Worldview Ideas Research Articles

The ideas of F. M. Dostoyevsky in the work of Mikhail Prishvin “The Story of Our Time”

The subject of this article consists in analysis of the influence of Dostoevsky’s religious-ethical ideas upon the works of Prishvin; as well as in studying the historical and cultural context of his views on possibility on realization of the ideals of Christian love in Soviet society, even in the conditions of militant atheism and violence of the ongoing Great Patriotic War. It is demonstrated that for revealing that substantive essences of reality Prishvin uses various concepts, which is testified by a range of the relevant worldview ideas present in the semantic field of this texts. Comparing the assessments given by Dostoyevsky and Prishvin with regards to revolutionary movement, the author determines metatext, which allows better understanding Prishvin’s apprehension of main trends in the development of social existence and awareness of his time. The scientific novelty consists in analysis of the context of Prishvin’s reasoning on the ways for overcoming spiritual disunity of the Russian society, in which the Orthodox worldview of a significant part of population collides with the ideology of Bolshevism. Through the artistic being of his characters, the writer elucidates how at the time of Fascist invasion, the life itself demonstrates the triumph of Orthodox faith, to which the Russian people hold true despite the pressure of a harsh atheist state.

Antinomic Comprehension of God in Unity of Transcendent and Immanent Principles in the Leading Religious-Philosophical Systems and Art of the Second Half of the І Millennium ВС — the Beginning of a New Era

The article aims to trace the antinomic comprehension of God in unity of spiritual transcendent and material immanent principles in the major religious systems of the second half of the 1st millennium BC — the beginning of a new era and the reflection of this process in the art of that time based on analyzing religious texts, theological and philosophical treatises of the main monotheistic and polytheistic religious worldview ideas and ways of their embodiment. The study showed that the universal idea of religious systems (Taoism, Confucianism, Hinduism, Buddhism, Christianity) of the indicated period is the idea of embodying the highest spiritual Absolut into a natural anthropomorphic form. In most leading religions of the time (except for Judaism) this interpretation of God became the basis for the development of religious art. For the first time, a comparison of concepts of God in the leading religious-philosophical systems of the researched period was made. Such an interpretation of the deity has been shown to be manifested in religious art, which confirms its worldview subordination. It was hypothesized that the antinomic comprehension of God in the unity of transcendent and immanent principles in the leading religious systems formed at the turn of the millennia determined that the dominant zodiacal Pisces constellation, in which the Sun was rising on the day of the spring equinox, was characterized as a sign of the unity of antinomies. This article may be used for further research, for the courses of lectures in the history of world culture.

Гадательные ритуалы с использованием благовоний в современной китайской религиозной практике

Based on Chinese written sources and the authors' research field materials, the paper analyzes features of Taoist Buddhist practices using incense, as well as the purport of the 24 combinations that arise during fortune telling using three incense sticks – a practice used in rituals dating back to the early Middle Ages which still occupies a prominent place among China's religious practices today. The techniques that are concurrently characteristic of Buddhist practices, Taoist services as well as traditional folk beliefs hold a prominent place during the ritual. General terminology is primarily used in the comments supplementing the rituals in the original sources. These religious rituals involve ancient representations of Heaven as a “source of moral definitions” which reacts to human deeds through various signs, the teachings of the all-encompassing Qi as the energy of the universe and its numerological embodiment, worldview ideas including ancient Taoist beliefs and practices related to the cult of ancestors as well as worship of Heaven and various spirits, and basic Buddhist postulates of rebirth, karma and retribution for committed acts. Conducting fortune telling rituals using incense naturally embodied folk beliefs, which was instrumental in the ongoing teachings of morality to many generations across almost two millennia. Tables and comments on the 24 fortune telling combinations are published in Russian for the first time.

