SOUTH UKRAINIAN REGION: FRENCH COMPONENT AT THE END OF XVIIІ – XIX CENTURY

The purpose of the work.The south of modern Ukraine has always been geographically and historically particularly interesting for researchers. Its geographical indicators make it possible to analyze theories of the origin of man, development, formation of human society under the influence of climatic conditions to its highest degree - its own independent state. The Soviet state’s rather popular concepts, designed to artificially unite and forcibly bring peoples together in tsarist Russia, have not withstood the test of time and history. The use of the concept of the South Ukrainian region requires a definition: we move freely through the territory of modern Kherson, Odessa, Mykolaiv, Zaporizhia regions and the Autonomous Republic of Crimea.Results and scientific novelty of the studyAccording to the chronology, scientists use the names Little Russia, New Russia, contained in primary sources, archival documents, memoirs, correspondence. The presence of the French component in the culture, history, mentality of the population of the region give grounds for reflections on demographic data. A relatively small number of representatives of France have influenced the culture, economy, domestic policy, self-identification of the inhabitants of our region. Accordingly, the German colony, the Swedish village, the Bulgarian, Greek settlements in the history of the region are present and studied, as for the French - there are no such clear characteristics.Key words:regional history, demographic research, South of Ukraine, French culture, education, religious factor. Мета роботи. Південь сучасної України географічно та історично завжди був особливо цікавим для дослідників. Його географічні показники дають можливість проаналізувати теорії виникнення людини, розвитку, формування людського суспільства під впливом кліматичних умов до його найвищої ступеня – власної незалежної держави. Достатньо популярні концепції, розраховані на штучне об’єднання та насильницьке зближення народів на території царської Росії, радянської держави не витримали випробування часом та історією. Використання поняття Південноукраїнський регіон вимагає визначення: ми вільно переміщуємося територією сучасних Херсонської, Одеської, Миколаївської, Запорізької областей та Автономною республікою Крим. Результати та наукова новизна дослідження. Присутність французької компоненти в культурі, історії, ментальності населення краю дають підстави для рефлексій, щодо демографічних даних. Відносно невелика кількість представників Франції справила вплив на культуру, економіку, внутрішню політику, самоідентифікацію мешканців нашого краю. Відповідно, німецька колонія, шведське село, болгарські, грецькі поселення в історії краю присутні і досліджуються, щодо французів – таких чітких характеристик немає. Ключові слова: регіональна історія, демографічні дослідження, Південь України, французька культура, освіта, релігійний чинник

THE EVOLUTION OF THE RELIGIOUS AND PHILOSOPHICAL ANTHROPOLOGICAL PARADIGM IN SOVIET PHILOSOPHY IN THE 20-40-IES YEARS OF THE XX CENTURY: HISTORICAL AND PHILOSOPHICAL ANALYSIS

