Background. The intensity of the current global relationships induces to search of a new paradigm of defining of social responsibility performance vector. Therefore modern philosophical paradigm requires new understanding of issues of responsibility and society because of contemporary social challenges. Analysis of recent research and publications showed that despite the existence of scientific research achievements regarding responsibility issues, analysis of "responsibility" in the context of "disequilibrium" is not highlighted in modern scientific research. Transformation of social responsibility in the globalized world need further studying. The aim of the article is to identify strategies of legitimizing the phenomenon of "responsibility" in the present socio-economic conditions. Materials and methods. The methodological basis of the research are principles of general scientific knowledge of social and cultural events, subject to historical and philosophical, systematic and structural, constitutive, synergetic and contamination methods of cognition. Results. Despite the wide variety of philosophical and historical concepts of man, almost all of them define a person as a responsible being. The current context in which the understanding of personal responsibility for the actions is formed, is characterized by the fact that the world is changing rapidly, resulting in the destruction of traditional values ??and semantic guidelines. As a result, a man appears disoriented in pandemonium chaos of the variety of cultural codes and ways of life. Disequilibrium of modern world puts people in a situation of risk and thus the problem of "responsibility" is closely linked with fear. However, in modern conditions increasing risks provoke responsibility reduction. communicative ethics should be the basis on which modern paradigm of responsibility have to be based. Conclusion. Social responsibility must be built as a communicative ethics, which is the leading strategy to legitimizate responsibility phenomenon. Ensuring tolerant coexistence in the global world of different cultural practices is the main function of responsibility in this context. The movement of modern philosophy from the repressive standards of formal ethics of the Enlightenment to deconstruction of any socio-cultural codes has no chance to success . In disequilibrium society future is possible only if there is a balanced and constructive consensus of all its members. Norms and values of the "open society" can not be static, once and for all. Such a society is characterized by "dynamic morality", personal experiences and the creation of action standards. Thus, responsible and creative human activities are becoming more essential in the "open society".

Background. Postmodernism claims absolute domination in the ideological field that makes study of the principles of postmodern discourse, its philosophical and cognitive systems more relevant. The aim of the article is to identify the intentions of internal postmodern discourse and philosophical systems which it offers to man. Materials and methods. The study is based on a critical approach, as well as the general philosophical principles of objectivity and historicism. Results. Postmodernism interprets itself as postmodernity, as procedural that takes place "after time" in a situation of "completeness" of history. Postmodernism constitutes not only as a postmodernity, but also as post philosophy, rejecting not only the traditional philosophical problemetics, conceptual and categorical apparatus of philosophy, but also all philosophy as such, generally rejecting the paradigm of classical philosophizing. In classical philosophy (metaphysics) consciousness becomes a subject, and existence an object within the so-called "binary oppositions": matter – consciousness, nature – spirit, extensionality – nonextensionality etc. The following postmodern discourse concepts subtitute classic philosophical and metaphysical ones: structure, function, language, text, organization, relationship, sign, communication and others. The struggle of postmodernist against totalitarian discourses ends with a total immersion in the "schizophrenic discourse" and combatting onto-theo-teleo-falo-phono-logo centrism leads to the complete elimination of the subject in all its manifestations and dimensions: cultural, historical, ethnic, thinking, sensual and even vital. Despite of postmodernism distancing from classical and non-classical philosophy, from any structuring of philosophical knowledge, from criticism of any ideological considerations, postmodernism can be considered as ideology – ideology of technetronic society in which man becomes a tool in the function of the text ("writing", information reality). Conclusion. Philosophy as a form of theoretical human self conciouness which can exist only as a reflexive, critical thinking, should be responsible for the evaluation it provides the world, society, public awareness, as well as ideological guidance, which it equips man with. Linguistic turn in modern philosophy is anti-anthropological turn. We agree with V. Kutyryevym that "the idea of informational dereconstrucrion of man is antropophagy." Modern postmodernism is essentially an apology for death. The true philosophy is to help people make the right choices in the most difficult situations, and even if this choice is not in favor of life (as was the case with Socrates), then help the person maintain dignity in any circumstances.

