Existential Condition Research Articles

The application of a musical intervention in hemodialysis: patient satisfaction and appropriateness

Introduction: For patients, hemodialysis represents a challenge in their living conditions, characterized by suffering, anxiety, depression, and a poor quality of life. Evidence-based non-pharmacological interventions can enhance the existential condition of patients. Music is an intervention with the potential to improve their psychological well-being.Methods: This study aimed to evaluate the satisfaction and the appropriateness of a live music intervention during hemodialysis sessions. Both were measured using a 5-point Likert scale (from 1 to 5). Eleven musicians performed using instruments (guitar, flute, violin, accordion, Celtic harp, and oboe) for 30 minutes daily over six days.Results: The sample included 122 participants: 89 patients and 33 healthcare providers. Among patients, 97.8% expressed satisfaction with the musical intervention, with an average score of 4.98 (SD = 0.447). Among patients, 98.8% found music during hemodialysis appropriate, with an average score of 4.93 (SD = 0.447). Among healthcare providers, 93.2% were satisfied, with an average score of 4.70 (SD = 0.810), while 97% considered the music intervention appropriate, with an average score of 4.76 (SD = 0.502). There was a significant association between satisfaction and appropriateness levels (χ² = 98.0, p < 0.001). No undesirable effects or disruptions to healthcare activities were observed during the musical intervention. Qualitative observations revealed dynamics such as singing, hand clapping, rhythmic movements, smiles, laughter, a general atmosphere of well-being, and improved communication between patients and healthcare providers. Conclusions: Live music during hemodialysis sessions appears to be an appropriate and satisfying intervention for patients and healthcare providers.

Dance Creation Based on Plato’s Theory of Art: A Study of Alienation — Who Is Living My Life?

This study explores the application of Plato’s theory of art in the context of dance creation, with a focus on the dance film Alienation – Who Is Living My Life? as a case study. According to Plato, art is a form of “mimesis” — an imitation of reality — that should uphold moral guidance while maintaining rationality and order. Grounded in this theoretical framework, the research investigates the significance and value manifested through the dancer’s body as a medium in the reconstruction of reality via dance on screen. The choreography centers on the theme of the modern workplace, utilizing symbolic gestures, ensemble staging, and contrasting physical languages to portray the individual’s existential condition under social structures. Through repetitive compositional structures and spatial arrangements, the work reinforces its philosophical underpinnings. The findings suggest that Plato’s aesthetic perspective not only offers a robust theoretical foundation for dance creation but also encourages works to transcend mere emotional expression, becoming a medium for critical reflection on social realities. This provides a fresh lens through which contemporary dance creation may be reconsidered.

“I stopped liking the country I was born in – the motherland”: Nostalgia and Anti-nostalgia in the Israeli Works of Kalman Segal

The subject of reflection in this article is the Israeli period in the work of Polish-Yiddish writer Kalman Segal (1917–1980), who decided to emigrate to Israel after the antisemitic campaign inspired in 1968 by Poland’s Communist authorities. Referring to Przemysław Czapliński’s definition of “nostalgia” (“a narrative manifestation of the [longed for] past, an effort to meticulously reconstruct personal experiences, spaces, people and customs preserved only in memory”), the author analyzes literary texts in which the writer, already a citizen of Israel, continues his life-long mission of nostalgically remembering the “Murdered Shtetl” (as the author calls it), a symbol of Jewish civilization in the Polish lands, and commemorating its Jewish inhabitants murdered in the Holocaust. At the same time, using Jora Vaso’s definition of “anti-nostalgia” (“the emotions of a modern exile who has left his ‘backward’ homeland to live in the modern world, being aware of its shortcomings, as a result of which it becomes an object of recollection, which arouses his harsh criticism and roots him in the past, making obsessive thinking about his former homeland his main preoccupation”), the author tries to show Segal’s difficult process of adaptation to the Israeli reality that was alien to him and how he was disturbed by the suffering and longing accompanying the decision to leave his former homeland. Over time, one can see in Segal’s work a growing acceptance of the new situation and commitment to the new reality. This can be read as overcoming both nostalgia and anti-nostalgia towards Poland. Life experiences lead Segal to believe that being in exile is a universal experience and an existential condition of the Jewish people.

