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author: Olga Kyvliuk

 Relevance of the research. The phenomena of globalization, digitalization, virtualization, and technogenesis transform not only the existential conditions of human existence but also the very foundations of its ontology. In the context of 21st-century philosophical discourse, the traditional concept of the human as a rational, autonomous, and integral being appears in need of essential reconsideration. In light of the latest technological advancements – such as bioengineering, artificial intelligence, and digital simulations of reality – human identity increasingly appears as fragmented, technically mediated, contingent, and so on.

Problem statement. The new ontological landscape deepens disparities in social, digital, and intellectual equality, necessitating the formation of digital ethics, research into technological justice, the evolution of consciousness, autonomy in the world of algorithms, rethinking identity, and changes in the axiological dimension. These issues bring to the forefront transhumanist and posthumanist concepts that propose alternative visions of the future of human subjectivity – from the enhancement of human capabilities to transcending the very boundaries of the “human.”

Analysis of recent research and publications. Theories of trans- and posthumanism, as subjects of philosophical conceptualization, continue to attract the attention of contemporary scholars who explore these issues using interdisciplinary methodological approaches in a multicultural dimension. Transhumanism, beginning with the well-known futurist F. Esfandiary and Max More, is studied by J. Huberman, S. L. Sorgner, N. Bostrom, A. Koss, and L. Gots. Posthumanist theories are described in the works of D. Haraway, K. N. Hayles, R. Braidotti, F. Ferrando, C. Daigle, N. Zahurska, O. Bazaluk, and other philosophers. The human being as an unfinished project through the expansion of the possibilities of the body and mind was studied by: S. Fuller, F. Rana and K. Samples, E. Cruz, J. Savulescu, E. Mia, etc.

Research task. To outline the philosophical contours of trans- and posthumanism in the context of their differences concerning the evolutionary concept of “Human 2.0.”

Main material presentation. The interpretation of transhumanism and posthumanism in the context of forming the “Human 2.0” model reveals conceptual multidirectionality and semantic tension between these approaches. Within philosophical discourse, they often appear as thesis and antithesis, debating the ontological and value status of the human in the age of technological acceleration. In certain analytical paradigms, trans- and posthumanism are viewed as complementary models of human evolution that transcend traditional anthropology. At the same time, other interpretations highlight an essential opposition between them: transhumanism functions as a techno-optimistic ideal of the enhanced human of the future, focusing on maximizing cognitive, physical, and moral capacities through bioengineering interventions; posthumanism, by contrast, represents a critical deconstruction of anthropocentrism, challenging the idea of the human as the sole bearer of reason, agency, and value.

Conclusions. The reconceptualization of human existence within trans- and posthumanist paradigms opens new horizons for understanding the phenomenon of “Human 2.0” as a project of radical anthropotransformation. This project balances between the axiological imperative to preserve humanistic foundations (dignity, autonomy, moral responsibility) and the techno-optimistic vision of human enhancement through bio-, neuro-, and digital technologies. This creates a methodological basis for the development of trans- and posthumanist concepts capable of encompassing the complexity of changes occurring at the intersection of the humanities, technogenesis, bioengineering, global thinking, and interdisciplinarity.

Keywords: human, transhumanism, posthumanism, anthropocentrism, globalization, digitalization, technologies.

References:

