Ukrainian Philosophy Research Articles

Hermeneutics H.-G. Gadamer as a universal philosophy of understanding

Considered the hermeneutic project of H.-G. Gadamer as the final phase of the development of the circle of ideas of the German philological hermeneutics of the ХІХ-ХХ century. The philosophy of language and the doctrine of understanding and interpretation are explored in connection with the development of philological ideas within the framework of the phenomenological school. The relationship between Gadamer’s position and representatives of various linguistic theories of the early twentieth century is shown. The concept of understanding is presented as a key element of the hermeneutic process. Gadamer’s hermeneutics is analyzed in the context of his conservative position and his interpretation of Platonic philosophy. Formation of the circle of ideas that formed the basis of the philosophical hermeneutics of H.-G. Gadamer is an integral part of the notion of the essence of language and understanding of its role in the formation of meaning and the entire spiritual culture of mankind, as well as from the concepts of human personality, its creation and development. Consideration of such issues is fundamental to revealing the real role that the hermeneutic project has played and continues to play in the development of European philosophy. The relevance of the theme chosen is determined by the role that the philosophical project of H.-G. Gadamer plays in the development of contemporary ideas about the importance of humanitarian knowledge and, above all, philosophy in the formation of man as such. Gadamer’s philosophical hermeneutics with the passage of time only increases its importance for the development of philosophical discourse, thereby confirming its great euristic potential. As in modern Ukrainian philosophy, the development of the problems of understanding, first of all, understanding of the semantic component of human activity in the most diverse fields - from the sphere of art to political discourse, has become more relevant than ever. But in our day one can observe some limitations in understanding the significance and relevance of the Gadameric heritage, the study of which is often of a formal nature; the thinker himself and his works are referred to as a kind of ‘figure of contention’, without the necessary reflection and further development.

The Phenomenon of the Ukrainian Soviet Philosophy

A number of opinions of the modern Ukrainian scientists concerning the definition of the term “Soviet philosophy” and its impact on the further development of a philosophical thought in Ukraine are analyzed in the article. The connection between the intensity of the popularization of the Marxism ideology by the speakers of the Soviet philosophy in Ukraine and the degree of freedom in the evolution of national philosophical traditions (in this case, the Ukrainian philosophy) is established. Also, the notions “Soviet philosophy”, “Ukrainian Soviet philosophy”, with the parallel analysis of the development of some core vectors of the Ukrainian philosophy in the Soviet period, are construed.The influence of the main concepts of the Ukrainian Soviet philosophy on the further development of national philosophy is evaluated. The article states that for the further unbiased development of the Ukrainian philosophical tradition it is necessary to get rid of the obsessive influence of the Soviet past that was under way in the Ukrainian history for many decades of the XX century, and also continues to indirectly influence the contemporary Ukrainian philosophy. Thus, in order to ensure the further free development of the Ukrainian philosophy, domestic scholars should, in an impartial way, investigate the role and place of totalitarian ideology (Soviet philosophy) in the history of the development of the Ukrainian philosophical thought, and thus be able to go their own way. Therefore, it is essential to analyse objectively a number of core and fundamental questions regarding the activities of apologists of the Ukrainian Soviet philosophy.Such analysis will help to generate more objectively the general “outline” in the plane of which the investigated phenomenon developed, since we see that many issues in the evolution of the Soviet philosophy either are not covered at all, or are given somewhat distorted. So now there is an increasingly urgent need to study the declared phenomenon.

