated with proper textual material, i. e. fragments from essays by renowned European philosophers.In § 1, the naturalistic methodological attitude is considered, as focused on the proper vital aspect of sophical synthesis; its characteristic reliance on experience, fact, belief, opinion, and authority, and thereby on the rhetorical aspect of philosophizing, is explained.In § 2, the phenomenological methodological attitude is considered, as focused on the proper knowledge aspect of sophical synthesis; its characteristic reliance on knowledge and sense beyond any non-essential per se factual ways things are given, is explained.In § 3, the transcendental methodological attitude is considered, as focused on the synthesis of knowledge and life by means of knowledge in the aspect of logos of the logos per se; its characteristic reliance on sense being a sense in the making, and on fact as the bearer of a sense, with their integration in a common logical-conceptual thing structure, is explained.In § 4, the dialectic methodological attitude is considered, as focused on the synthesis of knowledge and life by means of knowledge in the aspect of logos of the eidos; its characteristic reliance on intelligent thing as a unit of sense and a product of senseful self-development wherein not only the thing is posited, but the entire otherness as defined by it as well, is explained.In § 5, the mythological methodological attitude is considered, as focused on the synthesis of knowledge and life in the aspect of their integral arrangement as vivid mind; its characteristic reliance on intelligent thing as a real and self-evident in its unicity live being, is explained.In § 6, the hermeneutical (= onomatological and overall symbolic) methodological attitude, as focused on the synthesis of knowledge and life in the aspect of its naming as an intelligent expression of thing for the other; its characteristic reliance on the name and text as a full expression of sense and a full knowledge of fact being revealed in the truth of thing, is explained.
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Pub Date : 2021-08-03DOI: 10.18523/2617-1678.2021.7.78-89
Taras Lyuty
The article is an attempt at a philosophical interpretation of the literary text. Its task is to identify the principles of the human self, which are presented in classical literature, in Homer’s “Iliad” and “Odyssey” and Dante’s “Divine Comedy”. The study provides an analysis of the archetypal narrative structure to which the model of human development with three components (individual, person, personality) is applied. The correspondence of the heroes to this typology, which is not the final measure of the human, but resembles the “ideal types” according to Max Weber, has been traced in the research. The dynamics of the development of the inner world of a human being, which corresponds to the plot of the journey, is analyzed. That is not a journey only in physical space, but an inner path too that a person overcomes in a gradual process of self-awareness. It has been found that the works of Homer and Dante can be interpreted as not implying a developed and independent personality. On the other hand, the characters demonstrate the key factors of change that occur within the one who forms the traits of self-sufficiency. The study succeeds in constructing a psychological map that allows outlining not a stable type, but rather different personality horizons. There are certain human aspirations of the man to be the creator of the self. However, such motivations involve not only a number of arbitrary manifestations of human beings but also the establishment of a measure for themselves. Initially, these intentions are carried out without self-absorption, reflection, and self-assessment. After all, unrestrained and unbalanced human temperament for a long time remains subject to higher (divine) forces and is significantly limited by this supreme power. Nevertheless, a human eventually comes to the need for self-knowledge and establishes a balance between rational and unconscious manifestations. People succeed in getting out of the circle of self-forgetfulness by overcoming various forms of alienation, loneliness, narcissism, self-contradiction, negligence, arrogance. Self-control is achieved by truth about oneself, overcoming fear, recognizing the effects of temptation and passion. The human attitude to the Other becomes possible due to freedom and love as cardinal manifestations of the active component of the self
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Pub Date : 2021-08-03DOI: 10.18523/2617-1678.2021.7.71-77
Kateryna Rassudina