Female Founder in Sociology: Jane Addams

Jane Addams, is the only doctor of sociology that has been associated with the Chicago School of Sociology. The controversial and questionable connection of Addams to this school, because although it was directly related to the school, had some gaps in the way of lecturing at the University, so it could rightly be established that it is an external member of the University. She is known for the establishment of a kind of commune for the lives of homeless people, in which there were all kinds of lives, from cafes, libraries, shops to the rest, and where she wanted to examine the relationship of an individual with his environment in an empirical way emphasizing that the way of organizing social relations is structured by the person from the inside 19. However, Hull House did not just present it, within the framework of this multifunctional house a strong academic activity was taking place, and there were professional sociologists and social workers who studied the ways of life in this orderly community (how adolescent poor existential conditions behave in changed circumstances). Interesting is the approach of a researcher in the field of sociology dealing with the analysis of the relationship with the sociological research of Addams and other representatives of the Chicago sociological school.

O corpo e o lar: interseções entre fenomenologia, psicanálise e arte na construção da experiência contemporânea

This article explores the intersection between phenomenology, psychoanalysis, and contemporary art, focusing on the concepts of "home" and "body as home" as essential to understanding human experience. Through the works of Heidegger and Bachelard, the home is discussed as an existential condition that transcends mere physical occupation. Winnicott's concept of potential space highlights its importance in the development of personal identity and the ability to be alone. Marina Abramovic's art, particularly in her performance "The Artist is Present", is examined as a case study to explore how the body can act as a space for intense psychological expression and interaction. The analysis emphasizes the importance of an interdisciplinary approach for a deeper understanding of the themes of home and identity, proposing that the understanding of home should be expanded to include both physical and psychological spaces that shape human experience.

Dasein as a Human Being “Fallen”, “Thrown-into-the-world” and a Being-in-the-world with others A Means through a Genuine Transformation

This paper highlights the importance of being as Dasein in the world because it manifests the meaning of his existence. However, this paper is very relevant regarding topicality because it highly concerns the means and purpose of his existence in this world. Dasein, as a human being, Fallen and Thrown-into-the-world together with others, provides a unique form of presentation with the other created individual because it leads them to act and to become an authentic agent in the society. Moreover, this paper aims to lead the individual to know that their thrownness in the world is merely subjective and is always concerned with purpose and meaning. A human being is always aiming for freedom. A Danish Philosopher Soren Kierkegaard always points out that “Life can only be understood backward: but it must be lived forwards” he said that in exploring human life we should know how to evaluate the existential parts of our existence in which Kierkegaard always said that we need to have the stage of life. According to him, this stage will lead us to the existential truth because, in each of these stages, a human being reflects and strives until he knows the value of his existence. However, Martin Heidegger interprets liberty through the amendment of Dasein which can be firmly achieved in every living of the being in the world. Dasein encounters and experiences a lot in his life when he is in the world where present-at-hand is accompanied using his inquiry every day. Lastly, methodology should integrate both philosophical analysis and existential inquiry, as well as possibly drawing from psychological and sociological perspectives to explore the human condition. The study seeks to analyze these existential conditions through the lens of Heideggerian philosophy, while also considering their implications for individual authenticity, personal growth, and social connection in contemporary society. To fully comprehend the discussion, the researcher employs questions to determine such explanations for Heidegger’s philosophical works.

Discours hybride dans le contexte colonial au Vietnam. Étude du Bulletin de la SEM

French colonization in Vietnam is a totalizing phenomenon, which affected all life, both collective and individual. Many studies are devoted to the memories of this past era with its social contexts and its existential conditions. One of the most visible realities that this phenomenon reveals is that it has destroyed and deconstructed the old frameworks of the culture of colonized people and brought them into uncertain and ambiguous areas of identity. How do these colonized subjects express themselves in such socio-existential contexts? Is seeking to show oneself in the language of others an escape route to remove oneself from the embarrassment of this situation, by reconstructing a new topos of expression rich in exchanges and discursive interactions? This article aims to answer these fundamental questions by adopting a discourse and identity approach. We choose as a field of observation the Bulletin de la Société d’Enseignement mutuel du Tonkin ( Bulletin de la SEM).

