author: Svitlana Korniinko
Relevance of the research. The appeal to the issue of technical creativity as the art of being is determined by the ongoing transformational processes that humanity experiences under the conditions of technological modernity. This makes it possible to speak about the formation of the technological human — a being who is not only the creator of technology but also continues themselves within it. At the same time, the means and forms of technical action are defined not only by the requirements of the community but also by the inner ethical choice of the individual. As a source of social development, techne reveals the human as a demiurge who creates new forms of being, while the true uniqueness of technology lies in its ambivalence — improvement and destruction. Therefore, the ultimate goal of technology should consist not only in substantiating the functional efficiency of social existence but also in the perfection of being itself. This defines the main task of modern culture — to change the vector of technical creativity, overcoming the fallacy of understanding it exclusively within the limits of applied practice.
Problem statement. The principle of ecological education is aimed at fostering in the individual a value-based attitude toward nature. This makes it impossible to perceive nature solely as a resource for satisfying human needs. This principle serves as the foundation for the formation of an ethics of co-being and co-creation, which unites love for one’s native land, responsibility for the preservation of natural and cultural existence, and readiness to defend the Homeland. In this context, technical creativity emerges as a form of the practical realization of patriotism, where creation — or technical creativity — acquires both moral and national dimensions.
Analysis of recent research and publications. The philosophical dimension of technical being was developed in the works of M. Heidegger, F. Dessauer, J. Ellul, E. Kapp, L. Mumford, and L. White, as well as in the later concepts of A. Gehlen, H. Jonas, and E. Finberg, whose ideas continue to influence contemporary scientific and humanitarian discourse. The idea of congenial labour (srodna pratsia) proposed by Hryhorii Skovoroda — as a path of spiritual self-knowledge and the realization of inner freedom — enables an interpretation of technical creativity as the art of being of the modern human. The issue of technical creativity in Ukrainian philosophical and pedagogical thought is examined in the context of forming a creative personality and promoting the humanistic orientation of education. Notably, this topic has been developed in the studies of L. Byvalkevych, V. Voronkova, Ye. Hovorov, O. Dolska, O. Murach, N. Radionova, among others.
Research task. The purpose of the article is to provide a philosophical and ontological justification of technical creativity as the art of being, wherein technical action appears as a form of human spiritual self-affirmation only under the condition of ethical and ecological co-being with the surrounding world. In accordance with this aim, the study sets out the following objectives: first, to outline the spiritual and humanistic potential of technical creativity as a mode of human self-creation; second, to substantiate the ecological and humanistic aspects of technical action within the context of technical creativity, in accordance with the principle of collective responsibility for shared being; and third, to determine the potential of technical creativity in the context of national and patriotic education as a factor in forming a creative, responsible, and nationally conscious youth.
Main material presentation. Technology serves as a source of social development, giving rise to a number of contradictions, among which one should mention the formation of the technological human. This figure emerges as the demiurge of the technical world — defining the means, forms, and goals of techno-technological activity — while simultaneously becoming dependent on it. Technical creativity embodies the human striving to find grounding in the world through action; it represents a form of ontological self-realization in which the human, by mastering nature, seeks to overcome their own non-specialization (A. Gehlen), thereby standing in opposition to nature. Technical creativity can thus be interpreted as a form of active reading of the world (P. Freire), a process in which the human not only reveals the being of things but also bestows upon them new meanings through responsible action. Education, in this perspective, is not the transmission of knowledge but a process of self-creation, in which learning and living merge into a single experience of understanding the world. The key task of contemporary education is to cultivate in young people not only social competences but also life experience rooted in the spiritual and cultural tradition of the Ukrainian people. Education is therefore called to nurture civic consciousness, moral responsibility, and ecological culture, with the aim of shaping a person capable of responsible co-being in the world.
Conclusions. The educational potential of technical creativity lies in the formation of a person’s ability to think constructively and responsibly, overcoming the temptation of mechanical efficiency. Engagement in technical activity cultivates the experience of co-being, in which the process of creating the world of things and artefacts must not destroy the shared world of the human and nature. Technical creativity is inseparably connected with the creation and affirmation of the national community. In this dimension, it transforms into a moral and educational act through which the individual becomes a creator of the future of their state and culture. Technical creativity thus appears as an ontological event of human presence in the world and, at the same time, as a form of self-realization.
Keywords: technical creativity, techne, ethics of responsibility, ecological consciousness, humanization of nature, national-patriotic education, philosophy of action, ecological humanism.
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