SOPHIA. Human and Religious Studies Bulletin
The Journal «Sophia. Human and Religious Studies Bulletin» is inseparably connected to the Religious Studies Department of Taras Shevchenko National University of Kyiv. Scientific articles and reports, book reviews and tutorial literature are published in journal.
Taras Shevchenko National University of Kyiv
THE DOCTRINAL AND RITUAL FEATURES OF THE "WHITE BROTHERHOOD"
B a c k g r o u n d . The relevance of this study stems from the need to comprehensively interpret the phenomenon of the "White Brotherhood" as an expression of spiritual crisis and the transformation of religiosity in post-Soviet Ukraine. The emergence of this movement in the 1990s signaled a search for new forms of sacrality after the collapse of totalitarian ideology, while exposing the dangers of religious manipulation during times of social transformation. The article examines the doctrine, ritual practice, and sociocultural reception of the "White Brotherhood" within the broader context of global trends in new religiosity, syncretism, and neo-esotericism, aiming to reveal the mechanisms of sacralization, charismatic leadership, and the impact of religious experience on social identity. M e t h o d s . The methodological framework integrates philosophical, religious, sociocultural, and psychological approaches. Hermeneutic and phenomenological methods (E. Husserl, M. Eliade) are used to reconstruct the inner logic of sacred experience, while sociocultural analysis (É. Durkheim, C. Geertz, V. Yelenskyi, L. Fylypovych) interprets ritual as a mechanism of collective integration. Psychological theories (E. Fromm, V. Frankl) help explain phenomena of charismatic leadership and spiritual compensation. A comparative approach situates the "White Brotherhood" alongside other new religious movements (Theosophy, Unification Church, Aum Shinrikyō), identifying common features of post-totalitarian religiosity – apocalyptic worldview, syncretism, and the aspiration to create a "new humanity". R e s u l t s . The "White Brotherhood" is presented as a syncretic religious formation combining Christian eschatology, esoteric cosmology, occult feminism, and psychotechnical practices. At the core of its doctrine lies the concept of the "Mother of the World" as a female Messiah embodying the dawn of the "Age of Light". The movement's teaching proclaimed Ukraine as the sacred center of world renewal and Kyiv as the "New Jerusalem". Its ritual system realized this eschatological vision through meditative practices, mantras, collective trance sessions, and theatrical "services of Light", which induced states of ecstatic unity. The charismatic leadership of Maria Devi Christos – blending feminine messianism, mystical eroticism, and social protest – is interpreted as the pivotal element shaping the community. The movement thus appears bothas a quest for transcendence and as a sociopsychological experiment in which religious energy becomes a form of "total spirituality". C o n c l u s i o n s . The study demonstrates that the "White Brotherhood" represents a transitional spirituality in which traditional sacrality transforms into a simulated, media-based, and psych technological form. Its doctrine reflects a global shift from religion of belief to religion of experience, where ritual serves as a tool of inner transformation. The sociocultural reception of the movement reveals the duality of Ukraine's response to new religiosity – as both fear of fanaticism and a search for renewed spiritual identity. Ultimately, the "White Brotherhood" illustrates the enduring human need for metaphysical meaning amid secularization and the information explosion, while warning against the sacralization of power and manipulation through faith.
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EDUCATION AS A MEANS OF ENSURING POLITICAL, NATIONAL AND RELIGIOUS SECURITY OF UKRAINE: WORLDVIEW AND PHILOSOPHICAL ANALYSIS
B a c k g r o u n d . It is emphasized that the years of full-scale Russian aggression against Ukraine sufficiently convincingly show the place and role of the information component in modern warfare. The fundamental function of this component has set new types of tools that are largely capable of ensuring the desired results without the direct use of military firearms in its classical sense. It has been revealed that one of the most widespread and influential tools for influencing the consciousness of large masses of the population is propaganda and disinformation. The importance and significance of the struggle "for the minds and hearts of the people" as a spiritual and moral value for ensuring the process of formation and functioning of society, nation, individual, state is also clarified. The main vocation of this struggle is the consolidation of a particular community for the successful solution of socially significant problems of its own life. M e t h o d s . The following methods were used: theoretical analysis, generalization method, descriptive method, synthesis, logical- methodological method, comparative analysis method. A review of scientific publications was carried out, observing objectivity and impartiality in the formation of conclusions. R e s u l t s . It is shown that ideological conviction is one of the leading values that a person should be imbued with. Without this complex feeling, his social existence becomes incomplete, extremely impoverished, low, since the person will be outside important connections and relationships that determine his pro-social position, socially significant life realization, internal state of mind, self-esteem, life success, etc. C o n c l u s i o n s . It has been proven that one of the key means of counteracting the spread of propaganda practices in the information sphere, leveling their destructive impact on a person, is modern education as the most effective tool for forming in ordinary citizens not only the desire to obtain reliable, objectively true knowledge, but also the need to counteract harmful information through a comprehensive analysis of its content, the ability to distinguish useful and truthfully informative from deliberately distorted information, etc.
