Author :
Year-Number: 2022-12:3
Language : null
Konu : Cultural Philosophy
Abstract
Çalışmamız, Ukrayna felsefi kültüründe dini konuların gelişimini etkilemiş en önemli metinlerin retrospektif bir incelemesidir. Araştırmacı, dindarlığın, farklı tarihsel dönemlerin temsilcilerinin çalışmalarından geçerek baskın bir tema haline geldiği görüşünü savunuyor. Elde edilen sonuçlar aşağıdakileri ileri sürmemize izin vermektedir. Kiev Rus Devleti'nin kültürel mirasında, sonraki dönemlerde yaygınlaşan dini fikirler oluşturulmuştur. İnsanın ruhsal özünün önemi ile ilgili konuların hayata geçirmesi, Tanrıya yaklaşmanın yollarının aranması ve kalbin bilişsel imkânları fikri, dini meseleleri anlama ve kavrama sınırlarının genişlemesine katkıda bulunmuşlardır. Araştırma konusunun kavramsallaştırılması, inancın insan hayatındaki rolünü belirleme çerçevesinde akademik felsefe temsilcilerinin eserlerinde gerçekleştirilmiştir.
Keywords
Abstract
The study presents a retrospective review of the most significant texts in Ukrainian philosophical culture that have influenced the development of religious themes. The author argues that religiosity is the dominant theme, passing through the works of representatives of different historical periods. The obtained results allow us to state the following. In the cultural heritage of Kievan Rus the formation of those religious ideas that became widespread in the future took place. The actualization of topics about the significance of the spiritual essence of man, the search for ways to approach God and the idea of the cognitive capabilities of the heart contributed to the expansion of the limits of comprehension and understanding of religious issues. The conceptualization of the research topic took place in the works of representatives of academic philosophy, within the definition of the role of faith in human life.
Keywords
- The research literature is represented by two groups: the first group is the sources, that is the very precedent texts on religious topics, the second is the work that will allow the classification of semantic components of precedent texts. Thus, Karaulov (1987) defines a precedent phenomenon as one that is significant for the individual in cognitive and emotional contexts, which is well known to a wide range of specialists, i.e. has a supraindividual character. Dymarsky (2004) offers a vision of the precedent text as part of the general political discourse and as an important element of
- Tetiana Lysokokenko 806 national culture. Prokhorov (2008) clarifies the concept of the phenomenon of precedent, in terms of belonging to the language culture of a particular ethnic group and the formation within it of stereotyped forms of perception of precedent texts. Mikhalova (1988) proposes an approach to precedent texts as ready-made cultural and axiological signs.
- Various aspects of the study of precedent texts in the linguistic and literary space are devoted to: (Bortha & Mills (2012); Dmitrieva & Golomidova (2020); Gorban (2022); Gudkov (1998); Ismailova (2021); Karasik (2002); Merkotan (2015); Milostivaya (2016); Rafisovich Khuzin (2020) and others.