Phenomenological subjectivity and consciousness – groundwork for an eco-phenomenology

The present research aim to analyze the foundations of Husserl’s phenomenology and its legacy, employing its attributes in the creation of an eco-phenomenology toolset. The trend in question focuses on the notable revision of the subject-object relationship, introduced by Husserlian thought. From his repositioning of the reflective subject under the transcendental ego, Husserl authorizes the reconstitution of the cognitive and epistemological bases of thought on a set of entitative qualities, which equates the aware observer to the observed entitative universe, according to the similarity of existential conditions. Thus, the reflective character that sediments human experience is henceforth considered a natural phenomenon, contiguous to other transformations and determinations of meaning conferred by non-human beings—biotic and abiotic, demanding a re-conception of their phenomenological roles as semiotic agents (and, therefore, agents of environmental transformation). The perspective changes translated here provide us with an opportunity to approach and refine the proposal for an assembly (parliament) of non-humans presented in Latour’s work, thereby insinuating that the establishment of an ecocentric paradigm will only be possible under such philosophical conditions. Based on the massive version of this paradigm, the purpose is to review the scientific and political fundamentals for organizing the political scenario in favor of so-called ecological democracies.

Decrypting Interiority of Albert Camus' The Stranger Through Absurdist Architectural Symbolism

Since its publication in 1942, Camus' The Stranger (L'Étranger in French) has captivated readers and scholars alike, sparking a wealth of critical analysis and interpretation. However, the novel's minimalist descriptions of interior spaces have often been overlooked in academic discourses, making it a perennial subject of further scholarly inquiry. This study seeks to decrypt the interiority of this text by examining the absurdist architectural symbolism and dissecting the spatial elements embedded in its narrative. The aim is to unveil new layers of meaning in the protagonist's internal psyche and existential condition. Through close reading and thematic analysis of relevant passages, salient elements will be identified and examined for their evocative significance. Insights from existentialist philosophy, particularly Camus' (1942a) theories on the absurd, inform the interpretation of architectural motifs in the text. The analysis reveals that elements such as Meursault's apartment, the courtroom, and the prison serve as emblematic representations of existential themes of alienation, detachment, and the absurdity of human existence. The minimalist descriptions of these spaces underscore Meursault's emotional detachment and his struggle to find meaning in a seemingly indifferent world. The spatial isolation experienced by the protagonist mirrors the existential loneliness and societal alienation central to Camus' philosophy. The study highlights the relevance of architectural symbolism in conveying complex existential concepts.

Well‐Being as Having, Loving, Doing, and Being: An Integrative Organizing Framework for Employee Well‐Being

ABSTRACTEmployee well‐being is one of the most studied outcomes in organizational research, operationalized variously as job satisfaction, affective well‐being, work engagement, work meaningfulness, and eudaimonic well‐being. What is lacking is a unified theoretical framework integrating various disparate research streams around separate well‐being indicators. The present work offers such an organizing framework, building on self‐determination theory and Erik Allardt's multidimensional theory of well‐being. In particular, I distinguish functional well‐being from perceived well‐being, with the former consisting of three existential conditions associated with particular needs: Having focuses on feeling safe and getting the resources required for survival from work, loving focuses on getting one's interpersonal needs met at work, and doing focuses on getting one's agentic needs for autonomy and competence met at work. Perceived well‐being (being) focuses on directly experiencing well‐being at work, and I propose that it consists of evaluative, affective, and conative well‐being, which largely result from having the three types of needs satisfied at work. I also propose a distinction between the fulfillment pathway to well‐being and the frustration pathway to ill‐being as two partially independent wellness processes. This integrative framework helps both scholars and practitioners make more informed choices about what dimensions of employee well‐being to measure.

Lo spazio del disgusto. Materialità e subalternità in Carolina Maria De Jesus

The concept of disgust is generally associated with the sensorial sphere of our body and is identified with a feeling of instinctive repulsion towards something that causes discom- fort. It has different meanings that emphasize its physical, ethical and social component. According to Darwin, disgust is one of the six primary sensations as it generates repul- sion, but for repulsion to occur as an immediate reaction, it must be re-symbolized through an interpretative action that occurs cognitively. Paraphrasing W. I. Miller (1997), disgust contributes to structure the world through the power of images and to internalize moral, collective and political attitudes. In this perspective, disgust is configured as a social catalyst, capable of creating isolated urban spaces of exclusion and marginality. In the novel Quarto de Despejo (1960) Carolina Maria de Jesus represents the existential conditions of a woman on the margins of society in a favela on the outskirts of São Paulo where she is forced to sell garbage to survive. The space of the favela is configured as a place of the marginalized, unwanted, victim of disgust by society. In the same way Caro- lina feels aversion towards São Paulo, which she defines as a «sick city», a symbol of exploitation, discrimination and violence. In the novel the physical element of garbage plays an important role and induces the protagonist to an act of internalization with which she projects the negative qualities of waste onto herself, in this way, she becomes the object and subject of disgust. Thus represented, disgust becomes a threat to one’s dignity, to the sense of belonging to a specific or abstract group, that is, to humanity. The language of the novel takes on forms of disgust in the representations of objects and waste that shape the surrounding space, which has now also become a theater of the repugnant. Car- olina Maria De Jesus more or less consciously consolidates her relationship with the ex- cluding space in which she moves by assuming the characteristics of the social marginalized.

