Cultural Universe Research Articles

Что такое философия?

The article is devoted to the traditional theme – self-determination of philosophy. The author reveals the specifics of philosophy in comparison with other areas of spiritual culture – religion, art and science. The single basis for comparison is their ability to overcome human suffering. The named areas differ in that very ability, each of them helps to overcome suffering in its own special way. For science, the main means of solving life’s problems is knowledge, for religion – faith, for art – imagination, and for philosophy – understanding. Understanding in this article is considered as a movement towards clear knowledge, towards meaning, and at the same time as the result of such a movement as the achieved meaning. Knowledge clothed in certain, culturally given forms, seems understandable to us. We draw the basic models of understanding from our natural languages. Forms of judgments, cultural universals, and basic theories also give us forms of understanding. Among many forms of understanding, an important role is played by those forms and models that crystallize in the main philosophical categories, such as ‘essence’, ‘whole’, ‘general’, ‘cause’, ‘purpose’, etc. The peculiarity of philosophical thinking is that understanding in it does not act as a means for further application, but as a direct action, practice. The achieved understanding in itself eliminates suffering and resolves life’s difficulties. In this sense, philosophy as a whole is not a theory, but a practical exercise aimed at making human life happier. According to the author, the described four ways of overcoming suffering are ‘ideal types’ (M. Weber). On the one hand, science, religion, art and philosophy in their historical practices can be characterized by this or that degree of syncretism. On the other hand, there are cases when the ‘official rubric’ of a particular sphere of culture and its content do not coincide: for example, philosophy is practiced under the name ‘religion’, scientific research is carried out under the name ‘philosophy’, and art is created under the name ‘science’.

PATRIOTISM OF THE SAMOAN YOUTH IN THE CONTEXT OF UNIVERSALIZATION OF GLOBAL VALUES. BASED ON RESEARCH CONDUCTED IN SAMOA

The main goal of this research paper is an attempt to interpret the concept of patriotism expressedby interviewed Samoans as a specific semantic and interpretive-narrative construction, embeddedin the historical and cultural conditions of the 21st century, as well as to identify its constitutivefeatures. As a result of her reflections, the author considers the patriotism of Samoan youth asa well-founded concept, in the context of the universalisation of values, as well as the possibility ofdeveloping this patriotism in the context of globalisation.The Author has demonstrated that Samoan youth is not indifferent to cultural universals, despiteattempting to co-create them in course of a multi-cultural dialogue and globalization processes.Thanks to electronic means of communication the young Samoan generation of the early 21stcentury has access to the values of global culture. At the same time, young people are avid advocatesof preserving and nurturing traditional culture.The results of research conducted by means of local observations and an interview questionnairein Samoa found clear support for the thesis that a process of universalization of cultural changesin specific areas of life has been occurring there. The type of authority was found to have beentransforming from a chief-tribal one into a state-family model (law and family) with a tendencytowards further democratization. The parochial political culture (clan and tribe) has been changinginto a servile culture (family and school), manifesting the tendencies of political transformationtowards a participatory culture. The dominance of men when it comes to the rights in public ortribal life has been also heading towards equality. The clan-tribal attitude toward a life territoryhas been transforming into a family-state attitude and forming as certain fatherland patriotism.The openness to the world which formerly was limited to sailing to other islands nowadaysencompasses the entire globe.

Nicknames as Emotionally Evaluative Social Identity Carriers

The paper analyzes the social pragmatic and emotionally expressive functions of nicknames. We identify nicknames as emotives, the lexemes that can be applied to one of the emotion categories. This study demonstrates that nicknames are semantically related to basic emotions models (Pride, Disgust). Positive and negative emotions are an integral function of the existence of a human as a whole spiritual personality and as a biological species. Emotional meanings that reflect basic human emotions are universal, and their manifestation in nicknames’ lexical nominations vary with degrees of depth and different pragmatic aspects. Emotion lexemes express positive or negative emotional evaluation, the subjective determination of the object's status, emotionally expressive approving or disapproving of somebody or something. Estimating the activities of others and expressing emotional evaluation, subjects of nicknames’ nominations intend to influence human behavior by specifying the recipient at risk to become the object of public condemnation and social disapproval, and mockery. The main reason for nicknames’ formation in the English language is the perception of the environment by a person both positively and negatively – socially-evaluated. Reflecting the general culture of English society and culture within the individual, in particular, nicknames create socio-cultural symbols, and cultural universals, indicating the traditions of people, habits, lifestyles, tastes, and ideas.