THE ARTISTIC EMBODIMENT OF THE IMAGE OF ENGLAND IN THE «LETTERS TO ANOTHER ROOM» BY RAVIL BUKHARAYEV

The problem of the writer’s self-identification, especially of such a multifaceted one as Ravil Bukharayev, is closely connected with one of the topical problems of modern literary criticism and cultural studies – the problem of the Other. Ravil Raisovich Bukharayev (1951 - 2012) – a Tatar poet, writer, philosopher who wrote in Russian, lived for more than 20 years in England. In his work he demonstrates a new cultural situation, the ability to seamlessly apprehend the universal art culture, literature and worldview ideas from ancient times to the present day at the same time preserving his national and religious identity. The poetry by R. R. Bukharayev has repeatedly become the object of scientific research while the philosophical prose by R. R. Bukharayev is still waiting for his researcher. This article represents the experience of a scientific study of the artistic world of RR Bukharayev’s prose based on the example of his novel Letters to Another Room [1]. The results of our study suggest the following conclusions: The novel by R. R. Bukharayev “Letters to Another Room” presents the perception of England through the Other’s vision of it. R. R. Bukharayev representing himself as the Other in relation to the English tradition upends the preconceived idea of the English “gentleman” as the only bearer of the English literary and cultural tradition. Irony and self-irony help the narrator to isolate himself from Englishness of the created text: 1)The image of England in the novel by R. R. Bukharayev is ambiguous: on the one hand, the narrator found a real House with a wonderful garden, a place of rest and creativity in it, on the other – the author is far from idealizing English society. He seeks maximum objectivity in the artistic presentation of the image of England in his novel. 2)A distinctive feature of R. R. Bukharayev’s narrative is an integration of Russian and English realities in the text, which is manifested in comparisons of English everyday realities with memories of Russian life. In the minds of the author the images and associations connected with English and Russian literature and culture organically coexist.

Формування інституту прав людини доби Середньовіччя

The article examines the worldview ideas of the most famous thinkers such as Thomas Aquinas, Marseille Padua, and Niccolo Machiavelli, who have developed fundamental ideas of human rights through their work, and their teaching is a great legacy for the modern world. Thomas Aquinas paid special attention to the moral virtues of man, highlighting justice as the most important of

Symbolic Meaning of the Image of the Bird as a Reflection of the Religious and Worldview Notions in the Paleolithic Art

Formulation of the problem. Most of the Paleolithic animalistic drawings not only reproduced the visual images of nature, but also had a symbolic and semantic load and were used as zoomorphic codes of the tiers of the universe. The image of the bird served as a symbol of the upper part in the vertical model of the universe. However, its semantics is not limited to this value and is not an entirely elucidated problem. Its solution should be related to another problem that has been raised in the scientific literature of recent decades and refers to the reflection of the leading religious worldview ideas of a particular period of history in the characterization of the dominant sign of the Zodiac (under which at that time was the point of intersection of the ecliptic and celestial equator during 2150 years). There is no doubt that in the civilized societies with the dominant constellation in which the sun rose on the day of the vernal equinox, ancient astronomers linked a number of concepts and principles that corresponded to the main religious worldview ideas of their time. But the problem of matching the characteristics of the dominant signs of the zodiac with the leading cults in earlier periods of the primitive history remains open. The purpose of the article is to determine religious ideas related to the bird image in the Paleolithic and to investigate whether they were reflected in the characteristics of the zodiac signs that dominated at the time of the emergence of these ideas. Results. The analyzed artifacts show that in the minds of the Paleolithic people the bird was perceived as the only one of natural beings able to overcome the earthly gravitation and ascend to heaven. As a result, its image acquired significance not only as a zoomorphic code of the upper part of the universe but also as the symbol of the soul of man who, after death, ascends to the higher world. In addition, the image of the bird could be combined with the image of the woman because she was considered a bearer of the soul of a child. Religious ideas related to the image of birds were reflected in the characteristics of zodiacal signs dominant at the time of the emergence of these ideas. The earliest evidence of the association of bird with soul and woman as a carrier of children’s souls (the image of a woman-bird on a bone plate from the Hayensenklosterl) falls on 38 millennia B.C., the astronomical era of the zodiac sign of Virgo, positioning the female maternal principle. The most ancient image of a bird as a zoomorphic code of the upper part in the symbolic model of the universe, made on stone from the settlement of Mala Siya, dates back to 33rd–32ndmillennia B.C. This coincides with the time of the Earth being under the zodiac sign of Gemini, positioning the pair principle. The most ancient laying of sculptures of birds in the burial place, as the cult analogues of the soul of the deceased (in the settlement of Malta) testifying to the awareness of the connection of the soul with the spiritual world of the sky, falls on 23rd - 22ndmillennia B.C., on the astronomical era of the zodiacal sign of Aquarius, positioning a special susceptibility to the supernatural spiritual reality. The awareness of the three-tier vertical model of the universe, where the bird played the role of a zoomorphic symbol of the upper zone, occurs in the 16th–15thmillennia B.C., the astronomical era of Scorpio, and is reflected in the characterization of this zodiacal sign which has three hypostases: a snake, a scorpion, and a bird, positions the combination of three tiers of the universe. The reflection of leading religious ideas in the characteristics of zodiac signs before the appearance of astronomy suggests that this phenomenon was a consequence of not a human thought but higher intelligence.Article received 16.04.2019

