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author: Frol Revin
Urgency of the research. Collective activity as a specific research area has long been a subject of intensive socio-philosophical reflection. The shift in the role of social integration, a dynamic metamorphosis of the societal relations paradigm, an emergence of novel forms of cooperative endeavors coupled with new modes of globalized social partnership motivates to approach this quickly growing field relying on a variety of innovative research techniques and methodological tools.
Target setting. Collective intentional attitudes are cross-cutting in our lives. Such cooperative teleological undertakings form the core of specialized studies’ interest in exploring their critical relevance for the foundation and functioning of social reality. The author, thus, tasks himself with providing a scrupulous overview of the variegated modes of joint activity which allow us to view our personality through the prism of social group impact, shape and evaluate the scope of our praxeological interconnectedness, fulfill our civic duties and responsibilities while performing numerous sustainability-driven social roles and functions.
Actual scientific researches and issues analysis. Critical reflection pertaining to the general foundations of the issues at hand is presented in the works of the following Ukrainian researchers: V. Andrushenko, Y. Boyko, M. Boychenko, L. Gubernskiy, A. Yermolenko, A. Yermolaev, V. Lisoviy, M. Mikhalchenko, V. Navrotskiy, M. Nadolniy, V. Nikolaev, N. Petruk, O. Polishuk and others.
The research objective. The aim of this work is to shed light on the previously understudied within Ukrainian social philosophy phenomenon of “collective intentionality” by analyzing major stances in the current socio-philosophical debate pertaining to the ontological status of collective activity, individual and shared praxeological dimension of intentional manifestations, various of cooperative acts, states and modalities.
The statement of basic materials. The article examines the dominant paradigm and current research state of the theoretical and practical dimension of cooperative behavior based on the notion of “collective intentionality” scrutinized within the framework of analytic social philosophy. Accordingly, the goal was to elaborate foundational normative, socio-ontological and psychological aspects of the debate around the underlying nature of the mechanisms of content, modality, and subjects of shared praxeological undertakings, outline major points of agreement, controversy and contention in positions and arguments of the principal sides and their proponents.
Conclusions. The paper's findings can be interpreted to support a non-distributive we-mode conjecture which requires a thorough mereological account of cooperation to complement an overly individualistic I-mode account of shared collaborative undertakings prevalent in Anglo-Saxon social science. Thus, if assessed through the lens of the individual self-interest mode almost half of the standard experiment participants choose to cooperate by employing we-reasoning approaches, thereby proving that a team of people can intend to act in rational ways achieving Pareto-optimal outcomes. A further critical deficiency of such models is their atomistically hermetic methodology which in spite of producing immediate logical gains nonetheless completely disregards a host of crucial real-life cumulative factors of cooperation, viz. cultural embeddedness, communal trust and reciprocity that build up and are shaped over time.
Keywords: intentionality, collectivism, individualism, internalism, externalism, instrumentalism, holism, reductionism, naturalism, praxeology, rational choice theory, cooperation, synergy, shared intentions
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author: Olena Yatsenko
Urgency of the research. The problem of philosophical comprehension of the phenomenon of culture in different variations and methodologies is invariably presented in the worldview discourse. Especially when the nature of the existence of culture becomes problematic and crisis. In such cases, it is advisable to verify the mechanisms of culture, to analyze the procedures of its (culture) formation and dynamics. E. Cassirer was, if not the first, but the most famous author, who unambiguously noted the attribution of human essence and existence in the space of symbolic forms of culture. Thus, culture has acquired the necessary legitimization for the ascertainment techniques of thinking, perception and activity. Are there any reasons to consider these processes as spontaneous and variational, or rather causal and universal? In the context of the increasing pace of globalization and the mass of post-colonial critics, this problem is of particular importance and meaning.
Target setting. The main problem of the study is the answer to the question: are epistemological, axiological, and activity constructs of human subjectivity universal and invariant in historical and cultural retrospective, or their content determined by the appropriate socio-cultural context of formation and sustainability?