Creaked Citizenship, (Un) grievable Bodies and a Cul-de-sac in NoViolet Bulawayo’s Glory

The notion of citizenship is a socio-political construct and how it is conceived has consequences for society. It is informed by deep yearnings for belonging and feelings of homeliness, generated from the interlocking of socio-economic and political circumstances that define existential experiences within national spaces. Understanding citizenship assumes different forms and novel directions through existential experiences. There is a need to reassess citizenship in the context of contemporary conditions and demands to avoid the simplistic and narrow scope of the subject. Using NoViolet Bulawayo’s Glory, I revisit Mbembe’s theorisation and provocative constructs of a postcolony to examine how postcolonial subjects and ruler/s are depicted and accentuated in Bulawayo’s fictive society and its referent, post-colonial Zimbabwe. The reading of the novel is done vis-à-vis the fundamental tropes and motifs of historiography, subversion, grotesque, obscene culture, and buffoonery of those in power. The paper focuses on the focalisation of troubled national spaces and “(un)grievable bodies,” metaphorically trapped in manifold problematics of becoming and being. Challenges encountered by the citizenry speak about anxious virility of repressive leadership that deploys violence to impose its legitimacy. I argue about the perilous existential conditions of postcolonial subjects, troubled conceptions of citizenship, and nationhood in the fictionalised referent, postcolonial Zimbabwe.

Exhausting the (Human) Problem

What happens when exhaustion becomes not defeat but necessity? This article explores exhaustion as both existential condition and methodological proposition—a way to sidestep the human(ist) problem of solutionism. Through the sculptural works of Berlinde De Bruyckere, where organic and synthetic matters merge in states of suspension, we witness exhaustion’s capacity to reshape relations between bodies, forms, and forces. What emerges when we stay with overwhelming complexity as less defined, less Self? Following theoretical threads from Deleuze to Barad, from crip theory to affect studies, this piece traces how exhaustion operates as both performative principle and performable potential. Its double movement—simultaneously giving in and giving out—creates possibilities for thinking and feeling otherwise. De Bruyckere’s headless forms, rendered through wax, animal hide, cloth, and metal, materialize exhaustion through specific formal choices: suspension, fragmentation, drooping, wounding. Their plastic techniques translate into corporeal masses of alternative enfleshments that resist both completion and categorization. Here exhaustion becomes a disabling condition of human morphologies and mythologies. What deformations of the human become possible in this suspense? How might “crip sustainability” transform praxis so the impossible can be reabsorbed in the real? Through close attention to matter’s micropolitical attunements—barely perceptible shifts in how things move and hold still—we learn to notice what trembles at attention’s edge. This article proposes exhaustion as radical accessibility: a way of relating otherwise that holds space for all forms of access, all modes of being and unbecoming, all ways matter finds to persist beyond prescribed understanding.

Cognitive Experience in Positivism and Pragmatism

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.

The global South framework and African philosophy: epistemologies and struggles for emancipation

ABSTRACT The existential conditions that gave birth to the global South as a geopolitical space, an organizing concept, and transnational political imaginary continue to inspire reflective engagements across disciplines including African philosophy. In this article, I draw valuable insights from the global South as both a site of struggle and an analytic framework that addresses various forms of neocolonial domination and exclusion to reflect on the situation in Africa and to argue for the continued articulation of a transformative philosophical discourse in the sense of a sustained offensive against unjustly imposed marginality. Priority focus is on Ubuntu and how it can assist with framing a conception of existence, of justice and of being in the world. It is a reflective enquiry into what Ubuntu can bring to the global South framework. In the context of global South struggles for justice starkly mirrored today in the disproportionate suffering caused by climate change, the principle of intergenerational mutual responsibility derived from Ubuntu as a politico-ethical framework that demands restitution must help construct a world based on justice. Ultimately, emancipative struggles in the global South and analysis thereof must be a discourse anchored firmly on ethics and what it means to be human.

