In the article it is analyzed contemporary philosophical discourses of real mechanisms, ways of interconnection of identity and recognition in the context of «awareness of injustice», «pathologies» of social being.

The article analyzes the scientific approaches and current research problems of social adaptation and disadaptation. From a philosophical point of view, discusses the relationship between the processes of adaptation and disadaptation of parents and upbringing of the child with mental and physical disabilities. Analyzed the relationship between the concepts of social adaptation and social maladjustment. The article shows that the birth and upbringing of a child causes parents a range of negative reactions and experiences a crisis of emotional States, with their inherent emotional anxiety, depressive tendencies, situational and personal anxiety, that is a sign of social maladjustment.

The subject of the research of the article is the realization and expansion of the thesis of the place of contractualism by T. Hobbes and J.J. Rousseau in the field of modern and postmodern practical philosophy in the context of social contract theory and its place in contemporary philosophy. The article consistently proves that the most significant definition of a social contract lies in the realm of practical philosophy and is interpreted by it as a mechanism, a way of consistent human existence, the action of a community of people who, together, voluntarily establish and follow the certain rights and obligations.

The paper deals with Mircea Eliade concept of myth. The study aims to analyze the core features of the myth presented in Eliade works and to explain the essentiality of myth in the modern world. The main peculiarity of M. Eliade ’ s approach is that he discusses myth considering its value for people of archaic cultures since these people understood the fundamentality of this phenomenon. According to Eliade, myth is one of the components of reality and is sacred and veridical for primitive people. In addition, members of primitive cultures distinguish myth from the fictional stories, which means they are able to differentiate truth from fantasies, and myths are always true.

The article is devoted to the analysis of a new philosophical movements, a new system of work outlook called transhumanism, since a new view of a person and his opportunities is being formed in society. Analysis of sources from which the transhumanism originated concerns several stages where the initial prerequisites of this trend were formed. This article shows the philosophical ideas of transhumanist thought, the algorithm of realization of formation of transhumanism is considered, as a result of which the logic of reorientation in the system of values of mankind becomes clear. Also, the statements of a large number of Western scholars ? philosophers are presented about the prospects and consequences of this transhumanist project, obsessed only by human perfection, and not by its moral value. In modern scientific thought there are many adherents of transhumanism who do not see any contradictions between humanism and transhumanism. And there are also a large number of opponents of transhumanist ideas. There is a the third scientists group of gives a logical explanation of the transhumanist direction and at the same time offers a way out in order to avoid an adverse outcome. Author of article make an attempt of consideration of some types of alternative ways of settlement of disputes among supporters and opponents of transhumanism on the basis of philosophical experience of some scientists. Thus, summing up our research, we can say that, looking into the future, we can see that a person does not preserve his natural qualities as he develops and, under the influence of technogenic engineering, turns into a being, like things, which, depending on the circumstances, have different intellectual, creative, physical and other properties and at the same time lose their moral and spiritual.

Since being developed in the 1970s-1980s, post-industrial theories have maintained their influence on and significance for scientific research, political decision-making, and shaping of ideas about the future which are dominant in society. However, the contradictions underlying these theories and their heterogeneous content are often overlooked. The paper develops an approach which considers post-industrialism to be a combination of critical analysis of social trends of the past, ideological components, as well as images of the future which are obviously utopian. Highlighting utopian elements of the well-known concepts of post-industrial and information society makes it possible to conclude that they have a close connection with the socialist and technological utopian thought of preindustrial and industrial eras. The main features of post-industrial utopia usually include: rapid rise of post-materialist and post-consumer values, reduction of the role of market regulation, smart management of the production and distribution of economic and non-economic goods, lifelong deinstitutionalized education and self-perfection, the achievement of public goals through the voluntary participation of citizens in various projects, the central role of universities in society, the rise of meritocracy as a rule by leaders with outstanding abilities, knowledge, and experience. The authors of the theories of post-industrial society try to combine their own ideal image of the future, radically different from the industrial reality, with the linear historical pattern and the idea of progress that underlie industrialism. As a result, their utopia becomes superficial, unoriginal, and unconvincing. As according to F. Polak, it is actually pseudo-utopia or semi-utopia that does not fulfil the role of utopia, namely to influence the course of history. That is why for the last half-century we are witnessing not the realization of post-industrial utopia but the strengthening of ideology of post-industrialism which is a direct descendant of its industrial predecessor and relies on the same foundations.