RELIGIOUS DISCOURSE IN THE DEFENSE OF THE UKRAINIAN LANGUAGE IN LITURGICAL USE
B a c k g r o u n d . The defense of the Ukrainian language in liturgical use has deep historical roots and is manifested in a number of modern challenges related to the church tradition. Religious figures such as Ivan Ohienko and Arsen Richynskyi emphasized the sacred meaning of the native language, arguing that "language is the heart of the nation: if the language dies out, the nation will die out." M e t h o d s . The logical method of generalization was applied, a theoretical analysis of the reviewed scientific publications, monographs was carried out. The use of the philosophical method of religious discourse as a system of speech, reading texts, symbols, ideas and practices, in the Orthodox tradition. Which makes it possible to delve into liturgical texts, as well as socio-cultural manifestations of faith, which form a common understanding of the spiritual, moral and sacred in society through the language of communication. R e s u l t s . Over the centuries, the Ukrainian language has been subjected to numerous bans and oppression by imperial authorities (in particular, the Russian Empire, which issued documents such as the Valuev Circular and the Ems Decree). These actions were intended to oust the Ukrainian language from all spheres of public life, including the church. The use of a living, modern Ukrainian language in churches during divine services is a key element. It is argued that services in the incomprehensible Church Slavonic language do not provide the faithful with all the spiritual benefit. For many believers and part of the clergy, the Church Slavonic language is mistakenly associated with the only "traditional" and "correct" language of divine services, while the use of modern Ukrainian is perceived as modernism or a violation of the canons. The advocacy of the Ukrainian language in worship often intersects with issues of statehood and opposition to Russian influence (through the use of the Moscow variant of Church Slavonic). C o n c l u s i o n s . The language of the church is an important component of national identity and sovereignty. Ukrainian churches, in particular the Orthodox Church of Ukraine (OCU), are working on the gradual introduction of the Ukrainian language, recognizing it as an important element of unity between the people and the Church. Prayer inthe native language is considered a direct path to God, which emphasizes its fundamental importance for faith and spiritual life.
THE ANTHROPOLOGICAL HERITAGE OF KAROL WOJTYLA THROUGH THE PRISM OF HISTORIOGRAPHY
B a c k g r o u n d . It is concluded that Karol Wojtyla's anthropological teaching is based on Christian principles, philosophical ideas, and universal moral norms. It is emphasized that he examines both the personal and social aspects of human life, raises specific questions of the contemporary era, and proposes solutions. His ideas are practical and centered on human values. His global influence demonstrates the significance of his ideas. It is stressed that K. Wojtyla's heritage needs to be organized systematically, with the analysis of historiography. M e t h o d s . The study employs a range of general scientific and philosophical methods. Hermeneutic, comparative, and interdisciplinary methods, content analysis, and case studies were applied. Analysis, generalization, and systematization contributed to the fulfillment of the set objectives. The research employs impartiality and objectivity by remaining neutral and unbiased in its approach. R e s u l t s . The anthropological teaching of K. Wojtyla is examined through the religious, spiritual, and moral dimensions of human transcendence. The works of primarily Polish researchers were analyzed. The main aspects of the research on the anthropological teaching of the first Slavic pope were presented. Key concepts of K. Wojtyla, which are most often referred to by scholars, and the ways of interpreting the conceptual and categorical apparatus were identified. C o n c l u s i o n s . It was established that historiographical researches of the philosophical-theological heritage of K. Wojtyla are characterized by fragmentation. Mostly, researchers analyze only some of K. Wojtyla's works. Key concepts were identified: law, freedom, religiosity, spirituality, morality, faith, truth, responsibility, person, dignity, goodness, solidarity, tolerance, crisis, life, value. As a result of the research, it was established that the teaching of Karol Wojtyla can be appropriately defined as ethical personalism.
