FEATURES OF THE CONSTRUCTION OF THE NEBELIVKA TEMPLE: MONUMENTAL ELEMENTS, STRUCTURE AND THEIR RITUAL AND RELIGIOUS MEANING

In this article, we will focus on the cult building of the Eneolithic world, which was opened in 2012 near the village Nebelivka, Novoarkhangelsk district, Kirovohrad region. Today it is a recognized Temple of Trypillia civilization. Based on the results of excavations, the main features of the structure and layout of the building were restored. In the course of the study, it was analyzed that the preparation, technology and sequence of the construction of the sacred structure could have a special cosmogonic status. It is also determined that the construction had an archaeoastronomic interpretation. The design features of the Nebelivka Temple revealed its ritual capabilities, and the internal structure of the ritual hall was probably adjusted to the functioning of the main temple symbol. It is noted that the main features of the design of the Nebeliv Temple are repeated in the visual arts of the Cucuteni-Trypillia group. The following main features of construction and planning of the building have been restored: 1. Outdoor yard; 2. Sanctuary before the entrance to the ritual hall; 3. The main ritual hall with a circular balcony around the perimeter of the second floor. It was established that the main ritual hall of the Temple had a structure with a partially open roof or a structure that provided the opening of part of the roof during the rituals. One of the main design features of the Temple was also the "solar corridor" on the east side of the building, which provided the light passage of solar energy on the days of the annual equinoxes. The whole ensemble of the building was complemented by a symbolic image of bull horns, which is a stable element of the structures of the Trypillia Temples. The main purpose of the article is to comprehend the problem of the origin and sacred purpose of the Nebelivka Temple. Factors such as location, position and structure of the structure are investigated. With this, the Trypillia shrine acquires the significance of a monument of national architecture and enters the arena of world culture under the symbol of cosmological religion (for Toporov V. N.). For the first time in religious studies, the features of the construction of the Nebelivka Temple of the Trypillia civilization are highlighted. Also, for the first time, key issues related to the temple ritual practice of the Trypillia ethnic group are revealed.

ON THE QUESTION OF MODERN MYTHS. POLITICAL MYTH AS APPLIED MYTHOLOGY

In this article, the author argues that philosophy is a "methodology" of understanding. Hermeneutics is the theory and methodology of interpretation especially the interpretation philosophical texts. H.-G. Gadamer asserted that methodical contemplation is opposite to experience and reflection. We can reach the truth only by understanding or mastering our experience. According to H.-G. Gadamer, our understanding is not fixed but rather is changing and always indicating new perspectives. The most important thing is to unfold the nature of individual understanding. Hermeneutics is not just "art", but the methodology of "understanding." Accordingly, philosophy is the methodology of understanding and interpretation. Philosophy is a science with its own subject and object. Legal laws are not absolute, therefore they should be interpreted. It is the task of philosophy. Philosophy speaks the language of concepts and evidence. Concepts should be specific, clear, defined. Philosophical work is the formulation of concepts. On the basis of such understanding of philosophy, we will now study the question of "political myth". Scientific exploration is devoted to the study of the concept of "myth" and identifying the essential features of the "political myth". What is "political myth" of modernity? What language is he speaking? What appealed? In this intelligence proved that "political myth" is a communication system that distorts reality. It is established that every "political myth" has its own shelf life and the boundaries of its interpretation. It is confirmed that "political myth" is one of the most effective tools to meet political goals, such as achievement of power and its legitimation. It is proved that political discourse is irrational, and political speeches appeal to the argument of sensuous, not rational. "Political myth" models own "world picture", which is a simplified, taken for granted, self-evident. It is proved that the ability of critical judgment, ability to work with information and qualitative analysis from the mouth of the unbiased media and the expert environment, though not a panacea, but partially negate the "force," "political myth". Myth has an irrational basis, and controls the emotions with the help of stereotypes. The myth creates its own reality and creates the effect of solidarity of the masses. The essence of "political myth" is that he always addressed to specific audiences, takes into account the peculiarities of mentality. A dominant position in the "political myth" plays a stereotype. Any stereotype is formed on the generalizations. What is the difference between the stereotypes and myths? "A stereotype is a label", which is the context, but it there is no story. That is, the stereotype is a form, and the myth is content history. In addition, in this exploration of the role and value of such concepts as "political magic" and "political spectacle" in the context of "political mythology" as applied mythology.

