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1

Identity, community, and political judgment

100%
Bystrytsky Y.
Філософська Думка
|
2013
|
issue 4
41-62
EN
Is it possible to provide a “philosophical reduction” of extensively proliferating interpretations of the phenomenon of identity in humanities? Could the concept of ethno-cultural form of life serve as the end socio-anthropological correlate of its philosophical understanding through the notions of life-world, culture, a person of culture? Interpreting E. Ericson’s, A. Sen’s, K.A. Appiah’s, A. Maalouf’s, N. Sharansky’s and some other ideas the article responds in a positive way to the raised questions. At the same time it criticizes a trend of applying cosmopolitan view on the globalization process (A. Sen, J. Habermas) to analysis of the “end grounds” of the identity. The author refers to deliberated hermeneutical study of the “communitas” (Lat.) done by R. Esposito to join his conclusion on “no-thingness” of the “essence” or “communality” of community as identity of a collective subject. Using generalizations of B. Anderson as to “emagined nations” the author develops the view on identity as a way of being in terms of being-possibility, as well as through M. Heidegger's concept of ontological difference. Methodologically, such an approach can help to criticize various forms of reificationistic approaches in political judgments and in everyday life, i.e., under discriminating interpretations of identity through indication of the “negative features of national character”, biased reduction of communities and individuals to their bio-anthropological characteristics, etc.
UK
Найновітніше зникнення дискурсу класової оцінки стану людини й заміщення його вказівкою на групову, колективну чи національну належність свідчать для філософа про істотні зрушення в розумінні сутності людини. Це також вказує на важливу рису сучасних розмов про людину: адже йдеться про своєрідну сутність, яка історично змінюється залежно від вимог часу. Тому, незважаючи на політичні бажання ревних захисників національної ідентичності, від початку цієї розмови ми вимушені стверджувати, що остання — лише історичний феномен, гіпостазування якого притаманне саме нашому часові. Утім, не скористатися такою нагодою, як філософське вивчення феномену ідентичності «із-середини» нашого часу, було б непробачливо. Адже, зважаючи на засадниче значення дискурсу ідентичності для леґітимації сучасних політичних та геополітичних зрушень і війн, на його вплив на персональні долі тощо, можна передбачити, що тут ми маємо справу з поняттям, яке залишиться назавжди в тезаурусі філософії, навіть тоді, коли зміниться не лише структура сучасних ідентичностей, а й політична карта світу. А це, своєю чергою, означає, що ідентичність назавжди залишиться однією з чинних характеристик людського буття — його сутнісною ознакою, яку оприявнив наш час.
2

Conflict of cultures and tolerance methodology

100%
Bystrytsky Y.
Філософська Думка
|
2011
|
issue 4
102-118
EN
During recent decades a popular discourse of tolerance substitutes a threat of violence language used as competing key by ideological systems of the last century. But it has not yet evidenced that the practice of non-violence has won. The article highlights changes both in a contemporary violence politics, and in a general situation of tolerance. Ethnic conflicts in local wars give a new view on the principles of tolerance methodology. The latter can be recomprehended in terms of culture and politics based on the imperative on recognition of the principle of completed existential difference of culture worlds. Finally this research examines current cultural and political prejudices existing in geopolitical relations between Russia and Ukraine. It also outlines possible ways of avoiding intolerant conflicts between the latter and other historically close culture worlds.
3

Vadym Ivanov: Ontology of Soviet Marxism (Article 1)

100%
Bystrytsky Y.
Філософська Думка
|
2016
|
issue 6
76-87
EN
A concept of metaphysics had been considered alien for philosophy of Marxism since the time of Soviet reception of Marx and Engels. However in conditions of “Khrushchov’s thaw” of the 1960’s there appeared a metaphysical demand of the late Soviet Marxism. Immanent criticism of Marxism philosophy still remains a problem for the home philosophical thought, since the latest principles of the Marxist type of thinking have not been found out. A critical search of the limit principles of thinking and being, revealing the ontology of the social, thorough study of philosophic theory requires the reconstruction of authentic sources. The appeal to authentic Hegel’s sources in 1960-1970 set a metaphysical prospect of a search of “reality” as such. A series of questions which late Soviet Marxism just tried to answer was as follows: which are human’s notions, his “being for himself”, his subjectivity; what is essence of activities, what is the world, or has it to be, what is being? Vadym Ivanov has given one of the most profound answers to these questions in the framework of late Soviet practice of Marxist philosophy. Meditating in the tradition of so-called activity approach, the philosopher concludes: the historical origin of a man and human history is a “timeless peculiarity” that defines criteria of humaneness in evolution between “still” an anthropoid and “already” a man. Ivanov is originally constructing philosophy of inexplicit material; this philosophy metaphysics rest on the admission of communal organization as a special existence of a man — the latest principle of creating a human sense and subject relations in the world.
4

A Project of War: from Identity to Violence

100%
Bystrytsky Y.
Філософська Думка
|
2015
|
issue 1
61-74
EN
Up to what extent are contemporary local conflicts rational projects of violence? Why both the local and international public opinions are so acceptable to propaganda of a negative image of the Other? How it motivates real wars and why it legitimates forms of violence unseen before? The author responds to these questions by philosophical consideration of a concept of cultural identity. His approach is critical towards Modern interpretation of the identity as the integrity of a social system and various cultural lifewords in a perspective of universal consensus through rational communicative actions and communication as such (Habermas and Apel). He also opposites nationalistic understanding of ethnic identity as based on reified features of a culture. Relying upon Kant’s theory of productive imagination and B. Anderson’s imagined communities the article develops ontological approach to understanding of the identity. The author uses both Heidegger’s theory of ontological difference and latest ideas of J.-L. Nancy, R. Esposito on community being as different from usual representing it in terms of the beings, being of things. It gives an opportunity to see identity co-being as a common experience of its basic existentials (resoluteness to be, the fear, care) that are being realized ‘outwards’ by projecting themselves in a form of objective actions. In its turn the projected identity being creates opportunity to legitimate hybrid war that combines both blood violence and communicating propaganda (as das Man, talks) to manipulate public opinion.
5

