Background. Appeal to the philosophy of one of the most famous representatives of existentialism, recognized as a "monopolist" on the anthropological perspective J.-P. Sartre, will help to identify the heuristic potential of the anthropological model of existentialism. Analysis of recent research and publications. Philosophy of Jean-Paul Sartre in various aspects attracts the attention of researchers. However, studies of the authenticity of Sartre’s anthropological model in philosophical literature have not been revealed. The aim of the article is to study the anthropological model of Sartre and determine the degree of its authenticity. Materials and methods. The research is based on a critical approach, as well as on the general philosophical principles of objectivity and historicism. Results. The anthropological model of Sartre reproduces a person whose behavior is not determined by any external factors, but between different acts of her mental life there is no connection, that is, it cannot detect any regularities. Thus, the psychic life of a person in principle cannot be known "from the outside", therefore it is impossible and his scientific knowledge. According to Sartre, in order to know a person, it is necessary to bring her to the "state of immovability", that is, to deprive her of freedom. In addition, a person cannot be an object for himself, and therefore she cannot know herself "from the middle". Conclusion. The anthropological model of Sartre, representing a person, deprived of a holistic and relatively stable mental structure, torn out of the system of social connections, is not discursive, and therefore cannot be regarded as authentic, that is, as such, which can give a true knowledge of man.

Background. The dubious reputation that metaphysics has in modern intellectual space does not correspond to its significance as a mental practice, since in the process of thinking it is impossible to avoid some primary principles, some data of consciousness, and therefore metaphysics can be detected in any work of thought. It is substantiated that philosophy as work with phenomena of consciousness is inevitably metaphysical. Analysis of recent research and publications.The conducted review analytics confirms the renewal of attention to metaphysics as a kind of mode of work of the mind. The aim of the article. The article reveals and justifies such a mode of work of meta­physics, which eliminates the opposition of dogmatism and criticism, and the critical method does not appear in the journalistic-polemical aspect, but as a philosophical and logical work. Materials and methods. In the work with texts the method of phenomenological descriptors was used, which follows the subject itself and allows refraining from appraisal and ideological judgments, methods of historical and philosophical comparativism, dialec­tical-logical analysis were used when working with concepts that imply sophisticated distinction and mutual transformation Results. It is shown that the main preconception against metaphysics is the lack of a reliable basis for metaphysical reflections, which is subject to an expeditious review. The assertion of some reality, not recorded "physically" and which has the character of a proble­matized reality, which is manifested in a specific movement backward in the rejection of the view from the very subject to the conditions of its ability, that is, at the beginning, is significant, which makes metaphysics critical. Just as work with consciousness (spirit) philosophy appears as metaphysics, as directed to the initial beginning of everything – as ontology, as methodo­logically centered on the method of its accomplishment – as logic and epistemology, but inevitably in all its discoveries it is painted anthropologically and therefore is existential. Conclusion. As something special, Platonic or Aristotelian-New European, meta­physics should be discontinued in order to reveal a metaphysical view that is capable of switching the mode of its work: metaphysics is not possible on the side of objects, but on the side of the primary presence of that having radical primacy. Metaphysics as an intellectual practice is aimed at expanding the range of human experience. Classical New European metaphysics appears to be an essential discourse and is constructed as a theoretical system. There are grounds to talk about the existential metaphysics of the individual, which is realized not in rational reasoning, but in an existential position, while revealing a new possibility of metaphysics as a critical-analytic inquiry about their own beginnings. Such metaphysics differs from the anti-modern European one and reveals the possibilities of the mind that is sensitive to the otherness - such a mind is sometimes called communicative and post-metaphysical, but this "post" cannot fail to take into account the ability to recognize the difference in the order of the world developed by metaphysics. Philosophical discipline has sense to sharpen the taste to the excellent, to the impossibility of imposing their habits on everything else. It is no coincidence that the comprehension of the otherness has become so important for the thinkers of the twentieth century, and this coincides with the resto­ration of interest in metaphysics.

