The purpose of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. Theoretical basis. The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; 2) the concept of anthropic time (V. Khanzhy). Originality. For the first time in the research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. Conclusions. According to Husserl, the structure of human time-consciousness is instantiated in three spheres of passivity: prerefleсtive cogito, embodiment, and intersubjectivity. Within the framework of the problem of phase differentiation of phenomenological time, an analysis of the potencies of consciousness in constituting the phases of time-consciousness, namely protentional and retentional potencies, has been proposed. In the context of the reconstruction of the concept of anthropic time, several aspects of Husserl’s model of time-consciousness have been interpreted, including the paradoxical reconciliation of two quasi-incompatible ideas: the idea of the vagueness of the boundaries between temporal modes and the thesis of the formal capacity of preserving temporal units within their respective temporal phases. The property of multilevel complexity in the system of human temporality accounts for the diversity in the relationship of unique temporal units based on formal and content-related criteria ('temporal matryoshka').

Purpose. This research involves revealing the methodological significance of the anthropological understanding of values for conducting modern scientific research. Theoretical basis. Philosophical anthropology acts as an epistemological basis for answers to ontological questions that are part of the structure of such problems in modern science as the construction of a scientific picture of the world, the ordering of data of natural attitude, and anthropocosmism. The ontological basis for the formation of the anthropological theory of values is the teaching of Wilhelm Leibniz, Immanuel Kant, Rudolf Lotze, and Martin Heidegger. Originality. The creation of a scientific picture of the world, the research of natural attitude, and an anthropological approach to cosmology carried out from the viewing angle of the philosophy of values show the close mutual conditioning of these scientific issues. A successful determination of one’s value positions by a scientist-researcher is impossible without his/her agreeing with his/her picture of the world with the prevailing ideas about the world in their society. Such ideas are studied by anthropocosmism, which researches not so much the world in itself, but a view of this world from the standpoint of the existing state of society and the main intentions of its development. Conclusions. The value attitude of scientists at a certain stage of the development of scientific knowledge forms their picture of the world, which has the form of self-explanatory scientific provisions. The facts of modern physics must always, one way or another, receive their legitimation through the world of the human natural attitude. Even the unobservable characteristics of the microcosm are explained by appealing to knowledge about the observable characteristics of the world. The anthropocentric nature of cosmology is determined by the fact that in modern philosophy, the values of a person explain not only the way of one’s cognition but also the way of one’s inclusion in the world.

Purpose of the article is to find out the main content and ways of embodying freedom as a value of the volunteer movement in the context of analyzing the social motivation of human behavior in general. Theoretical basis. The theoretical basis of the research is the philosophical and anthropological understanding of freedom as a person’s creative overcoming of obstacles to establish his or her eccentric essence. Such a vision is embedded, in particular, in Karl Jaspers’ philosophy of existence, Helmuth Plessner’s philosophy of positioning in the world, and Paul Ricœur’s philosophy of rational choice of life path. Originality. The importance of freedom as a value, as well as other social values, is revealed and specified through the analysis of the values of the volunteer movement. In the desire of people engaged in volunteer work to achieve freedom through other values, the content of freedom as a basis for self-reproduction of the individual, community and society is revealed. Conclusions. Representatives of various humanities and social sciences have distinct research interests in analyzing the values inherent in volunteers. As members of a certain society and certain communities in this society, volunteers do not act outside the economy, politics and other spheres of public life, but reveal their freedom through creative and non-standard solutions to economic, political, and other problems. At the same time, research psychologists focus attention on the personal self-realization of a person, theorists and practitioners of social work study volunteers’ desire to gain recognition from peers and other small social groups, and representatives of sociology, political science and other social sciences focus their attention on such socially significant values of volunteering as patriotism, solidarity, etc. The task of social philosophy is to justify the desire to contribute to the public good, which is common to all volunteers. Representatives of philosophical anthropology look for the best social intentions inherent in a person as a member of society in volunteering. Analysis of the values of volunteering as a motivator of human behavior provides knowledge of socially significant values inherent in every member of society to a greater or lesser extent.