The Role Played by Translation Within Cross-Cultural Communication: Case Study From EFL Teachers Based at Haql University College, Saudi Arabia

This study aims to enhance the cross-cultural communication skills of EFL learners and demonstrate the importance that translation has for cross-cultural forms of communication. A descriptive analytical method was followed in the study along with the distribution of a questionnaire to nineteen EFL teachers so that the necessary data could be collected. There was then statistical analysis of the data collected using the SPSS software 23. Many findings came out of the study, amongst the most important of which are that many skills are required in translation so that the original message can be conveyed into the language being targeted. Cross-cultural skills of communication of the EFL learners are improved in using translation. A number of cultural items that exist within a particular culture may not exist within another culture so there are some cultural items that are untranslatable. A vital role is played by translation in creating a general and universal culture. Without cultural universalities and similarities, people from different cultures have no way to communicate with one another and there will be an impossibility for translation to master the knowledge of differences and similarities between L2 and L1. The language accuracy of translators is developed through use of translation. This study recommends that the original message ought to be conveyed into the language being targeted by translation, and that communicators and learners of EFL ought to be able to communicate culturally through translation, and that translation ought to enable the so-called fifth language skill to be mastered by communicators.

КОНТУРЫ ЦЕЛЕСООБРАЗНОГО БУДУЩЕГО В ПРАКТИЧЕСКОЙ ФИЛОСОФИИ И КУЛЬТУРОЛОГИИ В КОНТЕКСТЕ МНОГОПОЛЯРНОСТИ

Objective of the study is to implement the concept of «contours of an expedient future» in the context of multipolarity in order to create the necessary economic, socio-practical, spiritual, moral and other conditions for the formation of patriotic feelings, self-awareness and behavior of young people. The methodological basis of the research. An attempt is made to formulate a holistic methodological basis for the study of the concept "contours of an expedient future", developed within the framework of the concept of the culture of time, dialectical-trialectic and cultural-temporal approach as an intellectual technology of modern Russian practical philosophy and cultural studies. Research results. Within the framework of the concept «contours of an expedient future», modern Russian practical philosophy and cultural studies consider the external and internal expediency in preserving noospheric patriotism – as a phenomenon of the culture of noospheric self-consciousness of civilizational subjects of one or many countries, ensuring their cohesion in their desire to solve everyday national and state problems, both global and modern, in the interests of all peoples and states, namely in the development of a multipolar world. Prospects of the study. The fundamental provisions of the normativity under consideration and the conscious construction of the contours of the future outlined in the study build up the prospect of studying the transformation of the semantic image of the future into a consolidating force, the possibility of its realization, when such universals of culture as causality, necessity, conscience, honor, labor, social justice, social equality, freedom, protection of human rights and others begin to be actualized in the public consciousness of the civilizational the subject, and then they are brought to life, objectifying the contours of an expedient future.

Overparenting and psychological well‐being of emerging adult children in the United States and China

AbstractObjectiveThis study aimed to investigate (a) the association between overparenting and emerging‐adult children's psychological maladjustment through basic psychological needs satisfaction (autonomy, competence, and relatedness) and (b) whether the associations, particularly the associations between overparenting and needs satisfaction, vary by cultures.BackgroundResearch in Western countries suggests that overparenting may undermine emerging‐adult children's psychological well‐being. This raises the question of whether overparenting influences emerging adults in a similar way in the collectivistic cultures in Eastern countries where overparenting may be perceived differently.MethodSurvey data were obtained from college students in the United States (N = 414, Mage = 20.38) and China (N = 612, Mage = 20.21).ResultsStructural equation modeling yielded two major findings. First, largely in line with the view of cultural universalism, in both the United States and China, overparenting was linked to emerging adults' psychological maladjustment through lower basic needs satisfaction. Second, supporting the view of cultural relativism, the negative relations between maternal overparenting and needs satisfaction were stronger in the United States than in China.ConclusionOverparenting was associated with emerging‐adult children's lower basic needs satisfaction and more well‐being problems; however, the strength of the association between overparenting and needs satisfaction varied across cultures.Implications.The principle of universalism without uniformity applies to overparenting.