КОНЦЕПЦІЯ РОМАНТИЗМУ ДМИТРА ЧИЖЕВСЬКОГО І КАНОНИ РАДЯНСЬКОГО ЛІТЕРАТУРОЗНАВСТВА

The article talks about the role of D. Chyzhevsky in redefining the paradigm of Ukrainian romanticism, since Soviet canons are still being explored in his theory and history. In particular, emphasis was placed on confronting such ideological basis as: avoiding any mysticism; refusal of psycho-intimate immersion; the imposition of revolutionary and democratic tendencies; pan-realism; the militant nature of romanticism and the genesis of its origins from German idealism. Chizhevsky proposed instead: the recognition of the heart as the center of romantic aesthetics; peculiarity and singularity of Ukrainian romantic philosophy; syncretic ideology instead of “militancy”; giving preference to the psychological and intuitive space in romanticism; nationally creative potency and oneiric and mystical poetry. Among the main features of “Ukrainian romanticism” is: 1) the identification of interest in the figure and philosophy of G. Skovoroda, that is, the historical continuity of ideas, and, therefore, the inconvenience of the emergence of romanticism; 2) the birth of Ukrainian romantic literature is connected with the development of a certain ideology that belongs to the masses and spiritualized them; 3) nationality is a cross-cutting feature of romantic literature; 4) the cult of antiquity; 5) the desire to get closer to the ideal of “complete” literature, create the relations with other literatures, etc. D. Chyzhevsky distinguished three schools of Ukrainian romanticism: Kiev, Kharkiv and Western Ukraine. Considered the representatives of the Ukrainian school of romanticism in Russia and Poland. He gave the motivation of A. Metlynsky’s work, outside the categories of reactionary and revolutionary romanticism (as well as other personalities). He emphasized the role of “History of Rus” and “Zaporozhian old days” to form a romantic historical vision, that is, the principle of historicism; and considered the most expressive of the many receptions of romanticism. Constantly stressed the tendency of romantics to God. The books of D. Chyzhevsky went to the Ukrainian reader long and hard, however, time sets its emphasis, neglecting all authority, because only the future knows what it will need for a new world.

The History of Philosophy and the Problem of Internal Continuity in National Philosophy

The problem of internal continuity in national philosophy is one of the most popular topoi in thinking about the identity and originality of national philosophical schools in East-Central Europe. This article looks at the role that history of philosophy (as a discipline and field of scholarly inquiry) might play in establishing and ensuring internal continuity in national philosophical traditions. In particular, the early twentieth century debate between Polish philosophers Henryk Struwe (1840–1912) and Kazimierz Twardowski (1866– 1938), emphasized a self-aware national reception of world philosophy, and the importance of addressing one’s own predecessors in national philosophy, as key factors in ensuring internal continuity. This article offers an analysis of the modern-day perception of this discussion, and the principles it offers, by Ukrainian philosophers. It also looks into the productivity of these factors, and the level to which they’re assimilated and used by Ukrainian philosophers. Acknowledging that the history of Ukrainian philosophy as a discipline and field of scholarly research in today’s Ukraine has turned into a sort of historical consciousness of Ukrainian philosophy, and leaning on the work of Vilen Horskyi (1931–2007), the author analyzes the conditions in which this discipline might become a factor in moulding a Ukrainian national tradition.

Existential dimension of contemporary ukrainian cultural studies: review of recent works by M. V. Diachenko