Bioethics is an interdisciplinary science that deals with the moral aspects of medicine, biotechnology and the value of life in general. Quality of life concept is the basis for one of the models of bioethics. Its supporters understand the value of human life by relying on the categories of its qualitative characteristics. They argue that the value of life is relative and depends on certain criteria, and prove the permissibility to terminate it in some cases. Quality of life conception is criticized, above all, by those scholars who rely on religious ideas of the equal value and inviolability of all people’s lives. This article reveals several examples of such criticism in the works of Polish and American authors: T. Biesaga, H. Ciach, G. Hołub, P. Kieniewicz, R. P. George and P. Lee. Citing the arguments of that Christian thinkers, the author forms her own attitude to the problem. The ethical and ontological sources of quality of life concept, namely utilitarianism and naturalism, become the main object of criticism. It is significant that in the utilitarian appeal to maximize happiness as pleasure and calculate the gain or loss they see an attempt to establish the primacy of the overall well-being over an individual’s life as well as a reason for killing those individuals whose lives do not meet quality criteria and impair overall well-being. They also criticize such a consequence of the naturalistic view as reduction of the personality to its manifestations. The absence of such manifestations becomes for the supporters of the quality of life concept the basis for conclusion about a low quality of life of some individuals. One more critical remark towards the quality of life concept concern erasing of differences between humans and animals and their interests. The technocratic attitude that permits any manipulations of a human life if only they can be performed is criticized too. The author demonstrates that the fundamental fault of the quality of life concept which is criticized by all its opponents is a limited understanding of human nature and human life.
生物伦理学是一门跨学科的科学，涉及医学、生物技术和生命价值的道德方面。生命质量观是生命伦理学模型的基础之一。它的支持者依靠生命的质量特征来理解生命的价值。他们认为生命的价值是相对的，取决于某些标准，并证明在某些情况下终止生命是允许的。生活质量概念首先受到那些依赖于所有人的生命价值平等和不可侵犯的宗教思想的学者的批评。本文揭示了波兰和美国作家的几个例子:T. Biesaga, H. Ciach, G. Hołub, P. Kieniewicz, R. P. George和P. Lee。引用基督教思想家的论点，作者对这个问题形成了自己的态度。生活质量观念的伦理本体论根源，即功利主义和自然主义，成为批判的主要对象。重要的是，在功利主义的诉求中，他们把幸福作为快乐最大化，并计算得失，他们看到了一种建立整体福祉高于个人生活的尝试，以及杀死那些生活不符合质量标准、损害整体福祉的人的理由。他们也批评这种自然主义观点的结果，将人格还原为其表现形式。对生活质量概念的支持者来说，缺乏这种表现就成了得出某些人生活质量低的结论的依据。对生活质量概念的另一个批评涉及消除人与动物之间的差异及其利益。技术官僚的态度也受到了批评，这种态度允许任何对人类生命的操纵，只要它们能被执行。作者论证了被其反对者所诟病的生命质量观的根本错误在于对人性和生命的认识有限。
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Pub Date : 2021-08-01DOI: 10.18523/2617-1678.2021.7.17-29
Vadym Menzhulin
At the beginning of the twentieth century, when psychoanalysis was just emerging and the tradition of writing psychoanalytic biographies (psychobiographies) did not yet exist, the genre of pathography was widespread among psychiatrists, who considered the life of a prominent figure through the prism of his or her disease. One of the heroes of the number of pathological investigations was Friedrich Nietzsche, whose figure and philosophical views instigated wide interest. This tendency was manifested among the psychiatrists working in the Russian Empire, including the territory of contemporary Ukraine. The analysis of Nietzsche’s illness and creativity, proposed by a psychiatrist from Odessa Ivan Khmelevskyi, helps to clarify the historical boundaries between the pathography and psychobiography. The current article for the first time attempts to reproduce the basic data on the life and research activities of this now almost forgotten psychiatrist. The specificity of I. Khmelevskyi’s views on F. Nietzsche becomes more obvious due to the consideration of the position of Vladimir Chyzh, another Russian psychiatrist who was also interested in the figure and ideas of the German philosopher. It is shown that the pathographies of F. Nietzsche, proposed by I. Khmelevskyi and V. Chyzh, reflected both some features of the development of the genre and general trends in understanding of Nietzsche’s figure and teachings within the Russian context. It is shown that V. Chyzh and I. Khmelevskyi, like many scientists of their time, shared some ideas about evolution and degeneration, which are now considered outdated. At the same time, it has been shown that both psychiatrists confronted with the philosophy and figure of F. Nietzsche were forced to limit the explanatory ambitions of psychiatry and avoid the usual for pathographers of that time tendency to consider genius as a pathology. It is also noted that the fact of Nietzsche’s illness, if not overemphasized, can be accepted to the philosophical discourse of the present time.