1. Beykvell, S 2025.Lyudyni pid sylu. Simsot rokiv humanistychnoho vilʹnodumstva, dopytlyvosti ta nadiyi (Man's Power. Seven Hundred Years of Humanistic Freethinking, Curiosity and Hope), per. z anhl. Voytka, YA, KH.: Vivat, 560 s.
2. Zahursʹka, N 2018. ‘Speculative posthumanism: naturalization and vitalization’, Visnyk Kharkivsʹkoho natsionalʹnoho universytetu imeni V.N. Karazina, Seriya “ Filosofsʹki perypetiyi”, Vyp. 59, C. 25–31. Available from: <https://doi.org/10.26565/2226-0994-2018-59-3> [28 Berezen 2025].
3. Kyvlyuk, OP 2024. ‘Trans·humanizm ta posthumanizm: refleksiya suchasnoho napryamku filosofsʹko-antropolohichnoyi teoriyi (Transhumanism and posthumanism: reflection of the modern direction of philosophical and anthropological theory)’, V Akademichni Chytannya pamʺyati H.I. Volynky: filosofiya, nauka ta osvita: nauk.-prak. konferentsiya (Kyyiv, 1 travnya 2024), za red.: Andrushchenko, VP, Rusakova, SS & Honcharenko, KS, Lʹviv-Tounʹ: Liha-Press, S. 104-107.
4. Kharari, YUN 2023. Homo Deus. Za lashtunkamy maybutnʹoho (Homo Deus. Behind the Scenes of the Future), per. z anhl. Demʼyanchuk, O, 4-te vyd., Kyyiv: Vyd-vo Bukshef, 512 c.
5. Kheylz, NK 2013, Yak my staly postlyudstvom. Virtualʹni tila v kibernetytsi, literaturi ta informatytsi (How We Became Posthuman. Virtual Bodies in Cybernetics, Literature and Informatics), per. Maricheva, YE, Kyyiv: Vyd-vo Nika-Tsentr, 426 s.
6. Bostrom, N 2008. ‘Letter from Utopia’, Studies in Ethics, Law, and Technology, 2(1), рр. 1-7. Available from: <https://nickbostrom.com/utopia> [28 March 2025].
7. Braidotti, R 2013, The Posthuman, Polity Press, 229 p.
8. Dobrodum, O & Kyvliuk, O 2021. ‘Transhumanism and Posthumanism: Reflection of the Human Civilization Future’ Philosophy and Cosmology, Volume 26, рр.77-89. Available from: <https://doi.org/10.29202/phil-cosm/26/6> [28 March 2025].
9. Fereidoun, ME 1978. Optimism One, Popular Library, p. 172.
10. Fuller, S 2011. Humanity 2.0: What it Means to be Human Past, Present and Future, Palgrave Macmillan London, p. 265.
11. Haraway, D 1985. A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century. 33 p.

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author: Zoreslav Samchuk

Relevance of the research. The ability of future teachers to work with the meaning-making resources of language is critically important for the development of democratic culture in the context of globalization and hybridization of educational practices. Symbolic competence, which includes the ability to interpret multi-level signs, manage them and build intercultural dialogue, still remains insufficiently conceptualized in domestic pedagogy.

Problem statement. Existing models of language training are mostly focused on communicative skills, ignoring civilizational, ethical and semiotic aspects, without which it is impossible to form responsible citizenship. Therefore, the question arises: how to integrate symbolic competence into the structure of teacher training in order to ensure not only technical language proficiency, but also critical understanding of cultural codes?

Analysis of recent research and publications. World and Ukrainian authors raise aspects of autonomous learning, an ecological approach to language, the epistocratic role of knowledge and the problem of internationalization of higher education. However, the interdisciplinary synthesis of these areas in teacher training remains fragmentary. Research demonstrates a lack of methodological models that combine civilizational theory, philosophy of education, and speech ecology.

Research task. The aim of the article is to theoretically substantiate symbolic competence as an integral component of democratic teacher training, to identify its civilizational parameters, and to propose a model for integrating this competence into educational programs.

Main material presentation. The author substantiates the concept of symbolic competence at the intersection of the epistocratic approach, pragmatic pedagogy, and ecological linguistics; analyzes the transformation of educational landscapes under the influence of the Bologna process and English-language programs; formulates a three-level (institutional, methodological, and personal) model for integrating symbolic competence into educational courses; demonstrates its potential for the development of critical thinking, ethical sensitivity, and the ability to cultural mediation.

Conclusions. Symbolic competence acts as an integrative lens that connects functional language skills with civilizational reflection, providing teachers with epistemically responsible strategies for working with signs. The proposed model creates methodological guidelines for the formation of a learning environment in which language becomes a space for democratic co-creation of meanings and social responsibility.

Keywords: symbolic competence; democratic education; language training of teachers; civilizational approach; language ecology; epistocracy; critical thinking.

