author: Svitlana Pylypenko
Urgency of the research. At the beginning of the 21st century, the existential-anthropological dimension of the philosophical discourse acquires special relevance in the conditions of the fluid modernity. In modern philosophical studies, it is about finding a support, thanks to which, despite the existing transformations, philosophy is able to continue to play a fundamental role in determining the problems of human existence / society / civilization and ways to solve them. It is about the understanding of fundamental ideas, among which the problem of the connection between man and the world occupies a prominent place, which covers a number of questions regarding the essential immersion of man and his continuous spiritual searches. It is about philosophical inquiries as a solution to problems in determining the content and purpose of the philosophy of education and its compliance with challenges from the society, which is connected with the ideology of economic profit, media power, etc. in the context of globalization, informatization and technologization of modernity.
Target setting. In the philosophical discourses of the late 20th and early 21st centuries. society is no longer absolutized as a system of social relations – the multiplicity of meanings is noted, which overcomes the one-dimensionality of its existence / definition. This situation leads to the confusion of a person before the challenges of modernity, thereby forcing the latter to search for new actions and practices. One of the concepts that acquires special importance in the situation of modern man's loss of support is the concept of “educational mobility” as a kind of mediator that allows finding/establishing new ways of securing a person in the social being.
Actual scientific researches and issues analysis. The analysis of educational mobility as a response to the challenges of late modernity is due to the works of researchers who address the problems of globalization, technologization and informatization of modernity, outlining the configuration of modern society. First of all, these are the works of P. Drucker, M. Castells, S. Lesch, M. McLuhan, R. Robertson, E. Toffler, F. Fukuyama and others.
The situation of a person being lost and the search for new scraps is indicated in the reflections of S. Krymsky, V. Malakhov, M. Popovich, V. Tabachkovsky, and P. Freire. The researches of D. Voyakovsky, E. Giddens, J. G. Mead, and M. Featherstone are devoted to the processes of transformation of social reality in the context of fluid modernity.
The paradoxical nature and problematic nature of modern education is analyzed in the works of V. Andrushchenko, M. Drobotenko, M. Kultaeva, N. Radionova, M. Trinyak, N. Khamitov and other Ukrainian researchers. The contradictions of the modern state of philosophical knowledge are revealed by Z. Bauman, M. Kwiek, L. Donskis, and L. Pento.
The research objective. Turning to educational mobility as a phenomenon determines the following tasks: to analyze the phenomenon of educational mobility as a response of modern society / individual to the challenges of the fluid modernity; to reveal the meaning of educational mobility in the paradigm of modern philosophical knowledge, which is in a situation of searching for new conceptual foundations and indicates the presence of methodological pluralism.
The statement of basic materials. A new vision of philosophy is represented as one whose main task is compliance with new realities, where man and the world as realities become poly-paradigmatic, poly-essential, thus expanding the philosophical space of research. Innovative projects for the development of society arise, thanks to which philosophy becomes open to society. It is about the need to use new research paradigms to clarify modern processes. It is noted that today there are new forms of presentation of philosophy outside academic institutes. This new picture of philosophy presentation models states a public turn in the philosophy of the present. The public turn created a mosaic configuration of philosophy, including both popularizers of science and academic philosophers. Despite this, the problem of becoming a person as an agent remains undefined.
The process of education as a mechanism for preserving the integrity of the individual is increasingly criticized. It is about the transformation of educational institutions as the formation of a post-university. The concept of “meaning of being” is involved in the analysis, which allows considering post-university as being (Z. Bauman, L. Donskis). P. Freire's concept of education as “reading the word and reading the world” was considered in the context of teaching as a dialogic method, which testifies to the reciprocity of thoughts and actions.
It is about the need for cultural anthropotechnics for the subject's improvement of himself. An innovative approach to the education system meets the call to create a new generation of people, which is facilitated by educational mobility, which is possible under the conditions of openness. Educational mobility primarily acts as a project to enrich one's own thesaurus, in connection with the involvement of various cultural practices, and as a way of recognizing and adapting to those changes that are the realities of today, where mobility is a criterion for the preservation and existence of modern society. The concept of mobility is still debatable.
Turning to educational mobility allows us to talk about its flexible configuration, where professional training and the existing cultural level intersect, which are aimed at forming a personality that must meet modern challenges. During educational mobility, the social role of an individual changes: from a subject who acts / learns to the formation of an individual who perceives the world holistically, thereby affirming the principle of unity in diversity, which resonates with the principle of multiculturalism and tolerance. Educational mobility corresponds to the principle of “man's concern for himself” (M. Foucault) and is associated with such processes as integration, modernization, transmission of experience and practices, deepening of interaction between all participants of both social and cultural interaction. This allows us to define educational mobility as a plane of social interaction, where a new network pattern of social institutions and social communities is formed.
Conclusions. Modernity demonstrates the search for new conceptual foundations of philosophy of the 20th and early 21st centuries, among which educational mobility occupies a prominent place as a response to modern transformational processes. Analyzing educational mobility in the context of fluid modernity, it is worth drawing the following conclusions: first, mobility / educational mobility as a phenomenon acquires a global meaning, as evidenced by the works of modern researchers. Secondly, this representation is presented as an innovation in the understanding of human interaction with the world. This relationship should be considered everywhere through the prism of the multiplicity of research paradigms and discourses, which is connected with polyparadigmality, which reproduces the meaning of being of the fluid modernity. The task is to single out the conceptually important foundations of educational mobility in order to analyze the complex collisions of modern life in its various modifications. Thirdly, educational mobility creates new opportunities for creative self-realization of the individual, which is connected with existential experiences and cannot happen without recognition of the principle of tolerance, dialogue and recognition of all subjects of the educational process.
Key words: Educational mobility, globalization, man, existence, dialogue.
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