Anthropological Measurements of Philosophical Research

Hohol’s Anthropological Project in the Russian Empire

A. M. Malivskyi, T. O. Kolesnykova, D. Y. Snitko — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. To reconstruct Hohol’s point of view on his anthropological project, that is, to identify his answers to the question of what a person is in the dimensions of the essential and the proper. In other words, it is about clarifying Hohol’s position on the principles of Ukrainian existence in the russian empire. Theoretical basis. Our view of Hohol’s legacy is based on the conceptual positions of phenomenology, existentialism and hermeneutics. Originality. For the first time, an attempt is made to study Hohol’s legacy as a development of an anthropological project. In the process of its implementation, the authors reconstructed the main dimensions of this project, using the biography of the thinker, his correspondence, and texts. Close attention to the peculiarities of Hohol’s anthropology allows us to approach the understanding of the theoretical paradoxes of the writer’s worldview and the factors of his early death as a personal life tragedy of a patriot of Ukraine. The point is that Hohol, in the process of searching for forms of realising his high calling, set himself the task of substantiating a utopian goal. For him, the ways of building russia as a great power involve the emasculation of the basic values of European culture and the humiliation of human dignity. Conclusions. In the course of the study of Mykola Hohol’s works, the authors have identified: a) the importance of worldview and philosophical issues; b) the problems of man in his heritage. It is argued that Mykola Hohol, solving the problem of outlining the general features of human nature, at an early stage of his work demonstrated optimism and expressive life-affirming features rooted in Ukrainian centrism. Significant changes in our thinker’s worldview led to his attempts to substantiate an alternative version of the European anthropological project, which involves justifying the insignificance of the average russian citizen and the empire itself at the cost of denying the achievements of European philosophy and science. The painful experience of this theoretical dissonance was a prerequisite for Mykola Vasylyovych’s early tragic death. Today, it is a kind of warning about the impossibility of combining Ukrainian and russian culture, that is, the danger of a nihilistic attitude towards the achievements of European culture, of which Ukraine is an integral part. The authors associate the prospects for further study of Hohol’s legacy with focusing on his: a) criticism of the Enlightenment and b) clarification of the forms of substantive rootedness of his work in Ukrainian philosophy, primarily in the teachings of Hryhorii Skovoroda.

The Phenomenon of Heroism in the Understanding of Philosophical Anthropology

O. L. Prytula — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. In today’s global society, traditional values, including patriotism and heroism, have been called into question. However, the new challenges of hybrid warfare require new manifestations of heroism, and thus a new philosophical understanding of it. The main purpose of this article is to provide a philosophical and anthropological understanding of heroism as the ultimate manifestation of the strength of the spirit, which combines the institutional foundations of the public good and the individual will to achieve it. Theoretical basis. The phenomenon of heroism is studied in the classical works of Homer, Plutarch, and Thomas Carlyle. Important contemporary philosophical and anthropological interpretations of this phenomenon are provided by Friedrich Nietzsche, Helmut Plessner and Albert Camus, according to whom every person can become a hero, provided that he or she demonstrates strength of spirit and an unbreakable desire to fight and win. Therefore, the phenomenon of heroism is gaining popularity and, although it can never be total in society, it can become a subject of education and self-education. Originality. The strength of a warrior’s spirit is reflected in his or her everyday resilience, which has no gender. Its vivid embodiments in modern society can be traced to the heroism, dedication and perseverance of a warrior in a hybrid war. These new incarnations not only confirm the established philosophical and anthropological ideas about heroism, but also give it new features. Conclusions. The modern rethinking of heroism on the example of the ultimate manifestation of the strength of spirit in a hybrid war has made it possible to clarify its philosophical and anthropological concept. The exemplary steadfastness and consistency in manifesting democratic values in extremely unfavourable circumstances makes modern heroes not only professional military men, but also all citizens who demonstrate their best social virtues in defence of the social institutions of democracy. Modern hybrid warfare creates a frontier of heroic confrontation with totalitarianism on a global scale. The modern hero appears as an exemplary citizen of his/her nation-state and at the same time demonstrates the virtues of a true representative of the global civil society.

