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The work is an attempt to analyse some related to the motherhood theories and debates. The arguments in favor of or against it are considered as projections of different types of leading feminist interpretations, moving in a range between rejection and overestimation. For Luce Irigaray the motherhood is a gift of breath and a way to "wisdom of love". Julia Kristeva sees it as "art-science-knowledge-wisdom", radical freedom and "crossroads" between biological destiny and meaning. For Sylviane Agacinski the motherhood becomes a universal model of respect for the other. Germaine Greer attacks the "creations of man motherhood” which drags to a lower level the status of the mother imperceptibly turning her into a "uterine environment". Counterpoint to these rising status of motherhood visions are the theories emphasizing its ambivalence and its lack of uniqueness (Elisabeth Badinter). Germaine Greer attacks the "creations of man motherhood” which drags to a lower level the status of the mother imperceptibly turning her into a "uterine environment". Counterpoint to these rising status of motherhood visions are the theories emphasizing its ambivalence and its lack of uniqueness (Elisabeth Badinter).
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The paper provides characteristics of the feminist philosophy of science, which is one of the trends in contemporary epistemology. The author describes the thematic space of the feminist philosophy of science (the main area of the research) and divides it into the social, methodological, and epistemological spheres. A conclusion that the feminist philosophy of science is an actual version of the social epistemology is substantiated.
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The purpose of the article is a comprehensive, synergetic analysis of the phenomenon of “genius” in art. Methodology of the research is due to the multidisciplinary approach, which involves the use of general scientific methods of analysis, synthesis and synthesis of the phenomenon of “genius” in the context of understanding the synergetic models in psychoanalysis, ideology, pedagogy, philosophy with art; semiotic and anthropological approach to comprehension of synergetic models, allowed to consider the interconnection and transformation of the phenomenon of “genius” and its expression in art. The scientific novelty lies in a new perspective on the study of synergetic models of the phenomenon of “genius” as a polysymmetric definition in the aspect of anthropological measurement of art. The new is the comprehension of anthropological problems, tendencies, and aspirations to reveal the creative potential of the individual. Conclusions. The study of the phenomenon of “genius” in art led to the isolation of synergetic models associated with the understanding of the creative personality as a manifestation of a particular worldview, a way of interaction with reality, the ability to reveal, express and convey to the world. The conceptual orientation to solving a given problem is reduced to the assumption that mental non-standard, disturbance of equilibrium at any personal level is manifested in an artistic act, where genius is controlled insanity and the ability to express exits beyond the standard or fatigue actively.
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This article elucidates why the Kant’s transcendental scheme in its orthodox type is not a functionally reliable bridge in the transition from pure cognitive forms to real experiental “crystallizations”, and how this can be compensated by its transformation into a phenomenal structure including as its own elements regionally relevant kinaesthetic organization and “encoded ideas”. Ideas undergo deformalization – from “purely regulatory” schemes of reason, they go to constitutive structures that comprise regional figurative adhesions and as such receive regional “encoding” – contentful concretization. This type of rethinking of the transcendental scheme also leads to a significant change in the way in which local phenomena should be understood (such as, for example, socialization and education) so as to guarantee their rethinking in the transition from the empirical (but hermeneutically grasped manifold) to the phenomenal integrity in the encoded ideas as a regionally relevant, concrete “figurative kinship”.
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The article revealed ideological and anthropological trends and cultural principles in the study of the phenomenon ideal for scientific exploration of domestic Ukrainian scientists 60-80-ies. XX – representatives of the Kiev school of philosophy.
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Interaction of cultural traditions breaks an equilibrium condition of a cultural environment and results in destruction of opposition between ortodoxy (axyological center) and periphery (alternative tendencies) of culture. A cultural environment loses potential of semantic and axyological stability. By virtue of it a nonequilibrium situation can be resolved neither by prevalence of one of traditions nor by their mutual destruction as well as an additive synthesis of their maintenances – it assumes actualization of creative potential of culture and formation of new traditions.
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The article deals with the phenomenon of error in the structure of human activity. Error is considered from the ontological and anthropological perspective as a factor of anthropo-sociogenesis and as a socio-cultural mechanism provoking subjective activity and reflexive way of thinking. The problem is investigated using the works of Russian and foreign authors.
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Death phenomenon in everyday consciousness in the historical context and present-day aspect is analysed in this article. It deals with the influence on philosophic treatment of death problem in mass consciousness.
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The article is about the ages of majority and minority in the situation of “post-ideology” and the role of mass media and advertising in the formation of adult consciousness. A comparison between traditional advertising and advertising of a new type allowed us to make the following conclusion: it is premature to speak about majority and, particularly, post-ideology as realized projects. Such an innovative and creative media product as “ambient media” is a product of classical ideology, which acts as an object of desire and a source of pleasure for a 21st-century individual playing an adult.