ANTHROPOLOGICAL DIMENSION OF ECONOMIC IN KAROL WOJTYLA'S TEACHINGS

The research provides a systematic analysis of Karol Wojtyla's views on human development in the context of economic development. Karol Wojtyla focuses on the analysis of the economic sphere of society in view of the observance of human rights and the realization of human freedoms, as well as the possibility of developing one's morality. It is substantiated that the current state of the economy leads to a single dimension of a human being, the crisis of identity and the degradation of human values. Given the misinterpretation of a human being in modern economic systems, where it is used as a tool, not an aim, the thinker emphasizes the need for economic transformation. It is established that Karol Wojtyla regards the development of the economy through the prism of the moral priorities of a modern human being. He connects human self-destruction with modern transformations of the scientific and technical sphere, and explains the emergence of nihilism through the crisis of rationality. The paper seeks to analyze the main dangers in the field of economics, due to which the understanding of human value is lost. Simultaneously, it considers the recommendations of Karol Wojtyla on changing this state of affairs. The thinker emphasizes the dignity of every person, because the recognition of a person as the highest value is not only the existence of laws and norms in the state which would guarantee a decent life in the socio-economic sphere, but also meeting national, cultural and spiritual needs. Without the right of private property, according to him, an autonomy and development of a person are inconceivable. Karol Wojtyla considers the formation of a new world economic system based on the principles of justice and equality to be the answer to the problem of a proper place of a human being in economic systems. In contrast to profit as a regulator of the economy, the thinker raises the importance of a human factor in economic development, emphasizes the key role of orderly and creative human labor and its components, namely initiative and entrepreneurship. The lack of knowledge and skills are viewed as reasons which do not allow getting out of poverty. It has been established that, according to Karol Wojtyla, impersonal being is a value and a moral obligation to the subject who is a person.

SCIENCE AND RELIGION IN THE CATHOLIC DOCTRINE: COADAPTIVE TRENDS

Theoretical approaches to the co-adaptation of science and religion in Catholicism are revealed. The metaphysical substantiation of the existence of the supernatural is shown. The multifaceted arguments for the defense of the idea of creation are based on references to the limited and historical underdevelopment of human practice, evidence of the presence of uncontrolled, almost undeveloped, and therefore incomprehensible phenomena of nature, society and the human psyche. A characteristic feature of theological knowledge is not systematic, but spontaneity, at their basis is the rational substantiation of the irrational. The process of cognition for Catholic theologians presupposes the dominance of faith and the silence of reason. This understanding of the process of cognition and the role of science has changed over the course of historical time. Under the influence of the growing role of science, Catholic theologians began to highlight in certain issues not only the possible combination of religion with scientific knowledge, but also to prove the beneficial influence of religion on science. In the Catholic understanding, this points to the leading role of religion in the emergence of science. At the same time, scientific knowledge strives for objective significance and maximum accuracy. The Catholic doctrine of creation not only recognizes subjectivism, but also identifies theological faith and inner experience with the criterion of truth. A comparative analysis of scientific and theological knowledge shows that their purpose, methods and criteria of knowledge are essentially opposite.

ALGORITHM FOR PROCLAIMING AUTOCEPHALY IN THE CONTEXT OF THE STRUGGLE FOR INDEPENDENCE

The article analyzes the process of system formation of the structure of Ecumenical Orthodoxy at the current stage. Church life is a dynamic process. The Church is constantly moving forward and has to respond to social demands and problems. It is determined that the institution of autocephaly went through a difficult path of formation, however, even today there is no clear regulated mechanism for the acquisition of autocephalous status by the new Local Church. It has been proven that a number of national churches, such as Montenegro, Macedonia and Belarus, have been defending their own church independence for a long time. However, due to external political-ecclesiastical pressure and the lack of an algorithm for the autocephalization process, they cannot acquire an independent status. In addition, it has been established that such "daughter" churches as Macedonian and Ukrainian are much older than their own kyriarchal patriarchates (Serbian and Moscow). The study found that an obvious violation of canonical rules is the presence of two jurisdictions (two canonical bishops) in the same territory. It has been proven that such a situation exists in a number of countries, such as the United States, where a number of churches in the diaspora of different jurisdictions operate in parallel. A similar situation has already formed in Ukraine. Two significant church organizations operate simultaneously. It has been proven that due to the pressure and reluctance of the mother churches to release the subsidiary churches from the field of influence and their own canonical territory, a similar situation could potentially occur in Montenegro, Macedonia and Belarus. As in Ukraine, some of the parishes will move to the newly created autocephalous church, for example, the Belarusian one, and some will remain loyal to the Russian Orthodox Church. However, it has been established that the coexistence of different mutually recognized Local Churches on the same territory contradicts a number of canons and traditions of the Orthodox Church. The article proves that the Conciliar fullness of the church does not justify such a status of churches, however, in general, the phenomenon of parallel jurisdictions is justified by the time and public demand of the population of different countries, as well as by the political situation. The Grand Council of Crete has not found a compromise solution for an authorized resolving of the problem of the diaspora and "parallel jurisdictions". The article establishes that institutional disputes between Local Churches related to borders and "canonical territory" and the proclamation of new Local Churches in autocephaly status can be resolved only by a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. It has been proved that only the autocephalous system is a unanimously accepted version of the existence of Ecumenical Orthodoxy. Thuse, the striving of a number of national churches for their recognition and independence is just. Therefore, further scientific explorations of autocephalous topics and the canonical work of the holy fathers will complement the study.

