Anthropological Measurements of Philosophical Research

The Anthropological Dimension of Contemporary Esoteriology: Toward Integration into Philosophical Anthropology

Y. O. Shabanova — 2025-12-30

The purpose of this article is to provide a philosophical and anthropological justification of contemporary esoteriology as an academic discipline that reveals the spiritual and ontological nature of humans within the context of post-secular, Metamodern culture. The research aims to identify the anthropological potential of esoteriology as a possibility of forming a new humanistic perspective in philosophical anthropology. The theoretical basis of the research is the works of scholars in the academic tradition of "Western esotericism" (A. Faivre, W. Hanegraaff, E. Asprem, J. Strube, K. von Stuckrad, J. Assmann) as well as Ukrainian researchers in the field of anthropology of spirituality (I. Karivets, R. Khalikov, Y. Semchuk, L. Solonko, M. Rodyhin and K. Rodyhin, Y. Shabanova). The anthropological potential of esotericism is analysed as a factor in forming a "new spirituality" – an individually oriented, non-denominational type of spiritual experience that provides individuals with the opportunity for holistic self-knowledge in conditions of social, moral, and military crises. The major areas of the anthropological dimension of esoteriology are identified: existential, moral-value, communicative, socio-cultural, and psychoanthropological. The key functions include meaning-making, compensatory, integrative, and resilient ones. Productive modes within the anthropological dimension of esoteriology have been identified, such as procedurality, multi-structurality, intersubjectivity, spiritual self-transformation, and the ethical responsibility of the esoteric subject as potential opportunities for expanding the philosophical-anthropological perspective. The originality lies in shifting the focus of esoteriology research from studying doctrines to the analysis of humans as subjects of spiritual self-transformation. For the first time, it is proposed to consider anthropological esoteriology as an integrative science that combines academic reflection with spiritual and practical experiences. The conclusions demonstrate that contemporary esoteriology forms a new model of spiritual anthropology, which expands the boundaries of classical philosophical anthropology by integrating direct spiritual experiences into scientific understandings of human nature. The concept of "new spirituality" as a reflection of anthropological trends in Metamodern, defines the contemporary humanitarian turn to the intrapersonal experience of meaning and the restoration of human integrity in conditions of global uncertainty and social crises.

Aspects of Integral Anthropology in Ken Wilber’s Philosophy

H. Y. Surina — 2025-12-30

Purpose. The study aims to examine the main methodological principles of Ken Wilber’s integral philosophy in the context of integral anthropology as an emerging branch of philosophical anthropology, shaped by the challenges of globalization, providing a rich toolkit for a more comprehensive understanding of human nature, consciousness, culture, and evolution. To achieve this goal, the authors aim to address the following tasks: a) explore the main aspects of integral anthropology within the framework of Ken Wilber’s philosophy; b) review potential areas of application for integral anthropology in the context of K. Wilber’s methodology. Theoretical basis. The authors of this study based their work on philosophical anthropology in both a broad and narrow sense. For them, integral anthropology as a comprehensive field of knowledge focused on the holistic study of human beings, taking into account the biological, social, cultural, psychological and spiritual aspects of their existence, is of primary importance. Originality. The work is the first to investigate the specifics of integral anthropology as a direction relevant to the contemporary era dominated by global challenges. It provides a rich set of tools for a more complete understanding of human nature, consciousness, culture, and human evolution. Using the AQAL methodology, the study explores the possibilities of practical application of the theoretical principles of integral anthropology in areas such as intercultural interaction, education, personal development, ecological anthropology, organizational transformation and leadership, the impact of spiritual practices on individuals, digital anthropology, and healthcare. Conclusions. The holistic approach of integral anthropology, grounded in Ken Wilber’s AQAL methodology, offers a comprehensive perspective on complex systems in science, society, and governance. According to Wilber, the left-hand and right-hand paths to knowledge are complementary approaches to understanding reality. The left-hand path explores the inner world and culture, while the right-hand path examines external phenomena and systems. Integral methodology in anthropology calls for considering both paths to prevent reductionism and achieve the most comprehensive understanding of the human being and their capacity to respond to contemporary global challenges.