The article is devoted to the review of the philosophical essays of Doctor of Philosophy, Professor of Kharkov State Academy of Culture Mykola Vasilovich Diachenko, who published recently last two books “Roman Stoics: Seneca, Epictetus, Marcus Aurelius. Experience of reading” and “Just to live (philosophical essays and outlines)”. The authors of the paper explore the main philosophical themes and ethical discourses of Diachenko’s miniatures. On the basis of the original interpretation of the philosophy of stoicism, his own life experience, autobiographical facts, analysis of a wide philosophical and literary material in his works M. V. Diachenko examines the complex existential problems of contemporary man – loneliness, suffering, anxiety, love, death. Much attention is paid to the relationship of man with nature, the role of animals in human life and in his spiritual development. In the article, the authors emphasize that one of the main issues that arises in the works of V. Diachenko is the question of tolerant and careful attitude of a person to animals and nature. In the context of the philosophical and literary tradition of the 19th–20th centuries V. Diachenko emphasizes the need for a person to be aware of his responsibility to the living nature. His miniatures are imbued with existential perception of life, reflections on the values of life and the value of life itself, as well as the art to experience tragic events and processes of one's life. In the context of the philosophy of stoicism, the philosophy of the East, European philosophy of the 19–20th centuries, the author teaches the reader an optimistic view of the complex, ageless problems of a modern man – love, moral choice, guilt, loneliness. In the philosophical miniatures of M. V. Diachenko, the philosophy of suffering is closely intertwined with the philosophy of charity and rebirth, and this makes it a new turn in ethical philosophy. The article analyzes the ideas and principles of formation of man’s spiritual existence, which according to M. V. Diachenko, contribute to understanding how to live for a person who constantly overcomes life crises. The paper demonstrates that the ideas of M. V. Diachenko occupy a prominent place in the Kharkov university philosophy and correspond to the moods of the modern readers. The authors emphasize that Diachenko’ essays propose the new directions in the Ukrainian philosophy of the recent years.

History of Ukrainian Philosophy: Teaching and Evaluation Methodology

History of Ukrainian Philosophy: Teaching and Evaluation Methodology

National Philosophy as a Subject of Comparative Research

The article continues the discussion “Can be understood as a strictly defined object of research?” initiated in volumeXXX of Sententiae. Analyzing Tomasz Mroz’ book “Selected Issues in the History of Polish Philosophy” (2016), the authors compare the problems of historiography of Polish and Ukrainian philosophy. The authors believe that Mroz’ bookoffers an interesting perspective of comparative study of national philosophical traditions, the idea of which was suggested earlier by Vasyl Lisovy. The authors focus on the heuristic potential of the Mroz’ analysis of discussions concerning possible distinction between the terms “Polish philosophy“ and “philosophy in Poland” and his studies of Plato's reception in Poland. Such analysis allows us to raise several questions: (1) are the studies of “Polish philosophy” and “philosophy in Poland” not mutuallyexclusive, but, on the contrary, complementary genres of historiography of national philosophy? (2) howtodistinguish in the analysisof the reception of a certain philosophical doctrine in national philosophy things pertaining to the history of this philosophy as a whole, from things pertaining to the history of development of the doctrine itself?

V. Jabotinsky’s Concept of the Jewish Nation-Building in the Context of Ukrainian Revival in the Late 19th - Early 20th Centuries

The aim of the paper is to analyze the concept of Jewish nation-building by V. Jabotinsky, who is considered to be a leader of the Zionist movement in Ukraine, in terms of correlation of ideas and interactions between Jewish and Ukrainian national modern movements.Research methodology. The author uses a comprehensive culturological approach to examine nationalism and national movements as a general methodological basis of this study. The study also draws on the methodological principles of M. Feller’s Ukrainika Judaika (Ukrainian-Jewish studies) as an ethno-cultural science of Ukrainian Jewry in its deep relationship with the Ukrainians. Methods of comparative analysis, synthesis and historicism are also used.Results. Using V. Jabotinsky’s (a Zionism leader in Ukraine) intellectual heritage as an example, the author analyzes three groups of issues directly connected with the objectives of the Ukrainian national movement at that time, namely: the issue of the existential importance of national identity and factors of its development; the issue of national fringe elements, deprived of their origins; a program of interethnic understanding, coexistence on a real political basis. The analysis of texts shows the examples of the typological similarity of a large part of the statements of Jewish nationalists and Ukrainian nation-centered leaders. This fact allows us to conclude that there is an interpenetration and mutual influence in the process of the development of the Zionist and Ukrainian national movements. The common features of the historical destinies of two stateless nations represent the similarity of their national existence, the mechanisms of self-preservation and the nation-building as well as the development of the project of the nation future.Novelty. Ukrainian-Jewish studies as an understanding of the productive ways and an insight into the fundamental levels of coexistence of the Ukrainians and the Jewish people do not belong to the traditional themes of Ukrainian culturological thought that results in the scientific novelty of this study.The practical significance. The results of this study can be used to teach normative courses, special courses, electives on the history of culture, the history of Ukrainian philosophy, philosophy of the national idea, Judaism, as well as in the further study of modern national movements in Ukraine in terms of cultural dialogue and mutual enrichment.