HISTORY OF THE KYIV PHILOSOPHICAL SCHOOL IN THE ORAL RECOLLECTIONS OF ITS CREATORS: STUDIES IN THE HISTORY OF PHILOSOPHY AND CULTURE OF KYIVAN RUS

The article deals with the academic research of the founders of the Kyiv philosophical school S. Krymskyi and V. Horskyi on the history of philosophical thought and culture of the Kyivan Rus as an important page of revival in the H. S. Skovoroda Institute of Philosophy in the late 1950s – 1980s of interrupted by the Stalinist regime studies on the history of philosophy of Ukraine. These studies, in particular the ones of S. Krymskyi and V. Horskyi in the 1980s – 2000s, were resumed at the beginning of the Khrushchev "thaw" era by the generation of philosophers of the sixties of the Ukrainian SSR and became the object of attention of their authors in independent Ukraine in the pilot innovative projects on the oral history of philosophy. The autobiographical reconstructions of S. Krymskyi and V. Horskyi initiated by T. Chaika in the ptoject "The Philosophers' Oral Histories", as well as more than ten years of interviews of the first of them to the all-ukrainian newspaper "Day", became important alternative sources of post-Soviet – uncensored, historical and philosophical reproduction of the formation of the history of philosophy of Ukraine as an academic discipline in the 20th century. Both of them interpreted there in an autobiographical way their own more than thirty years of "Kyivan Rus" studies as their two leading initiators in the Kyiv philosophical school. They revealed their original visions of the "philosophical culture" of Kyivan Rus in the light of the high appreciation of its "spiritual luminaries" as embodiments of Christian virtues (V. Horskyi) and "Sophianess" of Ukrainian culture since the times of Kyivan Rus as a subject of "European culture of the Greco-Slavic type" (S. Krymskyi). They jointly emphasized the exceptional role in their scholar and personal development of ethical principles and moral ideals of this stage of ancient Ukrainian culture as an important source and model of socio-cultural progress of Ukraine.

FEMINIST ART GRIZELDY POLLOK AS A CHALLENGE TO THE ART OF THE PAST

The theoretical work of one of the founders and leading figures of modern feminist art Griselda Pollock is considered. Representing researchers whose ideas were shaped by the radical cultural and social revolution of the 1960s and 1970s, she belongs to the second generation of feminist art criticism. The author points to the eclectic methodological position of G. Pollock, which combines a number of areas associated with its "radicalism" in relation to the classical areas of art history and social thought. In particular, it is Marxism, poststructuralism of R. Bart and M. Foucault, Freudian psychoanalysis etc. Methodological eclecticism G. Pollock suggests that the leading in her work is her ideological attitude, rather than research position. Although G. Pollock's theoretical constructions are formally based on specific biographical and art studies of artists of the past, methodological eclecticism does not allow to characterize them as scientific or at least consistently logical in their construction. The author concludes that substantively, the concept of G. Pollock is based on the interpretation of female (and male) principles in the artist's work as a gender category, defined by the prevailing social roles and stereotypes in society. G. Pollock uses the concept of "bourgeoisie" in relation to the culture of the masculine society of the past; attempts to develop the concept of "death of the author" by R. Bart in the interpretation of the socially determined figure of the artist (on the example of W. Van Gogh); quite arbitrarily uses the apparatus of Freudian psychoanalysis to read ("deconstruct") works of art, in particular, paintings by W. Van Gogh and A. de Toulouse-Lautrec. Thus, G. Pollock turns feminist art criticism into an ideological platform for the development of a range of ideological and theoretical currents, united by their radicalism and opposition to classical art and the ideological foundations of modern civilization as a whole.

INTEGRAL CONCEPT OF MAN – A SOCIAL REQUIREMENT OR PHILOSOPHICAL EFFORTS?