The Ontological Basis of Hryhorii Skovoroda’s Ethical Doctrine

T. D. Pobocha — 2025-12-30

Purpose. The aim of the article is to outline Skovoroda’s distinctive position in interpreting the fundamental principles of ethical doctrine. To achieve this aim, it is necessary, firstly, to pay attention to the specificity of the cultural and historical situation in Ukraine at the end of the 18th century; secondly, to analyse the similarities and differences between the Ukrainian thinker’s principles and those of the Enlightenment philosophers and Kant as his contemporaries regarding the fundamental principles of human conduct; and thirdly, to examine the peculiarities of his attitude toward religion and mysticism, which are the basis of his ethical doctrine. Theoretical basis. The methodological framework of the study is based on the texts of classical ethical thought, as well as the works of Skovoroda and national scholars of his philosophical legacy. Originality. A comprehensive analysis of the fundamental principles of Skovoroda’s ethical doctrine is presented. The study reveals original aspects of his philosophical position concerning the ontological basis of ethics compared with the doctrines of Enlightenment thinkers and Kant as his contemporaries. It examines the ways in which Skovoroda transcends the epistemologism characteristic of his age and argues for the importance of Christian religion and the mystical tradition of European culture in forming the ontological basis of his ethics. Conclusions. The article focuses on the ontological basis of Skovoroda’s ethical doctrine. Its specificity and originality become more evident when the Ukrainian philosopher’s position is compared with the philosophical doctrines of the Enlightenment and Kant, in which epistemology takes a central place. The study analyses the prerequisites for and manifestations of Skovoroda’s movement beyond the prevailing tendency of his era to overestimate rationality and scientific knowledge while underestimating the role of religion. It is demonstrated that the basic principles of Skovoroda’s ethical doctrine are rooted in the Christian religion. The key to understanding the philosopher’s distinctive attitude toward religion lies in the mystical nature of his position. It is important that Skovoroda’s ethical doctrine is grounded in a deeply personal perception of the image of Jesus Christ. Today the relevance of his basic ethical principles stems from the personalist focus of his ethical position, rooted in Christianity, which distinguishes his concept from the ethical ideas of the Enlightenment of his time.

Corporeality, Morality and Soul of Man in the Treatises by Innokenty Gizel

O. M. Fedko — 2025-12-30

Purpose. The study aims to analyse anthropological images of human corporeality and morality in the treatises of the Ukrainian theologian and philosopher of the Baroque era, Innokenty Gizel. His creative synthesis of Orthodox ideas, which represents a humanistic model of understanding man, deserves special attention. Theoretical basis. The methodological basis consists of the basic provisions of historical and philosophical analysis, hermeneutics, and a cultural-anthropological approach. The theoretical basis is provided by works on the history of Ukrainian Baroque thought and Gizel’s philosophical and theological texts. Originality. The author attempts a comprehensive reconstruction of Innokenty Gizel’s anthropological concept in the context of Ukrainian Baroque. Baroque anthropology is considered as a synthetic system that combines the rationalistic, moral-ethical, and spiritual dimensions of human existence. It has been determined that Gizel forms his own model of Christian humanism as a combination of Orthodox spirituality and rationalistic philosophy. The understanding of the soul as a spiritual and rational substance that integrates the physical, moral and cognitive principles is clarified. Conclusions. The anthropological concept of Innokenty Gizel represents a new stage in the development of Ukrainian philosophical and theological thought of the 17th century. At the heart of his teachings is the human being as a spiritual and moral creature, called upon to seek harmony with God through knowledge, repentance and free will. His treatises reflect a dialectical combination of the physical and spiritual, the rational and moral in man, which corresponds to the Baroque idea of the unity of opposites. Gizel created an original Ukrainian version of Christian humanism, in which moral perfection and inner freedom form the basis of true human existence. Thus, the legacy of Innokenty Gizel is an important source for understanding the formation of the Ukrainian anthropological tradition and the development of spiritual culture in the Baroque era.