Философская антропология Михаила Константиновича Петрова: культура и социокод. К 100-летию со дня рождения

The article, dedicated to the 100th anniversary of the birth of Mikhail Konstanti­novich Petrov (1923–1987), an outstanding Russian philosopher, cultural theo­rist, science scholar, evaluates his contribution to the philosophy of the second half of the 20th century. The problems of mutual influence, communication and the formation of cultures are investigated, the genesis and ways of identifying different universals of culture – sociocodes are traced: personal-nominal, profes­sional-nominal and universal-conceptual. Language, sign, culture are the central themes and main concepts of all Petrov’s works (and the title of one of the fun­damental books). These terms are used to express the specific characteristics of a person who has necessarily become a social being due to biological insuffi­ciency. Translation, transmutation and communication are the main types of com­munication. Culture is considered due to such a means of communication as lan­guage and a sign, understood as a gene of social heredity, a carrier of meaning, a keeper of knowledge and meaning. Petrov’s position is compared with the po­sition of Clifford Geertz, for whom human nature is both a cultural and biologi­cal product. Complementing and developing the organic abilities of a person, culture is “an integral part of these abilities themselves”. Despite the difference in positions, the logic of the discussion of problems by both authors turned out to be similar stylistically and in terms of the formulation of problems.

«Семиосфера» Ю.М. Лотмана и «культурные универсалии» В.С. Стёпина в контексте исследования коллективной памяти

The author of the article considers the actual problem of the methodological foundations of the interdisciplinary approach in modern humanities through the prism of comparing two different concepts of the phenomenon of culture. One of them is presented in the works of Yu.M. Lotman, whose research meth­ods can be described as structural-semiotic. The second concept grows out of the works of V.S. Stepin, who mostly used scientific and philosophical methodology in his study of culture. Carrying out a comparative analysis of both approaches and the corresponding theoretical constructions, the author of the article notes that the content of the main concepts of the two concepts – cultural universals, sociocode, semiosphere, cultural text – demonstrates the presence of common tendencies of Lotman and Stepin in their attempt present the cultural continuum as something integral, systemic. At the same time, it becomes obvious that, in developing their concepts, both Stepin and Lotman assigned an important role to the mechanisms of collective memory. Thus, their works become consonant with modern European studies of this issue, and also continue the Russian philo­sophical tradition. The conclusions presented in the article are of methodological significance for philosophers and humanities scholars (philologists, culturolo­gists, psychologists, political scientists) in the course of interdisciplinary re­search work of which the problems of collective memory are becoming increas­ingly relevant today.

Міфологіка в некласичних гуманітарних рефлексіях над міфом: методологічний аспект

Over the past century, a lot of conceptual reflections on myth have been accumulated; however, there has been no attempt to systematically objectify and catalog such investigations. The relevance of research can be divided into two loci: the general and the particular. The general relevance is based on the high level of entwinement of myth and its motifs within contemporary culture; the particular aspect is due to the need to objectify the 20th-century theories of myth and to define their general method (1), and to enrich cultural discourse with new works in the field of myth philosophy (2). The goal of the research is to overview the process of the emergence of myth science within the context of the late 19th-century re-mythologization as an ontological argument for cultural mythological research; to define mytho-logic as a synthetic method of non-classical interpretation of mythological material. Methods: comparative (in the analysis of 20th-century approaches to studying myth and defining the non-classical concept of myth). Objectives: to explore the components of myth science; to define the concept of re-mythologization; to argue for mytho-logic as a non-classical model for interpreting myth. Results: the components of myth science that represent a sum of non-classical approaches to studying "sacred narrative" (ritual, functional, sociological, psychoanalytic, structural, transcendental, and numinous approaches) have been investigated; the concept of re-mythologization as the actualization of myth as the object of scientific, philosophical, and artistic interest has been defined; the mytho-logic as a non-classical model of myth interpretation through its structure and logic has been justified. Conclusions: the study of myth has risen on the cognitive waves of the deep ocean of modern humanities to the heights of a problem-filled space of culture studies. Through this actualization, it has gained an interdisciplinary character and has become a dozens-of-definition concept that roams from realm to realm – just like the concept of "culture" itself. Principles of the mytho-logic can and should be expanded, as myth can be studied through any presented in myth science paths. This paradigm is not self-contained and provides variability and aspectuality in considering myth as a cultural universality, and thus is convenient and justified for use in the context of non-classical philosophy and contemporary cultural studies.