Background. In contemporary methodological practices, the reading of ancient philo­sophy manifests the fundamental insufficiency of contextual and meaningful immersion in the essential dimensions of philosophical thought presented by the ancient tradition. This insufficiency consists of the following: the question of the ontological and semantic principles of ancient philosophy is to establish a number of favorable and / or necessary prerequisites and causes of different order. This leads to the alienation of appeal to the principles of philosophy, which is a prerequisite for the alienation of philosophy in general. Theaim of the article is to analyze the methodological possibilities of entering the question on the beginning of ancient philosophy. Materials and methods. The article uses the publications of domestic and foreign authors on these problems. In the framework of the research the general methods of histo­rical-philosophical, theoretical and textual analysis are applied. Results. The search for the method of non-textual, direct, and non-contextual entry into the fabric of the historical-philosophical landscape is doomed to defeat, since any formalization is formalization within that or another tradition. The movement towards out-of-context and "purity" in the explication of forms of thinking is much more complicated, and in the history of philosophy, the attempts to "cast behind the brackets" of historical, psychological, cultural, and social "mediators" of thought occupy an important place. However, there is a fundamental ontological context that eliminates these attempts: the position from which we abstract and formalize this or that context is always the position of our being-in-the-world, the position of the primary, pre-reflexive, pre-theoretical, "inclination", "orientation" in the world. Therefore, the question of the way out on a certain transcendental position regarding the boundary circuits of thinking as such is such an "unbearable" problem - when we raise the question of boundary contours, we do not go beyond their limits, as if we were not trying to formalize thinking. There is no distance that would create the necessary optics of our look at thinking. The refore, such a distance is so important in the historical and philosophical study. Because of it the question of ontological, fundamental principles of our thinking gets the necessary concreteness. Asking about the beginnings of ancient philosophy (in the meaning – "what did the ancient thinkers seek to find, beginning to think thinking itself?"), we ask about the beginning of thinking in general. Conclusion. In modern philosophy (both in the domestic and foreign, in particular, the American and analytical), there is a significant inclination towards the descriptive-instrumental study of ancient philosophy, which contains the risk of losing the ability to identify universal, parametric characteristics and boundary contours of thought as the generic possibility of mankind. This leads to the formalization and alienation of the question of the beginning of ancient philosophy, and, as a consequence, to the formalization and alienation of philosophy in general. The question of the ontological principles of ancient philosophy is an over-task that still needs to be done. Its necessity is due to the fact that this is the only way of forming an adequate transcendental distance, through which thinking in its essential dimensions and existential characteristics appears as a specific subject of philosophical analysis.

Background. On the verge of thousands of years, humanity has come to a standstill in its civilizational development. Increasingly discussed, discussed and questioned the previously selected ways of development of society. There is a destruction of the usual stereotypes of thinking and life, a reappraisal of spiritual values. The processes of glo­balization accelerate the emergence of a new way of organizing social life and lead to the formation of a new world-view construct –cosmopolitanism. The aim of this work is a review of the cosmopolitan paradigm in the materials of World Philosophical Congresses. Materials and methods: method of comparatives is applied; transcendental, phenomenological, dialectic, historical methods, systematic rise, as well as the general scientific principle of objectivity. Results. Shifts occurring in the mass consciousness require a new system of know­ledge about them and the World Philosophical Congresses show it quite convincingly. Modern mankind has entered the process of forming a single planetary civilization. With the rise of globalization, a new type of worldview is gaining momentum – cosmopolitanism. It becomes an ideological and ideological platform for the development of society. The leading trend is the ontological unity of the planetary community. These changes are an important tool for correcting the perception of social reality, the search for a new model of world perception. The themes of the last World Conferences of Philosophy have essentially shifted to the realm of humanitarian, spirituality and ideological changes, cosmopolitism, natio­nalism and internationalism. It shows that the further progressive development of mankind is a dialogue between different cultures, religions, philosophical schools and concepts. International congresses of philosophers confirm that the further path of human deve­lopment requires a rethinking of existing dogmas; the cultivation of modern civilization; the priority of individual creativity; strengthening dialogue; affirmation of human-centered­ness; the spread of cosmopolitan scientific knowledge; formation of cosmopolitan centers, parties, movements; organization of anti-war and ecological movements; the spread of cosmo­politanism in the UN; cosmopolitan measurement of natural and man-made disasters. Cosmopolitism will bring the future closer. The ideas of the future are used today. Conclusion. The world is at the point of cultural bifurcation, reflecting the critical period of modern history. Mankind moves from a state when it existed and developed in the form of various independent civilizations, to the state when the world becomes inter­connected and interdependent. However, the world community should find the "golden mean" that will allow it to balance between global and local, international and national, cultural and civilizational development. At the same time, the processes of cosmopoli­tanization need to be perceived as a new reality, new opportunities for understanding the world in which we live. All these issues are violated at the World Philosophical Congresses.