References:

1. Andrushchenko, V 2021. ‘Epistokratiia osvity (Epistocracy of education)’, Vyshcha osvita Ukrainy, № 2, s. 5–12.
2. Harbuza, TV 2013. ‘Orhanizatsiine zabezpechennia protsesu profesiinoi pidhotovky maibutnikh uchyteliv inozemnoi movy u Vidkrytomu universyteti Velykobrytanii (Organizational support of the professional training process for future foreign language teachers at the Open University of Great Britain)’, Visnyk pisliadyplomnoi osvity, № 9 (22), s. 34–44.
3. Diui, D 2003. Demokratiia i osvita (Democracy and education), per. Oliinyk, I. Bosak & H. Pekhnyk, Lytopys, Lviv, 294 s.
4. Rafalskyi, OO & Samchuk, ZF 2018. Tsyvilizatsiini perekhrestia suchasnoho suspilstva (Civilizational crossroads of contemporary society), Instytut politychnykh i etnonatsionalnykh doslidzhen im. F. Kurasa NAN Ukrainy, Kyiv, 688 s.
5. Samchuk, ZF 2015, ‘Prychynno-naslidkovi zviazky svitohliadnoi zrillosti ta iakisnoi osvity (Causal links between worldview maturity and quality education)’, in Avtonomiia ta vriaduvannia u vyshchii osviti: zbirnyk naukovykh prats, IVO NAPN Ukrainy, Kyiv, s. 236.
6. Terepyshchyi, SO 2016. Suchasni osvitni landshafty (Contemporary educational landscapes), Feniks, Kyiv, 309 s.
7. Crome, K, Farrar, R & O’Conner, P 2008. ‘What is Autonomous Learning?’, Discourse, № 1, pp. 11–16.
8. Kramsch, C 2008. ‘Ecological perspectives on foreign language education’, Language Teaching, vol. 41, № 3, pp. 389–408.
9. Maiworm, F & Wächter, B 2002. English-language-taught Degree Programmes in European Higher Education, Lemmens, Bonn.
10. Pérez Cañado, ML 2010. ‘English language teaching in the European Higher Education Area: from policy to practice’, Innovation in Language Learning and Teaching, vol. 4, № 1, pp. 53–69.
11. Tudor, I 2005. The Challenge of the Bologna Process for Higher Education Language Teaching in Europe, Université Libre de Bruxelles, Brussels.

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authors: Roman Bogachev, Tamara Rudenko, Anna Kostromina, Svitlana Babina, Fedir Haiduk

 Relevance of the research.  In the process of artistic creativity, values are created that are eternal in nature. Artistic creativity reflects the freedom of the human spirit. Thanks to creativity, a person changes not only the world around him, but also his environment, everyday life. In artistic activity, he acquires aesthetic development, perceives the world according to the laws of beauty. Artistic creativity is a unique activity in which many mental qualities of a person are revealed, because the creative process takes place at the highest level of consciousness. In the process of creative activity, the intellectual, emotional, and volitional spheres of the personality develop.

Problem statement. The problem of artistic creativity, its nature, and its role in the formation of personality have always been considered by philosophers, and today the use of artistic creativity for the development of a comprehensively harmonious personality is an important and relevant problem. Artistic creativity has been studied by many scientists. In creativity, a person affirms the basic life values - goodness, beauty, truth.

Analysis of recent research and publications. The works of N. Barvina, O. Bosenko, B. Novikov, A. Kanarsky, L. Levchuk,  V. Molyaka, O. Morshchakova, V. Shynkaruk are devoted to the study of creativity. The features of the artistic development of reality, the artistic value of art are considered in the works of I. Volkova, S. Kramskaya, V. Molyaka, O. Onishchenko. The aesthetic development of personality was studied by T. Katargina,  V. Panchenko. The study examined the philosophical ideas of Plato, Aristotle, Plotinus, Leon-Baptiste Alberti, Giovanni Pico della Mirandola,  F. Bacon, R. Descartes, T. Hobbes, D. Hume, B. Pascal, I. Kant, H. Hegel, F. Schelling, representatives of romanticism such as:  J. G. Byron, H. Heine, F. Schiller, Western European researchers of the 19th-20th centuries: A. Bergson, A. Schopenhauer,  Z. Freud, K. Jung, E. Husserl, M. Heidegger,  K. Jaspers, A. Camus, J.-P. Sartre, works of Ukrainian researchers L. Hubersky,  A. Kanarsky, M. Popovych. Spiritual and moral values of the individual were studied by G. Kostyuk, A. Maslow,  O. Leontiev, K. Rogers, and others. Modern researchers such as V. Andrushchenko, I. Bekh, N. Voznyuk, S. Goncharenko, S. Maksymenko, L. Podolyak consider the problem of educating a spiritual and moral personality.