Background. In the information age transformation of the role and status of human knowledge is essential. This is a systemic, holistic and diverse knowledge of both the man and his creativity in the world. Together humanitarian knowledge form the complex humanitarian sciences – humanities. It is the basis for building a humanitarian worldview. The aim of the article is to reveal the role of the humanities in building a humanitarian worldview, to prove the scientific significance of humanitarian worldview in the social and spiritual life of man and society. Materials and methods. The basic methods of research are general scientific methods of analysis and synthesis, classification and systematization of knowledge, structural and semantic analysis. Systemic philosophical consideration of issues of humanitarian worldview involves several aspects of the study: the ideological philosophical, scientific and methodological. Results. The humanitarian world is part of the general (philosophical, scientific and non-scientific) worldview that reflects attributive harmony in the theory and practice of human existence and society in the surrounding world. In general, humanitarian worldview refers to the humanitarian and scientific world. In addition, it is the integration of non-scientific aspects of humanitarian knowledge into other non-scientific picture of the world (artistic, moral, religious, etc.). The humanitarian worldview creates harmony in the man himself, leaving it open, spiritually rich system that makes a harmonious relationship in the world. Conclusion. The humanitarian worldview is the basis for the production of integral human knowledge about the world and itself. This is the way to overcome the existing gap between scientific and non-scientific knowledge, between rational and extra rational methods of cognition.

Background. The transition from the modern to the postmodern era is accompanied by a reorientation of interest from time to space. "Space shift" is quite a common trend in social and humanitarian studies today. But this transition is within that paradigm when one of its abstractions is highlighted instead of certain integrity and is endowed with a dominant significance. In this case, this abstraction is space in which is seen as new opportunities for research and implementation of human existence. The aim of the article is to find ways of constituting the unity of time and space of human existence as a prerequisite for its creative not reproductive character. Materials and methods. The following general analytical methods were used during the research: analysis and synthesis, generalization; as well as special ones to study theoretical and methodological foundations of understanding the problems of time and space of human existence. Results. Characteristic of modern social-humanitarian discourse change from time to space, from history to the natural "body of the nation," from creative person to the land as a scene has been considered. In conditions of unifying impact of globalization the issue of difference, not only in theoretical terms but also in practice is becoming more acute. In this perspective, questioning the difference appears as the constitution of the differences. This very practical aspect of the problem actualizes "turn to space" to these "places", which opens the possibility of establishing "their" truth and "their" truth. Conclusion. Interest in the national circuits of various cultural spaces ultimately is right in transsendantation beyond them into a single time-space world. Beyond this there is transsendation man is in the metaphysical and universal opposition of individual, social and personal time or space, which prevents access to the whole as unity of varied. So, we stay away from something really special. In the context of the problem special in human existence is realized as overlap of universal (cultural) time in the duration of individual life as different consituents of historical time in the biography of the person. It is clear that this needs to be done in creative activities, so in speech, text, thing or action and will be done in the human space. In this case we have to talk not about humans and the time and space but about the human time and space as the highest form of self-development of the world.

Background. Strict and consistent thinking inevitably rests on the question of the origin. The question of origin is a necessary beginning of any philosophy. However, the origin is never given – we deal with the consequences and manifestations and hence the difficulty of origin. The revolutionary novelty of Kantian thought is generally recognized as Kantian criticism radically reshapes epistemology. If it’s generally accepted that critical thinking comes from the ontological and metaphysical issues, this interpretation of Kant is subject to critical, thus analytical and clarifying consideration. The aim of the article is to identify and demonstrate the metaphysical dimension of Kantian apriorism. Materials and methods. Critical and historical approach and the principle of coincidence of historical and logical were used to investigate metaphysical dimension Kantian apriorism. Results.The article substantiates the idea that a priori principles relate to the fullness of human subjectivity that cannot be imagined without focus on the special nature of universals - The Absolute, the world as a whole and freedom. Bordering scope of knowledge is inevitably controversial and antinomic. Nevertheless, it is necessary because conceptualization is integral perfection of knowledge as a specific way of life, and therefore is just in it. Kant strongly enough detects the inconsistency of pure reason, and thus refers to the practical reason, which the man realizes through his practice - in the Kantian sense, life itself, in freedom. Conclusion. Kant’s gnoseology is ontological by its nature. Kant doesn’t close human in especial rationalistic scheme. On the contrary, he expands sphere of learning to ultimate foundations of human being. Kant’s turn in the philosophy is only possible when referring to some initial, primary structures that clearly demonstrates metaphysical Kantian gnoseologism.