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Bioethics originated as a specific collective response of representatives of biomedical sciences, humanities and the public to the complexity of moral, anthropological and ontological problems (often in situations bordering on life and death) caused by constant development of biomedical technologies. These problems escape simple, universal (eternal) solutions. This makes them “finite”, multiple, dependent on the “here and now” circumstances of the choise of cognitive and communicative transdisciplinary strategies.The word “transdisciplinary” means interdisciplinary biomedical practices where in order to achieve common solutions and understand their common problem as a whole, it is necessary to transcend the area of expert authority and move into the area of “life-world”. From the philosophical point of view the idea of complexity can be interpreted as a network of relationships between the ideas of multiplicity and unity. The problem is to bring out through communication a unity of different kinds of unities presented in philosophy, theology, science, humanities and public discourses. To some extent transdisciplinarity is experience of paradoxes. They escape final resolution and give rise to ever new interpretations, have a permanent tendency to reemerge in ever new situation. They operate like “causa sue” of transdisciplinary communications in bioethics.
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Criticizing the functionalist interpretations of consciousness, American philosopher Ned Block suggested an idea that there are two different phenomena – phenomenal consciousness and access consciousness. In this paper this idea is criticized. Block claims that the content of phenomenal consciousness overflows that of cognitive access. However the empirical evidence he appeals to can be treated differently. If one accepts that there are two forms of cognitive access, there is no overflow.
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The purpose of this article is to lay the foundations of a doctrine called „phenomenological idealism“. With view of this purpose, two things have been achieved: (1) a general project of phenomenological idealism is been given, including: the establishment of and difference between phenomenological semantics and phenomenological syntax, interpretation of regional phenomenologies, listing of the syntheses aimed at, as well as of the basic problems that the doctrine encounters at this stage. (2) explication of the fundaments of phenomenological semantics through the analysis of: - the difference between empiria and consciousness; - the structural infinity of consciousness; - the functional fields of intentionality and reflection.
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One of the fundamental results of Kant’s Critique of Pure Reason is the deduction of the system of the categories of understanding and the defining of the category only as an intellectual mode for producing the objects of knowledge. This poses the categories in active connection with the sensible manifold, but also raises the question as to how the categories participate in constructing an object. Kant formulates the problem of the necessary connection between category and appearance and offers two main approaches for its solution. The first approach, related to the categories, is based on the „combinatorics“ of the categories themselves, which fulfills the conceptual map of all thinking. The second approach uses other ways, which operate by means of the conditions of sensibility. The aim of this article is to proceed further in the first approach and to deduce a special condition that provides the pure categorical approach to the phenomena. By considering this condition, we formulate the search for the discourse of the categories, the term that Kant uses to define the categorical participation in knowledge. The discourse of a category is the field for formatting the objects as parts of experience, as the totality of all objects. The discourse is directed by the higher conceptual points in the synthesis of the appearances; these are the four general concepts of classes in the system of categories. Each discourse is developed as a model of world-constructing, with its own type of objects, relations, ultimate reason of totality. Through this are outlined the basic conditions in the general project of ontology.
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The definition of phenomenon as the showing-itself-from-itself reveals the ontological importance of from for phenomenology. It aims to resolve the problem of the dual split of the foundation of metaphysics by proposing the ontological identity of the phenomenon, whereby it becomes a basis of phenomenological thinking. There are two conditions for the possibility of phenomenological thinking: the reduction of thought to passivity, and being itself, which is accessible in a transcendence of ontological trust. As a hermeneutic of being, phenomenology is an ontology of truth.
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The article sketches an approach to an analysis of the reasons for the contemporary sceptical attitude towards the philosophical relevance of classical thinking in terms of the notions of faculties and forces. This distrust is regarded as one of the subversive points of a newly construed „neo-Kantian consensus“ between the opposite, more or less strict, borders of the contemporary philosophical analytic-continental rift. Husserl’s scepticism towards the critical notion of the transcendental function of the power of imagination is analyzed in the context of the strong influence of the psychological and anthropological misinterpretations of Kant’s transcendental deduction of the categories. In this context, of particular importance is Wolfgang Carl’s elucidation of Kant’s ubiquitous term Erkenntnisvermögen, construed as Quelle, in the sense of a source of epistemic justification of both the semantic contents and the objective validity of the concepts; it is thus clearly opposed to its false psychological reading (in the influential 19th century debate between Fries and Herbart) as a generative source of factual cognition.
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