Background. The modern world is qualified as a "knowledge-based society", which turns into an effective force, combined with thinking. In training and educational practice, the most used concepts are "critical" and "creative" thinking. But along with them, an important role belongs to other ways and methods of thinking that need to be considered. An analysis of recent studies and publication shas shown that despite the large number ofworks in both classical and modern philosophy devoted to thinking, there isa need to consider theessence of figurative and symbolic thinking, which is one of the important ways of representing theworld, as well as to identify the modification of figurative and symbolic thinkingasa reaction tothe needs of rapidly changing social development in the era of information and technologicalprogress. Theaim of the article is to study the main parameters of figurative and symbolic thinking and its role in shaping the personality in the educational process and preparing the person for productive activities in society. Materials and methods. The methodological basis of the study consisted of general scientific and special principles of knowledge of educational and philosophical phenomena, which reflect the philosophical, psychological, pedagogical, social aspects of the interpretation of the problem and subordinate to the system-structural, comparative and cognitive methods of cognition. Results. It is determined that in the system of modern methods and ways of development of the world, despite the enormous achievements of information and computer technologies, the thinking plays an extremely important role. Two of its types have the greatest importance: creative and critical. Creative is aimed at the production of new ideas, but critical reveals the strengths and weaknesses of these ideas, evaluates their usefulness. In order to build hypotheses, creative thinking is necessary, and critical is necessary to check the correctness. In combination, they will help train people’s abilities, refine their creative potential. Figurative-symbolic thinking is one of the types of logical representation of the world from the standpoint of objective content. It subjectively reflects the world through a personal attitude towards it. In the figurative and symbolic realization of thought, a person makes a "climb" from the objective meaning to the meaning, which enables to simulate the phenomena of reality, carrying out the semantic transformation of being. Formation of figurative and symbolic thinking provides the opportunity for the development of a creative personality. The modern world of information technologies does not reject, but, on the contrary, requires the formation of figurative and symbolic thinking. It is this thinking that should turn "alienated" knowledge into a spiritually meaningful "living" awareness. Conclusion. Figurative-symbolic thinking is acquired vision of the world; it is the result of a complex and long ontogenetic development and requires persistent work on its formation. Modus of figurative-symbolic thinking is a combination of three components: intellectual, emotional and behavioral, which are observed in a holistic person. Changes in the components themselves lead to a change in the manifestations of figurative and symbolic thinking. In the ideology of a modern information society, the process of thinking must change the external attributes - to become accelerated and sharpened for the rapid perception and processing of large volumes of world-wide information that has become an integral feature of the present. The result of the formation of figurative-symbolic thinking must be the ability of the individual to creativity, whose task is the invention and modeling of new, constructive principles of life. The above conceptual provisions require further scientific research in the search for effective methods for the formation of figurative and symbolic thinking.

Background. The correlation between creativity and creative work in the context of socio-economic processes of the present day is considered. Creative work and creativity are studied as two ways of representing the essential forces of man. It is proved that creative work is a universal form of human entry into the world of culture. Instead, creativity is a way of self-realization of a modern individual in the context of the trans­formation of the economic system at the end of the 20th - the beginning of the 21st century. Some mythological biases concerning creative work are considered. The aim of the articleis tomake a semantic distinction between creative work and creativity as two ways of representing a human being. Materials and methods. To study the phenomena of creativity and creative work, a wide range of general scientific and special methods of the humanities was used. The results of the research. For elementary survival, a person needs another person. The greater is the need for creative activity.Creative work is not locked inside a separate "I", which always implies appeal to another. In this sense, creative work is the ability to become different. That is why the creative work implies openness to the world – there is nothing fundamentally alien to it. Creative work is intersubjective; it is an interpersonal affair, that is, co-creation. Conclusion. The appearance of a person in the world cannot be beyond creative work, however, the existing socio-economic conditions of existence impose additional layers on it, as a result of which creative work appears today in the form of creativity. Both of these are ways of representing the essential powers of man and attitude towards the world. However, creativity appears to be an inverse form of creative work, distorted by the relation of man to the world, other people and to himself. In creative work there is a transformation not only of the outside world, but also of the subject of creative activity. Therefore, the existing "ego" of a person stands out in that he should give his way to the meaning of the world. Instead, creativity directs the individual’s activity from the immutable "ego" into the outside world. Transformation is subject to the latter only. Therefore, creativity can be carried out outside the development of a holistic human person.