Disintegration Markers of Genre and Style System in Literature of the 2nd Half of the 20th Century

The article focuses on the transformation processes that took place in literature at the level of its genre and style typology. In the 2nd half of the 20th century certain genres and types of writing acquired meanings and functions of styles. It could be one of the most widespread or even dominant genres (for example, ‘new novel’), a type of fiction (modern ‘literature of fact’), a genre of literature at the border with other kinds of spiritual and creative activity (essay, biography, etc.). The functioning in a literary process made them close to styles and literary trends and changed their basic code. Usually they acted as dominant ramified genres or types of writing subordinating other (marginal) genre forms.
 A paradigmatic feature of a ‘new novel’ is convergence of literature and science, writers and scientists. Due to scientific and technical revolution the criterion of accuracy and appreciation of real fact and document took an important place in a writer’s conscience. The ‘aesthetics of fact’, formed on this ground, gave a basis for the non-fictional genres in the 20th-century literature. The use of ready ‘blocks of life’ in the non-fiction of the 2nd half of the 20th century is tightly connected to acute conceptuality and often to apparent journalism. The writer’s imagination was focused on revealing semantic and artistic potential of the real facts.
 The intellectual prose, dramaturgy and partly poetry were full of genres and genre varieties with strict semantic and imaginative structure, aimed to express certain generalizations and actual world view ideas. These are novels-parables, novels-allegories, novels-symbols, and others like that. The theme and motive construct, especially in its mental and epistemological aspect, became frequent in a lyrical poetry. It was the way of forming the metagenre concepts of philosophical and meditative lyrical poetry, as well as, in particular, metaphysical, prophetical, suggestive, intimate, social, and journalistic one, with their inherent main codes.
 The process of leveling and destructing the traditional genres, styles, and their systems in postmodernism, as well as recombining their components, resulted in emergence of numerous hybrid forms. The ratio of original and repetitive or paraphrased material in the literary works began to change.

PUSHKIN AS A “CONNOISSEUR OF LIFE”: THE MAIN PROFILES IN THE AMALGAM OF PUSHKIN’S PHILOSOPHICAL PREFERENCES

The article studies the outlined by previous researchers range of statements and characteristics from A.S. Pushkin’s works, which relate to the worldview ideas, principles and meanings taking place in Pushkin’s period. The subject of the study is their philosophical component. The author carries out a value differentiation of A.S. Pushkin’s philosophical preferences in the context of the worldview interests of his era, and defines their main profiles as “familiar”, “unacceptable” and “neutral”. The article uses analysis and scientific reflection as methodological tools, and for its empirical material, it takes works of the specialists in different areas of the Humanities, devoted to this topic. The provided analytical and reflexive material is structured by means of typification and classification, which allows the author to investigate the logic of the worldview and ideological evolution of the poet and the role of philosophy in it, and to offer his own interpretation of this. The author also contributes to the development of this topic with the argumentation of the hypothesis of originality of the artistic reflection and reflexivity (in comparison with the philosophical reflection and reflexivity).

Світоглядні ідеї Івана Андрійовича Зязюна у професійному становленні вчителя нової української школи

Ivan Ziaziun's main worldview ideas actual for professional making of a teacher in a New Ukrainian school are analysed in the article. Principle requirements to a teacher are substantiated. A great importance of Academician's pedagogical inheritance for Ukrainian educational reforming is emphasized.