Ukrainian Identity in the Context of Memory and Forgetting: Philosophical and Anthropological Analysis

A. O. Khodzhaian, N. V. Savchuk — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The main content of the presented study is a philosophical and anthropological analysis of the problem of memory in the context of the phenomenon of forgetting, the essential factors of establishing a new image of the Ukrainian person, his/her national memory and identity. This circumstance, in the situation of Ukraine’s defence against the Russian aggressor, upholding of freedoms and European values, poses the following tasks: 1) to undertake a consistent review of the conceptual content of the concepts of "memory" and "forgetting" and to identify their philosophical and anthropological content; 2) to analyse the phenomenon of national memory and show its significance for the struggle of the Ukrainian people for the European choice; 3) to study the main parameters of the process of forming a system of new values in the context of the phenomenon of forgetting in the discourse of philosophical anthropology. Theoretical basis. The complex and dynamic process of forming Ukrainian identity in the contexts of national memory and forgetting brings the system of life values to a new level of theoretical and methodological understanding. The philosophical and anthropological dimension of the values of a modern Ukrainian person allows us to engage the methodological discourses of memory studies, which are a way for people to construct their historical past in the perspective of creating a new future in the integrity of axiological, moral and existential content. The relevance of this problem is due to the crisis of worldview and cultural meanings of human existence in the context of war, the processes of which have a powerful impact on all aspects of social, political, and spiritual life, which ultimately leads to the need for a new type of communication, thinking, and behaviour. Originality. The study substantiates that the phenomenon of forgetting in the context of the formation of a new national memory largely determines the strategy of asserting Ukrainian identity in the context of modern civilizational challenges faced by Ukraine as a result of military aggression against its freedom and territorial integrity. This situation opens up new prospects for the formation of a civilizational system of values in interaction with a qualitatively different image of the Ukrainian person. Conclusions. Today, the Ukrainian state is facing an existential threat, which raises the problem of creating a new Ukrainian person whose worldview and system of values correspond to the image of a European person. Despite the serious problems that Ukraine has faced as a result of geopolitical contradictions on a global scale, philosophical and anthropological analysis has shown that the strategy of forming a new Ukrainian identity in the context of historical memory, which contains an element of forgetting, determines the process of creating a mentality that is consistent with the national strategy of entering Western civilisation. It is within the parameters of such an analysis that a new memory adequate to the needs of our time is formed.

Philosophy of Hryhorii Skovoroda: Nature and Humanity

S. M. Ryk, M. S. Ryk — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The article aims to reconstruct the course of Hryhorii Skovoroda’s philosophical thought, which will reveal the context in the formation of his idea of a caring attitude toward nature. Theoretical basis. The theoretical and methodological background of the article was formed by the basic ideas of researchers on environmental issues, as well as the developments of representatives of the Kyiv worldview-anthropological school, related to the research of the Ukrainian philosopher’s teachings. Originality. Being a contemporary and witness in forming and implementing the guidelines for the complete transformation of the natural world, H. Skovoroda makes a brilliant attempt to outline its alternative. Its substantive premise is the thesis about the identity of God and nature, and the forms of categorical expression are the concepts of "gratitude" and "ingratitude". For the philosopher, nature as expediency is a model and standard of human behavior, which should imitate nature (a metaphor of a teacher and a doctor as servants of nature). For H. Skovoroda, the thesis about human gratitude to God means a) the priority for a man of higher meanings accessible through self-knowledge, and b) concern for preserving nature as a creation of God. Conclusions. The article argues that H. Skovoroda, as a contemporary and witness in the formation of the guideline for the complete subjugation of nature, thinks about its alternative. Addressing the context of its formation allows us to reveal its main principles. On the pages of the dialogue "The Grateful Erodius", he reminds men that as a part of nature, they have certain obligations to it. The fundamental categories from H. Skovoroda here are "gratitude" and "ingratitude". The forms of expressing gratitude include the idea that nature as the embodiment of worthwhileness is the legislator of the human way of life. Today, at the beginning of the 21st century, when humanity is looking for that categorical imperative of modernity that will allow us to preserve nature, it is useful and fruitful to turn to the heritage of the Ukrainian philosopher of the 18th century, H. Skovoroda. He is one of those brilliant predecessors whose legacy has significant heuristic potential. The issue is that in the process of sensemaking the history of humanity in the 20th and early 21st centuries, which demonstrates the consequences of overestimating human activity, H. Skovoroda gives us the key to a deeper understanding of modernity.