Enlightenment Thought and the Characteristics of Its Contemporary Transformations

V. V. Liakh — 2025-12-30

The purpose of this research is to carry out a comparative analysis of the proposed variants of Enlightenment ideals in order to demonstrate the complexity of this problem and the diversity of approaches to its resolution. It aims to clarify the boundaries of classical Enlightenment thought and its explications, the Second Enlightenment and the New Enlightenment in particular, and to identify the points at which a transition into a new qualitative stage becomes possible. Theoretical basis. The analysis deals with conceptual approaches that need paradigmatic shifts in the fundamental orientations of humanity. The study draws on interpretations of the classical paradigm of Enlightenment ideals, particularly those by Immanuel Kant, as well as contemporary attempts to support or rehabilitate these ideals under present-day conditions (S. Pinker). Originality. The growing technological and sociocultural transformations have reached a level at which the idea of humanity’s linear development appears increasingly untenable, thereby intensifying the demand for new basic principles of development. The expansion of what may be described as a Nietzschean "Age of the Will" calls into question how the ideals of classical Enlightenment can be implemented in contemporary realities. As there is a substantial shift toward authoritarianism and the decline of liberal democracies, the threat of destabilizing the global international order is becoming increasingly evident. The philosophical analysis therefore focuses on possible strategies for counteracting the rise of authoritarian tendencies, understanding the prospects for combining the volitional dimension with a rational approach. Conclusions. Any assessment or reassessment of the Enlightenment legacy must primarily take into account the current radical transformations in the modern world, including changes of a wide range of fundamental concepts. On the one hand, the values of the Enlightenment is a civilizational achievement that humanity cannot reject, on the other hand, each historical phase requires its own values, regulative principles, and worldview orientations. This gives rise to an urgent question: do contemporary global crises signal a qualitative shift in the interpretation of human value, rationality, and progress, or are they merely temporary obstacles within a potentially progressive trajectory of human development? A fundamental dilemma emerges – either to preserve earlier values or to renew by creating a new set of virtues that could serve as guiding principles for the future development of humanity.

The Lifeworld of the Digital Age: Trans(in)dividual and Technosophistry

O. M. Perepelytsia — 2025-12-30

The purpose of this article is to comprehend the defining trend of recent years, namely the accelerated digitisation of human life, which leads to a rethinking of human self-determination. It is also necessary to analyse the main components of the new era of humanity, namely: a) the creation of a global communication platform – the Internet and a "digitised network structure of values"; b) a digital mode of exchange, leading to the transformation of the very form of the human being, which can be defined as a digital transhuman. According to the authors, the characteristics of the conceptualisation of this form in a certain (trans)anthropological perspective also deserve attention. The theoretical basis of the article is subject-disoriented anthropology, which is based on three topographical principles: disorientation, non-self-identity, and the multiplicity of the human being. Originality. Based on the three topographical principles of digitalisation (Network, Blockchain, Transformer), the transhuman is considered as a dividual or trans(in)dividual, and his or her life world and worldview are defined. Digitalisation, the rapid development of artificial intelligence technologies, the Internet, blockchain technology, ChatGPT, etc. have significantly changed the human Lifeworld. The Internet has introduced a networked mode of social interaction. The network is a rhizomatic multiplicity, all components of which are interdependent, unstable, and transformative. Blockchain technology implements decentralised data distribution and is a set in which all elements are interdependent, distributed, decentralised and interchangeable. A transformer, in particular ChatGPT, is a set in which all elements are transductive and generative. Thus, a person is sifted through digital technologies when everything (generic, common, individual) is subject to digital division. That is why the transhuman is already a dividual or trans(in)dividual – a transformative, inner-divided, multiple being. The dividual is characterised by decentralised subjectivity, fragmentation, embodied in a multitude of digital identities distributed in chains of network connections in virtual worlds. The multiple subject is not holistic, it is transgressive and deconstructive, its boundaries are blurred, it transgresses and deconstructs itself on the border between the real and the virtual, the biological and the technological. The achievements of AI developments distribute the thinking of individuals in networks that generate synthetic meanings created by algorithms that cannot be verified for truthfulness and are not considered in terms of truth. The existence of the trans(in)dividual determines his or her belonging to a particular network and the interdependence of the elements that comprise it. His or her worldview can be defined as technosophistic. Conclusions. An essential component of the technosophical worldview is that it does not proceed from the principle of truthfulness; its adherents are guided in life by emotions evoked by images produced by networks, which form the basis for unstable beliefs. For humans, the tasks of searching for objective knowledge and creating the preconditions for general social agreement are becoming increasingly important.

