INDIAN CULTURE AS A PECULIAR EXPERIENCE OF CULTURAL INDENTIFICATION

The article is dedicated to the consideration of the phenomenon of India as an indicative example of the productivity of the spiritual and ideological potential immanent in its historical heritage and social practices, as the basis of the identification process as an affirmation of unity for such a culturally diverse region. The bringing to light of the cultural identity of India, reconstructed at one time in the research of the patriotic intellectual elite, has become that productive self-determination ("the discovery of India"), which, having played its role in preserving its authenticity under foreign cultural pressure, remains relevant for successful self-development in complex globalization processes of multicultural world community. The principles of "synthesis, assimilation, development", "search for truth in a non-violent way", "unity in diversity" became the cultural codes that make up the core of the identification of the Indian cultural community. Through the actualization of the ancient spiritual tradition, the Indian reformers realized the inherent in the Indian philosophical and spiritual tradition the ability to synthesize, on the one hand, with the cultural layer of the past, and, on the other hand, with those innovations, albeit another cultural, even opposite (European Christian tradition, rationalism) , which, under the condition of tolerant, without vain denial, perception (assimilation of experience, models of other peoples who came to the subcontinent), productively complemented the cultural capacity of India. The modern large-scale globalization of socio-cultural life accentuate the importance of the problem of cultural identification as a process not only of individual identification (identity) with the world of one's community, but also of collective self-determination in the formation and preservation of a unique cultural whole. The threat of erosion of meaningful semantic, value, symbolic orientations of unity actualize cultural studies of this problem. The culture of India provides a vivid experience of long-term preservation of the cultural integrity known for its ethnocultural diversity, the complex socio-historical conditions of the region's existence, which appears to be very productive both for theoretical studies of cultural regionalism and for further cultural studies of identification.

SPECIFICITY AND FEATURES OF THE DEVELOPMENT OF AESTHETICS IN THE UKRAINIAN SOVIET PHILOSOPHY IN THE 50-60s OF THE XX CENTURY

The article highlights the specificity of research in the field of aesthetics in the context of the development of Soviet philosophy in Ukraine in the 50-60s. XX century. There are three main vectors of scientific work: ideological works, original aesthetic developments and historical and aesthetic research. It is revealed that ideological aesthetic works were based on the concept of "positive aesthetics" by A. Lunacharsky, which contributed to the development of the concept of socialist realism, nationality of art by Ukrainian Soviet thinkers, as well as criticism of Western aesthetics and the approval of "Soviet aesthetics". It is shown that, unlike specifically ideological works, the original aesthetic developments were aimed not at substantiating certain provisions of Marxist-Leninist philosophy, but, as far as possible, creating new concepts and ideas in this branch of philosophical knowledge. It was revealed that in the context of historical and aesthetic research, in contrast to Russian researchers, Ukrainian scientists focused mainly on the development of the national tradition. It is proved that during the period under study, aesthetic problems, along with logic, methodology of science, philosophical problems of natural science, were one of the leading in Soviet Ukraine, thereby being one of its centers throughout the Soviet Union.

ORNAMENTAL MOTIVES OF MODERN DESIGN PRACTICES

The article analyzes modern design practices based on symbolic and ornamental motives of folk art and their modern actualization in ethno-artistic areas, reflecting the relationship of traditional aspects with innovative, symbolic translation of cultural experience in time and space, creating symbolic value images, enhancing emotional environment and creating new narratives. Symbols, as the basis of the existence of the people, reflect the ethno- national aspects of culture, is an opportunity to find yourself at the level of relationship with your people, your nation, traditions. The appeal to archetypes is a special methodological perspective in which the meaning of the future is created due to the transformation of the past into a symbol. What is relevant in modern Ukrainian realities is that the whole cultural paradigm is being reconsidered and new ways of national identification are being sought. Embroidery is marked by a special color and incredible ornamentation, complex performance technique, which is reflected in the symbols of sociocultural practices, immersing in the depths of traditional norms and values that encourage to feel, assimilate, preserve and transmit. In modern domestic discourse, design practices are thought of as aimed at transforming the cultural environment into the integrity of cultural and natural components. They serve as a basis for forming an idea of the world and building harmonious relationships with the world. And the use of symbols-amulets and a certain emotional color is a special process of self-identification and the foundation for the revival of national culture and spiritual values, seeing their own place in the global cultural and artistic space. Therefore, the use of ornamental symbols in design practice is the basis for the revival of national culture and spiritual values and the formation of a new promising direction of Ukrainian design. Among the spiritual heritage of Ukraine with its color and incredible ornamentation, complex technique is embroidery, which is reflected in the symbols-codes of modern socio-cultural practices

