Filosofska Dumka

The article analyzes the work of the staff of the Institute of Philosophy of the Academy of Sciences of Ukraine, which relates to the study of German classical philosophy. Ideologically unbiased studies of German idealism at the Institute became possible only after it was headed by Pavlo Kopnin. The Taras Shevchenko University of Kyiv became the center from which all researchers of German idealism emerged in the first half of the 1960’s. At first more attention was paid to Hegel’s philosophical system, which was reflected in the monograph of V. Shinkaruk (1964). In the mid- 1970’s, Kant’s critical philosophy came to the fore, various aspects of which were analyzed in the collective monograph “Critical Essays on Kant’s Philosophy” (1975). In the early 1980’s, researchers engaged intensively in Feuerbach’s “anthropological materialism” by publishing the collective monograph “Essays on Feuerbach’s Philosophy” (1982). The works and ideas of Hegel, Kant and Feuerbach were the main subject of attention of researchers at the Institute, which was reflected in numerous publications in the journal “Philosophical Thought”. Instead, Schelling’s philosophical systems, and especially Fichte’s, remained almost neglected until 1991.

Socio-philosophical understanding of ethnic and national processes has always aroused the interest of the staff of the H.S. Skovoroda Institute of Philosophy, National Academy of Sciences of Ukraine. In the 1990s, there was created sector of philosophy and sociology of ethnos and nation, and then, in 2005, there was created sector (since 2010 - the department) of philosophical problems of ethnos and nation. The main directions of his work were updating and improving already mastered theoretical and methodological tools for studying ethnic and national processes and developing new research tools, systematic analysis of the impact of globalization on socio-cultural, socio-political and national practices, as well as philosophical and methodological principles of social and political problems in the modern world. Currently, the staff of the department is researching the impact of value-semantic principles and moral and ethical guidelines and ideas on the processes of social integration, their contribution to the awareness and understanding of the own existence in society by national community.

The article provides an overview of activity of the department of logic and methodology of science of the H.S. Skovoroda Institute of Philosophy, National Academy of Science of Ukraine. This activity includes scientific research, translation of philosophical literature, organization of seminars on urgent problems of modern philosophy. Research projects, on the one hand, are based on scientific traditions formed over the years in the Institute, and on the other hand, they focus on the transformations in scientific cognition and science, and build the projections for the future. It presents methodological backgrounds of the project «Semiotic analysis of cultural phenomena» (2018—2020), and outlines research tasks of the projects «Communicative transformations in modern science» (2020—2021) and «Logical, ontological and axiological dimensions of modern scientific knowledge» (2022—2024).

The article is dedicated to the development of philosophical anthropology in the Kyiv Weltanschauung School. It is shown that in studies devoted to this school there are certain differences. They concern both the time of the school's founding and its founders. The vast majority of researchers consider Volodymyr Shynkaruk to be the founder of the Kyiv Weltanschauung School and date its emergence in 1969, when the principles of Weltanschauung School were promulgated. At the same time, there is another point of view on the abolition of this school. Some researchers associate its appearance with the name of Pavlo Kopnin, who also had noticeable humanistic motives for philosophizing. Attempts to combine Weltanschauung and logical- epistemological approaches are also noticeable. In this connection it is talked about Kyiv Weltanschauung- Epistemological School. In my opinion, there are more reasons to consider Volodymyr Shynkaruk, the founder of the Kyiv Weltanschauung School, who initiated the study of man - the world of man, which is the core of the Weltanschauung .In Ukrainian philosophical thought, the anthropological turn Kyiv Weltanschauung School took place not on blank space. Representatives of this school, first of all its founder Volodymyr Shynkaruk, continued to some extent the tradition of "philosophy of heart" of H. Skovoroda and P. Yurkevich, on the other hand, their philosophical heritage strangely reflected the mainstream of modern philosophy, namely the turn from epistemology to anthropology, to the ontology of the world of human existence. It is necessary to distinguish between the understanding of philosophical anthropology in the narrow and broad sense. In a narrow sense, it is understood as a philosophical discipline that developed in the 20-30 years of the 20th century and is represented by the names Scheler, Helen, Plesner. In a broad sense, philosophical anthropology is a philosophical reflection on man in general. In this regard, such key problems of philosophical anthropology as human transcendence, its identity, goal-setting as a way of human self-realization are considered.

The phenomenon of memory is considered as a component implicitly present in the process of information communication. A short typology of memory kinds that form a referential field around so-called semantic memory is given. Through the approaches of Yu. Lotman and R. Jacobson, the classical notion of time is considered through the relationship "Past-Present-Future", which is closely related to the problems of memory. The focus is on how could the memory be considered within logic and by means of logic? As one of the ways of solving the point, to apply the tools of tense logic to the problem through the analysis of the works of Anatoly Ishmuratov (1946—2017), a prominent Ukrainian logician, is proposed. The classifications of the tenses by O. Jespersen, H. Reichenbach, W. Bull are considered. The subjective and objective axes of orientation, which form the basis of calendars, charts and scales, as fragments of time, are analyzed. According to Ishmuratov, these instruments — schemes, diagrams, etc. can be considered languages. The possibility of language objectification of meaning determines the relationship of logical inference, and thus the structuring of semantic areas, which are memories, by means the language of logic and in accordance with its structures. Through the study of logical and cognitive conditions of action, A. Ishmuratov continued to develop ideas of tense logic and their application to explain the psychological perception of objective time. He construed a scheme of semantic connections of memory as a mental act that reproduces the life path of the individual; he distinguished between memories and "pseudo-memories", which together influence the reassessment of past events, shape the individual’s experience and his ability to construe alternatives to the future and reasoning about it. A special place in A. Ishmuratov’s research is occupied by his explication of temporal three-valued logic and application of temporal modalities to the analysis of so-called transient states. Further study of such approaches could help to make sense of rational explication of memory, testimonies, reminiscences of past events and give interesting results.

