Вісник ХНПУ імені Г. С. Сковороди "Філософія"

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ISSN / EISSN : 2312-1947 / 2313-1675
Total articles ≅ 17

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О. В. Єськова
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 44-51; https://doi.org/10.34142/23131675.2019.52.04

This article reveals the importance of the principles of Christian ethics in the practice of family education, the interaction of parents and teachers in the process of education and the formation of the system of moral and ethical values of schoolchildren. The questions of raising the family moral and spiritual values of the students are considered. The role of the family in the process of educating the moral and ethical qualities of the younger generation is substantiated. One of the most important tasks of national education at the present stage of development is the approach to the spiritual foundations, ways of orienting the person in the system of values of mankind and motivation of life aspirations and prospects of self-realization of the young person. Today, the problem of education and the process of forming the value system of schoolchildren deserves special attention, as they are on the verge of life and professional choices. Studying the achievements and experience of folk pedagogy, Christian ethics in matters of family education and the formation of a system of values is fundamental to designing the future in the modern young generation. Analysis of recent research and publications. Philosophers, thinkers and educators of different countries and epochs studied the problem of upbringing the system of values of personality (N. Berdyaev, P. Blonskii, K. Ventzel, A. Dukhnovich, Y. Komensky, A. Makarenko, V. Sukhomlinsky, K. Ushinsky, P. Yurkevich, M. Stelmakhovich, etc.) The pedagogical aspect of instilling students spiritual and moral values in the framework of family education is disclosed in the works of Yu. Azarov, S. Akutina, A. Boyko, E. Bondarenko, A. Makarenko, A. Mudrik, V. Sukhomlinsky and other domestic and foreign scientists. Thus, the purpose of the article is to study the application of the foundations of Christian ethics in the practice of family education. As you know, Christian ethics is an ethics based on the natural, social facts of morality, as well as God's revelation of man's moral truths. The most important moral principle of Christianity is love, which manifests itself both in relation to people and in relation to all living and inanimate. So, today, increasingly Christian ethics is seen as an important factor in education and the formation of a sense of love and moral qualities of younger generations.
С. В. Бережна
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 52-59; https://doi.org/10.34142/23131675.2019.52.05

The article deals with the philosophical and anthropological analysis of the functioning of the museum. It is noted that the outlook changes that are observed in the modern world are connected with the implementation of the philosophical and cultural paradigm, where the central place is reserved for a person. Museum communication is a peculiar phenomenon that is reflected in human life, mechanisms of formation of individual and social consciousness, national mentality. Thanks to the real form of information transmission operations are carried out with "perfect objects" that represent the values of a particular social group, ethnic group, individual, and the formation of a personality. The role of museums in shaping the value orientations of youth is revealed, because modern museums are important centers of cultural and educational activity, education and training. It is noted that the creative interpretation of museum monuments is capable of detecting the transcendental nature of things, switching the viewer's perspective on the actual - social to the cultural - historical, thus transforming the imaginative exposition environment into the communication channel. The purpose of museums is reflected in the ability to provide young people with an ideological, interactive and material platform for a deeper understanding of their ethnic identity and to form multicultural competencies. The main directions are described: anthropologism, tolerance, compassion and respect for "Others", self-respect for own history and culture, and others like that. It is noted that now the formation of the cultural and anthropological picture of the development of humanity and society, based on universal values and meanings, is underway. Museum communication is a socio-cultural technology for the formation of a new qualitative degree of civilizational development of a society, where the strategic consideration is to take into account the mental characteristics of the people. It is concluded that museums, as a phenomenon of cultural, national, historical memory, can become an effective tool for improving the understanding of today's world and man in the world.
Є. І. Мулярчук
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 100-111; https://doi.org/10.34142/23131675.2019.52.09

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.
А. Г. Безродный, Хо Янь
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 112-120; https://doi.org/10.34142/23131675.2019.52.10

The civilizational core of China is the legacy of the great Teacher - Confucius, with its subsequent modernization in the form of neo-Confucianism. The purpose of the article is to analyze the influence of the “movement for a new culture” on the process of the formation of modern neo-Confucianism, which is an ideological “prolongation” of the “movement of May 4, 1919” significant for Chinese history. Influenced by the ideological ideas of the “movement for a new culture”, Confucianism lost its social and political influence in China at the dawn of the 20th century for many decades. He had to endure an even more devastating blow and persecution during the "cultural" revolution. The foci of development of neo-Confucianism survived only in the academic circles of the West. On the territory of non-continental China (Taiwan), as well as in countries partially affected by Confucianism (Korea, Japan and a number of others). Amazingly, but true. Liberal ideas and Marxism - the main "enemies" of Confucianism, were later successfully "embedded" in the third wave of modern neo-Confucianism. At the present stage of development of Chinese society, Confucianism regards it as an equal ideological system to the dominant Marxism. Thus, it should be noted that neo-Confucianism turned out to be a rather stable and “plastic” social-philosophical system, able to take an “ideological blow” from the outside. Neo-Confucianism offered China a new doctrine of understanding "Man." A person open to the challenges of "postmodern time" with its technological and industrial growth. However, this man is firmly rooted in his historical roots (Confucianism).
С. Ф. Клепко
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 3-18; https://doi.org/10.34142/23131675.2019.52.01