- 807 The Aspects of the Formation of Precedent Texts on Religious Subjects in Ukrainian… recognition of professional conformity, in terms of knowledge of landmarks and vectors of philosophical discourse. However, it should be noted that today the formation of a national philosophical corpus of precedent texts acquires special significance, the presence of which allows determining the significance of a national philosophy, various aspects of its integration into world well-known trends, movements, concepts. Ukrainian philosophical heritage is a complex synthesis of historical monuments, works of spiritual centers, masterpieces of polemical literature and philosophical and theological treatises, literary works of public figures, which are a reflection of the Ukrainian national culture. Today, in those researches that are in the plane of, say, philosophy, history, literature, and culture, in which the phenomena of, for example, Kyivan Rus are studied, the same sources can be analyzed. This is precisely the essence of the syncretism of Ukrainian philosophical culture, which sometimes leads to the impossibility of conducting a dichotomous division by research areas. Although, of course, the impact and consequences of each multi-disciplinary study have their own specificity. That is why due to the formed syncretism it is quite difficult to determine the specifics of philosophical precedent texts. Therefore, it seems not surprising that there are not as many narrowly professional Ukrainian philosophical precedent texts as, say, in German or English philosophy. Due to the formed syncretism of literary, cultural, and philosophical heritage, we have a single core of Ukrainian cultural texts. It is impossible to talk about a more or less objective study of a particular historical and philosophical period of Ukraine without those texts. Texts on religious themes are of special importance for Ukrainian philosophical culture because it is from them that the formation of professional philosophical knowledge begins. Precedent phenomena as phenomena of language culture and as texts that had been and continue to be important for the development of Ukrainian philosophical culture include certain groups of texts, united, for example, by the chronology of their origin. Let us dwell on this variation of precedent texts on religious themes in the Ukrainian philosophical heritage. This approach allows us to present: the complex meaning of precedent texts through the presentation of the general meaning of phrases with stereotyped perception of religious meanings; contextual meaning inher- ited and reflected in another source; the genesis of acquired meanings that change in different historical times. The religious orientation in Ukrainian philosophical culture is determined by the mentality reflected in the written heritage. Both the historical formation of Ukrainian nationality and the process of forming the character of Ukrainians have a difficult path. The conditions for the development of the Ukrainian ethnic group contributed to the formation of the inner harmony of the human personality, fostered courage, the desire for freedom and independence. The circumstances of life instilled in Ukrainians confidence, optimism, cheerful nature and a peculiar national sence of humor. Along with this, the years of enslavement and statelessness affected the behavior of the people, which is characterized by fear and various phobias. A lifestyle of “hiddenness”, “privacy” was formed as a possible reaction to the pressure of circumstances. The historical and social upheavals experienced by the Ukrainian people led to the formation of such a common trait in the Ukrainian character as isolation, which in turn influenced the formation of a phenomenon that in scientific literature received the name of “internal emigration”. (Shlemkevich, 2000). In this case, it is appropriate to talk about the introvertism of Ukrainians, which acts as a certain characterological constant that directs the worldview to self-knowledge, to one’s own inner essence. Along with introvertism, individualism occupies a significant place in the Ukrainian mentality. Ukrainian researchers A. Bychko, I. Bychko and V. Tabachkovsky note that individualism “at the worldview and mental level is manifested in the dominance of existential motives in Ukrainian philosophical thought, its pluralistic (polyphonic) character, dialogic style of philosophizing” (A. Bychko, I. Bychko & V. Tabachkovskyi, 2001: 317-318). The expressions of the Ukrainian mentality do not show great interest in theoretical considerations and abstract speculations, but instead pay more attention to the field of practical philosophy and ethical issues. The idealistic orientation of Ukrainians is partially manifested in the fact that thoughts and actions are primarily governed by subjective factors that have their source in feelings and will. It is in this aspect that the sensual sphere of national life comes to the fore, which is manifested in heart-centeredness, in greater trust to the “feeling of the heart” than in the “mind of the head.” Relying on the leading role of the “heart” in the perception of reality, it is necessary to speak not simply about the peculiarities of the existential worldview of Ukrainians, but about the existential-cordocentric orientations of the representatives of the national mentality. D. Chyzhevskyi (1983) draws attention to the fact that over the centuries the national outlook changes, but there are such traits in the Ukrainian mentality that remain steadfast. Such national worldview guidelines should include: existentialism, cordocentrism, individualism, humanity, democracy, freedom-loving, tolerance, spirituality, optimism, introvertism, etc. The specified provisions determine the specificity of the Ukrainian mentality, which, however, does not at all ensure the absence of others, even opposite to the highlighted, characterological guidelines in Ukrainians. Accordingly, turning to the written heritage of Ukrainian cultural figures from the position of recognizing their texts as precedents will allow us to present Ukrainian religiosity, above all, as a reflection of established mental traits and contribute to the enrichment of Ukrainian religious culture with new facets. It is the presence of isolated established mental traits, among other things, that allows forming the conceptual core of the study of religious topics in Ukrainian philosophical culture. At the Origins of Ukrainian Philosophical Culture: Princely Era It was in the days of Kyivan Rus that the assimilation of the ideas of world historical and philosophical thought began, one's own literature emerged, and the priorities for the development of Ukrainian philosophy were determined. Here, the key sources for analysis are the works of “Kyiv scribes”, such as Metropolitan Hilarion (1050)1, Volodymyr Monomakh (1117), Kyrylo Turovsky (1880)2, Kliment Smolyatych (1980)3, etc., who form 1 The original text of “Word About the Law and Grace” by Metropolitan Hilarion was written between 1037-1050. 2 Kyrylo Turovsky (1130-1182) the exact date of writing of “A word about the relaxed” is unknown. The author of the article uses a much later version of the work. 3 The earliest known “Epistle” manuscript, Kliment Smolyatych (1110-after 1167), interpreted by the monk Thomas, dates from the 15th century. The exact date of writing of this work is unknown. In the text of the article, the author refers to the modern edition.