Research task. The purpose of the study is to consider artistic creativity in philosophical thought, to determine its features, its role in human life. For this, it is necessary to analyze the philosophical heritage of thinkers of antiquity, to determine the features of the aesthetic views of philosophers of the Middle Ages, the Renaissance, the Modern Age, German classical philosophy, the ideas of  non-classical philosophy regarding the understanding of artistic creativity and modern aesthetic and art historical ideas. It is important to understand the aesthetic and artistic experience of the past and present, basic values, aesthetic categories, various types and genres of art.

Main material presentation. In the process of artistic comprehension of the world, a person learns and transforms reality according to the laws of beauty. The development of perception, imagination, understanding of beauty in nature, the development of creative abilities for artistic creativity, and appreciation of art are components of the aesthetic development of the personality. The properties of works of art and their impact on humans are considered through the concept of beauty. The main means of aesthetic development of the individual is artistic creativity, the result of which is new artistic values. Each historical era embodies the characteristic stylistic features of various types of art. In artistic creativity, self-expression of the individual occurs. With the help of artistic means, such as color, sound, form, the artist's creative idea is embodied in a work of art. Artistic creativity is the highest form of human aesthetic activity. It contributes to the aesthetic development and formation of the spiritual and moral values of the individual. As a productive human activity, artistic creativity will always require individuality, because it is in works of art that the individuality of the author-artist is revealed.

Conclusions. In the process of artistic creativity, the artist creates aesthetic value in the form of a work of art. The practical activity of the artist is combined with the creative mental activity of the person who masters the work of art. Thanks to artistic creativity, the spiritual world of a person is improved, he develops an interest in creative activity, and relationships with other people are harmonized. Artistic creativity is a tool for cognition and transformation of reality, the result of which are works of art. A work of art as an object of perception by other people embodies not only the artistic material realized, generalized and reflected by the artist, but also the level of aesthetic development of the artist, and also contributes to the development of aesthetic taste, experiences, and values of the subject of perception. In artistic creativity, a person not only changes the world around him, but also develops himself - studies the types, genres, stylistic features of art, realizes aesthetic and spiritual and moral values.

Key words: artistic creativity, aesthetic development, artistic activity, person, personality, beauty, art, harmony, spirituality, moral and spiritual values, spiritual world of the individual.

References:

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4. Bosenko, OV & Puchkov, AO 2013. ‘Statti z estetyky ta poetyky u druhomu tomi “Ievropeiskoho slovnyka filosofii” (Articles on aesthetics and poetics in the second volume of the “European dictionary of philosophies”)’. Suchasni problemy khudozhnoi osvity v Ukraini, Kyiv, № 8, s. 94-99.
5. Brazhnik, OV 2010. ‘Zakonomirnosti isnuvannia tvorchoi osobystosti. Teoriia i praktyka tvorchosti (Patterns of the existence of a creative personality. Theory and practice of creativity)’. Visnyk Lvivskoi natsionalnoi akademii mystetstv, Lviv, № 21. s. 63-71.
6. Hanaba, S & Pantielieiev, K 2019. ‘Tvorchist yak svoboda: kontseptualni idei ta praktychni stratehii (The meaning is: conceptual and practical strategy)’. Zb. nauk. prats Natsionalnoi akademii derzhavnoi prykordonnoi sluzhby Ukrainy. Seriia: psykholohichni nauky, Kyiv, s. 61-72.
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8. Ivanova, OA 2008. ‘Literaturnyi tvir: mizh literaturoznavstvom ta sotsialnymy komunikatsiiamy (Literary work: between literary studies and social communications)’. Visnyk Odeskoho natsionalnoho universytetu. Filolohiia. Literaturoznavstvo. Odesa, №7 T.13. s. 64-70.
9. Kablova, TB 2016. ‘Artur Shopenhauer pro paraleli etosu muzyky ta “voli do zhyttia” u Vsesviti (Artur the Shopkeeper was paralleled by this music to “wolry to the song” and the whole world)’. Visnyk Natsionalnoi akademii kerivnykh kadriv kultury i mystetstv, Kyiv, № 4. s. 86-89.
10. Kant, I 2022. Krytyka syly sudzhennia (Critique of judgment). Per. : Vitalii Terletskyi, Kyiv : Tempora, 904 s.
11. Kardashov, VM 2011. Khudozhno-tvorchyi rozvytok osobystosti : teoretychnyi ta metodychnyi vymiry : monohrafiia (Artistic and creative development of personality: theoretical and methodical dimensions: monograph), 3-tie vyd., dopov, Melitopol. 257 s.
12. Kremin, T & Kremniak, Yu 2008. ‘Khudozhnia retseptsiia filosofii ekzystentsializmu v prozi Ivana Bahrianoho (Artistic reception of the philosophy of existentialism in the prose of Ivan Bagryany)’. Visnyk Uzhhorodskoho universytetu. Seriia: Filolohiia, Uzhhorod, №19. s. 55-58.
13. Lipin, M 2019. ‘Tvorchist ta kreatyvnist: sposoby liudskoho isnuvannia (Creativity and Creativity: Ways of Human Existence)’. Visnyk KNTEU. Filosofsko-kulturni tsinnosti osobystosti. Kyiv, №1. s. 79-91.
14. Lymar, VB 2021. ‘Tvorchist yak praktychnyi proiav svobody (istoryko-teoretychnyi kontekst) (Creativity as a practical manifestation of freedom (historical-theoretical context))’. Naukovi zapysky NaUKMA. Filosofiia ta relihiieznavstvo. Kyiv : № 8. s. 10-17.

15. Maistrenko, LV 2004. ‘Liubov Zemna i Liubov Nebesna u “Benketi” Platona (Love Earthly and the love of Heaven in Plato's Banquet)’. Humanitarnyi visnyk : zb. nauk. pr. ChDTU. Cherkasy, № 8. s. 80-84.
16. Makarenko, H 2001. ‘Muzyka i filosofiia: Shopenhauer, Vahner, Nitsshe (Music and philosophy: Schopenhauer, Wagner, Nietzsche)’. Kyiv : Fakt, 52 s.

17. Moliako, VO 2004. ‘Psykholohiia tvorchosti – nova paradyhma doslidzhennia konstruktyvnoi diialnosti liudyny (The psychology of creativity is a new paradigm for the study of constructive human activity)’. Praktychna psykholohiia ta sotsialna robota. Zhytomyr : Vyd-vo ZhDU im. I. Franka, № 8. 1-4.
18. Morshchakova, O 2006. ‘Iednist kultury ta osobystosti: fenomen tvorchosti (The unity of culture and personality: the phenomenon of creativity)’. Psykholohiia i suspilstvo. Kultura, metodolohiia, nauka, Kyiv, № 3, T.1. s. 138-147.
19. Onishchenko, OI 2011. Pysmennyky yak doslidnyky: potentsial teoretychnykh idei (O. Uaild, T. Mann. A. Frans, I. Franko, S. Tsveih) : monohrafiia (Writers as researchers: the potential of theoretical ideas (O. Wilde, T. Mann, A. France, I. Franko, S. Zweig): monograph), 299 s.