The paper deals with the interaction of the philosophy of education and education as institutional systems. Hypothetically there are “gravitational”, “weak”, “electromagnetic” and “strong” interactions between the philosophy of education and educational practice. An overview of the interactions between education and the philosophy of education as the production/development of breakthrough methods of designing and creating new educational institutions and systems, new senses, knowledge and technologies is proposed to conduct similarly to 9 types of most important interactions between different populations. It is established that the protocooperation as a form of cohabitation, in which the philosophy of education and education derive some benefits from association, but their coexistence is not obligatory for their survival is dominated in interaction between the philosophy of education and education. The prospect of interaction between the philosophy of education and educational practice based on the model of mutaulism, that is, a connection favorable to the growth and survival of the philosophy of education and education, and none of these institutional systems can exist without the other, is outlined. The relation between philosophy of education and educational practice assumes various interpretations, in particular, it is necessary to distinguish “gravitational”, “weak”, “electromagnetic” and “strong” connections. If consider relation between education and philosophy of education (a production/development of breakthrough design methods and creation of new educational institutes and systems, new senses, knowledge and technologies) by analogy with an ecological theory that set 9 types of the most essential relation between different populations, then such relation between philosophy of education and education is possible to describe as protocooperation, which means that philosophy of education and education get advantages from association, but their coexistence as an institutional system is not obligatory for their institutional functioning. It harms both the philosophy of education and the development of education in general. Hence, the perspective of cooperation between philosophy of education and educational practice is seen as an example of mutualism, that is a beneficial connection to the increase and survival of the philosophy of education and education, while none of these institutional systems can exist without one another.
В. А. Лебедев
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 148-156; https://doi.org/10.34142/23131675.2019.52.13

The article analyzes the cyberpunk genre as an understanding of the phenomenon of the information society. The emergence of cyberpunk associated with the proliferation of personal computers, thanks to which many scientific ideas materialized in the 1950s and 1960s. The most famous representatives of this direction can be called Walter Yon Williams, Allen Steele, Rudy Rücker, Pat Cadigan. In the CIS, the first cyberpunk literary work was the story “The Network”, written jointly by A. Tyurin and A. Shchegolev. Elements of cyberpunk are found in the works of S. Lukyanenko, V. Panov, A. Zorich, D. Simmons.If the cyberpunk was originally part of the underground and infatuation of the information elite, then gradually, as major publishers became interested in it, it became part of popular culture and dissolved in it. Both theorists of the information society and representatives of the cyberpunk genre tried to analyze the world in which life would change radically under the influence of computer technology. The cyberpunk ideologists used their books as a metaphorical warning against the alarming trends in the development of modern society. The creators of the theory of the information society mainly focused on its positive aspects, while cyberpunks talked about the negative that can come into the life of society and an individual person if it becomes a reality. Cyberpunk focused on the dark side of high technology, without which the existence of any phenomenon is impossible. Neither the philosophical constructions of the theorists-apologists of the information age, nor the gloomy prophecies of the representatives of the Movement were fully embodied in reality. The reason for this can be seen in the fact that the understanding of the information that the first and the second operated on turned out to be false (more realistic, obviously, is the consideration of information not as a resource, but as communication). The information, according to D. Ivanov, is communication, the operation of transmitting characters, encouraging action. Its huge technical, economic, political role is explained precisely by the fact that it is not meaningful (as opposed to knowledge) and not substantive (as opposed to a product). Information is operational, it serves to justify action. That is why it is so valuable to modern man, being his idol. In a traditional society, or in a modernizing society, built on an ideological basis of activity, information on such a role could not claim.
О. І. Орлов
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 186-194; https://doi.org/10.34142/23131675.2019.52.16

This article offers a survey of the historical-cognitive cinema in Ukrainian cinematography during the independence period. The author focuses on both thematic diversity of films, and philosophical, hermeneutic, psychoanalytic possibilities and demand of their thorough study. Indicated that, chronicle-documentary and popular science films of Ukraine during the independence period inherent mapping of historical development of the state and the Ukrainian people, social problems, and understanding the legal framework of Ukrainians. The article deals with the features of cinematography among other means of mass communication in the context of its influence on the mass consciousness. The tendencies of Ukrainian cinema as a distinctive genre in the field of directorial and acting art are analyzed. The process of formation of the national school of cinema during the Independence period is shown, and its activity with the work of directors of the previous Soviet period in the history of Ukrainian cinema art is compared. The contribution of Ukrainian actors of the theater and cinema, artists, scriptwriters and directors to the development of massive cinema playing during the independence period. As an example of the development of Ukrainian cinema, the trends of the historical – cognitive cinema during the Independence period were analyzed, on the basis of which the features of the country's exhibit in elite circles were determined.
І. О. Радіонова
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 19-30; https://doi.org/10.34142/23131675.2019.52.02