Purpose. This research defines the conceptual foundations of anthropotechnics as a science that studies modern processes of interaction between humans and technologies in the socio-humanitarian dimension. Theoretical basis. The authors use the method of anthropological analysis, which allows generalizing the approaches of anthropotechnics in the socio-cultural context in the "human-technology" system. Originality. Based on the results of the research, the understanding of the essence of anthropotechnics as a science that studies human interaction with technologies and technical systems has been clarified. The idea of implementing anthropotechnical approaches to the management of the educational process gained further development, in particular in the context of practical training of applicants for education, distance learning, and dual education forms. The concept of professional activity and professional self-realization of the individual is taken into account, and promising directions in the development of anthropotechnics in the context of the application of artificial intelligence are determined. Conclusions. Considering anthropotechnics in a philosophical and sociocultural dimension is an important approach to understanding the interaction of technologies, people, and society as a whole, where technologies affect human perception of the world and interaction with it. The range of approaches chosen by the authors, the disclosure of their principles and categories allows for considering the object of this research – anthropotechnics as a modern science – in a multifaceted and holistic way, to interpret the results of the research based on the use of the basic categories of approaches: a person, equipment, technology, activity, development, personality, system.

Purpose. The purpose of this research is to analyse and systematize modern philosophical and anthropological ideas about the nature, essence, causes and sources of collective violence. Theoretical basis. Given the complexity and multifaceted nature of the phenomenon of violence, the authors used a range of philosophical and general scientific research methods. In particular, the comparative method helped to identify the main advantages and disadvantages of using philosophical and anthropological approaches to studying the nature and patterns of violence in the social environment. The use of the systemic and structural-functional methods contributed to a better understanding of the structure, features, mechanisms and criteria for ethical justification of the permissibility of collective violence. The psychological approach made it possible to analyse the role of social dissatisfaction, disappointment, relative deprivation and frustration in the process of radicalization of individuals and their readiness to use violence. Originality. The originality of this research lies in the application of modern analytical approaches to the study and philosophical understanding of the phenomenon of violence. It has been proven that at the current stage of social development, the following non-traditional forms of violence are becoming widespread: structural, symbolic, cultural, and psychological. It has been established that the main sources of collective violence are value, cultural, ideological and structural contradictions, as well as socio-psychological dissatisfaction, economic inequality and discrimination. Conclusions. Throughout history, violence has been an integral part of spiritual, social, value and economic transformations. The study of such a complex phenomenon requires the creation of an effective interdisciplinary theory that would take into account various anthropological, social, philosophical, psychological, physiological and biological dimensions and forms of its use. That is why there is a need to further improve scientific theories and approaches to studying the nature, forms and sources of violence. Taking advantage of a comprehensive approach, we have been able to establish that violence is a form of social influence that involves the use of physical force against individuals, social groups or institutions to cause physical, mental or moral harm and to subordinate their behaviour and will.