GENDER EQUALITY AS A MODERN PHENOMENON

Purpose of the work. Forming the axiological system of Western society, with the intentions to establish gender equality as a guarantee of a just society being taken into account, on the one hand, and preserving the traditional gender stereotypes inherent to patriarchal gender roles in a considerable part of the world, on the other hand, is actualizing the study of the factors that have contributed to realizing the problem of gender inequality and discrimination. Therefore, the purpose of our study is to highlight the factors that stipulated the awareness of gender equality in European social and cultural space, while leaving alive the traditional gender values in a number of other cultural environments. Methodology of the study is determined by interdisciplinary approach involving the use of general scientific methods such as analysis, synthesis, generalization, etc. The leading role belonged to the principle of the historical and logical unity. At the same time the study applies the basic principles of philosophical hermeneutics and the contextual analysis method. Originality lies in putting forward the new theoretical statements aimed to show that in the ancient and pre-modern society, gender inequality and discrimination did not exist, because at that time gender relations were considered either as a result of the biological characteristics of a human body, or were explained by worldview ideas about the origin and structural features of the world, prevailing in a specific historical dimension. Consequently, gender roles were taken for granted and were not subject to any doubt. Conclusions. Despite all the worldview shifts that had been taking place in the pre-modern era social outlook, nevertheless, as history has shown, they failed to generate sufficient philosophical foundations either for recognizing the equality of women, or changing their social, legal and political status. This led to accumulating the unconscious internal resistance to dominant social standards, which was expressed primarily in behavioural arbitrariness that, whatsoever had not been acquiring any openness by the beginning of industrialization. The latter, having destroyed rural communities with their inherent division of labour and lifestyle, which eventually weakened significantly the mythological social structures, has opened an opportunity not only to understand but also to commence the fight for the recognition of gender equality.

Theory of International Relations in the Mirrors of “Scientific Pictures of the World”: What’s Next?

The author regards in this article the questions, which are connected with the ontological and epistemological foundations of the theoretical international studies. IR as science refl ects the main features of the dominating at the epoch scientifi c world pictures as the way of cognition. As the term “scientifi c world picture” was formulated by the German philosopher Martin Heidegger as well as by the most prominent scholars of the fi rst part of the 20th century – by M. Planck, A. Einstein, N. Bohr, E. Schrodinger etc. Even if some contribution in the development of sciences was done already in the period of Antiquity and Middle Ages, the scientifi c world picture was formulated only with the transition to Modernity, with the exude of the human being from nature. Being based on the typology, done be the Russian academician philosopher V.S. Stepin . the author regards the specifi cs the main scientifi c world pictures, and their consequences in the classical, non classical and post non classical science. By the way, the IR science with great diffi culties accepts the new worldview, at its main part still functioning in a sense of the Newtonian mechanistic world picture. Even if the attempts have been made to be fi tted into the new scientifi c world pictures, the gap between the natural and social sciences is still diffi cult to overcome, and the usage of the newest world view ideas is still fragmented and even marginal. Because of that the latest attempt to fi nd soma balance between the traditions and innovations, by the most famous constructivist Alexander Wendt with his newest book “quantum Mind and Social Science” deserves through attention and analysis.

Religia i religioznawstwo w ujęciu Otakara Pertolda (1884-1965)

Religion and Religious Studies in Terms of Otakar Pertold (1884-1965) Despite its emphasis on objectivity, like other disciplines, religious studies permanently deals with cultural, ethnic, political, economic and especially worldview ideas. This generates a fundame

Civilisational Conflict, Renewal, or Transformation: Potential Role of the OIC

The Organization of Islamic Cooperation (OIC) came into existence at the end of the 20th century during the Cold War, a period that also witnessed concerns among many Western intellectuals about the decline of the West. By the end of the century and the collapse of the former Soviet Union, the “clash of civilizations” thesis had placed Islamic civilisation at the center of international politics, once again raising questions about world peace and co-existence between civilisations. Could Islamic civilisation as represented by the OIC play a role at this juncture of history? Does it possess the capacity and know-how to meet this challenge? Such questions relate also to ideas of worldview: the Renaissance worldview of the West may be seen to have been tainted by Darwinism and Freudianism while the Islamic worldview appears corrupted by extremism. Can the OIC revive the universal Islamic values such as those upheld by Muhammad Iqbal-the 20th century student of Rumi? Can it do so in the context of tumultuous intra-Muslim relations? These questions frame our discussion in this paper.

