INNOVATIVE TECHNOLOGIES AND PRACTICES OF HUMAN SUBJECTIVATION

INTRODUCTION In the acentric culture of the postmodern, the crisis of identification is increasingly manifesting itself, which consists in the destruction of the conditions of a holistic perception by a subject of himself as an autonomous personality. This process has especially deepened in the context of globalization, when іn a single social-cultural field the multi-directional axiological systems have appeared, that greatly complicated the task of human self-identification. I’ll draw attention to another aspect: repressions remain an integral element of social-cultural relations in society. Therefore, despite the fact that modern societies have received formal freedoms in the form of human rights, freedom of speech, the possibility of taking part in the political life of society, the threat to the subjectivation of the individual does not disappear. This actualized the study of the problem of human subjectivation in the context of contemporary social-cultural realities. A number of theoretical and methodological aspects of the problem of human subjectivation in modern society have been developed by such scientists as H. Arendt, T. Adorno, M. Horkheimer, J. Baudrillard, Z. Bauman, J. Galbraith, H. Marcuse, F. Nietzsche, M. Foucault, E. Fromm, M. Hardt, A. Negri and etc. The main paradigms for this phenomenon were formulated, in particular: social-cultural reality creates conditions for the subjectivation; there is a two-way link between the subject and social-cultural reality. Based on these paradigms, we shall determine the specifics of the process of human subjectivation in the conditions of modern Ukrainian society. Let us first of all comprehend the essence of M. Foucault defined this concept as follows: “I call “subjectivation” the process through which the formation of the subject takes place, more precisely, subjectivity, which, obviously, serves only one of the given possibilities of organizing a certain self-consciousness” 1 . M. Foucault not only rejects the traditional understanding of subjectivity as an apriori and universal form of human existence, but also develops its new understanding. He states that the