A Little White-Lie: Negotiating the Ethical Dilemma of Truth-Telling and Lying from an African Indigenous Religion Perspective

Truth-telling is a cherished religious value in most African societies as opposed to lying. Thus, African indigenous religion upholds the virtue of truth-telling and abhors the vice of lying. This accepted religious virtue is promoted through various means, including film. The film, A Little White-Lie pictures a chaste working-class lady who deceitfully arranges for marriage, a pseudo-spouse under intense parental pressure. As the plot gradually unfolds, the truth is revealed that the fiancé is a true exemplification of ‘a little white lie’. Nevertheless, the film ends in a happy marital union contrary to the punishment for vices from the Afrocentric baseline as the film seems to endorse the vice of lying. The paper examines the art of lying and its verisimilitude in Nigerian society by employing a qualitative survey as the research methodology. Data were collected using focus group discussions. Most participants affirm that any form of lying is wrong and unnecessary from a religious perspective; others contend that lying though wrong is justifiable under some existential conditions. More so, some participants hold that the film reflects the culture and traditions of the Nigerian society. In contrast, a few others view the film as a negation of the religious values of the society it portrays. The study recommends that Nigerian film producers should endeavour to run storylines that align with the normative values of society.

LA IMPORTANCIA DEL RECONOCIMIENTO DE LAS LENGUAS DE SEÑAS PARA LA GARANTÍA PLENA DE LA DEMOCRACIA, LIBERTAD DE EXPRESIÓN E INCLUSIÓN DE LOS SORDOS LATINOAMERICANOS

By observing the millennial trajectory of deaf people in the world, it can be seen that existing in a listening society is not a very simple exercise. Deaf communities and their sign languages suffered their development process in hiding, and for a very long time in the history of humanity, even their lives were forbidden. From the Universal Declaration of Human Rights (UN, 1948), after the horrors of World War II, people with hearing disabilities had their right to live assured, and the deafener activism of the Associations of the Deaf around the planet has achieved other rights inherent to deaf people such as communication, education, regarding their culture and expression of sign language. However, even today, Latin American deaf communities suffer from linguistic and communication barriers due to the lack of recognition and dissemination of their mother tongues: signs. Thus, it is necessary to make an analysis of how the recognition of sign languages in the field of Constitutional Law can be an important path for the consolidation of democracy and freedom of expression of the deaf. It is essential to know that democracy must be accessible to all people and groups, and that it is only fully achieved from the exercise of language, autonomy and access to basic rights by all citizens, regardless of their existential condition. Therefore, with a historical and dialectical analysis, the relevance of the recognition of sign language for maintenance and full guarantee of the democratic exercise and freedom of expression of Latin American deaf people will be addressed. The hypothesis of this research is the interference of the constitutional recognition of linguistic rights in the guarantee of access to fundamental rights by deaf communities. In this sense, the result that becomes clear is that the dissemination of sign language communication is an important decisive marker to ensure the full enjoyment of fundamental, civil and democratic rights by the deaf.

Kajian Eksistensialisme Dalam Cerpen “Tujuan Negeri Senja” Karya Seno Gumira Ajidarma

This article aims to analyze the short story Destination of the Land of Twilight through the lens of contemporary existentialist theories, focusing on the concepts of freedom, anxiety, and absurdity. Through this approach, this article will explore how these themes appear in short stories and how the main character faces them in his life journey full of uncertainty. By connecting these contemporary theories with literary works, this article is expected to provide deeper insights into the interaction between literature and philosophy in describing the existential condition of humans in the modern world. This study uses a qualitative descriptive analytical approach to analyze the short story The Purpose of the Land of Senja by Seno Gumira Ajidarma through the lens of existentialist philosophy. The main focus of this research is to explore the philosophical themes contained in short stories, such as freedom, anxiety, and absurdity, which are concepts in existentialism. The theoretical approach used draws on the thought of contemporary philosophers, such as Michel Foucault, Alain de Botton, and Jean-Luc Nancy, to examine how these short stories reflect the human experience of uncertainty and the search for meaning in life. The data collection technique is carried out by text study, namely reading and reviewing short stories in depth to identify elements that reflect existential themes, as well as relevant literature reviews. The short story The Purpose of the Land of Senja by Seno Gumira Ajidarma depicts the existential journey of a protagonist who is trapped in the search for the meaning of life. The main character in this short story is depicted in a state of confusion, questioning the purpose of his life and the world around him. This search, which is depicted with the metaphor of "Land of Twilight", reflects the anxiety and uncertainty that is at the heart of existentialism.