Actual scientific researches and issues analysis. E. Cassirer's works are of constant interest from scientists of various fields of knowledge and specificity of research. In the philosophical aspect, the works of K. Swasyan, A. Losev, Yu. Lotman, V. Bibler and others on the study, interpretation and analytics of the system of understanding of the world and a human by E. Cassirer became already a textbook. So, Jeremy Heis (2011) considers the method of symbolic forms in the philosophy of mathematics of E. Cassirer one of the most meaningful in view of the criticism of Euclidean geometry. Christine Ludl (2015) refers to a methodology for the study of the facts and artifacts of E. Cassierer's culture, which insisted on the constitutive nature of perception and thinking. This idea is supported by Emmanuel Alloa (2015), who analyzes the problem of the perspective of perception and assessment of reality. S. Gayevska (2015) seeks to elucidate patterns of human understanding through the prism of symbolic forms that are the "morphology" of the spirit. Minakov M. (2006) insists on the importance of the historical tradition in forming the foundations of thinking and knowing the world. Jon Solomon (2009) explores the problem of narrative on the basis of theoretical concepts of E. Cassierer's philosophy and contemporary processes of globalization. The problem of interaction between cultures and different worldviews is explored by Stephan Steiner (2015). Oli Belas (2018) criticizes educational practices based solely on the concept of knowledge. The author applies the philosophy of E. Cassirer's symbolic forms in order to illustrate the connection between knowledge and time. I. Victor (2018) applies the epistemological methodology of E. Cassirer's research to the study of the specifications of Ukrainian culture.
The research objective. Appeal to the philosophical heritage of E. Cassirer is productive in exploring the problem of universality / contextuality of the basic procedures of thinking, perception and human activity. In other words, do symbolic forms really shape subjectivity, or do they just sort out the chaos of empirical perception?
The statement of basic material. The main instrument of human interaction with the world is called by Cassirer as symbol. It is the ability of a person to create and operate with symbols, that the thinker attributes as a significant feature of the human essence. Character of creation is not representative of human activity in reality, but constitutive. In other words, the person does not reflect the objects and processes of the world in consciousness, and the consciousness itself projects a certain symbolic meaning of reality. The symbol outlines of the procedure for defining an object or phenomenon, and in this its transcendental nature. All symbolic forms differ in their specificity (meaningful, expressive-representational, logical-verbal, etc.), but they all have a similar structure. The structure of the symbolic form is differentiated by the type of connection between speculative and empirical, and includes expression (perception), representation (contemplation), pure meaning (concept). That is, the formation of a corpus of culture occurs as a dialectical process of abstracting information of empirical experience, which in turn is determined by abstract symbolic forms. Indicative in this respect is the postulation that not individual pieces of empiricism are compared, but abstract forms denoting and defining perception. This act occurs at the stage of transformation of perception into imagination.
Conclusions. The symbol is a substitute for things, and not burdened by the causality of the material world, potentially unlimited in the possibilities of definition, even that does not exist. Language, myth, religion, art, science - all these forms are only conditionally related to the world of things, and they do not need such attribution to justify their ontology. It is well known that the phenomenon of culture is permanently at the epicenter of critical philosophical discourse. The currency range of interpretations of the purpose and content of culture varies from fascinating-approving theories (F.-M. Voltaire, F. Fichte) to the shattering critique of its influence and subsequent fate (J.-J. Rousseau, F. Nietzsche). It is undoubtedly a fact that culture produces its own ontology other than natural. And a person loses both his natural instincts and absolutism of vital values. And it is natural that the gap between the marking and the marked will increase rapidly.
Key words: symbol, subjectivity, symbolic form, transcendence, ontology.