Discourse of Nature in Gregory Skovoroda’s Teaching

Gregory Savich Skovoroda (1724-1794) belongs both to the Russian and Ukrainian philosophy. His philosophical doctrine was only revivified at the turn of the 19th-20th centuries, which was caused by the affinity of the philosophical searches of the Silver Age (beginning of the 1890s-1922) with the religious and philosophical doctrine by Gregory Skovoroda. In the history of philosophy, Gregory Skovoroda can be considered «boundary figure» marking transition from the Middle Ages to the culture of the Modernity. The article deals with the thinker’s ethical doctrine, particularly, with two interpretations of nature: essential and voluntary. Moralizing was the main aim and content of the most works by Gregory Skovoroda. Practical philosophy by Gregory Skovoroda immediately sides with his understanding of nature. Volition, wish (desire), affinity, true man are its basic categories. The main aim of Skovoroda’s moralizing is to show the way to the happy life. The essential topic of the Skovoroda’s creative work are concentrated in his ethics: ontology, or doctrine of three worlds (microcosm, macrocosm, symbolic world – the Bible), exegetical method of cognition and symbolism, doctrine of nature and category of affinity, the principle of self-cognition and doctrine of the «true man», doctrine of heart and anthropology, eudemonism and problem of reality of the evil and the good in the world. According to the canons of the symbolism Skovoroda criticizes material, corporeal side of the world and gives preference to its spiritual meaning. Nevertheless, Skovoroda remains a religious thinker in his practical philosophy; he meditates per religious canons. For the 18th century Gregory Skovoroda’s doctrine had been as archaic as it became relevant at the turn of the 19th-20th centuries.

УКРАЇНА В СССР: ОКУПОВАНА ТЕРИТОРІЯ ЧИ КОЛОНІЯ?

The author considers in this article the problem of definition the characteristics of the non-independent status of Ukraine at the time of the Russian Empire and the USSR as one of the key for the Ukrainian philosophy of history, political science and politics. This problem is extremely important both from a theoretical and a practical point of view. According to the author, Ukraine really had the status of a colony in one form or another, although nominally in the USSR was one of the "sovereign republics". The article outlines the main factors that prevent scholars from unanimously recognizing this status, criticized those areas of Western Postcolonial Studies, where hypertrophied racial factors and the "overseas territories" factor, and, in addition, the Russian Empire is ignored as a colonial state. The part of those researchers, who deny the colonial status of Ukraine in the USSR, emphasize the aggressive nature of Bolshevism and the imperial policy of Moscow, but at the same time they are talking about "occupied Ukraine." For example, the main territory of Ukraine after the collapse of the Russian Empire was occupied by Bolshevik Russia. After the Second World War, when almost all of the Ukrainian lands were united under the USSR, they were given an occupation regime that existed until the 1990s. The author of the article believes that this approach is a simplification of the real situation. The period of occupation in Eastern Ukraine ended in 1921, when the Bolsheviks were forced to make certain concessions to the Ukrainians, and in Western Ukraine - in 1953, shortly after Stalin's death. There has come a long period of colonial exploitation of Ukrainian resources, including human, whose consequences considerably complicate the life of the restored independent Ukrainian state. Decolonization is an incomparably more complex and prolonged process than liberation from occupation and overcoming its consequences.