Статья посвящена анализу эволюции религиозно-философской антропологической парадигмы в советской философии в 1920-1940-е гг. Данная парадигма занимала доминантное положение в отечественной интеллектуальной традиции с XI в. и до начала XX в. Ее последовательное развитие было прервано революцией 1917 г. и приходом к власти коммунистической партии, исповедующей материалистические взгляды. Однако на протяжении всего периода советской истории в «научном подполье» продолжалась работа по изучению актуальных проблем религиозной антропологии, представленная именами А.Ф. Лосева, А.А. Мейера, Г.И. Челпанова, Я.С. Друскина, М.М. Бахтина, К.Э. Циолковского и др. Обосновав взгляд на человека как богосотворенное бессмертное существо, призванное к обожению, философы-нонконформисты продолжили защиту религиозно-философской антропологической парадигмы как адекватной исследовательской модели, обладающей значительным эвристическим потенциалом. В статье реконструируются и анализируются базовые положения данной парадигмы: представления о сотворении человека, соотношении души и тела, свободы воли, смысла и назначения жизни, соотношении личности и общества. Делается вывод о том, что развитие религиозно-философской антропологической мысли в 1920-1940-е гг. определялось, с одной стороны, тенденцией к консервации ее смыслообразующих концептов, а с другой стороны, их творческим развитием с помощью заимствования отдельных идей марксистского учения. Вторая тенденция свидетельствовала о готовности части философов-идеалистов к межпарадигмальному диалогу, который был понят как «великий синтез неба и земли», способный поставить точку в противостоянии идеалистов и материалистов. Но в условиях тоталитарного режима указанная инициатива не имела шансов на успех. The article is devoted to the analysis of the evolution of the religious and philosophical anthropological paradigm in Soviet philosophy in the 1920-1940s. This paradigm occupied a dominant position in the domestic intellectual tradition from the 11th century to the beginning of the 20th century. Its consistent development was interrupted by the revolution of 1917 and the coming to power of the Communist Party, which professed materialistic views. However, throughout the entire period of Soviet history, work continued in the «scholarly underground» on the study of urgent problems of religious anthropology, which was carried out by A.F. Losev, A.A. Meyer, G.I. Chelpanov, Y.S. Druskin, M.M. Bakhtin, K.E. Tsiolkovsky, and many others. Having substantiated the view of man as a divine immortal being called to deification, nonconformist philosophers continued to defend the religious and philosophical anthropological paradigm as an adequate research model that has serious heuristic potential. The article reconstructs and analyzes the basic provisions of this paradigm: ideas on the origin of man, the correlation of soul and body, free will, the meaning and purpose of life, the relationship between the individual and society. It is concluded that the development of religious and philosophical anthropological thought in the 1920-1940-ies was determined, on the one hand, by the tendency to conserve its semantic concepts, and, on the other hand, by their creative development by borrowing certain ideas from Marxism. The second tendency testified to the readiness of some idealist philosophers for inter-paradigmatic dialogue, which was understood as a «great synthesis of heaven and earth». However, under the conditions of a totalitarian regime, this initiative did not have a chance of success.

The Origin of Man in the Light of Three Fields of Knowledge: Science, Philosophy and Theology

The reception and development of Darwin’s ideas have displaced mankind from the central place in the Cosmos, becoming no more than another evolved animal. This work offers a criticalscientific critique of the dominant ideas in the field of scientific research and debate into the origins of Man. By means of an interdisciplinary analysis (science, philosophy, and theology) of the scientifically proven facts, it is concluded that specimens classified in the genus Homo constitute a single species whose morphological evolution (hominization) is posterior to its humanization.

INFINITE VISION oF ARTHUR MILLER

Apart from social, economic and political questions, Arthur Miller was equally interested in ethical and spiritual issues. He tried to answer many questions regarding the origin of man and woman upon this planet. Of course, he had great faith in the working of divine system and the presence of God. Like Robert Browning and R.W. Emerson, he believed in merciful God and regarded Him the creator and preserver of human life and natural objects. Like Hindu saints, he asked himself - Who am I? What is the aim of life? What is the significance of self-illumination? Why are people misguided by ego, pride, lechery, greed, violence, folly, vanity etc. and ultimately suffer. But due to his optimism he believed that life can be made better if efforts are made by all kinds of people. His infinite vision is elaborated and analyzed in this article as he shows his faith in mercy, wisdom, right action, right knowledge and right conduct. There is no denying the fact that in his tragedies he shows no indifference to ethical values and answers the questions - 'How to live?'

Ivan Goncharov and the Philosophy of Science of His Time (Issue of Science and Religion)

During the period of rapid development of science and technology among the main representatives of Russian classical literature, only Alexander Herzen and Ivan Goncharov experienced a deep and substantive interest in the philosophy of science. For the author of “The Precipice,” this interest was associated with the main issue around which the dominant problematics of his work is concentrated: this is the question of the compatibility of scientific thinking and traditional faith. This work examines mainly one aspect of the topic: the writer's interest in natural science and, above all, in astronomy. Darwinism, with its thesis on the origin of man from ape, and astronomical discoveries that activated thoughts about life on other planets, gave rise to doubts in the mass consciousness about the established religious picture of the world. Goncharov defined his attitude to these changes long before the outbreak of the crisis of religious consciousness in the 1860s. As a conservative and deeply religious person, he took scientific progress seriously, not opposing it to religion and considering it an instrument of God's Providence for humanity. The crisis of religious consciousness in Russian society of the 19th century is regarded as the main subject of Goncharov's artistic research, which binds “A Common Story,” “Oblomov” and “The Precipice” into a trilogy.