Purpose. The authors aim to reveal the influence of philosophical and esoteric principles on the formation and further development of Roberto Assagioli’s concept of psychosynthesis. The theoretical basis of the study is determined by the latest methodological approaches in the study of the relationship between philosophical, psychological, and esoteric approaches in the study of the unconscious and the formation of a harmonious personality. Originality. For the first time, a systematic analysis of the anthropological foundations of Roberto Assagioli’s work has been carried out in Ukrainian philosophical literature, the specificity of the connection between esoteric teachings and psychosynthesis has been revealed on the basis of a thorough study of primary sources and biographical evidence of the life and work of the famous Italian thinker. Conclusions. Psychosynthesis, which is one of the leading directions of modern psychology, has a rather multicultural philosophical and methodological basis. Its founder Roberto Assagioli, while developing his concept, was influenced by theosophical-esoteric, pragmatic kabbalistic, and Eastern religious concepts and practices. Unlike psychoanalysis, which saw the unconscious as physiological-naturalistic determinants of the human psyche and behavior, psychosynthesis considers the unconscious as a hidden potential for self-development of the individual. Roberto Assagioli went through a long and difficult way to finally form his own concept, which became the basis of the psycho-techniques of disidentification and work with subpersonalities, which help to discover the true transpersonal self, which is the source of human self-improvement. Modern discussions about the relationship between psychosynthesis and various forms of parapsychology once again testify to the synthetic nature of Assagioli’s teaching, which combines various psychotherapeutic practices. This is what gives psychosynthesis a new push for development in the conditions of wars, disasters, loneliness, and related psychological disorders.

The purpose of this article is to find out whether philosophical and anthropological studies of human nature affect the legitimization of decisions about human life and death, using the example of a philosophical analysis of the problem of euthanasia. Theoretical basis. Philosophically and anthropologically based situational analysis in bioethics is chosen as the research methodology, which reveals the legitimation of euthanasia as a complex and highly responsible moral decision, which should be based on both the consideration of all the patient’s special circumstances and the competent and adequate application of fundamental knowledge about the human being. Originality. From a philosophical point of view, it would be correct to legalize euthanasia, but under the condition of significantly limiting the cases of its application, clearly defining the conditions for its provision and strict control over its implementation. It is morally unacceptable to justify either murder or torture, so euthanasia appears as an attempt to avoid both at the same time. Conclusions. Specific solutions to practical problems often indicate the necessary direction for solving theoretical difficulties. Thus, making proper moral decisions about euthanasia requires reliance on fundamental knowledge about human beings, but at the same time it provides arguments "for" and "against" artificial termination of life. The basic principles of bioethics – autonomy, nonmaleficence, beneficence and respect for the dignity of human life – serve as criteria for making balanced ethical decisions both in theory and in practice. These principles should be complemented by a coherent ethical, legal and philosophical position on euthanasia, which is achieved through legitimation procedures. Decisive for making a decision on euthanasia should be the strong desire of the patient himself.

Purpose. The article presents a descriptive characteristic of the functioning of a person’s attitude to oneself, the formation of self-awareness through a combination of one’s emotional and creative features with the components of attitude toward oneself, which allows one to study in depth the process of formation and development of a mature, adapted personality. Theoretical basis. The existing variety of scientific approaches makes it difficult to systematize the aspect under study and prevents the formation of a clear structure of a person’s attitude toward oneself. The study of self-consciousness of the personality remains relevant in connection with a wide range of issues related to the development of knowledge of the mechanisms that act as internal determinants of the individual originality of the personality’s life realization. The theoretical and methodological basis of the study is as follows: the principles of determinism of mental phenomena, the activity concept of self-consciousness, the provision on the regulative function of emotions in activity, the concept of creative activity and ideas about the personality’s creative characteristics. Originality. The author supplemented and expanded knowledge about the phenomenon of self-attitude, the mechanisms of its formation and features of determination based on the systematization of thematic issues; the idea of the determination of attitude toward oneself, in particular, by personal and situational factors, in the context of its functioning in the conditions of activity with creative elements has been further developed. Conclusions. Attitude toward oneself, emotional and creative features of the personality have a common problematic aspect with regard to their nature of interaction and the necessity for the expediency of their unification as a subject of interaction with the world.