Civilisational Conflict , Renewal , or Transformation : Potential Role of the OIC

The Organization of Islamic Cooperation (OIC) came into existence at the end of the 20 th century during the Cold War, a period that also witnessed concerns among many Western intellectuals about the decline of the West. By the end of the century and the collapse of the former Soviet Union, the “clash of civilizations” thesis had placed Islamic civilisation at the center of international politics, once again raising questions about world peace and co-existence between civilisations. Could Islamic civilisation as represented by the OIC play a role at this juncture of history? Does it possess the capacity and know-how to meet this challenge? Such questions relate also to ideas of worldview: the Renaissance worldview of the West may be seen to have been tainted by Darwinism and Freudianism while the Islamic worldview appears corrupted by extremism. Can the OIC revive the universal Islamic values such as those upheld by Muhammad Iqbal – the 20 th century student of Rumi? Can it do so in the context of tumultuous intra-Muslim relations? These questions frame our discussion in this paper.

Find Uses for Used-Up Words

Although a fairly recent development in intellectual history, the notion of [Weltanschauung] continues to appear with ever increasing frequency in the contemporary world. Over the past several decades, the idea of has been used to characterize the areas of science,1 religion,2 ecology,3 and sociology,4 as well as such philosophical sub-disciplines as the philosophy of education,5 process philosophy,6 and philosophical counseling.7 Moreover, several colleges and universities now offer degrees in Worldview Studies, and many more use the language of in their educational mission statements.8 Anything that can be used to describe aspects of human existence that range from religious be lief to information technology (and applied to such varied thinkers as Herman Dooyeweerd and Richard Rorty), can certainly be said to be global in its scope and pervasive in its application. Worldviews are admittedly products of culture, ethnicity, and position in society, but they are also much deeper than that-they are the ways in which one takes up her/his culture, ethnicity, and social position.9 increased occurrence and importance of what I want to call the rhetoric of worldviews is characterized by dualistic thinking (e.g., good vs. evil, right vs. wrong, us vs. them). Further, this rhetoric demands essential decisions-embrace the ecological or contribute to the ruin of the earth; accept the Christian or remain separated from God; affirm the scientific or remain in ignorance. This demand for decision serves to polarize and solidify various worldviews as even more antagonistically poised. We might, to borrow from Richard Rorty, claim that the contemporary rhetoric of takes the form of a final vocabulary which excludes other voices and closes off criticism.10 Interestingly, the contemporary usage of the language of both inherits the meaning of the philosophical elaboration of worldview as developed by such thinkers as Schleiermacher, Dilthey, Jaspers, and Husserl, while simultaneously contesting this elaboration on its most elemental points. That is, the contemporary political usage of language insists on objectivity as well as universality, which are precisely antithetical to the very essence of worldview(s) as intrinsically subjective and multiple.11 Thus, a tension has developed in the space of public discourse between the rhetoric of worldview's historical heritage and the philosophical background of that history. Despite the increased prevalence of the rhetoric of worldviews, and due in large part to the work of Martin Heidegger, the idea of worldviews has gone out of vogue in contemporary continental philosophy. Heidegger's critique of can be seen throughout his authorship, but more extended considerations can be found in Basic Problems of Phenomenology (1927), The Age of the World Picture (1938), and his Beitrage ( 1936).'2 While recognizing the important reasons for Heidegger's resistance to this rhetoric, simply rejecting it far too often leads to rejecting those areas of philosophy and culture that continue to deploy it. In order to foster a productive exchange of ideas across traditional philosophical, political, and religious lines, we need to rethink the use of the rhetoric of worldviews while allowing Heidegger's critique of it to continue to resound. We should ask, then, is there a value in maintaining the language of even if the philosophical content of this language is contested? Should we be thinking after in light of Heidegger's insights, or rather should we be thinking after Heidegger?13 I want to offer a provisional14 thesis that the second avenue is the most profitable as well as the most efficacious for the future of both political and religious discourse. true value of the rhetoric of worldviews lies precisely in using it as a performative method for enacting the philosophical rejection of this rhetoric as philosophical. …

Nursing Knowledge and the Problem of Worldviews

Over the past few decades, nurse scholars have widely embraced the idea of worldviews and of worldviews serving as the bases of conceptions of nursing. Today, worldviews are so much taken for granted as the starting point of nursing inquiry that nurse scholars are continually seeking solutions to epistemological problems within the idea of worldviews. This article argues that, as long as we persist in doing so, the nursing discipline's aim to develop an organized body of nursing knowledge for nursing practice will remain unrealized. I propose that conceptions of nursing and of nursing inquiry be grounded in the philosophy of moderate realism, which eschews the idea of worldviews.