scholarly journals ETHICAL IDEAS OF HEORHII IVANOVYCH CHELPANOV: TO THE HISTORY OF UNIVERSITY OF ST. VOLODYMYR

2020 ◽  
pp. 27-31
Author(s):  
V. G. Napadysta

The article examines the ethical ideas in the creative heritage of H.I. Chelpanov, a Professor at St. Volodymyr University, a well-known scientist at the time, the founder of scientific institutions, who actively promoted the spread and deepening of philosophical culture among students and popularized topical ethical issues in public. Although the scientist paid more attention to psychology, it goes unnoticed that moral issues remain cross-cutting in all his works: articulation on the basis of ethics for other fields of scientific knowledge is obvious. H.I. Chelpanov's research interest was mainly focused on the problem of free will, which seems to be dominant in his ethical interests and the definition of value foundations in the vision of human life. According to the scientist, justifying the free will of man in a causally dependent world is extremely difficult and, at the same time, extremely important for the recognition of the highest values of humanity. In his view of free will, the decisive factor is not its causality but human responsibility for his\her actions. The solution of the free will problem for H.I. Chelpanov was possible only in the sphere of morality. Only from this position could free will be protected with the preservation of the original content. Because the problem of free will is solved for moral purposes, it can be solved regardless of whether the issue of causality is resolved. Freedom of will, therefore, he deduced from the sense of responsibility. H.I. Chelpanov not only justified the existence of free will, but also reflected on the ways to achieve it, because, in his opinion, freedom of will is not an original gift, but emerges as a result of hard work of the individual, which, in turn, opens opportunities to change and improve the personality, if desired. H.I. Chelpanov was an implacable opponent of the great European "pessimists" – A. Schopenhauer and E. Hartmann, defended the groundlessness of fatalistic predictions about the moral development of both the individual and humanity as a whole.

2020 ◽  
Vol 10 (3) ◽  
pp. 565-574
Author(s):  
T. V. Voldina ◽  
◽  
T. G. Minniyakhmetova ◽  

Introduction: the Ob-Ugric and Permian traditions have preserved elements of the ancient mythological consciousness, the study of which together with the available data of related sciences would shed light on the history of the formation of these ethnic cultures traditionally. The solution to such a complex problem is possible on the basis of a comparative analysis of the individual aspects of the perception of the worldview, including its basic values. The authors do not pretend to be unambiguous in their interpretation of limiting themselves for a start to the definition of a single worldview field with the existing of uniqueness, originality and individuality of the cultures of the communities under consideration. Objective: to examine the complexity of the general and specific ideas of the Khanty, Mansi and Udmurts about the components of the human spiritual essence (souls), its characteristic and exceptional properties, including reincarnation, family relations/ties and patronage of descendants under the perception of their traditional worldview of human life and its basic values. Research materials: the research materials are based on (a) the proceedings of the field study materials during interaction with the communities specified which are considered as the primary resources of the study undertaken by the researchers, (b) secondary materials are taken from the scientific articles, book chapters and literature etc. published so far, (c) similar research findings by the scholars in this area of study, and (d) archival resources of the nineteenth and twentieth century. Results and novelty of the research: the study of the ideas about the human soul among the examined ethnicities of the selected communities in this study have their own historical context; nevertheless, a comparative analysis of the findings lead to the novel reflections and conclusions those reveal both universal concepts for the ethnic groups and distinctive/specific characteristics peculiar to the Udmurts or the Ob-Ugrians. The Ugric and Permian people have a clear concept of the presence of two components in a human defined as two souls which are the necessary condition for a life. On the basis of this idea, certain judgments, norms of behavior, and ritual actions have been developed traditionally. The common ideas of these people are also based on the concepts about the role of the ‘mother goddess’ and the influence of the departed on the creation of the life and their ability to endow a newborn with a soul. A distinctive feature of the worldview of the Ob-Ugrians is the presence of a system of ideas about the reincarnation of the souls of the ancestors in descendants and about the connection between the soul and the flower(s) in the worldview of the Udmurts.


2015 ◽  
Vol 11 (4) ◽  
pp. 89-95
Author(s):  
T.P. Budyakova

The article examines the psychology of submission. Given psychological characteristic standards of submission historically embodied in the moral codes and legal sources. The subject of analysis are historical regulations XII—XX centuries, the customs, in which the fixed rate of submission, as well as the memoir literature. There are four basic psychological lines of development in the history of the rules of subordination, in particular: a special regulation of the rules of subordination and increasing social importance of the role of subordinate. It is proved that psychological acceptance of a subordinate role and the satisfaction of its implementation includes the requirement of special rules regulating authority and emphasis on the social importance of the role of subordinate. It was established that one of the reasons that the job satisfaction of employees of state structures higher than employees of private companies, a large schema definition of relations with management. Hierarchical role is considered in terms of two components: the role of attributes and rules, rules of conduct. The article focuses on the fact that the individual external signs, locking status subordination, increase the level of self-esteem of subordinate.


