人类在二律背反的空间

V. Kozachynska
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The reasons for the mosaic nature of the human image are rooted in the existential inexhaustibility of the anthropological palette. The existence of man in the overtones of antinomies is evident in the studies of both domestic classics (V.Lypynsky, I.Franko) and modern Ukrainian philosophers (V.Malakhov, D.Sepety), and Western thinkers (V.Frankl, V.Tatarkevych, G.Hofstede). Conclusion. 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引用次数: 0

摘要

人性对立观和人的二元性观对揭示人的问题具有启发性。传统的人类学特征的反律分裂为自己-他人,内在-超越,自由-必然,善-恶,幸福-不幸等等,在乌克兰的现实中获得了特殊的色彩。目的是揭示一个人的形象的矛盾心理,这在乌克兰的现实中获得了特殊的特征。方法论基础是主观经验的现象学描述原则、历史和哲学分析手段、理解和解释的解释学方法。这些或那些人类学模式构成了人类的可变性(O.Bollnov, c.g jung, K.Jaspers, j.p。萨特,E.Fromm)。人类形象的马赛克性质的原因是植根于存在的人类学调色板的取之不尽。在国内经典(V.Lypynsky, I.Franko)和现代乌克兰哲学家(V.Malakhov, d.p epety)以及西方思想家(v.f ankel, v.t tatarkevych, g.f hofstede)的研究中,人的存在在二律背反的泛音中是显而易见的。结论。自由-必然性的经典对立的争议性在乌克兰现实中变成了“意志”的对立,作为一种具有表现力的、有意义的、持续的、令人沮丧的死亡“束缚”,并获得了“自由-死亡”二元对立的张力。“意志”作为一个人可以接受的唯一状态,真正属于自己的、本土的存在方式,变成了“自己”作为本土个体的人类学属性的一系列调整,一个真正熟悉和接近的空间,与“异己”——土地、人、语言、习俗等——相对立。男女平等的核心概念是相当充分的,因为在乌克兰,哥萨克人是完美男子气概的化身,“骑士本性”,类似于西方的骑士精神——类似于骑士崇拜的基础(例如,对上帝之母的崇拜和对圣母玛利亚的崇拜)。毕竟,哥萨克人的意识形态要求将“贵族”和“哥萨克”的概念融合为一个“被授予骑士人民自由”的人。有争议性的生活方式的意义、幸福消失了,失去了对抗的表达标志,变成了生命的意义、命运的永恒、一个人作为一个整体的有限性的紧张的独特性。幸福的概念,外推到幸福/命运-灾难/悲伤(剥夺,不幸)的对立面,对乌克兰文化来说是强大的,一方面是“意志”的内涵(毕竟,“这样的命运是什么样的自由……”),另一方面是“体重不足”-一种邪恶的命运。然而,在存在主义层面上,幸福的生命意义伦理成分失去了其引人注目的争议向量:具有内在语义和道德调节的幸福是一种自给自足的价值。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
HUMAN BEING IN THE SPACE OF ANTINOMIES
The idea of antithetical human nature and the concept of man as a bivalent creature are heuristic to reveal the problem of human being.The traditional antinomic splitting of anthropological features into one’s own – another’s, immanent – transcendent, freedom – necessity, good – evil, happiness –misfortune, etc. acquires a specific coloring in the Ukrainian realities. Purpose is to reveal the ambivalence of the image of a person, which acquires special features in the Ukrainian realities. Methodological basis are the principles of the phenomenological description of subjective experience, the means of historical and philosophical analysis, hermeneutical methods of understanding and interpretation.Discussion. These or those anthropological modes constitute the variability of the human (O.Bollnov, C.Jung, K.Jaspers, J.-P.Sartre, E.Fromm). The reasons for the mosaic nature of the human image are rooted in the existential inexhaustibility of the anthropological palette. The existence of man in the overtones of antinomies is evident in the studies of both domestic classics (V.Lypynsky, I.Franko) and modern Ukrainian philosophers (V.Malakhov, D.Sepety), and Western thinkers (V.Frankl, V.Tatarkevych, G.Hofstede). Conclusion. Controversial nature of the classical opposition of freedom – necessity turns in the Ukrainian realities into the opposition of “will” as an expressive meaningful constant and depressingly deathly “bondage”, and acquires tension of the binarism “freedom – death”. “Will” as the only state acceptable to a person, the authentically own, native way of being turns to a spectrum of modulations of the anthropological attribute of “oneself” as a native oecumene, a truly familiar and close space, opposed to the “alien” – land, people, language, custom, etc.The idea of parity of both – male and female – cores is quite adequate, since in Ukraine the Cossacks was an embodiment of perfect masculinity, “chivalrous nature”, similar to Western chivalry – with similar to chivalrous cult foundations (for example, the cult of the Mother of God and the cult of the Virgin Mary). After all, the ideology of the Cossacks demanded the convergence of the concepts of “nobleman” and “Cossack” as one who was “granted the liberties of a knightly people”.Controversial nature of the modes of life meaning, happiness disappears, losing expressive signs of confrontation and turning into a tense uniqueness of the constants of meaning of life, fate, finiteness of a person as a whole.The concept of happiness, extrapolating into the opposition of happiness /fate – disaster /sorrow (deprivation, misfortune), powerful for Ukrainian culture, is connotative with “will” (after all, “what kind of freedom is such a fate...”), on the one hand, and “underweight” – an evil fate, on the other hand. However, on the existential plane, the life-meaning ethical component of happiness loses its dramatic controversial vector: happiness with its internal semantic and moral modulations is a selfsufficient value.
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