Listening to the Wind of Change: Social Forecasting through the Lens of a Transdisciplinary Approach

T. V. Danylova — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. This paper aims to explore social forecasting through the lens of a transdisciplinary approach with respect to holistic human nature. Theoretical basis. The complexity of social forecasting is that it deals with the multifaceted phenomenon of a human being, a human who is both the creator and the creation of the social spaces, for whom all economic, social, political, scientific, cultural achievements, problems and prospects acquire meaning only in the context of him/herself, his/her life, his/her destiny. Thus, the phenomenon of a human being is the key to understanding the dynamics of modern transformational processes and to creating promising models of the future development of the human society. Since in forecasting we try to anticipate the future that is not yet defined and may have different development trajectories, a transdisciplinary approach to forecasting that embraces what is within disciplines, at the intersection of disciplines, and beyond all disciplines can become the most fruitful approach. Originality. A human being brings a high degree of unpredictability and uncertainty into all social forecasts. Nowadays, the complex multifaceted nature of an individual as a biological, psychological, and social being needs a deeper understanding that requires joint efforts of representatives of various scientific fields. Through mutually enriching work within a transdisciplinary paradigm, representatives of different scientific fields and directions may create a kind of guidebook designed to form and explain a new reality, a new future. Within such an approach, not a competition between theories, methodologies, and protocol decisions, but a common goal, common dreams and aspirations for a better future of humanity should come to the fore. Conclusions. A transdisciplinary approach to social forecasting has a potential to consider all sciences in a humanitarian context, taking into account complex multifaceted human nature. It goes beyond traditional boundaries providing opportunities not only to synthesize and integrate solutions to a problem, but also to rise above it. Transdisciplinarity, recognizing the existence of different realities, provides a broader view of the world, a deeper understanding of phenomena and processes that contribute to the development of new projects for a better future of a human and humanity.

Philosophical and Anthropological Theory of Violence by René Girard

S. V. Savchenko, K. A. Prokofieva — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The article aims to examine the key aspects of the theory of mimetic violence by the famous French thinker René Girard. Theoretical basis. The study is based on René Girard’s fundamental theory of violence, which includes the concepts of mimesis and sacrificial cycle. Girard argues that violence arises from mimetic rivalry, when people imitate each other’s desires and actions, leading to conflicts and crises. The theory suggests that societies historically resolved these crises and prevented chaos through scapegoating rituals. Christianity, however, stands apart in Girard’s view by rejecting sacrificial cults and instead offering Christ’s non-violent example as a path to conflict resolution. Originality. Girard’s concept of mimetic desire explains how people’s tendency to imitate others’ desires leads to rivalry and conflict. These tensions are typically resolved through scapegoating – directing collective aggression toward a common target. The term "scapegoat" itself stems from the Biblical ritual described in Leviticus, where a goat symbolically carried away the community’s sins. The mechanism remains universal, operating in both archaic and modern societies. The authors examine how this dynamic relates to modern totalitarianism and its exploitation of collective violence. They emphasize Girard’s analysis of Christianity’s unique role in countering violence, specifically through its radical proposition that it is better to be victimized than to victimize others. Conclusions. These examples demonstrate how victim sacralization rituals maintain social order, supporting Girard’s assertion that ancient and modern myths share fundamental similarities. Girard’s theory transcends religious and mythological contexts, offering a lens through which to examine diverse anthropological and social phenomena. His ideas offer a profound understanding of the mechanisms of collective violence and their consequences, including the connection between mimetic violence and possible apocalyptic scenarios.