Owning towards death: The asset condition as existential conundrum

Abstract Moral and pragmatist sociology has studied capitalism as a set of institutions that require justification, which has historically been offered through forms of rewarding and meaningful work, anchoring the human life course in a narrative of individual and collective progress. However, emerging with neoliberalism, then becoming explicit after 2008, contemporary capitalism has become organised around the logic of assets and wealth as opposed to labour and production. This provokes a vacuum of justification. Once all actors are (as Minsky argued) balance sheet actors and profit becomes a function of sheer temporality, the economy ceases to function as a moral order and instead becomes imbued with existential concerns of temporality, durability, survival, and finitude. Possessed only of certain contingently acquired assets and liabilities, the self becomes wholly contingent in the sense described by Heidegger; that is, as ‘thrown’ into having had a past and into a relationship of ‘care’ towards the future. The article identifies symptoms of this existential condition in empirical studies of wealth elites, for whom (in the absence of conventional liberal and production-based measures of worth) problems of meaning, purpose, and finitude are endemic.

MODEL OF CORRELATION BETWEEN ANTI-CORRUPTION INSTITUTIONS OF INTERNATIONAL AND NATIONAL LAW

The subject of the article is a model of correlation between anti-corruption institutions of international and national law. The research methodology involved the use of formal and dialectical logic, historical and legal, comparative legal, anthropological and legal, economic and legal, hermeneutical, synergetic, systemic, and statistical methods. The purpose of the article is to reveal the model of correlation between anti-corruption institutions of international and national law. It is determined that anti-corruption policy becomes a value when it is implemented on an institutional basis. Such a basis means its independence from the acquisition of public power by any person. The sustainability and completeness of the manifestation of virtues in legal relations are ontologically determined by the processes of nation-building, which, in turn, are based on the values of law inherent in human nature. The anti-corruption model is influenced by historical, spiritual, cultural, external conditions, climatic, geographical and other living conditions. Such a model becomes effective when all these factors and their conditions form the best basis for the development of the nation, compared to others, through the full use of the energy potential of the virtues of all its members. Any delay, irresponsibility and/or unjustified loss of vigilance regarding the components of this model leads to decline. It is emphasised that the national anti-corruption model is ternary, since it is based on three main elements, namely, anthropospatial legislation, the practice of its application within the framework of administrative and jurisdictional procedures. The configuration of both elements of the model and their parts is determined by its uniqueness. The most superficial classification of these models is based on the system of criminal justice components. The fundamental classifications of national anti-corruption models are based on the anthropological dimension of legislation and practices of its application outside the criminal process. This is the strategy of anti-corruption work. The role of a person in the strategy process is not to remain in office as long as possible, but to remain in office as useful and effective as possible. Corruption distortions in legal relations disappear where the individual nourishes the institutions of law and power rather than replaces them. The author establishes that the correlation between national and international anti-corruption models is conditional, since the international model has not yet been formed and largely reflects the worldview of the Western legal tradition. It is also precocious to discuss an international anti-corruption model because the international community has not reached a sincere agreement on a universal set of human rights and freedoms and their scope. However, such a substantive understanding is the essence of anti-corruption policy, where its rules and practices reveal the nature of human virtues in legal relations. Currently, there is no complete description of the counterbalance to this tradition of law. Eastern, Muslim, Hindu and other non-Western cultures have adopted legal institutions for the declaration of assets and interests of public officials, conflicts of interest, financial audits of public procurement and anti-corruption criminal justice systems. The Republics of Singapore, Japan and Hong Kong have been the most successful in this anti-corruption legislative reception. The implementation of these institutions by other nations requires their adaptation to unique existential conditions, so that the potential for the liberation of human virtues by the force of legislative requirements is organically strengthened by the conditions of the nation's development. This will manifest the features of both innovation and anthropo-dimensionality of law.