The Value of Self-Sacrifice in the Collective Experience of the War as a Limit Situation

Y. R. Vatsyk — 2025-12-30

Purpose. The main purpose of the article is to conceptualize self-sacrifice as a collective cultural phenomenon that emerges under wartime conditions. It aims to clarify how the experience of existential threat influences the values that strengthen national identity and shape moral solidarity. Particular attention is given to the role of self-sacrifice as the community’s existential response to the challenges of war – both as a reaction to danger and as a mechanism for symbolically ordering the experience of mortality. Theoretical basis. The research is based on Karl Jaspers’s philosophical concept of the limit situation and Martin Heidegger’s idea of being-toward-death. It also takes into account the intersubjective interpretation of Dasein and its constitutive being-with, which acquires special significance amid radical rupture. In this context, the assumptions of terror management theory are particularly relevant, emphasizing the increasing importance of sacred values and the heightened awareness of self-sacrifice among citizens following the onset of full-scale war. Interdisciplinary approaches to the phenomenon of heroism – developed in the works of Ernest Becker, Joseph Campbell, and other scholars – are also considered, as they help to elucidate the mechanisms of value-based identification under conditions of existential threat. Originality. The study proposes an interpretation of self-sacrifice not as an exceptional heroic act but as an element of a cultural model that stabilizes the community in times of crisis. It argues that symbolic actions associated with sacrifice can perform a structuring function – shaping moral orientations, sustaining identity, and preserving meaning even amid collective disintegration. Conclusions. In the limit situations of war, self-sacrifice acquires sacred significance as a mode of both individual and collective response to the experience of mortality. It becomes institutionalized in public space, embodied in narratives of memory, cultural practices, and symbolic gestures, thereby serving as a means of affirming shared subjectivity in the face of threat. The article illustrates how a nation can transform the fear of death into a source of cohesion through the moral recognition of self-sacrifice.

Socio-Anthropological Dimensions of Culture: from Traumatic Consumerism to Smart Consumption

A. M. Tormakhova — 2025-12-30

Purpose of this study is to highlight the socio-anthropological dimensions of contemporary culture through the prism of the transformation of consumer practices – from traumatic consumerism to smart consumption, illustrating the transition from a compensatory to a conscious model of human existence in the globalized world. Theoretical basis draws on the works of key philosophers who have examined consumption in socio-cultural and philosophical contexts. Thorstein Veblen analyses conspicuous consumption as a means of social stratification and the affirmation of status. Jean Baudrillard interprets consumption as a system of symbols that generates needs and perceptions increasingly detached from actual necessities. Pierre Bourdieu emphasises the role of consumer habits in maintaining social hierarchies and in the symbolic struggle between social groups. Zygmunt Bauman’s concept of "liquid modernity" sheds light on the growing instability and uncertainty that shape traumatic experiences in consumer society. Richard Sennett explores how the new culture of capitalism, with its focus on flexibility and short-term goals, undermines enduring values and identities. These perspectives are integrated to explain the transition from traumatic consumerism to smart consumption. Originality. The article introduces the concept of "traumatic consumerism", which emerges when the acquisition and use of goods and services become a compensatory mechanism in response to personal or societal trauma – a phenomenon that intensifies during global crises such as wars, economic downturns, or environmental disasters. It outlines the dynamics of the shift from traumatic consumerism to smart consumption as observed in the conditions of liquid modernity. Conclusions. The study examines the transformation of consumption from a trauma-driven pattern to a model of smart consumption. Drawing on the theories of Veblen, Baudrillard, Bourdieu, Bauman, and Sennett, it demonstrates that contemporary consumption functions as a cultural-symbolic tool that shapes social identities and sustains hierarchies. The analysis highlights how instability and the demands of flexibility increase consumers’ traumatic experiences, while also presenting smart consumption as a conscious, ethical practice that fosters self-sufficiency and sustainable development.