Tolerance Limits of Cruelty in the Philosophy of the 20th Century: The Possibility of an Ambivalent Interpretation

N. V. Borodina, Y. M. Melnyk — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The research explores the ambivalent interpretations of the tolerance limits of cruelty in 20th-century philosophy. Theoretical basis. The research is based on the concepts of Jean-Paul Sartre, Georges Bataille, and Albert Camus, who do not justify cruelty but demonstrate its potential legitimacy under certain circumstances. Originality. The authors have identified three main perspectives on tolerating cruelty, which form the foundation for an ambivalent interpretation. These perspectives include the justification of cruelty as necessary in the struggle for social justice (Sartre), the justification of cruelty towards oneself as a consequence of human rights and freedoms (Camus), and the justification of epistemological cruelty as a means to expand the boundaries of knowledge (Bataille). Conclusions. The ambivalent interpretation of cruelty, as exemplified by Bataille, Camus, and Sartre, blurs the tolerance limits of cruelty and creates opportunities for manipulations that may infringe upon people’s rights and freedoms. If Camus’s concept remains within the limits of respect for human dignity, then in Sartre’s interpretation, a person can be perceived as a tool for social struggle, and in Bataille – as an opportunity to gain a new ecstatic experience through cruel treatment of others.

Balancing Universality and Cultural Diversity in the Search for Inclusive Moral Frameworks

N. M. Volovchuk — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The article aims to draw the attention of researchers to the creation of an ethical framework that harmoniously incorporates universal principles and cultural diversity taking into account the rights and dignity of every individual as a key actor in ethical discussions. It argues that an effective ethical framework gives the opportunity to each person to take part in moral deliberations and ethical decision-making. Theoretical basis. The article, based on the approach of Kant, Rolls, Singer and others, insists on the need to define and agree on the universal principles. They should form the basis of all subsequent ethical discussions. The protection of personal identity is emphasized through intercultural sensitivity (Herskovits, Benedict). People with diverse cultural contexts should be included in ethical debates. The importance in research of the flexibility of ethical concepts in accordance with the cosmopolitanism of Appiah and the approach to the capabilities of Nussbaum is also emphasized. Ethical theories need to balance between cultural pluralism and universality. Cultural sensitivity in ethical theories must recognize, respect, and give space to other moralities, paving the way for the formulation of open ethical theories. Anthropological and philosophical insights contribute to achieving the necessary balance between core principles and flexibility to create avenues for dialogue and consensus. Finally, while attempting to achieve universality, cultural sensitivity, and adaptability, ethical frameworks in an interconnected world should apply the principles across various societies, respect diversity in values, and take into account changes in those societies. Originality. The article outlines the contours of a possible balanced approach emphasizing universality as the central core of ethical theory and cross-cultural sensitivity, flexibility, and adaptability. That allows each person to preserve identity and feel to be involved in ethics. Conclusions. The article demonstrated that it is necessary to promote such qualities as understanding cultural specificity, empathy for other cultures and cooperation in solving moral dilemmas on the path towards ethical excellence. Only a balanced approach that combines universal principles and takes into account cultural diversity recognizes the rights and dignity of each person and transcends cultural differences.