Author(s):  
E.N. Aubakirov ◽  
◽  
G.A. Adayeva ◽  

The article is devoted to the consideration and analysis of the phenomenon of labor in the historical and philosophical context. The article shows the spiritual and moral foundations of human labor activity, changes and transformation of labor relations throughout history, civilizational and ethno-confessional differences in the organization of economic activity and production. The analysis of labor as a moral category is carried out on the basis of an appeal to the concepts of prominent scientists and thinkers. Thus, the interpretation of labor in the framework of the ancient and Christian worldview is considered from the understanding of labor as a punishment for original sin to its assessment as a godly mission, where it is ontological characteristic of human life. The concept of labor in the theological teaching of Thomas Aquinas is analyzed in detail. Further, in the conditions of theformation of capitalism, a society of commoditymoney relations in the XVIII-XIX centuries there are significant changes in social status and the way of work. In these historical circumstances labor becomes a commodity. Particular attention is paid to the interpretation of the problems of labor in national philosophies. In the development of Russian social thought in this aspect, one can single out the ideas of S.N. Bulgakov, who, at the beginning of the twentieth century, analyzing the origins and spiritual factors of the formation of Russian entrepreneurship, finds its connection with the religiosity of the Old Believers. Kazakh thinkers also attached great importance to the concept of labor. Great Abai, emphasizing the role and importance of labor in the formation of the individual and the development of society, reflected this in his famous «Words of Edification». In modern conditions, among the works of Kazakh researchers, where the problems of labor are considered, one can point to the monograph by Omar Zhalel «Hareket». It focuses on etymological differences in word usage, used in the analysis of the work.


Author(s):  
Gerrhard Fortwengel

At the beginning of this section the authors provide a definition of biomedical research and an interpretation of the meaning of ethics and social values of research. They continue with the introduction of the risk-benefit approach as basic requirement for any biomedical research involving human subjects and illustrate the need for uniformity with respect to social and ethical issues. The differences and similarities between social and ethical research are described in the core section; social and ethical aspects are presented according to central and peripheral dimensions. In reference to specific areas of research in biomedical science it is exemplary shown that more general principles are not sufficient to cover all types of research, and that depending on research characteristics, the techniques used and the purpose of the research, other specific aspects might need to be considered as well. The chapter ends with a short conclusion calling for continued reflection and review of social and ethical issues speeding an age of fast changes in science and technologies to thereby ensure proper protection of the individual and the best future for society.


Author(s):  
Zafer Adiguzel

To provide a better and happier society, the framework of certain principles and the history of the concept of ethics aims to direct the people's behaviours constituting that society. The first known philosophers discussed the concept of ethics at that time. The continuation of discussions about ethics to the present day shows that the importance of the image in human life has never changed and has not lost its actuality. In fact, it isn't easy to show a specific and bordered area of business ethics. In this case, it is possible to narrow the definition of business ethics by excluding some important elements or extending it to a wide area that is completely encompassing. In this study, the historical importance of business ethics and human resources are evaluated.


2016 ◽  
Vol 18 (2) ◽  
pp. 89-129
Author(s):  
Marianna Klar

The bulk of the cited anecdotes in the most immediately relevant section pertaining to the Fall of Adam within al-Ṭabarī’s History consist solely of material that is duplicated in al-Ṭabarī’s commentary on But Satan made them slip in Q. 2:36. The duplicated material is not presented in the same order across the two works, but the extent of the overlap between the two sources is intriguing. In his introduction to the Tafsīr, published (in the form of public lectures) from 270/883–884 onwards, al-Ṭabarī (d. 310/923) gives a definition of his own methodology; the introduction to his History, the first volume of which was made public some 20 years later in 294/906–907, announces meanwhile a focus on the history of kings. Yet al-Ṭabarī does not provide any explicit elucidation of what this difference might entail. In areas where al-Ṭabarī’s subject matter spans both texts such a question seems especially pertinent. This article seeks to contribute to a more detailed understanding of how concepts of genre affected the material that was included by al-Ṭabarī in the History and the Tafsīr, and to expose the author's editorial techniques, with specific reference to the parallel versions of the story of Adam and the Fall al-Ṭabarī provided. It draws upon the preceding historical account of the Creation of Eve, and the material that frames the repentance narratives. It also seeks to ascertain whether the individual context of each Qur'anic pericope affected the presentation of material within the Tafsīr itself.