Kant’s Studies in Ukrainian Philosophy of Soviet Period

Kant’s Studies in Ukrainian Philosophy of Soviet Period

ТВОРЧІ ЗДОБУТКИ ВИДАТНОГО УКРАЇНСЬКОГО ФІЛОСОФА Д. ЧИЖЕВСЬКОГО В ЗАГАЛЬНОЄВРОПЕЙСЬКОМУ КОНТЕКСТІ

The article regards the creative contribution of the famous Ukrainian philosopher D. Tchyzhevsky in the global context. He was the first scientist who separated Ukrainian philosophy as a special and unique link of the Ukrainian culture and so launched a beginning of the Ukrainian study as a new scientific branch. He was a founder of the Ukrainian baroque study through the phenomenon of “style”. Tchyzhevsky proposed a new methodology of the Ukrainian baroque research. According to this original conception of D. Tchyzevsky, baroque was a style of art that could have had its influence on the culture in general. He was the first to research the philosophical legacy of H. Skovoroda not only as a famous Ukrainian philosopher, but also as a philosopher of the European level. The philosopher created his own concept of the second human birth through the interior human, which, in its turn, was based on the H. Skovoroda’s idea of the interior human. The latter shows 4 stages of its cognition: first stage is a preparative one and presents in recognition that the interior human exists. Second stage is a tentative to know the interior human. Third stage is a struggle of the interior human with exterior human. The final, forth stage, is a blossom of the interior human which had the attributes of God. Through the research of the Ukrainian mentality, D. Tchyzhevsky has characterized the condocentrizm as a main feature. The main representatives of the “philosophy of heart” (H. Skovoroda, P. Kulish, P. Yurkevych, M. Gogol) had different interpretations of the phenomenon of the heart. The philosophy of heart as an archetype of the Ukrainian culture in its understanding is linked mainly with cordocentrizm in the philosophical anthropology context. It means that this concept should not be regarded as an autonomic view, but as a range of symbolical worldview.

Elements of positivism in the Ukrainian philosophy and culture of the second half of the 19th century

This article addresses the appropriation of positivist thought by Ukrainian intellectuals in the second half of the nineteenth century, in particular in the field of philosophy of history. By discussing elements of positivist thought in the works of Mykhailo Drahomanov, Ivan Franko and Pantaleimon Kulish, the author argues that all three were under direct influence of positivist thought, but none of them was a blind adherent of positivism. Positivism particularly influenced their thinking about history and the issue of determinism. Importantly, it was not the French positivism of Auguste Comte whose ideas were adopted, but rather the English positivism of Henry Thomas Buckle and John Stuart Mill.

Socio-cultural context of the prerequisites for developing of philosophy of pragmatism in the USA

In this article for the first time in the Ukrainian philosophy the sociocultural context of the prerequisites for developing of the Philosophy of Pragmatism is analyzed. The author examines the formation of worldview and social reality, which was structured on the background of religious beliefs. It has been proved that early American society developed within the rigid religious ideology framework s . The purpose of the article is to investigate the sociocultural context of the world view emergence in the United States and to determine its influence on the formation of the Philosophy of Pragmatism. The basic method of research is the method of sociocultural analysis, which is used during considering the historical preconditions for the development of fundamental worldview of American society. It has been explicated that throughout all early history, American philosophy tried to integrate spiritual and intellectual reflections and theories with the practice of human experience. It is specified that the philosophy of transcendentalism was the first attempt to draw attention to the cognition of real human experience. However, only the emergence of Darwinism theory was an impulse for understanding a man as a natural being, which establishes its values, goals, justifies its laws and rules of social life. A new comprehension of world development processes and the place of a man in it motivated the formation of the theoretical basis of pragmatism

Суб’єктивний погляд на українську філософію (Розмова із Ксенією Зборовською, Аміною Кхелуфі та Всеволодом Хомою)

Суб’єктивний погляд на українську філософію (Розмова із Ксенією Зборовською, Аміною Кхелуфі та Всеволодом Хомою)

The concept of "spirit", "spirituality" and "personality": philosophical content and relationship