Psychological and Philosophical Problems of Tolerance

V. M. Rubskyi — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The purpose of the article is to formulate the uncontroversial principle of tolerance, taking into account the internal philosophical and psychological difficulties associated with its implementation in practice. Theoretical basis. The author proceeds from the insoluble problem of the very concept of "tolerance" and its psychological implementation. Not classical, but post-metaphysical psycho-religious method of promoting the idea of tolerance is proposed. This method was stated in the works by J. Derrida, P. Ricker, J. Caputo, G. Vattimo, R. Kearney, A. Shepherd, E. Newman, M. Moyaert, and others. The historical Christian type of tolerance (implementation of the principle of love for one’s neighbour) retains a significant potential for hidden aggression. This can be traced in the texts of the Holy Scripture and the fathers of the church. The division into friends and strangers based on the principle of confession remains relevant to this day. In addition, the religious component of tolerance tends to present it as self-worth, and not just an important socio-psychological parameter. The author points out that the application of Christian post-metaphysical approaches to this problem is the most philosophically coherent and psychologically effective. Originality. The article examines the internal semantic paradox of the idea of tolerance and methods of its promotion. The promotion of tolerance gives a rise to the suspicion of intolerance, which, being inherently intolerant, turns out to be a necessary component of the spread of the idea of tolerance. Typology of methods of introduction and promotion of tolerance (authoritarian, passive, psychological and religious), their main disadvantages and advantages are given. The main problems arising only at the level of philosophy and psychology are indicated. Conclusions. Historical Christianity is ineffective in achieving tolerance for a number of reasons: it is not sufficiently attentive to the individual, as it preserves the reasoning about the person in the categories of social formations (chosen people, etc.). The reality of God in classical texts was manifested by His violence in the past or in the future. The metaphysical basis of the principle of tolerance and the post-metaphysical understanding of hospitality return tolerance to its natural origin and provide a relevant basis for both interreligious dialogue and the removal of psychological tension between different cultural codes. The former models, which are proposed in the UNESCO Declaration, have a number of internal contradictions and are not effective enough in practice.

Philosophical and Anthropological Vision of the Idea of Spirituality in Isaac Asimov’s Foundation Trilogy

S. K. Kostiuchkov, A. V. Vorobiova — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The article is a philosophical and anthropological representation of the idea of spirituality in The Foundation Trilogy by the American science fiction writer, philosopher, populariser of science Isaac Asimov. Theoretical basis. The study is based on an understanding of the worldview imperatives of Asimov’s work, which highlight his philosophical and anthropological vision of spirituality as a historically established property of a rationally organised society and a key condition for its progressive evolution. The emergence, stochasticity and eventuality of the development of the modern global society brings the content of A. Azimov’s philosophical and anthropological ideas to a fundamentally new level of understanding of the further development of humanity. Asimov’s articulation of the idea of spirituality in The Foundation Trilogy allows us to define the philosophical and anthropological concept of the writer in the fullness of its social, philosophical, existential and axiological dimensions. Originality. The authors have substantiated the expediency and relevance of considering the idea of spirituality in A. Asimov’s Foundation trilogy in the semantic field of philosophical anthropology. It is shown that Asimov’s philosophical anthropology has a clearly expressed teleological "load". In the writer’s interpretation, a person of the future is not a "posthuman" with a biological nature altered by special technologies, but a person focused on spiritual development and self-improvement based on the eternal values enshrined in the mental code of Homo sapiens – happiness, love, freedom, dignity, independence, patriotism. Conclusions. Foundation is a multifaceted work, rich in plot, compositionally mosaic and polyphonic, in which, at first glance, it is difficult to identify any dominant idea. In the course of the study, it was found that one of the main content centres in A. Asimov’s works is the philosophical and anthropological discourse, in the space of which considerable attention is paid to human spirituality.

Main Paradigms of the Concept of Evil in Western Anthropological and Psychological Studies