Background. Cosmopolitanism is widely discussed in social, philosophical, political and other research. Variety of opinions often is controversial. It generates discussion and requires clarification of value of cosmopolitanism. Background creates problems for the return of current trends global and regional political integration, the development of supranational institutions, strengthening the concept of international legal personality, the increase in migration, the formation of information society and new means of communication, dissemination of uniform standards of culture. The aim of this work is an attempt of conceptualization of the phenomenon of cosmopolitanism as an ideological principle and ideology, opening its nature and essence through the prism of the formation and development of the concept. Materials and methods. Comparative method is the basic method of the research, transcendental, phenomenological, dialectical, historical methods, system and multisystem approach are also used. Results. Modern humanity has entered the process of forming a single planetary civilization in which individual countries may lose the status of independent self-contained units. Social reality is significantly transformed under the influence of globalization, development of national states achieved tangible crisis and the debate on cosmopolitanism is becoming urgent now. The global inter-ethnic space serves as the basis for the possible existence of a cosmopolitan society. Globalization eliminates the values of national cultures, contributes to a one-cultural world and forms the human type of cosmopolitan thinking. Analyzing possible scenarios of global development, U. Beck considers the term "cosmopolitan democracy". It is based on the experience of self-comprehension civil society and transnational importance of fundamental rights. The new cosmopolitanism can overcome the imperfections of humanity through establishment of cosmopolitan democracy. The concept involves the formation of new cosmopolitanism socio-cultural space with the generally accepted rules, norms, stereotypes communication. They permeate all cultures and change the nature of the dialogue between them. Conclusion. Cosmopolitanism is long overdue, but response to present challenges of a globalized world, the transition to the network society is still not clear and reasonable. We do not know how it will develop further humanity. Processes of integration and interdependence of nations will gain momentum. Resistance process definitions will be intensified. Depending on the implementation of possible scenarios assessment will consist of the phenomenon of cosmopolitanism and its impact on the future of civilization.

Background. The lack of theoretical justification of European choice of Ukraine, uncertainty of the national idea, social and economic stagnation minimize the European aspirations of the compatriots. In this situation, the question of determination of the civilization identity of Ukrainians as a spiritual talisman from foreign influences caused by accelerated globalization is becoming very relevant. The aim of the article is an attempt to set off a political flavor in the definition of civilizational identity, describe the conceptual apparatus and clarify the phenomenon of the regional identity of Donbass. Materials and methods. The study used general philosophical principles and methods of scientific knowledge: objectivity, dialectical logic, historical analysis and synthesis, comparison. Results. Society expects from scientists impartial, objective answers to the question of Ukrainian civilization identity to overcome the political, methodological and socio-humanitarian crisis that emerged in relations between Ukraine and Russia. Civilization identity is typically implemented within local civilization, reflecting the division between "us", "they" and "strangers". It occurs in the interaction of a person or group of people with others and is detected through the use of the comparative method. Transcultural specifics of Ukraine is due to its location on the civilizational fault line, colonial and post-colonial infringements of the neighbors. Based on factual material historical specificity of non-national identity of Donbass has been determined. Conclusion. There is a wide range of issues related to the definition of Ukrainian identity in foreign and Ukrainian historiosophical discourse. Now foreign and Western Ukrainian authors in their studies review the concepts of Soviet historical science concerning the relationship of Ukrainian and Russian peoples, their common past, instead they focus on differences in ethnogenesis, outlook and so on. Now the problem of civilization identity has moved from scientific plane into the disguised political one. It is proposed to urgently discuss this issue at international scientific forums to achieve consensus on a constructive basis.