THE PROBLEM OF FIELD RELATIONSHIP CULTURAL AND VISUAL ANTHROPOLOGY IN THE LOGIC OF THE CRISIS OF TEXT-CENTERED METHODS OF CULTURAL RESEARCH

The article is devoted to the study of the relevance of anthropological issues in the beginning of twentieth century and socio-cultural background of the anthropological sciences. The specificity of the subject and method of anthropology as a science in general focused on the systematization of empirical material which was studied. In this context, the logic of the formation of cultural / social anthropology and its instrumental interest to the video productions of technical media is studied. Anthropology tried to form a scientific understanding of human world as a holistic phenomenon (combining theoretical generalizations based on empirical data), while cultural anthropology focused on the study of cultural diversity. Visual anthropology emerged as a crossing of the fields of cultural anthropology as an academic discipline and the field of application of technical optical media, and thus a new source of empirical material. The gradual accumulation of empirical material in the "field researches" of anthropologists allowed to significantly expand the subject area and optics of anthropological science. And also it allowed visual anthropology to go gradually beyond the instrumental function that was originally intended for it. Meanwhile, the text-centered view of ethnographic material led to the transform of the culture of indigenous peoples into the codes of Western civilization, and hence to its reduction. Any of the various authentic non-Western cultures fundamentally distinguishes them from the unification style of the modern culture. The accumulation of video production by ethnography has allowed not only to preserve the disappearing authentic cultures, but also to develop methods of systematization of visual material, as well as to understand the role of visual anthropology as an autonomous discipline of the humanities. The integration of two aspects of visual anthropology (the production and study of images) casts doubt the classical style of positivist science: in particular, on the one hand the status of the subject as an observer or a spectator, on the one hand, and the monopoly of text optics, on the other.

EAST AS A CULTURAL TREND

The article is devoted to one of the most complex phenomena of the dialectic of cultural development – individual spiritual identification through the selection and development of individual components of a foreign cultural spiritual resource, in this case – the traditional cultures of China and Japan. Contrary to its predominantly factual scientific consideration in the context of issues of cultural borrowing, "spiritual migration" to the East is analyzed as a stable trend, which has its source in the essential intentions of man, remaining not only constant in the centuries-old past of mankind, but also inescapable in its further cultural movement. In this context, the author considers the historical manifestations of heightened interest in the treasures of the Far Eastern cultural area, its transformation from a simple admiration for exotics to confessing the philosophical and worldview guidelines presented by them. The phenomenon of the cultural trend studied in this way, having demonstrated its ability to identify and preserve spiritual recreation, is revealed in its direct connection with the dialectical processes of the cultural development of mankind. In culturology, fashion and the processes of trend formation belong to the issues of the essential series, because they reveal a person's constant desire for change motivated by self-development. According to historical evidence, the orbit of fashion as a way of cultural identification includes not only material and procedural phenomena, but also cultural and ideological complexes with their own model of worldview and behavioral regulations. The emphasis on them arises from the needs of personal self-identification, problematized by the circumstances of personal or public life. The motive for such a choice is the search for a spiritual optimum conducive to self-realization and inner freedom of self-expression. Its absence forms compensatory "trend nodes", the appearance of which is thus predictable, as well as the resource needed to meet this cultural demand. It is at the disposal of cultures formed on the basis of philosophical and worldview universals that consider man as a significant unit of the universe. Some of them are gone, but the cultural memory of mankind preserves the memory of their legacy left to intellectuals. The existing traditional cultures, which for thousands of years nurtured their spiritual core, becoming a Mecca for the spiritually thirsty, have the integral effectiveness of the resource.