V. Y. Popov, E. V. Popova — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The authors aim to investigate the evolution of the paradigm shift of the concept of evil in Western philosophical and psychological thought. Theoretical basis is determined by the latest methodological approaches in studying the relationship between philosophical, psychological, and theological approaches to understanding the essence of evil and its manifestations. Originality. For the first time in Ukrainian philosophical literature, a systematization of the evolution of the concept of evil in the philosophical and psychological sciences has been carried out. Conclusions. Analyzing the main mythological, theological, philosophical, and psychological concepts of evil provides an opportunity to systematize them through the main five paradigms. The primordial paradigm can be considered dualistic, which retains its influence until our time. Evil is understood in it as the personification of natural disasters, diseases, human crimes, and a force opposing Good. Ancient philosophy and Christianity try to deprive evil of its ontological status: evil does not exist as such but is only a lack of Good. Based on this understanding, a privative paradigm was formed, which dominated the European philosophical and theological consciousness for more than a millennium. It became the basis for philosophical theodicy: the justification of the all-good God in the face of clearly existing evil. But at the end of the 18th century, it gave way to the dialectical-romantic paradigm, the most vivid representatives of which are Schelling, Hegel, and Nietzsche. The concept of evil is reinterpreted and considered as a necessary component of the world, which, along with good, belongs to a higher reality. The concept of evil receives a new understanding in the psychoanalysis of Freud, Jung, and Fromm: its source is determined by the human subconscious, and its external manifestation is aggression. A similar understanding of evil is inherent in many other psychological schools, some of which also conducted psychological experiments on the originally evil nature of man. However, such "experiments" are characteristic of the social practices of totalitarian regimes, based on which the concept of the "banality" of evil arises. The appearance of the latest postmodern paradigm of understanding evil is connected with the attempt of some thinkers to reject all previous concepts of evil and a kind of return to the oldest dualistic paradigm. It would seem that the fall of most totalitarian regimes and the expectation of the "end of history" did not give grounds for popularizing this paradigm. Still, the events of the early 20s of our century indicate the need for its actualization.

Topic of Apriorism in Modern Discussions of the Evolution of Consciousness

V. V. Liakh — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The article aims to: 1) to determine the place and role of a priori topoi of knowledge in the overall process of evolution of human consciousness, to clarify the relationship between innate and acquired human abilities; 2) to determine the creative potential of a priori and acquired human abilities on the basis of the evolutionary approach; 3) to clarify the basic intentions of a person which allowed him or her to reach a new level of adaptive behaviour. Theoretical basis. The article investigates the genesis and significance of the idea of a priori in the traditional theory of knowledge and its modern implications in the evolutionary theory of consciousness. The evolutionary approach allows us to rethink a fairly wide range of things that fall under the definition of a priori: from analytics, normativity, various attitudes of consciousness to human behavioural reactions. In the course of analysing Kant’s apriorism, which he used to justify the possibility of theoretical sciences, an attempt is made to determine the nature of a priori in the context of the evolutionary theory of consciousness. Although the idea of a priori was criticised by both Kant’s opponents (based on historical experience) and his followers (who opposed the formalism of a priori knowledge), the evolutionary theory of consciousness played a special role in this criticism and further development of this topic, contributing to a more detailed consideration of the genesis of the so-called a priori forms. Ultimately, through a combination of different forms of learning and a set of socio-cultural forms of mastering the world, man has managed to gain access to "potential intelligence" and a new "space for creation". Originality. The article substantiates the thesis that the evolutionary theory of consciousness allows explaining both the genesis of the a priori sphere and determining the mechanism of action of artificial formations or the achievements of human civilisation. Since people have gained the ability to generate and test hypotheses about reality instead of directly dealing with specific threats, the likelihood of wrong decisions and false preferences has arisen and is constantly growing. Therefore, in general, we have an urgent need for a double reflection – both on the limits of the application of a priori forms of knowledge and on the intentional attitudes of the human habitus. Drawing on the achievements of the evolutionary theory of consciousness, the author points to the possibility of a much broader approach to the problem of the a priori, which distinguishes not only different forms of knowledge, but also attitudes, biases, and intentions. In other words, the epistemological a priori is only a subdivision of the general sphere of innate and acquired human abilities. Hence, it can be argued that basic intentionality is also a kind of a priori, but it is widespread both in the field of ethics and in human behaviour. Conclusions. Based on Darwin’s ideas of natural selection, research in ethology, anthropology, neuroscience data, modern ideas about consciousness, etc., representatives of the evolutionary theory of consciousness proposed a more detailed approach to the study of the a priori. On the one hand, the belief in the apodictic reliability of a priori forms was undermined, and on the other hand, the complex nature of those forms of knowledge that Kant considered a priori was revealed. Ultimately, the idea of a priori leads us to questions about people’s ability to learn, to formulate tasks, hypotheses, theories, etc. In particular, the evolutionary theory of consciousness allows us to look at human cognitive abilities from the perspective of adaptation to environmental challenges.