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Amita Valmiki
IS DECOLONIZATION OR REVITALIZATION OF EDUCATION NECESSARY IN POST-COLONIAL INDIA? A PHILOSOPHICAL INTROSPECTION
DOI 10.33930/ed.2019.5007.14(6)-1
Rina Avinash Pitale Puradkar
SRI AUROBINDO’S EDUCATION POLICY IN PRE AND POST COLONIAL INDIA
DOI 10.33930/ed.2019.5007.14(6)-2
Olena Yatsenko
THE TRANSGRESSION OF CONTEMPORARY STRATEGIES OF COLONIALISM
DOI 10.33930/ed.2019.5007.14(6)-3
Denys Svyrydenko, Chengzhang Zou, Weizhen Gao
HIGHER EDUCATION AS A TOOL OF PEACEBUILDING AND DECOLONIZATION: UKRAINIAN CASE AND GLOBAL PERSPECTIVE
DOI 10.33930/ed.2019.5007.14(6)-4
Yevhen Muliarchuk
ETHOS OF CALLING IN EDUCATION: TEACHING AND LEARNING
DOI 10.33930/ed.2019.5007.14(6)-5
Oksana Tereshchenko
SOCIOCULTURAL TRANSFORMATION PROBLEMS OF THE MIGRANTS WORLDVIEW IN THE CASE OF UKRAINIAN-GREEK RELATIONS
DOI 10.33930/ed.2019.5007.14(6)-6
Volodymyr Spivak
THE POLITICAL AND PHILOSOPHICAL COMPONENT OF THE SERMONS OF ANTHONY RADIVILOVSKY
DOI 10.33930/ed.2019.5007.14(6)-7
Iryna Horokholinska
CHURCH IN THE VIRTUAL SPACE: MISSION AND FORMES OF SERMON IN THE CONDITIONS OF POSTMODERN (ON THE EXAMPLE OF THE ORTHODOX CHURCH OF UKRAINE)
DOI 10.33930/ed.2019.5007.14(6)-8
author: Iryna Horokholinska
Urgency of the research. Modern society is not without reason called informational. The 21st century man satisfies many of his needs with the help of Internet resources, virtual means: shopping, leisure, communication, and the like. Recently, the Church has become available in the virtual world in various forms. Therefore, the study of the specifics of the mission and the forms of the church sermon in the virtual space is quite relevant.
Target setting. In the article, the author makes an attempt to reflect on the problem of the mission, vision and strategy of the action of the Christian Church in terms of the virtualization of the lives of its believers. Should the church be present on the media and the Internet? What form of its presence there is adequate? What is the role of the Church on the way to preserve the specific ethos of the Ukrainian media? The answers to these questions form the research interest of the author of exploration.
Actual scientific researches and issues analysis. The author tries to base her reasoning on the basis of the Holy Writ, documents of the OCU with regard to the press, television and the Internet, addresses of religious leaders of the Church, specific examples of the presence of the Church in the media space. The subject field takes into account the works of S. Fylypchuk, S. Babynska, Yu. Zavadska, M. Karapinka O. Kulyhina, as well as foreign publications, in particular, the whole Internet issue of the Heidelberg Journal of Religions on the Internet, which was devoted to this issue, is noteworthy.
The statement of basic materials. At all times, especially in times of major crises, the Church must constantly accompany its congregation. The Church should speak with them in a language they understand and through the means available to them. Including those that are most actively used by them - Internet resources. But the rational use of the newest means of social communication for many is now a problem, and for someone even a disease; that the electronic network and the media are often replete with harmful, in value terms, destructive information.
Conclusions. Secularization, globalization, and virtualization — despite the popularization of their negative manifestations, are nevertheless inescapable and defining characteristics of modern times. Crisis phenomena in the public life of the country require from the Church as a social institution with the highest credit of trust of citizens for an adequate response to them. The OCU is trying to match the time and mission, and therefore primates and clergy actively ensure the productive presence of the Church in the media space. At the same time, it is necessary to remember about all the dangers posed by the excess and the irrational use of the latest technologies, especially because of the responsibility for trust.
Keywords: globalization, virtualization, social communication, media, social service of the Church, sermon
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