THE EXPERIENCE OF ABSURDITY: EXISTENTIALISTIC PARADIGM AND PARADIGM OF THEATRE OF THE ABSURD (WITH REGARD TO SAMUEL BECKET'S PLAY 'NOT I')

This article circles around the phenomenon of absurdity and absurd which appears to be greatly elaborated by Albert Camus and Theatre of the Absurd. The article reflects mainly upon Becket's dramatic monologue "Not I", which might be characterized as a sort of missing link between two forms of absurd. The style of Albert Camus puts emphasis on the inner experience extrapolated by means of the author. In this sense, the feeling of despair and existential crisis, typical for existentialism in general, brings into existence the absurdity of being as such. In comparison with that, the manner, in which Theatre of the Absurd presents current states of things, organizes the comic dimension of a given situation. To put it another way, Theatre of the Absurd sets up living intersubjectivity, which is a sense-formative precondition of the laughter, and dynamic omnipresence of the inner experience literally declared on the scene. Becket's "Not I" deploys, on the one hand, the existentialistic understanding of human beings, and, on the other, the theatrical representation injected with intersubjectivity. The article takes into account Deleuzian approach towards cinematography in order to conceptualize Becket's play. The notion of affection-image, which is taken from Deleuze, illustrates the structure and essentially the nature of images taking place in "Not I". Becket draws special attention to the image of the voice with regard to audial metaphors, which the main heroine uses during all the time of self-enunciation. Behind the words that she speaks there is an implicit trauma, which is unknown to the contemplators of the performance. It is noteworthy to admit that the organization of the play makes visible only the mouth of the heroine whereas everything remains in the shadows. Deleuzian affection-image deals with annihilated spatial-temporal coordinates and absolutization of the face (faceification). The quality of metaphors in the monologue and the decoration of space establish the phenomenon of absurdity in Becket's "Not I".

COUNTERACTION TO THE SYSTEM AND ANTI-SYSTEM IN THE STRUGATSKY BROTHERS'STORY "SNAIL ON THE SLOPE"

Aspects of countering the system and anti-system are considered in the Strugatsky brothers ' novel "Snail on the slope". It is proved that science fiction writers managed to recreate quite complex aspects of the interaction of various systems within the framework of literary heritage. The broad palette of writers has absorbed an understanding of contradictions with underlying causes. In this article, some aspects of the interaction of the individual and the system, systems and anti-systems are demonstrated. Special attention is paid to the Soviet realities, which became the basis for the artistic picture of the fantastic world. This indicates the uniqueness of "Snail on the slope". One of the unique qualities is the influence on the story "Snail on the slope" by Franz Kafka (novels "The Process", "The Castle"). When analyzing the story, the focus of countering the system and the anti- system is transferred to the idea of the future. It is proved that the writers abandoned the continuous optimistic model of the future inherent in their earlier works. Strugatsky brothers have worked out in detail the mechanism of the inability to evolve into the future without radical changes in the essence of man. The literature of the second half of the twentieth century contains an extraordinary potential for understanding our current realities. Somewhere we are even in a more "winning" position – the authors and readers of that time had a more narrowed range of analysis, which was naturally inherent in "their time". At the same time, we are also partially vulnerable, especially in the historical and cultural context. Because the time of writing a work leaves an imprint on its content, the keys to its understanding are often in the social parallels of everyday life, which is fully understood by contemporaries, and "descendants" need to explain certain specific aspects of everyday life, psychological model or banal meaning of a particular word (they become anachronisms or acquire a different meaning). At the same time, it is worth paying attention to those questions that are transcendental in nature. Strugatsky brothers in "Snail on the Slope" experienced a corresponding experience – they tried to create a multi-faceted picture of the world with "their own" laws. At the same time, the task they set was not only to come up with, but also to "guess" the true concept, to bring the artistic fabric of the work closer to the "truth of life". Therefore, this work is fundamentally different from a significant part of their literary heritage, it is a kind of "experimental platform". They did not try to repeat this experience in their future work.