Will is a very old important philosophical concept, an analysis of which is very specific, if not odd, comparatively with the others (when it fruitfully proceeds in terms of criteria). This concept (‘will’) is going to be used to provide and clarify conditions of possibility for person of being an agent. In doing that I refer to the correspondent pieces of Wittgenstein’s Tractatus and Philosophical In ves tigations; and to their interpretations by M. Alvarez in “Wittgenstein on Action and Will” (2009) and D. K. Le vy in “Morality without Agency” (2017). Person is essentially constituted by ‘powerless’ will in terms of ‘understanding’ that is experienced during her life. Action depends on and manifests understanding by will of a personal attitude to some states of affairs. Will does not incline a person to particular desires about preferable states of affairs or actions. Will is not about states of affairs. By willing I value the world, its portions, they appear significant, important to me. Volition is treated as related to will. Both are personal conditions of being an agent with priority of agency as capacity realized by rational actions.

У цьому числі «Філософської думки» ми публікуємо матеріали семінару «Лабораторії науко- вого перекладу», який був присвячений обговоренню українського перекладу твору Мартина Гайдеґера «Буття і час». Семінар відбувся 17 червня 2021 року в бібліотеці Ґете-Інституту в Києві за підтримки громадської організації «Лабораторія законодавчих ініціатив», Між- на родного фонду «Відродження», Ґете-Інституту та видавництва «Темпора», а також у партнерстві з Українським центром міжнародного ПЕН-клубу. Текст українського пере- кладу представив перекладач твору Андрій Богачов. Експертами були Ігор Андрущенко й Анатолій Лой. Модерував семінар Вахтанґ Кебуладзе.

A. Yermolenko (moderator), S. Yosypenko, Ye. Golovakha, O. Bilyi, O. Maiboroda, M. Boychenko, T. Gardashuk, V. Zagorodniuk, Ye. Bystrytskyi, O. Mishalova, V. Kuznetsov, N. Viatkina, V. Nechyporenko)

The article examines the problems of philosophy development in Ukraine during the thirty years of independence; an attempt is made to periodize this development. It is shown that the independence of Ukraine, in addition to the state, political and economic dimensions, also contains a spiritual component associated with religious, cultural, linguistic, and ideological independence. The key here was independence from the Moscow Church and creating an autocephalous Orthodox Church in Ukraine. Nevertheless, since, according to the Constitution of Ukraine, no ideology can be recognized by the state as mandatory, spiritual independence is also a secular category and presupposes worldview and philosophical independence. The article highlights several stages of the creation of philosophical independence. First, the first stage required overcoming the ideologically biased philosophy of Russian Marxism, that is, Marxism-Leninism. The second stage is the involvement of Ukrainian philosophy in the models of modern world philosophy, the assimilation of its leading trends and paradigmatic complexes. The role of translations of philosophical classics and modern philosophical literature in entering philosophy into world philosophical thought in Ukraine is also shown. Finally, the third stage is related to solving the critical problems of our time, related to globalization, ecological crisis, universalism and particularism in ethics, ethical reclamation of modern society, etc. The article also deals with the role of philosophy and philosophical education in substantiating the value orientations of the development of Ukrainian society, the formation of communicative, moral, professional competencies of citizens as a factor in the civilizational choice of Ukraine.

The article analyzes the problem of Ukraine's development since independence. A comparison of the way of organizing social reality in modern Ukraine and in the Soviet period is carried out. The main regulatory factor in the life of Soviet society was the principle of domination. Ukraine has inherited the principle of domination and retains its leading role in the current social order. Its various manifestations that determine the structure of Ukrainian society, in particular the growth of the bureaucratic class and bureaucratic pressure on all spheres and sections of life, are analyzed. The dominance of bureaucracy contains latent violence, feeds corruption and minimizes social dynamics. It is also a phenomenon of power rent, which finds its expression in a kind of "privatization of the state." Another universal effect of the principle of domination is the doubling of social reality into apparent and hidden. The apparent reality becomes a space for the existence of ordinary citizens and the implementation of legal procedures, while the hidden one contains a system of real circulation of power, which is not regulated by any legal regulations, instead, controls all movements of the social body. The systemic role in the hidden society is played by cliques — informal groups of influential people who really control the course of events. The consequence of the principle of domination is the passivity and marginalization of the Ukrainian citizen, associated with the defect of political participation. Such non-participation in power is embodied in such forms of consciousness as hope, liking, and despair. Today, independence is not a given, but a chance that must be realized. The way to this is through the restoration of the role of the people as a sovereign power and the development of non-dominant regulatory factors of sociality