Purpose. The main purpose of the study is to examine Kant’s first experience in creating a methodology for determining the holistic, spiritual nature of man, firstly, in terms of identifying the range of phenomena that should be included in the analysis of the spiritual essence of man, and secondly, this experience may be indicative for identifying dead ends in the research of spirituality of modern philosophers. Theoretical basis. The study is based on the methodology of philosophical anthropology formulated by M. Scheler, which, on the one hand, integrates the achievements of philosophy of life, phenomenology, existentialism and philosophical hermeneutics, and on the other hand, is based on the premise of the initial direct unity of the opposition of mental and physiological processes of human life. The basis for further expansion of the theoretical framework is the experience of spiritual practices of the Ancient East and religious practices of the Christian Middle Ages. Particularly noteworthy is the experience of modern psychotherapeutic practices, which, for all their diversity, have their roots in the depths of primitive beliefs and mysteries of ancient civilisations, and the tips of their branches reaching to the ideas of modern transpersonal psychology. Originality. Firstly, the author uses M. Scheler’s ideas about the spiritual nature of man and the unity of his essential forces: corporeality, senses, feelings, thinking, values of worldview principles and the Absolute to analyse Kant’s anthropological concept. Secondly, Kant’s position on the way of describing human nature reveals contradictions. These contradictions are caused, on the one hand, by the prevailing mechanistic picture of the world, and, on the other hand, by the philosopher’s intuitive assumptions that did not follow from the provisions of his dualistic position (the concepts of mind and soul as used in Kant’s work "Anthropology from a Pragmatic Point of View"). Thirdly, the author identifies those fragments of the said work where Kant assumes the presence of corporeality, but does not clearly formulate its role in building the integral nature of the spiritual man. Conclusions. Immanuel Kant was one of the first to raise the issue of the primary study of human nature in comparison with issues of ontology, epistemology, morality, etc. However, the philosopher failed to create a concept of holistic human nature, the essence of which would be its spiritual core. Kant based his methodology of studying human nature on the dualistic opposition of the essential forces of man. This methodology was conditioned by the dominant mechanistic picture of the world. Kant’s researches in the field of morality, aesthetics, and science were carried out in the cognitive-theoretical plane, so they were unable to reach a true synthesis of the essential forces of man by their methodology. Such a synthesis is possible on the basis of spiritual practice. The results of the study of the experience of the achievements and mistakes of the outstanding philosopher in the study of human nature open up the possibility of further refinement and development of philosophical and anthropological methodology in understanding the spiritual nature of man as a whole through comprehension of the mechanism of spiritual practice and, on this basis, understanding of the phenomenon of spirituality in all historical forms of its manifestation.

Purpose. This article seeks to analyze the transformation of culture and social relations in cities amidst the digital transformations of space and everyday practices. Theoretical basis. The research is anchored in the theoretical foundations provided by Manuel Castells and Marshall McLuhan, both of whom delve deeply into the intricacies of the information society and the interactions between humans and technologies. Our analysis also relies on contributions from urbanists and experts in the "Smart Cities" domain, augmenting our study with practical facets of how digital innovations influence the urban milieu. We endeavor to understand how the interplay between humans and technologies within urban environments reconfigures one’s self-perception, their place in the world, and their interactions with their surroundings. Originality. The study evaluates the impact of digital transformations on urban settings, drawing from the theoretical notions of Manuel Castells and Marshall McLuhan, modern urbanistic principles, and empirical analysis of the urban environment. We emphasize that digitalization reconfigures concepts of time, space, and interpersonal interactions in cities, culminating in the emergence of a distinct social identity that manifests within a globalized and digitized urban existence. We illustrate the effects of digital innovations on social and cultural practices, and underscore the significance of striking a balance between individual freedom and technological control in urban landscapes. Conclusions. Our findings indicate that digital transformation, which bridges the tangible and the virtual, reshapes the identities and daily experiences of urban inhabitants. They engage in an existential struggle to preserve their sociocultural essence. In a networked society where the local and global intermingle, novel social practices arise that obscure boundaries between the individual and collective, and between the tangible and virtual. The urban milieu becomes a crucible for experiments in the social, economic, and cultural realms, with technologies introducing both conveniences and challenges. Digital transformation modifies societal interactions and has profound implications for the sociocultural fabric.