2009 ◽  
Vol 21 (S2) ◽  
pp. 1-6
Author(s):  
Hans Helmut Kornhuber

Abstract:Freedom of will does exist, it is self-leadership of man based on reason and ethos. Evidence comes from truth. Determinism cannot be proved since if you try, you mean to prove a truth; but there is no truth without freedom. By contrast for freedom there are many pieces of evidence e.g. science, arts, technology.Freedom utilizes creative abstract thinking with phantasy. Freedom is graded, limited, based on nature, but not developed without good will. We perceive reliably freedom by self-consciousness and in other persons as long as we are sober. Freedom needs intelligence, but is more, it is a creative and moral virtue.The basis for freedom is phylogenesis and culture, in the individual learning and experimenting. Factors in the becoming of freedom are not only genes and environment but also self-discipline. But the creativity of free will is dangerous. Man therefore needs morale. Drives and feelings become humanized, cultural interests are developed. There is a humane nobility from long good will.


SATS ◽  
2019 ◽  
Vol 20 (1) ◽  
pp. 35-52
Author(s):  
Steen Brock

Abstract In this essay, I will discuss a variety of considerations that Goethe expressed in his writings. I will with few exceptions address these writings in chronological order. I include both literary and scientific-philosophical works. In this way I hope to show that a certain theme is at the heart of Goethe’s thinking, and that Goethe’s later works expresses a sophisticated and “deep” account of this theme. In addition, I will try to explain how one can ascribe this Goethean theme to major philosophers of the twentieth century – Cassirer, Merleau-Ponty, and Wittgenstein. The theme in question concerns the individuality of a human life in a metaphysical sense, characterizing the individual as situated “in between” Nature and Culture. By being both a child of Nature and a child of Culture, the fate of individuals is the transformation of previously given human concerns and practices. There never is a natural child nor a cultural formation securing human individuality. In Goethe’s words: The history of an individual human being is the individual human being. “Die Geschichte der Wissenschaft ist die Wissenschaft selbst, die Geschichte des Individuums, das Individuum”. See Hamacher (2010, 182). Hamacher’s book has been a major source for me!


Author(s):  
Zaverukha O.Ya.

In the article the author conducts a theoretical analysis of the scientific literature on the definition of self-realization of a young person, reveals its structure, shows the areas where it works. And also shows the place of self-education in the structure of self-realization of the individual.Purpose of the article is to reveal the essence of readiness for self-education in the structure of self-realization of a young person.Methods. To achieve our goal, we used the following research methods: analysis, synthesis of theories of self-actualization and readiness for self-education, structuring scientific and psychological sources of information, which allowed to generalize and systematize the views of scientists on the research.Results. The author argues that the concept of self-realization in modern psychological science is under development, that is, there is still no generally accepted definition of this term. The most commonly used definition is the realization of the possibilities of self development through effort, co-creation, cooperation with other people, society and the world at large. The author argues that the features of personal self-realization are influenced by external and internal factors that hinder and contribute to the factors of self-realization, because each person by nature has a huge potential, which in the process of human life is realized under external influences. The degree of capacity development also depends on personal factors, external environmental conditions and their interaction with each other. He states that the mechanism of self-realization is launched in the case when the individual reaches the appropriate level of development. Orientation is based on self-determination and self-knowledge of the individual. Personal self-realization is individually special, manifested in the components of its structure and in quantitative indicators. There are different levels and types of self-realization, the highest of which meets the criteria of usefulness and satisfaction of self-realization for the person as a whole and for the environment.Conclusions. It was found that the readiness for self-education lies in the plane of additional areas of self-realization on a par with social interaction, social activity, hobbies, etc. Since self-education is motivated by intrinsic motivational factors of self-improvement and requires the use of special means of finding and mastering social experience, the author concludes that the readiness for self-education should be developed at student age, as during this period a person is able to overcome obstacles. her intellect is the basis for choosing the means and forms of active self-educational activity. Thus, the readiness for self-education has every chance to become a stable personal characteristic. Readiness for self-education is a system consisting of the following components: skill, efficiency, awareness, awareness and is represented by the unity of moral and volitional, cognitive and motivational components. The study of those components and individual aspects of self-education is the main requirement for their knowledge in the relationship and unity.Key words: self-realization, self-education, readiness for self-education, self-improvement, professional development, competitiveness. У статті представлено теоретичний аналіз дефініції самореалізації молодої особистості, розкрито її структуру та сфери, де вона працює, а також місце самоосвіти у структурі самореалізації особистості. Мета статті – розкрити сутність готовності до самоосвіти у структурі самореалізації особистості молодого віку. Методи. Для реалізації мети використано такі методи дослідження, як аналіз, синтез теорій самоактуалізації та готовності до самоосвіти, структурування науково-психологічних джерел інформації, що дало змогу узагальнити та систематизувати погляди вчених із досліджуваної проблематики.Результати. З’ясовано, що поняття самореалізації в сучасній психологічній науці перебуває на стадії розроблення, тобто загальноприйнятного визначення цього терміна досі немає. Найбільш уживаним є визначення про здійснення можливостей розвитку «Я» через зусилля, співтворчість, співдію з іншими людьми, соціумом та світом загалом. Визначено, що на особливості особистісної самореалізації впливають зовнішні та внутрішні чинники, що перешкоджають та сприяють чинникам самореалізацій, адже у кожній людині природою закладено величезний потенціал, який у процесі життя людини реалізується за умови зовнішніх впливів. Міра розвитку потенціалу також залежить від особистісних чинників, зовнішніх умов середовища та їх взаємодії. Констатовано, що механізм самореалізації активується тоді, коли особистість досягає відповідного рівня розвитку. Спрямованість відбувається на підставі самовизначення та самопізнання індивіда. Особистісна самореалізація особлива, вона виявляється у компонентах її структури та у кількісних показниках. Є різні рівні та види самореалізації, найвищий із яких відповідає крите-ріям корисності та задоволеності самореалізації як для особи загалом, так і для оточення. Висновки. З’ясовано, що готовність до самоосвіти лежить у площині додаткових сфер самореалізації разом із соціальною взаємодією, суспільною активністю, захопленнями тощо. Оскільки самоосвіта спонукається внутрішніми мотиваційними чинниками самовдосконалення та потребує використання особливих засобів пошуку та засвоєння соціального досвіду, авторка доходить висновку, що готовність до самоосвіти необхідно розвивати у студентському віці, позаяк у цей період людина здатна долати перешкоди на шляху свого становлення та самовдосконалення, її інтелект є основою для обрання засобів та форм активної самоосвітньої діяльності. Таким чином, готовність до самоосвіти має всі шанси стати стійкою особистісною характеристикою. Готовність до самоосвіти є системою, що складається з таких компонентів, як умілість, дієвість, усвідомленість, обізнаність, та представлена єдністю морально-вольових, пізнавальних та мотиваційних складників. Саме вивчення цих компонентів та окремих сторін самоосвіти є головною вимогою їх пізнання у взаємозв’язку та єдності.Ключові слова: самореалізація, самоосвіта, готовність до самоосвіти, самовдосконалення, професійний розвиток, конкурентоздатність.