A synthesized approach to the study of human problems in Soviet philosophy of the 1980s: historical and philosophical analysis

The article analyzes the attempt to develop a synthesized concept of man, or the «unified science of man», undertaken in the 1980s by a group of Soviet philosophers led by academician I.T. Frolov. The complex interdisciplinary study of the human phenomenon, first presented to the academic community in this period, included not only the traditional synthesis of philosophical data with the data of natural and social sciences but also the experience of co-optation of certain religious philosophy provisions into philosophy. Some scientists put forward a hypothesis about the convergence of science and religion in the future. However, the idea of abandoning a strict materialistic worldview was not accepted by the academic community. The article reconstructs and analyzes the basic provisions of the «unified science of man»: ideas about the anthropological ideal, the origin of man and the correlation of biological and social principles in his nature, the interrelation of freedom and necessity, external and internal freedom, the meaning and purpose of life, the relationship of personality and society. The paper concludes that in the 1980s there was developed a strategy in the USSR for the holistic solution of the philosophical problems of man based on the creative development of classical Marxism, which could subsequently lead to the transition of Russian philosophical anthropology and philosophy in general to a whole new level. Due to external circumstances, this work was actually stopped at the very beginning, and the task declared paramount in terms of scientific and social significance was never solved.

The Development of Religious and Philosophical Anthropological Paradigm in Soviet Philosophy in 1985–1991: A Historical and Philosophical Analysis

The article considers the religious-philosophical anthropological paradigm in Soviet philosophy during the years of perestroika. It was during this period that Soviet idealist philosophers, forced to work under the conditions of a “scientific underground” for seven decades, first gained the right to participate legally in academic discussions. They substantiated the idea of man as a divine immortal being called to deification, restored, and approved in the official discourse the religious-philosophical anthropological model, either reinterpreting it according to the samples of Byzantine patristics, or synthesizing it with oriental beliefs. The article reconstructs and analyzes the basic provisions of this paradigm: ideas about the origin of man, the relationship of soul and body, free will, the meaning and purpose of life, the relationship between the individual and society. It is concluded that the development of late Soviet religious and philosophical anthropological thought was determined by the tendency to self-isolation, associated with the actual refusal of its supporters from a constructive dialogue with adherents of materialistic teachings, and, consequently, the refusal to develop a synthesized concept of man. Adherents of the religious-philosophical approach expressed the hope that Christian anthropology would be taken as the basis for all philosophical developments of the future. However, contrary to their plans, this paradigm did not acquire a dominant position in modern Russian philosophy, and remained an object of interest for historians of philosophy and not for experts in philosophical anthropology and social philosophy.

Man in Time: Russia — the Last Century

The last century is filled with victories and failures, passions, and interests. World wars and revolutions, the change of political regimes, ideologies, and ideological orientations — all this provoked a formation of social and political chaos, which sometimes had to be overcome in a totalitarian way through sole commanding and by one-party dictatorship. At the same time, one can observe the successes of cognition, culture, scientific and technological development, which, however, can hardly be called “progress”. Because the mass destruction weapons of certain “partners” in globalism have also been increased. Ready for self-destruction, “man in time” did not become yet the master of his destiny in the last century, but in many ways remained a mystery to himself. Despite the fact that over the past century man has learned a lot about his own psychology, consciousness and subconscious, he still needs further self-knowledge no less than in those times when the Oracle of Delphi called for it. Today, as ancient times, one needs to know better what motivates his sometimes rational, and sometimes, mildly speaking, very strange behavior. Who is man in time? To understand this, one must go beyond the limits of itself being to other times and spaces. Even to times and spaces of a cosmic scale, to the spaces and to the depths of our Universe, where a man was born and will disappear, perhaps preserved in its cosmic memory. The memory of the Universe is symbolized by world constants that arose as a result of the Big Bang and the birth of the Universe from a singularity point. Memory of man inherits this property of the Cosmos. The memory is a system-forming factor that creates man and its world. This is what rigorous science can offer to explain the cosmic origin of man and his memory. Artistic imagery can continue the efforts of science. Culture, literature, first of all, can create imageries that will tell about man and his time more than abstract theory. The imageries will tell that man has not yet lost his freedom of creativity. He must remember the past, live in the present, look and go to the future.