Кафедра "Філософія та українознавство" ( з 2021 р. після об'єднання кафедр " Філософії і соціології" та кафедри "Українознавство")
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ENG: Department of "Philosophy and Ukrainian Studies" (since 2021 after the merger of the departments of "Philosophy and Sociology" and the Department of "Ukrainian Studies")
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Browsing Кафедра "Філософія та українознавство" ( з 2021 р. після об'єднання кафедр " Філософії і соціології" та кафедри "Українознавство") by Author "Malivskyi, Anatolii M."
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Item Descartes on Open Knowledge and Human Perfection(Ukrainian State University of Science and Technologies, Dnipro, 2022) Kolesnykova, Tetiana O.; Malivskyi, Anatolii M.ENG: Purpose. The purpose is to justify the validity of interpreting Descartes’ teachings as an enquiry into the search for forms and means of improving human nature, which implies a focus on the way he understands the openness of knowledge and education. The problem is considered from the perspective of representatives of university commu-nities (teachers and librarians), historically included in the communication structure and system of the institution, including through the creation, management, use, preservation and dissemination of knowledge. Theoretical basis. One of the tenets of Descartes’ teachings is his desire to improve the human being. For our consideration, it is fun-damentally important that Descartes uses "knowledge" not only in a narrow sense – as natural scientific knowledge, but also in a broader sense. In the context of the theme of the study, the most important case is when the thinker re-calls the knowledge that every person experiences without referring to philosophy. It is this knowledge that, for Descartes, is key in resolving the central problem of his ethics – how can human nature be perfected? For our con-sideration of Descartes’ key points, it is fair to focus on the manifestation of the phenomenon of altruism in Des-cartes’ philosophy and on the representative fact of his inner openness – his willingness to engage in dialogue. He appreciates and encourages his interlocutors to turn to books, which are a form of representation of the vivid person-alities of their authors. Originality. For the first time in the research literature, the thesis of René Descartes as one of the forerunners of the open knowledge system is substantiated. The arguments are given for the validity of Des-cartes’ interpretation of the demand of his own epoch for the search of effective forms of human improvement. Conclusions. The idea of justification of Descartes’ philosophical legacy as a predictor of open knowledge became possible under the condition of paying attention to the anthropological turn he made and finding substantive ana-logues of openness, including open education. Drawing on Christianity as the basis for altruism, Descartes demon-strates a caring attitude towards the achievements of previous generations on the path of personal self-development. His attention is rightly drawn to education and books as representations of vibrant personalities. Their authentic and productive assimilation is possible only under the condition of a caring attitude towards the public good, which in-volves the intellectual volunteering of teachers and librarians. It is about self-realization through altruistic self-improvement, i.e. intellectual charity, which is especially evident today during martial law in Ukraine and is volun-tary, conscious and free work for the benefit of others.Item Gogol on the Man’s Calling in European Philosophy and Russian Messianism(Ukrainian State University of Science and Technologies, Dnipro, 2022) Malivskyi, Anatolii M.; Snitko, Dmytro Yu.ENG: The purpose is to study that period of evolution of Gogol’s position, in which his ideas of russian messianism are most clearly outlined ("Selected Passages" and "The Author’s Confession"). To delineate the forms of determining the influence of messianism on his negative assessments of the anthropology of the Early New Age and the Enlight-enment. Realization of the specified purpose presupposes, first, the analysis of his way of interpreting humanism in the European classical philosophy, and, secondly, to clarify the nature of his connection with the way of substantiat-ing the idea of the Russian messianism. Theoretical basis. Our view of Gogol’s heritage is based on the conceptual positions of phenomenology, existentialism, and hermeneutics. Originality. It is revealed, that period of evolution of Gogol’s position, which most clearly outlines his ideas of russian messianism ("Selected Passages" and "The Author’s Confession"), his position on human nature and its calling is fundamentally different from the position of philosophy of Early New Age and the Enlightenment. If in the first case, it is a question of service to the russian empire, in the last one, it is a question of self-development of the person. Gogol’s dehumanization of those perceptions about the man that have occurred in European classical philosophy is a precondition in justification of russian messianism for him. One of its key factors is a narrow understanding of insight the ideas concerning the spiritual foundation of the world, namely – its reduction to the russian empire. Conclusions. Gogol’s philosophical doctrine of man is only par-tially described as belonging to the "philosophy of the heart". The disadvantage of this qualification is the impossibil-ity of explaining the question of the origins in Gogol’s attempt to substantiate russian messianism. The article demon-strates that the deformation of the basic idea about the connectivity of man with the spiritual arche of the world is its substantive precondition for the philosophy of the Early New Age and the Enlightenment. Gogol narrows it down to the Russian Empire, which makes it impossible to positively delineate the orientations of the russian people. There-fore, his oeuvre during the work on "Selected Passages" and "The Author’s Confession" for future generations is a warning about the futility of a single russian path of development, isolated from European civilization. As the further development of russian thought and history proves, Gogol’s warning as a Ukrainian thinker really has not been heard. A vivid manifestation of this is the cave nationalism that we see today during the russian-Ukrainian war.Item Hohol’s Anthropological Project in the Russian Empire(Ukrainian State University of Science and Technologies, Dnipro, Ukraine, 2024) Malivskyi, Anatolii M.; Kolesnykova, Tetiana O.; Snitko, D. Y.ENG: Purpose. To reconstruct Hohol’s point of view on his anthropological project, that is, to identify his answers to the question of what a person is in the dimensions of the essential and the proper. In other words, it is about clarifying Hohol’s position on the principles of Ukrainian existence in the russian empire. Theoretical basis. Our view of Hohol’s legacy is based on the conceptual positions of phenomenology, existentialism and hermeneutics. Originality. For the first time, an attempt is made to study Hohol’s legacy as a development of an anthropological project. In the process of its implementation, the authors reconstructed the main dimensions of this project, using the biography of the thinker, his correspondence, and texts. Close attention to the peculiarities of Hohol’s anthropology allows us to approach the understanding of the theoretical paradoxes of the writer’s worldview and the factors of his early death as a personal life tragedy of a patriot of Ukraine. The point is that Hohol, in the process of searching for forms of realising his high calling, set himself the task of substantiating a utopian goal. For him, the ways of building russia as a great power involve the emasculation of the basic values of European culture and the humiliation of human dignity. Conclusions. In the course of the study of Mykola Hohol’s works, the authors have identified: a) the importance of worldview and philosophical issues; b) the problems of man in his heritage. It is argued that Mykola Hohol, solving the problem of outlining the general features of human nature, at an early stage of his work demonstrated optimism and expressive life-affirming features rooted in Ukrainian centrism. Significant changes in our thinker’s worldview led to his attempts to substantiate an alternative version of the European anthropological project, which involves justifying the insignificance of the average russian citizen and the empire itself at the cost of denying the achievements of European philosophy and science. The painful experience of this theoretical dissonance was a prerequisite for Mykola Vasylyovych’s early tragic death. Today, it is a kind of warning about the impossibility of combining Ukrainian and russian culture, that is, the danger of a nihilistic attitude towards the achievements of European culture, of which Ukraine is an integral part. The authors associate the prospects for further study of Hohol’s legacy with focusing on his: a) criticism of the Enlightenment and b) clarification of the forms of substantive rootedness of his work in Ukrainian philosophy, primarily in the teachings of Hryhorii Skovoroda.