The article offers an analysis of a fairy tale from The Arabian Nights as an example of the possibility of identifying a specific picture of the world that this text contains. The presence in the fairy tale of a picture of the world that can be considered as scientific one is due to the fact that the picture of the world is based on a certain understanding of the law, it can provide some information about the legal and social orientation of that time (Islamic law during the Mamluk Sultanate in Egypt), and the possibility of establishing the main ontological foundations of the perception of the world of that time. The peculiarity of Islamic law allows us to consider it as a science that connects the social world with the general structure of the universe. Analysis shows that this understanding of the universe sees direct causal connections between the material (and social) world and the higher world (God). These worlds form a single space, although their unity is not accessible to direct contemplation. This tale was probably created with the aim of asserting a certain ideology. The main purpose of such a text is to establish the view that the executive institutions of the Mamluk Sultanate act in full accordance with Islamic law and the will of God. Behind the supposedly ordinary criminal plot unfolds an attempt by the authority to establish its legitimacy by proving the fact that its executive apparatus acts in accordance with the will of higher powers.

The article explores the philosophical interpretation of myth-making within the framework of E. Cassirer’s neo-Kantian concept. Myth is considered as a form of projectivity – a symbolic structure through which the subject actively projects meaning onto reality, rather than passively reflecting it. According to the German philosopher, myth is a special stage in the evolution of human consciousness, preceding rational and scientific ways of thinking. The development of Cassirer’s ideas from Kant’s transcendental logic to broad cultural and philosophical idealism is considered, where myth appears as a primary symbolic form with its own unique logic of time and space. It is emphasized that for Cassirer, myth is not just an illusion or a product of irrationality, but a legitimate and necessary form of understanding the world, which performs not only a cognitive, but also an existential function, helping people navigate the world through the creation of a symbolic order. Key characteristics of myth, such as its emotional intensity, narrative structure, and metaphorical nature, are also analyzed, and Cassirer’s distinction between projection and representation becomes central to the interpretation of myth as a dynamic act of meaning-making. It is investigated how Cassirer’s ideas allow us to explain the mechanisms of myth functioning in the media space, social networks, and virtual worlds, emphasizing the unchanging role of mythological thinking in the formation of modern reality. Particular attention is paid to the relevance of Cassirer’s concept for the analysis of contemporary phenomena, in particular political mythology and mythmaking in the digital age, demonstrating its instrumental value for understanding modern symbolic structures.

The main categorical imperatives were considered from the point of view of Kantian criteria for their evaluation, namely universality, impartiality and rationality. It turned out that no imperative meets these criteria. They are not universal, biased and irrational. Another drawback of the well-known categorical imperatives is that their fulfillment is possible even by those people who commit immoral acts, which is shown by examples built on provocative irony. For example, a sadomasochist acts within the framework of the “golden rule of morality”, and a polygamist who has children from many women, fulfills the instruction to continue the life of people on Earth. Such behavior violates moral norms, but fulfills the prescriptions of moral imperatives. References to these examples are given in the text in curly brackets.

The article considers the limits of unacceptable cruelty (inhuman, unworthy person) in Kant and whether lying meets these limits. Research has shown that the “Murderer at the Door” paradox greatly discredited Kant’s ethical teaching (Kant replied that one should not lie even to a murderer who has come to kill your friend) and even led to accusations that Kant was aiding and abetting the Holocaust, but Kant’s theory did not presuppose harm to living beings (according to Kant, man's duty is to preserve human nature) and respect for human dignity, and lying is exactly the denial of dignity, therefore it should be considered unacceptable inhuman cruelty towards oneself and others. The limits of unacceptable cruelty are that which violates human dignity, and lying is a conscious and consistent denial of dignity, which is directly opposed to “the natural purpose of man’s ability to communicate his thoughts, and is therefore a denial of his personality”, so a liar – this is “only one deceptive appearance of a person, not the person himself”. Dignity for Kant is to be a person (any person, not necessarily a kind person, or some special person – Kant denied the existence of different categories of people – more worthy and less worthy. For example, he did not assume the existence of “people not worthy of the truth”. However, according to Kant, to be human is also to have “a duty to oneself in the development and improvement of one’s natural perfection”.

The purpose of the article is to analyze the impact of Kant’s ideas on the development of the current problem of the scientific foundations of humanities knowledge. Of particular importance in this regard was the ideal of scientism formulated by Kant in the Critique of Pure Reason. On the one hand, he defined mathematics and natural science as a general form of scientific knowledge, setting a general model of scientism. But, on the other hand, he laid down a tradition within which many humanities disciplines and their special methodology could not acquire scientific status. The importance of the unity of scientific methodology was not so obvious to other German philosophers. Here, the influence of Kant’s idea of two spheres of existence, two worlds in which man exists: the natural world and the human world, was evident. This led to the idea of a fundamental difference between nature and culture, nature and society. From here, it is not far from the idea of the difference and opposition between the humanities and the natural sciences and the methods they use. In the works of W. Dilthey, I. Droysen, G. Simmel, F. Schleiermacher, and others, there is a rather developed concept of the specificity of the humanities as sciences of the spirit, that is, of spiritual life, the world of experience, and the corresponding cultural and historical formations. In this sense, the revival of the Kantian idea of the constructive role of reason, in particular by neo-Kantians, was of great importance, and the slogan “back to Kant” rather meant a move forward on the path of expanding the scope of the rational. The possibility of joining humanities knowledge to the scientific sphere is a research topic in contemporary world philosophy, but it is Kant who is largely the milestone from which this topic was able to unfold. The history of philosophical understanding of humanities knowledge in post-Kantian philosophy reveals two trends. The first tendency emphasized that the humanities knowledge, at least in some aspects, is very similar to the natural sciences and uses the same methods and means of cognition and presentation of knowledge, representing general scientific ideals. The second tendency emphasized another feature: humanities knowledge is significantly different from natural science knowledge and uses specific conceptual guidelines and means of cognition and presentation of knowledge. We can distinguish between two types of humanities knowledges, which correspond to strict or weakened ideals of science, and humanities, a vast field of non-scientific humanities knowledge with varying degrees of remoteness from science in its individual components. Kant’s ideal of science and the idea of two worlds of human existence potentially laid down two trends in the development of humanities knowledge: the first oriented humanities knowledge toward scientific norms, while the second sought unique specificity. Eventually, this led to the division of humanities knowledge into humanities and humanities studies, which are in a state of mutual exclusion and complementarity.