20. Pavlova, O 2018. ‘Mimezys i problema sposobu syhnifikatsii: filosofsko-estetychnyi aspekt (Mimesis and the problem of the mode of signification: a philosophical and aesthetic aspect)’. Visnyk Kyivskoho natsionalnoho universytetu imeni Tarasa Shevchenka. Seriia: Filosofiia. Kyiv : Vyd-vo Kyivskoho nats. un-tu im. T. Shevchenka. № 1 (3). 18-21.
21. Platon 2018. Benket (Banquet). Pereklad z davnohretskoi i komentari Uliana Holovach; vstupna stattia Dzhovanni Reale. Vyd. 2-he, vypr. Lviv : Vydavnytstvo Ukrainskoho katolytskoho universytetu. 220 c.
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24. Popovych, OV 2013 ‘Filosofska evoliutsiia zmistu idei tvorchosti (Philosophical evolution of the content of the idea of creativity)’. Zbirnyk naukovykh prats “Gileia: naukovyi visnyk”, Kyiv, № 79. c. 201-205.
25. Sanotska, N 2006. ‘Kolektyvne nesvidome yak dzherelo tvorchosti u filosofskii kontseptsii K. Yunga (The collective unconscious as a source of creativity in the philosophical concept of K. Unga)’. Visnyk Lvivskoho universytetu. Filosofski nauky, Lviv, № 9. s. 88-96.
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27. Shevchuk, S 2018. ‘Arystotel – zasnovnyk nauky (sotsiokulturni ta epistemolohichni determinanty naukovoi prohramy myslytelia) (Aristotle is the founder of science (socio -cultural and epistemological determinants of the thinker))’. Visnyk Lvivskoho un-tu. Seriia filos-politoloh. studii. Lviv. № 20. s. 115-120.
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author: Svitlana Krylova

 Relevance of the research.  topic is due to the fact that in times of crisis, especially in a war situation, the need for altruism is actualized. But in authoritarian and totalitarian societies, altruism is reduced to self-sacrifice in the name of the interests of the leader and his environment. Altruism must acquire the features of “smart altruism”, the bearer of which is capable of caring and loving not only for others, but also for himself. This becomes especially relevant for preserving democracy. One of the effective practices for the development of smart altruism is education, which is free from formalism, fanaticism and selfishness.

Problem statement. Important questions are what is altruism and what are the prerequisites for the development of smart altruism? What should be the practices that actualize smart altruism? It can be assumed that education can be one of such practices.

Analysis of recent research and publications. The problem of altruism is studied by modern Ukrainian authors, among whom are Yu. Gumenyuk, K. Lytvynyuk, R. Malynoshevsky, N. Olentsevich, T. Pantyuk, Yu. Pantyuk, A. Ridkodubska, O. Fomina, Yu. Shabanova, and others. Productive approaches to the possibilities of education for the actualization of constructive altruism are found in the works of V. Andrushchenko. The methodology of metaanthropology, developed by N. Khamitov, allows us to understand the metamorphoses of altruism in the existential dimensions of human existence.

Research task. The task of this article is to conceptualize reasonable altruism as one that opposes the project of altruism based on the absolute necessity of self-sacrifice, self-denial. Educational practices help in the actualization of reasonable altruism.

Main material presentation. In the coordinates of metaanthropology, intelligent altruism involves a combination of care and love for the Other with care and love for oneself, which denies the absolute necessity of self-sacrifice. A person helps the Other, but at the same time he or she still has the opportunity for self-development and building his or her life project. Intelligent altruism is possible under the condition of love for oneself, which involves self-creation and self-development. The actualization of intelligent altruism is most organic in democratic societies. In a situation of accepting altruism as an absolutely necessary self-sacrifice, there is no care and love for oneself, which often leads to physical destruction or personal degradation. This is inherent in totalitarian and authoritarian societies, where a person is only a cog in the social mechanism. Education can counteract such depersonalization of a person in distorted altruism.

Conclusions. Intelligent altruism is actualized by education, which forms motivation for self-knowledge and self-development.

Keywords: altruism, intelligent altruism, humanism, self-sacrifice, education, metaanthropology, social metaanthropology, ordinary human existence, boundary human existence, meta-boundary human existence, authoritarianism, totalitarianism, democracy.

References:

1. Andrushchenko, VP 2025. Prosvitnytska odisseia rozumu (Educational Odyssey of Mind). Kyiv : Znannia Ukrainy. 524 s.
2. Krylova, SA 2020. ‘Vymiry liubovi ta problema podolannia samotnosti. Liudyna. Ekzystentsiia. Kultura (Deminss of love and the problem of Overcoming Loneliness’. Man. Existence. Culture)’. Pidkhid filosofskoi antropolohii yak metaantropolohii: zbirnyk naukovykh prats. Za redaktsiieiu N. Khamitova i S. Krylovoi. Kyiv : KNT. 370 s.
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