INSTITUTIONAL TRANSFORMATIONS IN TIBETAN BUDDHISM AFTER 1959
B a c k g r o u n d . The article examines the institutional transformations of Tibetan Buddhism following the events of 1959, when the violent imposition of PRC control over Tibet and the mass exile of the Dalai Lama and the Tibetan community caused a profound rupture in traditional religious, educational, and cultural structures. The study focuses on the destruction of the sacred geography of Tibetan Buddhism, the dismantling of the monastic system, and the subsequent formation of new institutions in exile that shaped the contemporary global spread of the tradition. M e t h o d s . The research is based on a historical-analytical approach employing comparative analysis of Tibetan Buddhist institutions before and after 1959. The study draws on the works of leading scholars in Buddhist studies and ethnography, as well as contextual analysis of educational, cultural, and religious practices within the Tibetan diaspora and Western Buddhist centers. R e s u l t s . The analysis demonstrates that the loss of territorial and sacred foundations led to significant "de-territorialization" of Tibetan Buddhism: religious practices, authority, and lineage structures became mobile and transnational. In exile, major monastic traditions were re-established, and new learning centers, libraries, and schools were created, ensuring the continuity of monastic education and cultural transmission. The expansion of Tibetan Buddhism in the West generated innovations in teaching, the development of new educational programs, and the inclusion of non-Tibetan practitioners in preserving and evolving the tradition. Western Buddhist centers, translation initiatives, and academic engagement contributed to the global dissemination of Tibetan Buddhism, while also introducing risks of simplification and commercialization. C o n c l u s i o n s . The institutionalization of Tibetan Buddhism in exile demonstrates the tradition's remarkable adaptability, maintaining continuity without dependence on Tibet's sacred landscape. New institutions serve as carriers of religious authenticity while simultaneously fostering cultural integration and global presence. The post-1959 transformations reveal both the vulnerability of the tradition to geopolitical pressures and its capacity for innovation and intercultural dialogue.
СПІВВІДНОШЕННЯ РЕЛІГІЙНОЇ ТА ЦИВІЛІЗАЦІЙНОЇ ІДЕНТИЧНОСТЕЙ: РЕЛІГІЄЗНАВЧИЙ АНАЛІЗ
B a c k g r o u n d. Religious identity is a factor in the formation of collective identities, in particular national and civilizational identities. In the context of globalization and world integration processes, there is a need A detailed study of the relationship between religious identity and civilizational identity, determining approaches to their interpretations, and clarifying the nature of their interaction. M e t h o d s. This article employs the methods of theoretical analysis, synthesis, induction, deduction, comparative method, and generalization method. R e s u l t s. Religious identity and civilizational identity are important categories for understanding the influence of religion in socio-cultural processes. Religious identity is a multidimensional value-creating phenomenon that is a factor in the formation and development of civilizational identity, even in secularized societies. In the Ukrainian context of declared rapprochement with the European community, further study of the role of religious identities in the adoption of a European civilizational identity is becomes especially pertinent. C o n c l u s i o n s. Identity is an important component of civilizational identity, which shapes value orientations. It can provide cultural and historical continuity and integrate individual beliefs into a broader civilizational narrative and dimensions
CIVIL RELIGION AS A FACTOR OF SOCIAL CONSOLIDATION
B a c k g r o u n d . The study of the integration potential of civil religion is conditioned by the rapid growth in Ukrainian society of the demand for the development of values and practices that will help unite Ukrainian society, which is divided by many dividing lines. M e t h o d s . The study used an interdisciplinary approach in conjunction with the method of historical and philosophical analysis and the basic principles of philosophical hermeneutics. General scientific methods such as analysis and synthesis, generalization were also widely used. R e s u l t s . The term "civil religion" has a long history of development. It was introduced into scientific circulation by the French philosopher J. J. Rousseau, who, through a comprehensive study of the role of religion in society, argued for the expediency of creating a non-denominational civil religion of a deistic nature. The ideas proposed by the French thinker were quite favorably received by intellectuals of the time and even became the conceptual basis for the practical implementation of civil religion. Its manifestations were seen not only in D. Williams' attempt to compile a non-sectarian philosophical liturgy capable of uniting members of all Christian denominations in a common worship service, but also in the cult of the Supreme Being introduced by M. Robespierre during the French Revolution. Both attempts failed, but this did not diminish public attention to ideas and practices that could integrate secular society in the following centuries. C o n c l u s i o n s . The renewal of interest in the idea of civil religion, compromised by the ritual practices of the Jacobins, and its return to scientific circulation took place in the early twentieth century under the influence of E. Durkheim's research. In the process of searching for mechanisms of social unity, the scientist argued that religion is primarily a system of collective ideas and practices that unite people into communities, and therefore it exists in a modified form even in secularized societies. This idea of the scientist became an impetus for understanding religious reality and even stimulated the return of the concept of "civil religion" to the world intellectual discourse. As the American sociologist R. Bellah has shown quite well, it represents the unity of political and religious values, while contributing to the emergence of an emotionally colored and universally recognized vision of the historical experience of the people. Civil religion aims to unite society, but in countries with a complex history or a multinational population, the values, moral guidelines, or ideals it offers can cause social tension.