Particular issues in the development of contemporary Ukrainian culture are examined. In addition to the issue of belonging to the European community, national Ukrainian culture is currently facing many others. First and foremost, cultural creators must feel subjective internal freedom after many years of pressure from ideological frameworks. This encourages reflections on the nature of human aggressiveness, sexuality, the relationship between the rational and the irrational in humans, and so on. Alongside this, there is the issue of external freedom, which generates fear in the creative individual of being misunderstood, overly ideologized, or politicized. It is accompanied by a sense of a peculiar internal censorship that hinders the creative process. This censorship is particularly felt in scientific research activities, where one must analyze intentionally forgotten or ignored national treasures and cultural achievements by various occupiers. It is important to emphasize the moral responsibility of the cultural creator. Related to the aforementioned is the issue of the desacralization of culture, when its achievements are valued as sacred, not subject to denial or criticism. In the era of Postmodernism, sacrality is called into question; moral evaluation of cultural heritage should be taught by family, the Church, or school. These institutions are currently questioned in Ukraine as moral authorities, and traditional national symbols, such as the vyshyvanka, are similarly viewed with skepticism, as they now appear in the fashion industry as an element of clothing. Connected to the aforementioned issues is the problem of forming a new type of rationality, becoming accustomed to the Other, and recognizing the diversity of values, interpretations, and understandings. In this, the indispensable role of education is based on the best European standards, while necessarily preserving the national language and traditions. An important condition for the development of contemporary national Ukrainian culture is overcoming provincialism, a long-standing habit and necessity of orienting itself toward different capitals as high examples. For over thirty years, Ukraine has been an independent state that is obliged to nurture and develop its unique culture and preserve its identity in the context of globalization.

This article presents philosophical research into the concept of order and its nature as a fundamental principle of the organization of being. The author argues that order is not a derivative of thought or language, but rather an immanent nature of reality which precedes any knowledge and existence and forms being itself. Various ways of understanding of the potential nature of order – ontological, epistemological, linguistic, and religious – are examined to explore possible frameworks for defining its essence. The study posits that order is not merely an attribute of reality, but also its precondition for its actualization. Both reality and the human itself are limited by this inherent order. Special attention is given to the terminological problematic involved in defining order. It is demonstrated that definitions of order are typically drawn up based on its significant features and functional aspects. It is argued that claims about the origin of order from chaos are untenable without sufficient conditions. Accordingly, it is implied that the nature of order has universal categories that constitute any reality and being. However, since this nature is beyond the limits of permissible designations, it is possible to know it only by changing the method of research. Namely, it is necessary to move away from logic as the main method of exposing and reproducing the “hidden” order, since it is conditioned by the order itself.

The examination of Kant’s philosophical doctrine is carried out within the framework of a metaphilosophical approach undertaken by the author, which involves the description, analysis, and evaluation of any philosophical doctrine (system) as a point of intersection and the result of the interaction of a number of diverse factors (socio-cultural, logical-theoretical, existential, etc.). This approach is specified by introducing a particular "parametric" model for analyzing the outcomes of philosophical thought. Special attention is given to the central concept of Kant’s philosophy – «Ding an sich». This publication presents the first part of the study.

The study refers to the broader context in which Carl Schmitt's concept of the political acquires its full meaning, namely the conception of the political as such. Schmitt's conception of the political goes beyond a single concept because it integrates Schmitt's critique of liberal democracy, Schmitt's political theology, Schmitt's own definition of the political, and Schmitt's theories of sovereignty, the state of emergency, and the partisan. These are several key aspects of Schmitt's conception of the political: The dichotomy of friend and enemy: Schmitt argues that the political is defined by conflict, with the enemy playing a crucial role in defining the identity of a community. This dichotomy is dynamic, changing in the context of different crises and new threats. Sovereignty: A sovereign is a person capable of making exceptional decisions in a state of emergency. Schmitt says the sovereign rules and shapes a new political reality. A state of emergency can renew the political order. It shows that law is subordinate to politics and that legitimacy can go beyond formal legality. Guerrilla warfare: This new type of conflict challenges traditional concepts of political and accountability. Guerrilla warfare challenges classical models of war and peace, forcing political communities to adapt.

The article explores the phenomenon of reenchantment within the cultural field of late modernity as a response to the loss of stable symbolic structures. Reenchantment is proposed not as a return of transcendence, but as a cultural technique for representing the sacred under post-secular conditions. The analysis identifies three modes of reenchantment – ontological, aesthetic, and simulacral – with a focus on their interplay with post-nostalgia, memorial practices, neo-ritual forms, and ideological instruments of sacralization. Special attention is given to the Ukrainian context, where nostalgia and the sacred emerge as culturally and politically operative mechanisms amid war and traumatic loss. Methodologically, the article combines critical discourse analysis, the phenomenology of culture, and aesthetic theory. It is shown that reenchantment functions as a structurally ambivalent phenomenon – oscillating between symbolic compensation and the programmed simulation of meaning.