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Pub Date : 2020-12-30DOI: 10.18523/2617-1678.2020.6.68-80
Vasyl Korchevnyi
Basing on the philosophers that are primarily associated with speculative realism (Graham Harman, Quentin Meillassoux, Iain Hamilton Grant, and Ray Brassier), the author of the article examines the place of this phenomenon in the context of contemporary philosophy. The discourses concerning these thinkers are structured according to the central tendencies, or motives, of the philosophical thought that is close to speculative realism. The research shows that these tendencies are as follow: realism, anti-Kantianism, materialism, anti-anthropocentrism, and philosophical attention to mathematical and natural sciences. Speculative realism is an ontological realism that affirms the possibility of human thought to know a thought-independent reality. Thus, it is anti-Kantian by its nature. However, for the most part, philosophers associated with speculative realism propose to transgress the Kantian frame through the radicalization of (post)Kantianism itself. Speculative realism is often considered along with new materialism, but this concept is too wide and polisemantic today to provide considerable clarification concerning the nature of speculative realism. The latter is also characterized by its opposition to anthropocentrism, but this relation is not homogenous among speculative realists and, moreover, is somehow paradoxical, as their speculative stance reserves for humans the noblest ability: to know a thought-independent reality. Finally, the attempt to philosophically engage with natural and mathematical sciences plays a significant role in most of the examined philosophical projects. Speculative realism is inscribed in the speculative shift, or speculative turn, that is happening in the contemporary continental philosophy. This shift is a change in the attitude of the philosophical community towards the questions about “reality in itself” and about the “Great Outdoors.” The relevance of such problems is being restored, and they are becoming the subject of emerging realistic and speculative projects.Manuscript received 06.09.2020
基于主要与思思性现实主义相关的哲学家(Graham Harman, Quentin Meillassoux, Iain Hamilton Grant和Ray Brassier)，本文作者考察了这一现象在当代哲学背景下的地位。关于这些思想家的论述是根据接近思辨现实主义的哲学思想的中心倾向或动机来构建的。研究表明，这些倾向如下:现实主义、反康德主义、唯物主义、反人类中心主义以及对数学和自然科学的哲学关注。思辨实在论是一种本体论实在论，它肯定了人类思维认识独立于思维的实在的可能性。因此，它在本质上是反康德的。然而，在大多数情况下，与思辨现实主义有关的哲学家们建议通过(后)康德主义本身的激进化来超越康德框架。思辨现实主义通常与新唯物主义一起被考虑，但这个概念在今天过于宽泛和委婉，无法对思辨现实主义的本质提供相当大的澄清。后者也以反对人类中心主义为特征，但这种关系在思辨现实主义者中并不相同，而且，在某种程度上是矛盾的，因为他们的思辨立场为人类保留了最高尚的能力:认识一个独立于思想的现实。最后，试图在哲学上与自然科学和数学科学进行接触，在大多数被考察的哲学项目中起着重要作用。思辨现实主义被铭刻在思辨的转变中，或者说是思辨的转向中，这正在当代欧陆哲学中发生。这种转变是哲学界对“现实本身”和“伟大的户外”问题态度的改变。这些问题的相关性正在恢复，它们正在成为新出现的现实和投机项目的主题。收稿日期:06.09.2020
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