Episteme of the Department of Philosophy of Culture, Ethics and Esthetics

100%
Bystrytsky Y.
Філософська Думка
|
2016
|
issue 6
13-19
UK
Відділ філософії культури був створений в Інституті філософії НАН України 1984 року.
6

THE METAPHYSICS OF THE LATE SOVIET MARXISM; PHILOSOPHICAL THEORY AND ITS LOSSES. THE CASE OF VADYM IVANOV (Metafizyka piznioho radyanskoho marksyzmu: filosofska teoria i ii vtraty; pryklad Vadyma Ivanova)

100%
Bystrytsky Y.
Філософська Думка
|
2009
|
issue 3
71-89
EN
The matter of analyzing is the heritage of Vadym Ivanov, the talented philosopher who was well known amongst Soviet intellectuals of 60s - 80sh of the last century. The article covers researching efforts of the best Soviet philosophers aimed at reconstruction and getting a new vision of the foundations and principles of Marxist philosophy. The analysis also includes the diagnostic description: of how their searching for the deepest principles of Soviet Marxist philosophy reflected the changes of both the state of social affairs and the public's self-consciousness; of the late Soviet philosophy's attempts to clarify the ontology of social on a basis of early Marx's works; of the way of formulating the notion of pure sociality (by V. Ivanov) as well as the analogical notion of ideality (by E. Ilienkov) in the philosophy of the considered period. Using the comparison of the reconstructed metaphysics of Soviet philosophy with analogous ideas of Descartes, Spinoza, and Hegel, on the one hand, and Husserl's critic of Cartesian metaphysics, on the other hand, the author demonstrates the so called fatal mistake made by the Marxist philosophers. Comparing the key Marxist views analyzed by the Soviet philosophers with analogous ones in contemporary communicative philosophy (K.-O. Apel, J. Habermas, O. Hoeffe) the author arrives at a conclusion that the deeper critical research of the matter should be done by Ukrainian philosophers
7

Transcendental phenomenology and the notion of experience

100%
Bystrytsky Y.
Філософська Думка
|
2012
|
issue 5
113-133
EN
Should we characterize Husserl’s phenomenology as a philosophy of experience – transcendental empiricism? Could a title of “phenomenology of experience” be applied correctly? What is a concept of experience in the phenomenological theory, as well as in philosophy? This polemic paper is an attempt to cover raised issues taking a book “The Phenomenology of Experience” written by Ukrainian philosopher V. Kebuladze as a criticizing benchmark of the polemics. First, the paper highlights a reason of understanding phenomenology as a philosophy beyond empiricism, naturalism and Kantianism. Second, the paper’s author shows why transcendental approach developed by Husserl makes a decisive step to overcome epistemological view on experience, although is not successful to complete that. Third, the article highlights key constituents of any experience: its synthetic function, as well as a related function of transcendence of its factuality. Fourth, the author reconstructs a role of the phenomenological concept of experience as a gained experience of the impossibility of expanding an ideal of completed rationalistic approach. An actual phenomenology of experience is being developed by post-phenomenological thinkers who proceed with understanding transcendental argumentation in a sense of “being-in-the-World” (Heidegger, Gadamer) or takes it as the “embodied agent” (Ch. Taylor). It opens new horizons for both examining and using the notion of experience in contemporary philosophy, including the very phenomenology.
8

Ideologies of Maidan: Round-table meeting of “Filosofska dumka”

33%
Bystrytsky Y., Bondar A., Galushko K., Yermolenko A., Yermolenko V., Kebuladze V., Proleev S., Chornomorets Y.
Філософська Думка
|
2014
|
issue 6
5-28
EN
To comprehend the Maidan phenomenon the Editorial Board of “Filosofska dumka” has invited for discussion the participants of the Revolution of Dignity — philosophers, historians, journalists. Can this phenomenon be comprehended with the use of the steady social and ideological definitions, and does it require the change of the political vocabulary? Had the Maidan an ideology / ideologies and had it influence on popularity of certain ideologies? Maidan and political radicalism: the right-wing and left-wing participants in the Maidan — phantoms or real forces? The Maidan and the state — opposition or complementarity? How did the Maidan realize itself? Which were the principles of self-organization and activities of the Maidan? What was the religion role in the Maidan? Has the Maidan gone or does it continue? The participants of the round-table meeting tried to find answers to these questions.
UK
Чи можна осмислити феномен Майдану за допомоги усталених соціальних та ідеологічних визначень, а чи він вимагає зміни політичного словника? Чи мав Майдан ідеологію/ідеології і чи вплинув на популярність тих чи тих ідеологій? Майдан і політичний радикалізм: «праві» й «ліві» на Майдані — фантоми чи реальні сили? Майдан і держава — протистояння чи комплементарність? Як Майдан усвідомлював сам себе? Якими були засади самоорганізації та діяльності Майдану? Яку роль на Майдані відігравала релігія? Майдан минув чи продовжується?
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