Background. Formulation of the problem. Under the conditions of modern society and changes in the European worldview that occurred during the twentieth century, the problem of finding both the uniqueness of its individual representative and the sense of its existence are becoming more and more acute. Overcoming the spiritual decline of the philosophers of the twentieth century. were looking for a rebellion against everyday life. It is worth investigating the essence of this rebellion as a holistic phenomenon. The analysis of recent researches and publications showed that despite the presence of partial research on the mentioned issues, the essence of rebellion against everyday life as a development at the junction of various philosophical directions has not been established. The aim of the article is to reveal the content of the philosophical problem of rebellion against everyday life and to form a holistic view of it by comparing the main variants of its semantic content. Materials and methods. In the process of research, methods of analysis, synthesis, abstraction, generalization, comparison were used. Results. The rebellion against everyday life is analyzed as an ambiguous philosophical problem that determines the philosophy of existentialism and voluntaristic nihilism. The main reason for such rebellion is the absurdity of being as such or the discre­pancy of the forms of its presentation to the demands of the human spirit. Existential revolt has its main content not focus on the result, but the triumph of the very opportunity to rebel, that is, to say "no" absurdity and absurdity of everyday life and thus to establish their own freedom. Instead, the nihilistic trend of studying the problem of rebellion against everyday life appears in the name of the "better world". It is shown that rebellion against ordinary as a philosophical concept of the twentieth century. Designed to help a person survive the world’s catastrophes and cope with personal life crises by turning an individual into his inner world, realizing his own doom for freedom and responsibility for its implementation. Conclusion. Unlike existing publications, for the first time formulated a coherent idea of rebellion against everyday life by comparing the basic variants of its semantic content. On the basis of the comparison of the main variants of the semantic filling of the concept of "rebellion against everyday life", the content of the latter as a philosophical problem in its integrity is revealed as the resistance of the human person to the external necessity and the establishment of her own freedom and the right to choose and self-creation. At the same time, the person relies on indifference to his own human situation in the world, the inertia and the mechanics of existence, depersonalization and anonymity, which correlate with the irresponsibility of a person for his own actions.

his article is devoted to considering of influence the psychoanalytic anthropology on development of certain strategies in modern and postmodern philosophy of culture in the context of issue on genesis of mental structure of individual.

Background. If a person is a part of nature, then the very fact of its existence, as well as the general order, meaning, regularity, expediency that we find in this nature, are not derived from it itself, but are metaphysical (supernatural) order. The existence of such a principle of organization of the world, embodied in the ideas of order and compre­hension, testifies to the spiritual basis of being, the metaphysical root cause. The analysis of recent researches and publications has shown that despite the existence of individual scientific achievements, the important philosophical-religious and existential problem of personality as an evidence of God’s existence remains unresolved. The aim of the article is an attempt to show that no matter how we consider a person – from the point of view of its natural existence, or as a spiritual being, we are compelled to recognize the existence of God as a metaphysical condition for the possibility of both the first and the second. Materials and methods.The study uses historical-philosophical, comparative, inter­disciplinary research methods, as well as the method of transcendental reflection. Results. The natural (biological) and supernatural (spiritual, metaphysical) sides of the individual’s existence are considered. The theological interpretation of the "anthropic principle" is given; in particular the appearance of a person is treated as a reasonable purpose of the universe that suggests an intelligent Creator of that goal. Attention is paid to the moral argument, where God acts as the condition for the possibility of harmonization of virtue and happiness as the highest guide on the path of moral self-improvement. Conclusion. Nature does not know freedom, there is an absolute necessity. Freedom needs to go beyond the boundaries of nature. Accordingly, if we recognize the fact of human freedom, then we inevitably must recognize God in our picture of world as the ontological guarantor of freedom. And vice versa: if we only recognize nature (matter) and refuse the idea of God, then we automatically refuse the person in her right to freedom. Denying freedom, we thus deny the human level in the person itself, we "mess" it, reducing it to the animal. The absence of God means the absence of man. The theological interpretation of the anthropic principle gives an understanding of the fact that the scientific fact "all physical constants of the universe are arranged in such a way that an observer emerges with necessity" perfectly correlates with the religious postulate of the teleology of the universe and man as "the crown of creation."