2020 ◽  
Vol 27 (1) ◽  
pp. 211-238
Author(s):  
Vyacheslav M. Golovko

<p>The subject of scientific reflection is the contemplation and action as ways of the human attitude to the world, existence, substantiated and accomplished in the ontology of human life by I.&nbsp;S.&nbsp;Turgenev, thinker and artist. The presence of a &ldquo;thought&rdquo; and &ldquo;will&rdquo;, consciousness and action, knowledge and transformation is considered by the writer as a fundamental characteristic of the human way of existence, which becomes the semantic core of the philosophical and anthropological concept of the article-speech &ldquo;Hamlet and Don Quixote&rdquo; (1860), fundamental for the research on Turgenev's creative work at the level of historical poetics. The activity approach to the person, strengthened at the turn of the classical and non-classical stages of development of philosophical thought,&nbsp;&mdash; the time of formation of Turgenev&rsquo;s world outlook, explains converging of the points of opposite &ldquo;native types&rdquo;, their transition from the ideal existence into the real one, their equally weighted opposition to the &ldquo;evil and lies&rdquo;. As a result, according to Turgenev's view the images of Hamlet and Don Quixote come together on the ground of &ldquo;worship to the Truth&rdquo; and the &ldquo;idea of high merits&rdquo; of the individual, in which the human &ldquo;nature&rdquo; and &ldquo;quintessence&rdquo; are objectified. Therefore, the analysis of the hamletian and don-quijotian types could be carried out by Turgenev just within the universal socio-cosmic lay of the interrelation of the opposites inherent in centripetal and centrifugal natural forces and their tendency to synthesis. The &ldquo;tragic aspect of human life&rdquo; engendered by the inaccessibility of such synthesis may be overcome by means of comprehension of the Truth, the &ldquo;true meaning of nature&rdquo;. Moreover, Turgenev&rsquo;s ontological idea of the &ldquo;Conciliation and absorbtion of everything existing in the other&rdquo;, argued at the attitudinal and aesthetic levels, is the basis for the definition of the meaning of human life. This meaning is found in the balance between the content of all human life and the world, society, other people in the name of the &ldquo;ideal&rdquo;, establishment of the truth and justice. Hence, contemplation and action as forms of a morally responsible attitude to life in Turgenev&rsquo;s artistic ontology are directly related to the problem of &ldquo;high levels&rdquo; and quality of human existence.</p>


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