MILITARY DIARY OF OLES HONCHAR: SOCIOLINGUISTIC AND INTERTEXTUAL DIMENSIONS

The article is devoted to the analysis of O. Honchar’s military diary discourse, which documents the experience of military life in a specific time series «actually June 1943, and retrospectively June 1941 – November 1945» on the wide geographical space «Ukraine – Europe America». The relevance of the investigated problem is substantiated in view of the complex current situation in Ukraine. Particular attention is paid to clarifying the specifics of the war narrative of the writer's diary, including its inclusion in the category of literary ones, which are an indisputable fact of good writing in its form, through the prism of sociolinguistics (primarily Ukrainian-Russian bilingualism), linguopragmatic and linguoxiological potential. The process of linguistic self-identification of the warrior, master of the word, citizen O. Honchar is revealed, the result of which is the transition to principled Ukrainianism, an open struggle with the cynical officially and unofficially legitimized practice of Russification in the Soviet era. It is proved that the interpreted author's discourse is Russian only in form, and in content it is Ukrainian-, Euro-, and human-centric, since it promptly and consistently reflects the mental-cognitive response to the challenges of time, the tests of ethnicity, the world community, and the prospects of social progress. The phenomenon of linguistic, cultural, national identification and self-identification as a cognitive-discursive mechanism is systematically described. The intertextual content of the examined diary notes is characterized in detail, with the identification and sequential marking of differential features and verbalization specifics of intratextual (poetic and epistolary self-reflection) and extratextual [historical, family, humorous, slave songs, Ukrainian and borrowed paremias, proverbs, anecdotes, soldiers' folklore, aphoristic sayings, linguistic interspersions (elements of speech, sayings, borrowings from other languages), fragmentary letter communication] of dialogic connections with the semiotic universe of national and world culture, as well as the linguistic picture of the world as the most important objectifier of it.

Semantics of fire and its derivatives in the ritual practice of Kazakhs:traditions and modernity

Fire and its derivatives (soot and ash) played an essential role in the traditional culture of the Kazakhs, whose relics are revered to this day. This article examines traditional Kazakh ideas of fire, soot, and ash, their functions and roles in ritual practice, as well as the symbolic content of these elements. Fire, as one of the elements of nature, becomes the mediator that “cultivated” man and became one of the archaic universals of culture. Being one of the most archaic elements of culture, fire is part of the cultural code. Using a functional approach, the authors of the article identify the practical functions of fire, which form the basis of the symbolic content in the ritual practice of the Kazakh people. Using the semantic method and cross-cultural analysis, the authors identify the symbolic content of fire. At the same time, this study is characterized by the collection and analysis of a wide range of materials (macro approach) from the cultures of Turkic and other peoples, which makes it possible to identify the main elements of these practices and their variants (types) in the global cultural space.

Культурный разрыв: к проблеме определения феномена и его основных признаков

Introduction. The article analyzes one of the qualitative states of culture, called the cultural gap, which is a phenomenon of ambivalent properties, on the one hand, generating most of the destruc- tive conflicts in the history of mankind, and on the other hand, in constructive overcoming of contra- dictions, prompting creative transformations. The purpose of the study is to give a definition of a cultural gap with the allocation of significant distinctive features found when analyzing any empirically fixed manifestations of it, for subse- quent understanding at the ultimate general level of reflection. Methods. Philosophical-anthropological, systemic, axiological, historical-philosophical and dialectical approaches are used as the methodological basis of the research, making it possible to consider the phenomenon of cultural gap in various aspects. Scientific novelty of the research. An analysis of the main directions of scientific discourse in the subject area under consideration makes it possible for us to conclude that the phenomenon of a cul- tural gap is studied within the framework of social and humanitarian knowledge, but mainly in relation to the analysis of conflict situations and turning points in history. The phrase “cultural gap” itself is beginning to be introduced into scientific circula- tion, however, often outside the established con- ceptual apparatus, in a narrow context and without meaningful disclosure, which makes it scientifically necessary to address the emerging subject field of studying the phenomenon and determining the meaning of the corresponding term. Results. As a result of the study, the author identifies significant signs of the phenomenon of a cultural gap, consisting in the loss of the integrity of certain areas of culture due to the heterogene- ous development of its parts, a critically significant interruption at the level of structure and content of the universals of culture in the deep value and semantic relationships provided by it, supporting mutual understanding and conflict-free coexistence of people. As no less significant signs, one can also designate the polarization and absolutization of cultural contradictions that result in antagonistic relations between representatives of sociocultural communities, separated by the interruption of these relationships Conclusions. The definition of a cultural gap, formed on the basis of existing options for inter- preting and comprehending this phenomenon, its essential and contextual features, is due to the ontological and semantic ambiguity of some of its aspects, due to which it goes beyond a strict defini- tion and is partly projective in nature, containing significant research potential. The realization of this potential through the functional capabilities of philosophical anthropology and philosophy of culture will make it possible to determine the main approaches to identifying, preventing and overcom- ing cultural gaps, including the formation of new worldview meanings and values that can ensure harmonious coexistence between people of differ- ent cultures in modern conditions.