- 1999: 236)4, where "the fear of God" means striving to turn away from evil
- Cultural figures of this period, without contrasting the faith of reason, emphasized that it is impossible to know God's truth with the help of reason alone. Accordingly, we can say that the mind and heart in the views of the “scribes” of Kyivan Rus are closely linked. This is exactly the combination we see in Danylo Zatochnyk’s “Molinni” (1980)5, full of deep philosophical meaning. The author says that a person learns the surrounding 4 The date of writing of “Teaching to Children” of Volodymyr Monomakh is 1117 In the text, the quotation is presented according to the reprint. 5 Danylo Zatochnyk (XII). The exact date of writing “Molinni” is unknown. In the text of reality with the help of the mind, at the same time excites his soul. The heart, forming the foundations of human existence, endows its master with beauty and wisdom. The unity of mental and sensory principles ensures that cognition is the only process here.
- The scribes of Kyivan Rus are characterized by the perception of man as a unique person with a large inner world and a “layer of the unconscious”, which affects their actions and deeds in this earthly world. Thus, the philosophical intentions of the representatives of the Kyiv era were aimed at unraveling the meaning of their own "I", i.e., along with the dominant theocentrism, much attention is paid to man. In his “Epistle”, the thinker Kliment Smolyatych singles out two ways of knowing the unknowable “gracious”, peculiar only to saints and apostles, to whom Christ directly revealed the mysteries of the kingdom of heaven, and “symbolic”, available to all mortals who realize it in the act of “reasonable” interpretation of “signs” (Smolyatych, 1980: 285). The Kyiv scribe explains that although the sign is not an image of truth, it carries a certain force, with the help of which there is a rush from the everyday understanding of things to the divine.
- Chronologically at this time there is a reorientation in the thinking of Ukrainian philosophy, the transition from theocentrism to anthropocentrism, the spread of the idea of understanding God as an inner, transforming force, the idea of “harmony”, the unity of heaven and earth. The contemplative way of life, which allows to come into direct contact with God through self-immersion and self-knowledge, remains relevant. The texts of Ukrainian philosophers of this historical period can be arranged into several groups. It is worth paying attention to the texts of the representatives of the cultural and educational Ostroh center in the person of Gerasim Smotrytsky (1587), Vasyl Surazky (1588), Ostrozkyi Kliryk (1598); figures of the spiritual center Ivan Vyshensky (1986)6 and Job Pochaivsky (1884)7. Further, chronologically at this time the activities of fraternal schools and representatives of the Kyiv-Mohyla Academy (K.T.- Stavrovetsky (1618), K. Sakovych (1625), P. Mohyla (1645; 1646), T. Prokopovych (1760), etc.) It should be emphasized that the works of these representatives are quite popular and well-known in modern academic circles under the general concept of “works of Ukrainian Baroque figures”.