Background. Primordial moral challenges of determinism, absurdity and mortality face people and threaten their unique personal life. These challanges require appropriate philosophical reflection. Response to these challenges cannot be adequate and exhaustive, and existential needs of the individual cannot be fully satisfied without recourse to metaphysical philosophical and religious traditions. Analysis of recent research and publications showed that despite the existence of a number of individual scientific achievements, how metaphysical philosophy can answer moral challenges of personality remains unresolved. The aim of the article is to explore the eternal moral challenges that characterize the human situation in general (chalenges of determinism, absurdity and mortality of human being); analyze how people philosophically interpret these challenges, and what they can set against them. Materials and methods. The study used historical and philosophical, comparative, hermeneutic methods and method of "transcendental reflection". Results. It has been shown that a philosophical concept of freedom as auto­determinism is the answer to the moral challenge of determinism. It implies metaphysical assumptions of super-phenomenal I, that is a transcendental subject, which is not limited to conventional empirical subjects. Modern antymetaphisic philosophy dismantle the idea of transcendental subject and dissolves selfdependant I in various economic, political, linguistic and out of conscious structures, which automatically leads to the loss of freedom. An alternative to this position is an appeal to a universal transcendental experience of freedom as openness to existance. This experience will certainly lead to the understanding of subject’s own limbs facing the infinite mystery and the divine absolute. God is the absolute horizon of any openness and is a guarantor of world sense. Person acquires its own subjectivity in the light of the experience of the absolute. Problem of personality is connected with the idea of out-of temporariness and immortality of I, it is a response to the challenge of mortality. Conclusion. Dependence of moral nihilism on metaphysical nihilism has been formulated for the first time. It has been shown that only metaphysically oriented philo­sophical and theological tradition answers the questions about the reality of freedom, world sense and spiritual immortality of a personality.

Backround. Philosophy of law is the highest form of spiritual knowledge of the law, understanding, values and meaning in human life. The investigation of ?anon law enables us to see the essence of their legal culture. The aim of the article is to study the characteristics of the judicial proceedings in the Catholic Church and the main sources that constitute its philosophy of law. Materials and methods. The main methods of this article are historical, comparative, dialectic, hermeneutical research methods. Results. ?anon law of the Catholic Church is the system of laws and legal principles to regulate its external organization and government and to order and direct the activities of Catholics. The Catholic Church has a complete legal system, which is the oldest still in use today. The Code of Canon Law is the fundamental document of ecclesiastical laws for the Catholic Church. The Roman Rota is the highest appellate tribunal of the Roman Catholic Church, the highest ecclesiastical court constituted by the Holy See. The Rota has had exclusive competence to dispense from marriages. The peculiarity of the philosophy of law of the Catholic Church are an important concepts of sin and the "spiritual things". Conclusion. The Catholic philosophy of law is inseparable from ethics. Ethics of the Catholic Church is based on universal moral law. The ethical values is an important part of the philosophy of law of the Catholic Church. Understanding of the sacredness of appropriate church and legal relations is an important component in the Catholic philosophy of law. The ethical values of love, justice, desire the service of truth, understood and approved by doctrinal magisterium of the Catholic Church, are an important part of the philosophy of law. Ecclesiastical tribunals are governed by social and ethical teachings in carrying out its main tasks.

Background. Reformation, whose 500th anniversary will be in October, was a powerful church and religious movement in Europe, whose influence has spread onto various spheres of life in many countries. The result of this process was the emergence of Protestantism as a new Christian denomination that needs investigation of spiritual influence of the Renaissance, characteristics of the Catholic Church, as well as economic and political situation. Analysis of recent research and publications showed that despite the existence of specific research remains a problem of holistic study of the Reformation using German, English and Italian literature, as Germany, England and Italy were once closely associated with the processes of the Reformation. The aim of the article is to explore the cultural, religious, economic and political causes of the Protestant Reformation, the emergence of Protestantism as a new Christian denomination and its current role in the development of culture and education, and the spread of Protestant churches and sects. Materials and methods. The study used historical and philosophical, comparative and logical methods as well as the principles of consistency and comprehensiveness. Results. It has been shown that Reformation was caused by various reasons and developed under the influence of humanistic ideas of the Renaissance. Revolutionary influence of the Protestant movement was caused by the problems of the Catholic Church and the papacy, which caused widespread discontent and protests of the population. The effects of the Reformation are not limited with the church area and cover different realms – politics, economics, culture, education and art. Protestantism contributed to their deve­lopment. The Reformation was preparation for the Enlightenment, it caused a distinction of religious and secular, separation of church and state. The Reformation, which affected all spheres of life, became a turning point in European culture and prepared the way for the Enlightenment. The Reformation initiated by Martin Luther led to the emergence of a new influential Protestant Christian denomination, Church democratization and establishment of the Protestant communities in many countries. Conclusion. Protestant Reformation was caused by the crisis of the Catholic Church and the papacy, and other factors. Revolutionizing social, spiritual and revolutionary life contributed to the development of culture, education and science, renewal of various spheres, including church relations and distinction of religious and secular and separation of church and state. Protestant remains influential Christian denomination in many countries.