The beginning of the 21st century has posed numerous challenges for the global population, including the growth of inequality both worldwide and in specific societies. Inequality in access to good education is also increasing. The debate on our understanding of what modern education should be like is broadening. It was this atmosphere of crisis in society and education in the UK after the 2008 global financial and economic downturn that galvanised the search for "critical hope" for the possibility of transforming formal and informal education. For the sake of this hope, representatives of critical pedagogy and popular education have united into a single group (Critical Pedagogy/Popular Education Group). Modernisation of the education system in Ukraine also requires unity of all those interested and involved in the education process. Thus, the UK’s experience is of considerable interest. The possibility and rationale of combining these two areas into a single Critical Pedagogy/Popular Education Group in the UK has so far remained under-researched. The article studies theoretical preconditions and practical consequences of the combination of critical pedagogy and popular education in the UK. It is emphasised that the common basic principles and purpose, even with the background of theoretical debate, create unity in critical conditions, as it has occurred in the United Kingdom. Common for critical pedagogy and popular education are: the orientation towards the student's life experience; confidence in representation of politics in education; resistance against official hierarchies; development of critical thinking; and critical reflection on important subjects of public life with a view to improve it. However, critical pedagogy and popular education cannot be considered as one and the same. Popular education goes beyond the boundaries of traditional educational institutions with the aim of maximum adaptation to the experience of those who are studying. It aims to meet with the learners not only in the field of their experience, but also in the literal sense: in their homes, public spaces, and so on. Representatives of popular education also do not differentiate the positions of the teacher and the student, emphasising that their experience is of equal importance. Thus, popular education is based on a horizontal connection instead of the usual vertical hierarchies in the educational space. The process of popular education should correspond to the following general characteristics: its curriculum should be based on the concrete experience and material interests of people in the communities of resistance and struggle; its methods and practices of teaching are collective and focused on the group unlike individual learning and development; and it tries where possible to promote direct links between education and social actions. Critical pedagogy, like popular education, also focuses on the student's life experiences. Critical pedagogy offers a...
О. О. Дольська
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 86-99; https://doi.org/10.34142/23131675.2019.52.08

The existential structure of the World, that is, the reality in which we exist, shaped by the organization of space. The only mechanism of this process is the meanings and meanings with which a person fills certain objects, phenomena. For example, the design of the space of the house was quite a complicated procedure for creating symbols, which defined the space itself as a habitable reality. The structure of the world traditionally implemented in the concept of the geometry of the World. The article shows that the idea of the spatial characteristics of the World affects not only its understanding and “vision”, but also sets the normativity of thought. The geometry of the World represented by the metaphor of combs. This statement considered in the context of the crisis of metaphysical discourse, the material for which provided by post-metaphysical philosophy. In contrast to the Cartesian paradigm, there observed an appeal of philosophy to the subject of the philosophy of the body, landscape, to the understanding of the multidimensionality of the spatial configurations and manifestations. Post metaphysical discourse also indicates a change in thinking. There is a connection between the image of the World and the thought that shapes it. It can be expressed in the following: the geometry of the space of the equipped World is both a product and a source of intellectual shifts (the problem of being and thinking). Metaphysical discourse leaves us in the World-sphere, but modern philosophy and the man of the present equip the World with the help of the metaphor of the World-Cell. If the changes relate to the World outlook, the universe, then such a transformation of the image of the World “pulls” behind itself a revolution also in the human worldview and equated with intellectual revolutions. The change in ideas about the World indicates a change in the nature of human thinking, and therefore we faced with the fact of ontological, vital and cognitive transformations. In the modern geometry of the World, the transversal mind finds its realization, which activates the phenomenon of communications. Therefore, the spatial metaphor of the World, its geometry and style of thinking, intertwining, influence each other. However in the late nineteenth and early twentieth centuries. The spherical ontology of the world begins its decline, and since the middle of the twentieth century, such a steady as if the world began to shake. The loss of the roots of a spherical nature touches, and then shakes the wider layer of subjective qualities: it broadly captures the mental, cultural, social and economic spheres of man. In addition, as a result, such a balanced by the spherical ontology of the internal human space begins processes of destruction or destructive transformations. Spheres are beginning to break up the instabilities that make any risks real, and the welcome spherical geometry becomes unviable. The question arose about the need for a new...
Р. А. Горбань
Вісник ХНПУ імені Г. С. Сковороди "Філософія" pp 60-75; https://doi.org/10.34142/23131675.2019.52.06

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