In the article, based on the analysis of various, partly alternative and contradictory philosophical approaches, ideas and views on the nature of man, its essence, vocation and place in the world, which were developed and promoted throughout the historical development of world philosophy and culture, it shows and substantiates active need and social need to create a modern synthetic, integral concept of man, which must show how all achievements and achievements of man (language, consciousness, ideas, tools, state, image) arcs of art, myth, religion, history, social life) "arise from the basic structure of human being." Actuality is caused not only by the crisis of the modernist idea of "man of reason", who pushed out "natural man" and established himself as a supervising authority on "man of morality" lifted the Mind to unprecedented height, and since Descartes "cogito ergo sum" actually deified, left off seek proof of the truth of their own attitudes not in the realm of the transcendental mind, but in itself, in the self-consciousness (thus philosophically, metaphysically, it eliminated Genesis not as self-consciousness, as that which is always and in advance), but also by the crisis of domains yuchoho past decade and post postpostmodernistskoho discourse on understanding of society, culture, rights and their place in today's "fool the world." The purpose of the article is to show and substantiate the objective necessity and rational expediency of creating a modern integral concept of man, who, incorporating all the achievements of world and national philosophical and scientific thought, as a result of a combination of different approaches – formative, civilizational, sociocultural, and on its basis made our understanding of history, society, man, personality much more humane, more multidimensional and more comprehensive.

JASON ALVIS'S INCONSPICUOUS PHENOMENOLOGY PROJECT IN THE CONTEXT OF RELIGIOUS EXPERIENCE

We analyzed the work "The Inconspicuous God: Heidegger, French Phenomenology, and the Theological Turn", Jason W. Alvis, Indiana University Press, 2018, as well as reviews of it by Daniel Cox, Joerie Shrivers, Bernard Prusak. J. Alvis takes as a basis Heidegger's concept of eine phänomenologie des Unscheinbaren, which he tried to apply to the phenomenological study of religion and religious experience. Thus, synthesizing the concept of Martin Heidegger with the legacy of French philosophers, J. Alvis develops his own idea of inconspicuous phenomenology. The presented project by J. Alvis differs significantly from the context in which the analytical tradition today examines religious experience. Taking into account the novelty of the book, one can speak not only about the significant significance of this project in the continental philosophy of religion, but also about a new step in phenomenology, research on the developments of M. Heidegger and research on the concepts of religious experience. In the article, we analyzed how the approach of J. Alvis is connected with reduction, as well as with the era of entertainment, which the author so often mentions. Although J. Alvis himself does not mention the problem of God-forsakenness and secularized society, nevertheless his project can be successfully considered in the context of these problems of the 21st century. The work of J. Alvis that we have chosen, as well as the reviews of it, have not been translated into either Ukrainian or Russian, so this article can be perceived as an impetus for a dialogue between modern researchers of phenomenology and religious experience. Overcoming the stages of argumentation for his own project of imperceptible phenomenology, J. Alvis raises the ever-actual topic of dialectical perception and, in the end, calls for abandoning the outdated metaphysical dialectics. Quite a provocative thesis, but this is exactly how the researcher proposes to come up with a statement that the "phenomenology of religion" is not an oxymoron.

THE RELATIONSHIP BETWEEN DEMOCRATIZATION AND RELIGIOUS SECURITY

The article examines the problems of the component s of the concept of threats to religious security, for example, which are transformed into concepts. Religion as a relatively independent socio-cultural reality needs protection from internal and external threats. Religious security is a system of conditions that ensures the preservation of the traditional religious system within the established norm that has historically developed. The problem of religious security was identified when the cases of anti-state, anti-social activities of religious associations became more frequent. Methodology: The following research methods were used to address the issues set in the article: general scientific methods – descriptive, systemic, structural-functional, comparative, institutional-comparative; general logical methods – empirical, statistical, prognostic modeling and analysis; special methods of political science. The preference was given to the method of political-system analysis, by which the common and distinctive characteristics of the basic components of soft power strategies were identified, reflecting existing political, public, information and other challenges for international relations and global development. Results. As societies develop from agrarian to industrial to knowledge-based, growing existential security tends to reduce the importance of religion in people's lives and people become less obedient to traditional religious leaders and institutions. Research of the problem by scientists. Religion is characterized by the historical predominance of Catholic Christianity (40 % of the world's Catholics in the region). Conclusions. Although some religious conservatives warn that the retreat from faith will lead to a collapse of social cohesion and public morality, the evidence doesn't support this claim. Surprising as it may seem, countries that are less religious actually tend to be less corrupt and have lower murder rates than religious ones.