Paper investigates Kantian conception of free play of cognitive powers - imagination and understanding - from the perspective of transcendental universality problem. In regard to Kant philosophical system generally, a universalizing capacity of third Critique is pointed, one of main topic of which is the free play problem. Essential characteristics of author thematization of transcendental universalism are explicated as such that are based on principles of relation and difference and are concerned with a constitution of the order of hyper-universality. The author uncovers and analyses the parameters of universality implicated by a conception of free play. It is demonstrated in what way the initial universality of transcendental imagination turns out to be both challenged and hyperbolized in the course of the free play. The ambivalent position of the free play towards cognition is investigated. A concept of als ob-cognition is introduced to grasp the universalistic implications of cognition in general, which is pertinent to the free play cognitive mode. A certain asymmetry between imagination and understanding in terms of free play is found out, namely, priority of the latter. The author explores inherent to the free play subjective universality and lays bare its intersubjective and quasi-objective premises. A concept of als ob-objectivity is employed, which designates the tendency towards universalization of universality itself and marks a universal dimension on the border of subjective and objective. It is noted that the importance of the problem of free play as one of the fundamental subjects of Kantian aesthetics is not limited to the framework of Kantian transcendentalism. Thematization and analysis of important aspects of the problem of universality, implied by the concept of free play, makes it possible to assert the general (universal) significance of the latter within the constitution of the transcendental discourse of universality in general and needs further study.

This article traces the historical and philosophical path of two major methodologies for the study of temporality to the emergence of the fundamental ontology of M. Heidegger, which was called temporality of consciousness and consciousness of temporality. The roots of the temporality of consciousness are traced back to the psychologism of the Neo-Platonists, and later to the philosophers of modern empiricists and to Bergson creative intuition where the body is considered inseparably linked to consciousness. We base the methodology of consciousness of temporality in the concept of now, the analyst of which was still in Aristotle, later Augustine, and established itself in the Modern Transcendental Subject, and then manifested in the phenomenology of Husserl where the body and physicality are somewhat offset, since the magnifying glass is completely different phenomena. The main contravers of thinkers are seen in the possibility of objectifying temporal experience. Bergson essentially avoids the possibility of evaluating time as objective and homogeneous, believing that in this way we mortify his nature by imposing a subjective, living duration, a methodology of dead matter. According to Bergson, the impossibility of duration to be homogeneous is a striking feature that distinguishes it from space. Husserl analyzed time (just like space) forms (pure forms of contemplation) , considers the homogeneity of time as a necessary condition for its objectivity, because homogeneity eliminates change. So, the phenomenological path is the path where now, relatively speaking, it takes in quotes More-not and Not-yet-temporal duration, and temporality of consciousness takes in quotes the point «now» as a conditional place of actualization of past and future.

The article presents the main personalistic ideas of French, German and Polish philosophers. German and French philosophers concentrate in their writings more on the dignity of the person, on his or her rights and freedom. The main theme of Polish personalists is an attempt to determine who the person is. The theme of his or her essence is the individual relation with the other, with the individual community and with the world also. The main representative of French personalism is Mouunier. He spoke about two forms of personalism: theoretical and pragmatic one. He also presented the distinction between an individual and a person. He emphasized the character of a person he or her sacrifice, gift and an important role of love in his or her life. It is noted that the most peculiar form of personalism was created by American philosophers and thinkers - they were rooted in the American idea of democracy, imbued with idealistic, pragmatic ideas. A general description of the scientific work of representatives of American personalism, represented by two schools, California and Boston, is made. The American staff of the California School observed the relationship between personality development and social development. On the path of social integration, in their opinion, a person develops his or her potential through dedication to oneself to God and to the whole society, which is an essential source of socialization, as well as self-realization and development. The California School of Personality proclaimed the thesis of democratic and universal personalism, the primacy of the public good over the interests of the individual. Polish personalism is represented by such philosophers as K. Wojtyla, C. Bartnik and W. Granat. They are reflecting the problems role of Christian personalism and its role, the understanding of the person, his or her dignity, rights and social dimension.