Социально-эпистемологический горизонт развития понятия цивилизации

The article is subjected to social-epistemological research of the concept “civilization”. We try to reconstruct logic of its development taking in mind an ambivalent relation between growth of a methodological mind of science and change of a culturalhistorical context into which appropriate social ideas and cultural universals lives as an essential part of culture. The research shows that genesis of the concept “civilization” follows evolution of ideas which not simply reflect some theoretical-methodological and social-cultural conversion but also generate new forms and directions of social life. The study allows combining epistemological and sociological arguments while answering the question, why civilizational analysis is important for search of adequate interpretation of cultural-historical process. In addition, it lets to discuss possibilities and limits ofdifferent methodological ways of civilizational analysis in view of logic of this concept development. The last gives a good chance to succeed in finding a theoreticalmethodological strategy of civilizational analysis appropriate, firstly, to the mainstream of methodological culture of thinking and, secondly, to those realities which are conceptualized by means of this concept.

Doenças de africanos, doença africana: transformações da quijila, entre a África centro-ocidental e as Minas Gerais, Brasil, séculos XVII e XVIII

Abstract This article discusses the origin of quijila/kijila in Central West African culture, more particularly in the cultural universe of the Imbangala (Jaga) and the Ambundu and Kimbundu populations who lived in the Portuguese regions of Angola and the Congo in the seventeenth and eighteenth centuries. Following this, it investigates how the concept of quijila was structured, comprehended, and transformed, both in Africa, where it was basically a food prohibition, but whose applications and meanings varied; and in Brazil, to where it was transported in the 1700s, and where it transformed into a disease which attacked blacks, especially Africans of various origins, being framed as such in the Hippocratic-Galen universe characteristic of that time.

Diseases of Africans, an African disease: transformations of quijila between Central West Africa and Minas Gerais, in Brazil, in the seventeenth and eighteenth centuries.

This article discusses the origin of quijila/kijila in Central West African culture, more particularly in the cultural universe of the Imbangala (Jaga) and the Ambundu and Kimbundu populations who lived in the Portuguese regions of Angola and the Congo in the seventeenth and eighteenth centuries. Following this, it investigates how the concept of quijila was structured, comprehended, and transformed, both in Africa, where it was basically a food prohibition, but whose applications and meanings varied; and in Brazil, to where it was transported in the 1700s, and where it transformed into a disease which attacked blacks, especially Africans of various origins, being framed as such in the Hippocratic-Galen universe characteristic of that time.

Nursing care for the Warao people: an experience report based on transcultural theory.

To report on the experience of nurses from the Street Clinic in caring for the Indigenous Venezuelan population of the Warao ethnic group in Maceió/AL based on Madeleine Leininger's Transcultural Theory. A descriptive study, of the experience report type, based on the care of the Warao Indigenous population in the light of Madeleine Leininger's Transcultural Theory, carried out during the year 2022. Light technologies were used to form bonds and understand the cultural universe of the Warao people. The concepts of preservation, accommodation and cultural restructuring of care from Leininger's transcultural theory helped to elucidate the practice. Comprehensive care was offered in accordance with the programs recommended by the Ministry of Health, with transcultural care, including respect for refusal of care. The language barrier and health beliefs represented challenges in the context of singular care. The experience of nurses from the Street Clinic in caring for the Indigenous population favored significant social interaction and expanded the possibilities for achieving comprehensive health care. The application of Transcultural Theory proved to be an effective and congruent device for health care.

