Purpose of the work is to identify and justify the moral priorities in multicultural communication. Theoretical basis is the works of foreign and Ukrainian authors, revealing the main approaches to the problem of multiculturalism; studies on ethics and philosophical anthropology that define the problem field in the anthropology of morality. The work uses: the conceptual provisions of phenomenologyfor the disclosure of the semantic uncertainty of human existence as a prerequisite of moral search; existential philosophyto substantiate the essential relationship of a man and culture. Originality of the results obtained consists of 1) understanding multiculturalism as a "dialogue of people" (V. Mezhuev), in which the moral search of every person is actualized; 2) in justifying the demand for inter-individual communication of "negative" ethics (A. Guseynov): its requirement not to commit immoral acts stimulates a person to moral search, reveals the specifics of the existence of a "person navigator" (S. Smirnov); 3) in the definition of intercultural communication as the creation of opportunities for the search for tolerant (non-conflict) forms of existence. Conclusions: 1) multiculturalism is a contradictory phenomenon, producing conflicts and creating prerequisites for overcoming them; 2) the possibilities of non-conflict existence in a situation of multiculturalism arise in inter-individual communication, which is a situation of moral search for every person; 3) "ethics of opportunities" unites universal and situational moral norms in multicultural communication: people enable each other to remain people; 4) "ethics of opportunities" creates conditions for tolerant (non-conflict) interaction between people and cultures.
Purpose. With the consideration of anthropological tendencies in modern science, the purpose of the article is to analyze the problem of the subject of cognition, philosophical-psychological rationale for the need to complement it by the concept of "the researcher’s personality". Theoretical basis. The authors rely on post-non-classical methodological tools and basic principles of complexity theory (autopoiesis, auto-eco-organization, synergy, syzygy, targeted and cyclic determination), as well as theoretical provisions of epistemological constructivism (enactivism), the results of theoretical and empirical psychological studies. In them, authors revealed psychological features of the potential of self-realization of a person prone to innovation and research activities and transfessionalism, including the resources and reserves of the researcher’s personality. Originality. The concept of the subject of (scientific) cognition is expanded by the concept of "researcher’s personality" and derivative concepts that describe the dynamics of self-harmonization of originative co-generative strengths and opportunities of self-realization of an enlightened person, reveal the degree of correlation in the cognition of the subjective and objective dimensions of his life. It is substantiated that further analysis of the problem of anthropologization of science requires appropriate onto-epistemological grounds that reveals the unity of cognition-education-skill as an essential characteristic of the maturity of the researcher’s personality of scientific knowledge. Conclusions. In the context of anthropological shifts in modern science, the philosophical-psychological analysis of the problem of the subject of cognition is actualized. The psychological research proves the advisability of using the "researcher’s personality" concept as a basic one for understanding the formation of an enlightened human-creator, capable of auto-eco-organization, self-transcendence, and syzygy with the Universe at different levels of innovational research activity. The self-realization of the researcher-personality is a way-search for the authenticity of the multiform unity of life, the personal meaning of scientific truth, and the self-harmonization of the originative co-generative co-determinative strengths in the knowledge of an enlightened person. Including the concept of the subject of cognition in the ontology of the unity of difference-multidimensional poly-essential autopoetic integrity, the anthropologization of science is intended to revive the ancient idea in the unity of truth ("ἀλήθεια"), education ("παιδεία") and skill ("τέχνη") of a scientist, defining the ideal of a modern human-transfessional.
Аналізується людиностворювальний потенціал культурологічного знання, зміст і методики викладання культурології, які затребувані особистісно-орієнтованою освітою. Доведено, що розумі ння освіти як антропокультурної практики визначає смисл культури як психотерапевтичного концепту і потребує використання людинозберігаючих і людинозбагачуючих науково-освітніх технологій для психологічного супроводу навчального процесу.
The purpose of the article is to analyze the possibility of combining legal and moral regulations in the implementation of the human right to freedom of conscience. The methodological basis of the study reveals the interdisciplinary of the problem. Culturological analysis of freedom of conscience is performed by using philosophical-anthropological and phenomenological approaches to identify the specifics of legal culture, the role of conscience in the moral and legal self-regulation of human. Systemic method is used for analysis freedom of conscience as a complex holistic phenomenon; historical method and comparative-legal method – for identification of the specifics of the legal regulation of freedom of conscience in historical retrospect and perspective. Scientific novelty. Freedom of conscience is revealed as a phenomenon of legal culture which involves the moral-legal self-regulation of people. As a manifestation of social self-organization the legal culture forms a tolerant communicative space, in which the actually legal regulation of freedom of conscience is supplemented by mechanism of the moral self-regulation of a person – conscience. It is substantiated that transformation of the law to a legal culture requires not only human trust in the law, but also the legal trust in a conscientious person.
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