- The rector of the Kyiv-Mohyla Academy Petro Mohyla in his own theological and philosophical activities appeared, on the one hand, as a supporter of the development of science, on the other hand, he represented the Ukrainian worldview traditions rooted in the previous development. Thus, in the compiled “Catechism” (Mohyla, 1645) the whole experience of patristic philosophy was used. This focus on patristicism in combination with Aristotelianism, purified from Thomism, laid the program of philosophical studies of the Kyiv-Mohyla Academy, which can be clearly traced back to H. Skovoroda. In the “Trebnyk”, together with the presentation of the order of sacraments and prayers, he dwells on the characterization of God and states that he is “beginningless, invisible, immeasurable, incomparable, harmless” (Mohyla,1996b: 396)8. Thinking like that the professor of the Kyiv-Mohyla Academy comes to the conclusion that the transcendent divine essence can be understood from two positions. First, it is an understanding of the essence of God in himself and the unity of his three incarnations, and secondly, God was understood through his attitude to the world and man created by him. And, despite all the incomprehensibility of the deity, man, says P. Mohyla, can know him through faith.
- It should be noted that almost all the works of P. Yurkevich are im- bued with the idea of anthropologism - in them the author reveals his special understanding of man, which is characterized by individual spirituality, cordiality and freedom of will. Despite the fact that the Ukrainian philosopher Pamfil Yurkevich did not create a complete philosophical system, his ideas and ways of solving onto-epistemological problems preceded future philosophical research. In particular, this applies to such representatives of Russian classical philosophy as I. Ilyin (1999) and V. Solovyov (1990).
- Among the works of “Kyiv scribes”, which are the most valuable source of Ukrainian philosophy, religious studies, history, etc. for the development of religious issues is important to initiate those aspects that are further reflected in the works of Ukrainian philosophy. Thus, the following provisions are considered important in this study. Metropolitan Hilarion’s “Word About the Law and Grace” (1050), Volodymyr Monomakh’s “Teaching to Children” (1117), and Danylo Zatochnyk’s “Molinni” (1980) lay the foundation for the development of ideas of cordocentrism through the personification of the heart with a place of understanding the Universe. The cordocentric theme, in particular, is related to the development of the idea of the spiritual essence of man, which brings him closer to God. God speaks to the center of man’s spiritual essence - to the heart. In the numerous works of the Princely era, the foundation is laid for the further development of epistemological issues, in terms of representing the cognitive capabilities of the heart (Zatochnyk, 1980). It is important to form a position that it is impossible to know the Divine truths with the help of the mind alone (Smolyatych, 1980). Therefore, the ideas laid down in the works of the scribes of Kyivan Rus allow us to consider their works as fundamental precedent texts on religious topics.
- In the 20th century, during the Soviet regime in Ukraine, the religious theme experienced difficult times. However, it received its development in the views of Ukrainian representatives in the diaspora, who turn to the rethinking of the “philosophy of the heart” by H.Skovoroda (Mirchuk, 1994; Chyzhevsky, 2004). In the works of V. Zenkovskyi (2001), D. Dontsov (1991), O. Kulchytskyi (1992) and others a certain ideological tendency is observed, which manifests itself in an effort to contrast Ukrainian religious philosophy with the Soviet rational system. This, in turn, led to detailed revisions in the field of research and “added weight” to texts on religious topics, which in this work are defined as the precedent ones. After gaining independence in 1991, research on religious subjects, which had been banned for a long time, was resumed on the territory of Ukraine. The revival of Ukrainian spirituality coincided with the revival of religious issues in Ukrainian philosophical culture. Therefore, it is considered possible to outline the directions of influence of the religious theme, formed in the precedent texts, on the modern philosophical discourse of Ukraine. These are: impact on the preservation of ethno-national heritage (customs, religious traditions); influence on the development of the spiritual component of the Ukrainian people (the people with their own history and faith); influence on the development of religious provisions (formation of the national church).
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