THE SPHERE OF CULTURE IN THE PROCESSES OF NATION-BUILDING AND THE CONSOLIDATION OF CITIZENS: THE EXPERIENCE OF THE CULTURAL POLICY IN FRANCE AND GERMANY

The article examines the positive and negative experience of the consolidation of French and German citizens in process of nation-building by means of culture. The research deals with: practice of collecting masterpieces that influenced the development of public museums and the ability to defend national interests; the practice of consolidation of citizens around monuments of cultural figures; practices of confrontation between conservative intellectuals and modern artistic circles, which led to the fight against dissent, the destruction of books and the formation of the ideology of Nazism; practices of nazification of the education system, which revealed growing of the conflict between ideal virtues and the real behavior of participants in the educational process and politicians, and which subsequently legitimized absolute obedience to the leader; practices of collecting library collections, accompanied by theft of public libraries and private collections. The positive consequences of the consolidation citizens with the help of cultural institutions are indicated: the institutionally formed sphere of culture allows citizens to experience national pride, to be aware of themselves as a part of an original and rich national culture, to form their national identity. Cultural institutions create a space, which creativity is encouraged, opportunity for public discussions about culture and society are provided; educational and scientific activities are carried out. Recommendations on building a strategy for the cultural policy of Ukraine: the sphere of culture should be aimed at consolidating citizens; should expand the possibilities of various subjects of cultural activity and minimize the negative influences of the state; should expand access to quality education that fosters a culture of critical and creative thinking; should expand opportunities for international cooperation in educational and cultural projects based on the values of rights and freedom of individuals, mutual understanding and mutual respect of representatives of different cultures.

CULTURE OF EVERYDAY LIFE: TO THE PROBLEM OF LOGIC OF STRUCTURE AND CONTENT OF THE EDUCATIONAL DISCIPLINE. PART I

The article discusses the logic of structuring and content of the discipline "Culture of Everyday Life", due to the complexity and versatility of the phenomenon of everyday life and interdisciplinarity of methodological optics of its research, the variety of theoretical tools, which, in turn, determines the ambiguity of views on the very essence of the phenomenon of everyday life and its components. The analysis of educational programs on "Culture of Everyday Life", that are among the elements of educational-professional and educational-scientific training programs on "Culturology" in higher education institutions in Ukraine, demonstrated the wide variability of their content and structure. The first part of the article substantiates the need to discuss among stakeholders the boundaries and basic elements of the subject field of the discipline, which would determine its specifics and features when considering the phenomenon of everyday life. A certain model of the logical structure of the "Culture of Everyday Life" as a discipline is proposed, the main elements of its structure and their content are considered. The main stages and thematic directions of historiography of the phenomenon of everyday life in accordance with the scientific specializations of researchers are analyzed. The main achievements in the study of the everyday life phenomenon, initiated by experts of life of certain social groups representing different cultural and historical epochs, as well as the work of historians, philosophers, sociologists, carried out during the XXth century, are considered. The most common definitions of the phenomenon of everyday life, which operate in different segments of modern socio-humanitarian knowledge are analyzed, to understand the situation in modern "everyday science" in terms of systematization / structuring of accumulated knowledge about the phenomenon of everyday life, defining the boundaries of everyday life and its opposing worlds, which more clearly outline the contours of everyday life and thus contribute to the definition of the thematic field of the discipline "Culture of Everyday Life".