Cognitive Experience in Positivism and Pragmatism

Y. V. Lyubiviy, R. V. Samchuk — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The main purpose of the article is to compare the anthropological context of the concept of cognitive experience in pragmatism, which is based on an empirical basis and is determined by the result of the interaction of a person as a biosocial being with the surrounding natural and social environment through experimentation and choosing the most optimal way of acting in a given situation in accordance with individual and social values, on the one hand, and the exclusively epistemological significance of cognitive experience in positivism, aimed at observation and verification empirical data, on the other hand. Theoretical basis. The anthropological approach is important for this study, since its defining theoretical idea is the focus on the inseparability of theoretical and practical approaches to the integrity of human activity, proposed by pragmatism. Unlike positivism, which absolutizes theoretical knowledge of reality, supported by empirical experience, pragmatism understands this knowledge as an element of the practical adaptive activity of a person as a biosocial being who constructs the natural and social environment necessary for his/her life, transforming uncertainty into certainty. Thus, from the position of radical empiricism of W. James, a person’s cognitive experience includes not only knowledge of what is before a person’s eyes "here and now", but also values, interests, moral feelings that determine the purpose, prospects and motives of his/her activity. Originality. Thanks to an anthropological approach, pragmatism achieves a more complete understanding of cognitive experience than positivism. If in positivism cognitive experience is valuable in itself, then in pragmatism it, through feedback, performs the function of reflective practical experimentation, which should ensure the effectiveness of practical actions of a person as a biosocial being. Cognitive experience is an important component of habit, which for pragmatism is, on the one hand, the accumulated experience of a person’s long-term practical adaptation to the natural and social environment, and on the other – a person’s ability to find innovative ways of survival in the event of a change in the determining circumstances of life support. Thus, in extreme existential conditions of human existence (ecological and social disasters, wars), human-centred and socio-centred values, including identity values, together with strategically verified pragmatic optimality of actions, provided by cognitive experience, are important for the survival and development of man and society. Conclusions. Using an anthropological approach, pragmatism considers cognitive experience in a human-dimensional aspect. From the entire spectrum of cognitive experience, which enables a person to navigate in the natural and social environment, there is a part that allows a person to apply the acquired knowledge in productive practical activities based on universal values. From the point of view of pragmatism, cognitive experience based on experimentation with reflective feedback is important for ensuring the effectiveness of human practical actions. In the conditions of epoch-making social transformations currently taking place in the world, the survival and development of a civilization based on universal human values largely depends on the effectiveness of the actualized cognitive experience of a person, his or her intellectual and moral resources.

Existential Analysis in Theory and Practice of Education

I. V. Nelin — Mon, 30 Dec 2024 00:00:00 +0200

Purpose. The aim of this article is to reinterpret the key ideas of existential analysis for contemporary educational theory and practice. Theoretical basis. The research used the following theoretical methods: analysis, synthesis, comparison, and generalization of the fundamental principles of existential analysis as one of the branches of modern psychoanalysis. Originality. The scientific novelty of the research lies in characterizing L. Binswanger’s existential analysis (Daseinsanalysis) and V. Frankl’s logotherapy for their subsequent implementation in pedagogical theory and practice. It emphasizes that the principles of existential analysis in education aim to assist children in finding goals and learning motivation in a rapidly changing world. It is proven that existential analysis focuses on the idea of returning to the traditional view of the educator as a guide for children on their path to self-realization and self-discovery. Conclusions. The study concludes that "existential communication" between teachers and students helps the latter to go through new life experiences, make sense of them, and plan their future prospects. The ideas of existential analysis encourage the consideration of the ethical component in pedagogical practice, aimed at anticipating possible life risks, choosing ways to achieve plans, accepting the limitations of desires, and explaining the reasonable enjoyment of life without excessive indulgence. To achieve this goal, recommendations are provided on how to work with children’s motivation, the need to teach students to determine their place in the system of social relations and choose a profession to serve the truth and people.