The article explored the relationship of the notions of "spirit", "spirituality" and "personality". Their meaning in the philosophy of G. Hegel J. Fichte, F. Nietzsche, N. Hartmann, N. Berdiaev, S. Franko and modern Ukrainian philosophy is analyzed . It was found that Hegel has the concept of the personality of the Roman jurists’ spiritual qualities: personality is not only a person who has property but it is personification . It is the opinion of the personality of the scholar is able to be objective foundation of the state and of social existence and ensure the equality of people in the state. Studied Schopenhauer, Nietzsche, Berdiaev, Franko, Buber traced philosophical affinity of the views of Hegel. It is discovered that tradition combines with the concept of the four levels of spiritual development of man from the position of the proposed concept analyzed the content of the concepts of "spirit", "spirituality", "personality". It is proven that the human spirit is the personal quality of the level of development that causes her to act with the interests of society, population. The spirit of this principle that dictates a person personal way of life, abandon the selfishness of they own benefits. Spirituality is a belief in the ability to achieve moral purity and the level of the individual, which must be not only personification of the spirit, and metaphysics the foundation of public life

Heidegger studies and the shift of philosophical historiography

The purpose of the study is to shed light on introduction of the concept of reception history to the philosophical historiography, taken within the framework of the current Heidegger studies in Ukraine and worldwide. The methodology combines elements of discourse analysis with traditional methods of historical and philosophical criticism. Scientific novelty is expressed in the following statements: 1) the problem of the recent history of reception of Heidegger's philosophy worldwide is missing in the Ukrainian historico-philosophical discourse; 2) the concept of Rezeptiongeschichte should be included to the framework of philosophical historiography as essential method of bridging the gap between the Ukrainian philosophy and the global intellectual trends; 3) transition of the philosophical hermeneutics from interpretation to reception deconstructs Hegelian notion of history of philosophy as philosophy into a much more pragmatic notion of history of philosophy as a filiation of intellectual history. Conclusions. The Ukrainian discourse of philosophical historiography still resists the urgency of the postmodern situation, finding an escape in idealistic metaphysics of history, which conceives the Heideggerian idea of sublime philosophizing as opposed to the mundane practices of calculating mind of science. This naїve Heideggerianism interferes with adequate development of Heidegger studies in Ukraine. However, it can be surpassed by shifting research focus from purist hermeneutics of texts and ideas to reconstruction of various receptions of Heidegger's thought worldwide. Such a shift can be backed by re-interpretation of philosophical historiography in terms of sociology of knowledge or intellectual history rather than hermeneutics and phenomenology.

The studying of ukrainian philosophy as the factor of the creation of national culture

The role of Ukrainian philosophy in the system of national culture creation has been investigated. The specificity of Ukrainian philosophy has been discovered through its main mental principles such as: existentiality, national and cultural identity, anthropocentrism, ethnocentrism, autochthonous. There has been defined the methodology of studying of Ukrainian philosophy as the form of theoretical outlook and the component of national culture. The role of principles of Ukrainian philosophy in adaptation of national culture to global cultural space has been analyzed

The phenomenon of freedom in terms of the specificity of national spirituality

In November 2013, before the Maidan, the decisive intent of which was the defense of human and national dignity, Professor A. Kolodnyi expressed the opinion that the leaders and leaders of the Ukrainian people did not always have the knowledge and historical vision of the ways of targeting the state's independence of the nation. In this context, the Ukrainian religious scholar noted: "The history of the philosophy of a particular people is not yet the history of the philosophical systems created by its thinking represents. Such a history of Ukrainian philosophy should still be explored, written. This requires the development of special techniques, a deep knowledge of the specificity of national spirituality. " So on the eve of the Ukrainian-Russian war, in which the independence of our state fights today, the task of Ukrainian scientists was to find new approaches to the construction of an adequate scientific picture of the development of philosophical thought in Ukraine. It is clear that such a picture is a strategic factor in state-building, since it should influence the formation of a national idea and state ideology and promote the education of the Ukrainian elite.

Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation

Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.