Ethno-cultural processes and identity in modern kazakhstan: Ethno-cultural processes and identity in modern kazakhstan

The purpose of the article is a comparative analysis of the unification processes, the functioning of national consciousness, the realities of national culture emerging in the ethno-culture of new Kazakhstan. In the modernization and civilizational practice of the modern national state, national consciousness plays a special role as an expert in relation to the universals of culture: we are talking about echoes of universal values in the worldview of an ethnic group. Testing of these universals is also collective. Modernization processes are becoming more and more open, a kind of developing system, a cultural organization and types and mores of the population appear. If we are talking about culture in the broad context of civilizational development, it should also be taken into account that culture not only unites people, but also distinguishes them. The same can be said about the openness of «powerful» national cultures capable of assimilating diverse cultural forms similar to the openness of the economy. Like a multiethnic State, the world community is interested in preserving the diversity of national cultures as a unique heritage of mankind.

ΜΑΡΙΑ ΧΑΤΖΗΚΥΡΙΑΚΙΔΟΥ, Η Ιταλία του Νίκου Εγγονόπουλου

The Italy of Nikos Eggonopoulos The presence of the Italian culture is reflected in all kinds of art with which the diverse representative of Greek surrealism Nikos Eggonopoulos dealt. «Although, […], the French fed my childhood dreams with Italy and Spain, I [only] loved Italy, and then got to know it in person» he wrote to his later wife, underlining the theoretical and experiential stimuli he received from the other side of the Adriatic coast. From the brush to the pen and vice versa, through reflections and patterns, the Italian landscape, the visual arts, the historical and literary reality and, of course, the monuments of Italy «rest his soul» and exert, as he states, a «deep and invincible» charm for him. But beyond the observations and critical thoughts about Italy as a historical and cultural entity, the Italian culture is part of the artistic ecosystem created by Eggonopoulos. He combines, seemingly incongruously, the painters and poets of Italy by placing them next to ordinary people or Greek deities while, conversely, Greek poets are depicted in his paintings with Venetian masks and renaissance attire or are described in his poems wandering in the streets of Venice. In this way he achieves multiple connections between the arts and the spaces, creating mixed forms and approaches that seem to have a common denominator: the answer to the question that concerns the origins of the Greek identity. Although in his time such a thing was treated as heretical, for Eggonopoulos these effects not only do not alter but, on the contrary, renew the cultural creation, enhancing the uniqueness, the dynamics and the universality of Greek culture.

Analisi dei turchismi utilizzati nel paragone nel romanzo di Meša Selimović Derviš i smrt e la loro traduzione italiana / On Cultural Differences in The Italian Translation of The Novel Death And The Dervish By Meša Selimović

This paper deals with the comparison based on Turcisms in the Italian translation of the novel Derviš i smrt by Meša Selimović. The novel was published in 1966 and Lionello Costantini did the translation from the then Serbo-Croatian to Italian (Il derviscio e la morte) in 1983. This paper focuses on the issue of translation equivalents, as some of the most important elements in the translation process, and on the process of translation itself, as well. A comparative analysis of the culturally specific elements in the original text and their translation in the target language was made, primarily of the examples of comparison based on Turcisms. We attempted to explain the motives behind these translation choices, and then tried to establish how close these choices are t Italian readers and whether they affect the process of understanding the translated text as much as the original text affects the readers of Serbo-Croatian. This paper aims to show which of the two processes suggested by the German theologist and philosopher Friedrich Schleiermacher (and then adopted by Venuti, Berman, and others) prevails between the original and the translated text. In other words, this paper is aimed at establishing whether the Italian translation of the novel Death and the Dervish enables the reader to fully grasp the linguistic and cultural universe of the period in which Selimović placed his work, or whether the translator had to reshape the original text so to fit the scope of understanding and cultural peculiarities of Italian readers.

КОМПАРАТИВІСТСЬКА ПАРАДИГМА У ПРАЦЯХ Ю. БОЙКА-БЛОХИНА: «ВЗАЄМОДОТИКАННЯ І СХРЕЩЕННЯ» ПІДХОДІВ

КОМПАРАТИВІСТСЬКА ПАРАДИГМА У ПРАЦЯХ Ю. БОЙКА-БЛОХИНА: «ВЗАЄМОДОТИКАННЯ І СХРЕЩЕННЯ» ПІДХОДІВ