Background. With the proclamation of independence of Ukraine, study of the phenomenon of the Ukrainian Orthodoxy has become more relevant. However, the question of historical sources and specific manifestations of Ukrainian Orthodoxy needs further study. The aim of the article is to determine the characteristics of Ukrainian Orthodoxy in historical context. Materials and methods. A number of general and specific methods of scientific knowledge, including problem-chronological, comparative historical and systemic structural methods have been used to study the features of Ukrainian Orthodoxy. Results. In the process of the historical development the Orthodox Church in Ukraine has undergone considerable influence of ethnic factors. This is reflected in the ritual area, the system of church holidays, shaping its theological tradition, language, church singing, architecture, iconography, priests clothes. This allows us to talk about the formation of the special features of Ukrainian orthodoxy. The characteristic features of Ukrainian Orthodoxy are sobornost (unity), democracy, tolerance, performance, national character of ceremonial and religious sphere. Conclusion. The features that have been formed in various areas of church life, give reason to consider the Ukrainian Orthodoxy as a cultural and historical phenomenon. After the submission of the Kyiv Metropolis to Moscow Patriarchate and limiting its autonomous status the absorption of traditions and rituals which was a typical for Ukrainian church happened. Distinctive features of the Ukrainian Orthodoxy served as an ideological justification and basis for the deployment of the struggle for autocephalous Orthodox Church in Ukraine and the revival of national religious traditions.

Background. Modern philosophers are searching for new ways of human understanding. This researches will give a methodological answer to a question about human destiny and will help reconsider his place in the world. Such investigations are not possible without a reference to experience which the history of philosophy offers to us, where enlightenments of ancient time give new stimulus to the philosophical opinion of contemporaneity. In the Hesichastic practice, a human is no longer examined as the substance closed on itself. An individual is open to God and is connected to with Him. The prospect of the individual growth is to have a synergetic union of a man and Divine energies, it implies the human leaving the limits of this world and comimg into the ontologic plane. This article is dedicated to the anthropological prospects of philosophic understanding of the Hesichastic practice. The aim of the article is to study the experience of spiritual ascent in the Hesichasm and its anthropological potential. Materials and methods. During the process of scientific research following methods were used: inductionand deduction, analysis and synthesis, comparison and hermeneutical. Results. In the Hesichastic practice, an individual goes up spiritual "stairs" to achieve communication with God. Ascetic changes himself and his prayer to reach a new "level." Following that, an individual is seen as not finished, someone who furthermore needs own actualization and because of that is opened to transformations. In the modern philosophical discussion, this testifies to advantages of these studies, that consist in the ontological transformation of man. Conclusion. The purpose of the Hesichastic spiritual practice is climbing the stairs of spiritual practice to the unifying dialogue with God, deification. This ascent consists of several stages and ends with achievement silent (pure) prayer, which is a prerequisite for the last step – deification or permanent stay together, the unifying dialogue with God. So that philosophical understanding of the Hesichastic practice gives us a possibility to understand that findings of this studies yet are not in sufficient measures appreciated by philosophers and gave to us a deeper understanding of human being than some modern philosophical researches.

Background. Multid?mensionality becomes a characteristic feature of our lives. It is in not only the difficulties of choice but also in the benefits of analyzing various processes and phenomena. The aim of the article is a correlation of the different types of cultural experience of European humanity as cognitive systems by finding their common characteristics. The task of this article is to test the hypothesis that axiomatic method is common methodological basis of cognitive systems like mythology, religion, philosophy and science. Materials and methods. Dimensional analysis method enables to explore the systems of the mythological, religious, philosophical and scientific knowledge as projections of more and less capacious planes. Results. It has been found out that the axiomatic method is a joint methodological foundation of all knowledge in different variations (figurative, symbolic, dialectical and synesthetic). Conclusion. The fact of the unity of the methodological foundation of mythological, religious, philosophical and scientific knowledge enables to shift our understanding from the usual definitions that emphasize their specificity to detection of purely human in the mirror of cognitive activity – development of new cognitive abilities.