This article is a study of natural language and represents some common aspects that we find in the works of François Recanati and Julia Kristeva, despite the existing methodological differences. As a rule, studies in the field of poetics separate their subject from the subject of linguistic analysis, as well as from the subject of analysis of natural language, since the poetic language has specific features. However, the author of the article proceeds from the belief that a consensus is possible between studies of texts of artistic works, despite their complex semantics, and expressions of natural language. This belief is based on the comparison of some fragments of the teachings and concepts of Kristeva and Recanati, which allows us to see the paradoxical similarity of the subjects of their research. Thus, consideration of Recanati, for example, of index expressions, does not simply not contradict the concept of Kristeva narrative temporality, but refers to the search for a common source, or influence, of approaches. This common source causes interest not so much to the text or expression as to the figure of their author. In this case, as an influential source, the teaching of Lacan relies, although the author of the article does not develop this idea, which can become the basis of a separate study. However, the theoretical propositions that are mentioned in the article belonging to the philosophers under investigation may make sense in the analysis of natural language. In this sense, the article emphasizes the use of Kristeva and Recanati developments in terms of the relationship between them. This will allow us to expand the horizons of the study of the language, regardless of the specific forms of its representation.

In this article the author considers the actual question of the essence of the phenomenon of inclusion in contemporary pedagogy in the philosophical sense. The emphasis here is on the role of philosophy as a semantic guide in inclusive learning. The significance and role of diverse scientific perspectives on social inclusive values ?s also revealed and the sociocultural aspect of the phenomenon of inclusion in education in accordance with the educational policy in Ukraine in recent years is presented: conformity with the general social expectations and existing realities of perception of the concept of "otherness". In addition, the perception of otherness and differentness not only in the process of education and upbringing of children with special educational problems, but also of social inclusion in the modern society. The importance of educating a teacher (especially one who is just starting out in his professional career) for active perception and engagement with inclusion is emphasized, it is a matter of both the integrity of the individual and the philosophical perception of life, and the importance of this process for the parents of a child with special needs. It is stated that the purpose of inclusion in education is to create conditions for the education of children, taking into account their needs. The philosophy of inclusion is based on the equal rights of each individual, his or her personal freedom, choice and access. An inclusive society enables every member of the society to make his or her choice in all aspects of daily life. Instead, such a society exploits the potential of the diversity of its members, the wealth of their knowledge, skills, abilities, values, beliefs, beliefs, beliefs and more. Building on the values of democracy, equality and justice, an inclusive society is the desire to give confidence to every child, both gifted and disadvantaged, and with poor knowledge of the state (as non-native) language, and of a child with a disability. That is why an inclusive society can become more successful, as it develops as a democratic, tolerant, creative, open to communication and cooperation.

In the article is analyzed the essense of calling as existential experience of personality, in particular as a response to the finiteness of human existence and finding of meaningful connections the world outside the personal limits. The research takes in its focus the notions that could serve for description of calling as human experience. Therefore in the study analyzed the phenomenal field of calling. Examined the phenomena of call and designation, aspiration and appeal,longing and challenge in their relation to manifestation of calling of a personality. The variety of those motives divided in the study as internal and external. The external by origin are challenges, appeals and designations. They present the objective conditions of human existence. The internal motives, such as longings, aspirations and calls, exist only in their experiencing and in the effort of their realization. The call as internal motivation is defined as the main phenomenon of calling. The study proves that calling is realized as a response to the call. Therefore calling is transcending, overcomes the limits of subjectivity and unites the personal and over-personal levels of human existence in the world. It is concluded that phenomenological analysis reveals the vocation as a realization of the personal motives of man in his activities in the world. The article notes that in a semantic context, the vocations of one or another of the person motives are revealed by his or her capabilities or obstacles. Social calls are sometimes delayed or synchronized a person vocation. In general, the correspondence of different motives to the vocation of a person is manifested in the form of their relevance at a particular time and place in his life. In the complex of internal and external clicks, among the diversity of voices and motives in human existence, the sense and understanding of the call of the person are distinguished and formed.