RELIGIOUS SECURITY IN THE CONTEXT OF HYBRID WARFARE: TRANSFORMATIONS OF THE DIGITAL RELIGIOUS SPACE UNDER THE INFLUENCE OF RUSSIAN AGGRESSION
B a c k g r o u n d. The article examines the specifics of ensuring the security of the religious cyberspace in the context of hybrid warfare. It emphasizes that the religious sphere has become one of the key targets of aggressive hybrid influence, as Russian aggression actively employs the religious factor as a tool of destabilization, legitimization of violence, and manipulation of public consciousness–particularly through digital platforms, social networks, and online propaganda. In the digital religious space, which unites the communicative, informational, and symbolic resources of faith communities, the roles of belief and spiritual identity are being reinterpreted. This space becomes an arena both for interfaith dialogue and enlightenment, and for the spread of disinformation and religious radicalism aimed at undermining Ukrainian statehood. Accordingly, the issue of religious security acquires strategic importance as part of national and humanitarian security. M e t h o d s. The research employs systemic-structural, civilizational, and cultural-anthropological approaches, as well as comparative- analytical and hermeneutic methods. Among empirical methods, a survey technique was applied. R e s u l t s. The study notes that the phenomenon of religious security has a distinct national specificity, as it is closely linked to historical experience, cultural-civilizational features, state-confessional relations, and the socio-political context of each country. As a component of national security, religious security significantly influences the formation of social identity, value orientations, and societal stability. Manifestations of religious intolerance or external influence from religious centers pose threats to civic unity, sovereignty, and territorial integrity. The Ukrainian context of religious security is marked by the unique situation of hybrid war, in which the religious factor is actively exploited by the aggressor to influence public consciousness, undermine trust, and destabilize the internal religious environment. The main mechanisms of such influence include the use of ecclesiastical rhetoric to justify political aggression and the dissemination of propaganda through media and religious-preaching channels. C o n c l u s i o n s. Religious security is defined as a state of society in which freedom of conscience, religious rights, spiritual values, and the stable functioning of religious institutions are protected. It promotes equality among confessions, the integration of moral-spiritual values into public life, and the strengthening of national identity. One of the main contemporary challenges is hybrid religious warfare in the digital environment, combining ideological and technological methods of influence through social media, disinformation, and cyberattacks. In this context, religious identity becomes both an object and an instrument of manipulation. Ensuring religious security requires a combination of protective and preventive measures, as well as the development of religious studies education that fosters tolerance, analytical thinking, and religious information culture. Cooperation among the state, civil society, and religious leaders is essential for strengthening interfaith peace, spiritual security, and social resilience in Ukraine.
CHAPLAINCY AND RELIGIOUS FAITH AMID FULL-SCALE INVASION: A BIOETHICAL PERSPECTIVE
B a c k g r o u n d . The full-scale invasion revealed not only the fragility, but also the resilience of Ukrainian society. Therefore, within the context of the Russian-Ukrainian war, the phenomenon of chaplaincy becomes especially relevant. The factor of religious faith under wartime conditions requires systematic interdisciplinary research within a bioethical framework. The way we address moral dilemmas affects not only the well-being of patients, service members, and healthcare workers, but also public trust in institutions, community solidarity, legal culture, and the country's capacity for postwar recovery. The bioethics of war takes medicine far beyond classical clinical scenarios–into the realm of allocating scarce resources, rapid decision-making, trauma care, and supporting the families of those affected. In all these critical nodes, questions of meaning and values inevitably intersect with the religious convictions of patients, their families, and clinicians themselves. In combat and frontline settings, the risk of moral injury among healthcare personnel rises sharply–stemming from exposure to violence, the impossibility of maintaining "ideal" standards of care, and dilemmas of dual loyalty (professional duty versus security requirements). It is precisely here that spiritual care and the presence of chaplains can perform a unique existential function–one that purely medical or psychological protocols cannot fully provide. M e t h o d s. The study employed theoretical analysis, a comparative approach, logical methods, and generalization. We also used analysis, synthesis, induction, deduction, and descriptive generalization of accumulated materials. A targeted review of scholarly publications and regulatory documents was conducted (content analysis of key provisions), followed by a synthesis of findings to examine the bioethical dimension of spiritual care. R e s u l t s . It was established that chaplaincy during wartime is a vital component of support for those affected. It addresses the existential-moral dimension of suffering–guilt, fear, loss of meaning, moral injury–which is difficult to treat through medical protocols alone. Chaplaincy helps service members and clinicians preserve humanity and professional ethics under extreme pressure, reducing the risks of dehumanization, burnout, and harmful decisions. Chaplains provide culturally and religiously sensitive care to the wounded and those traumatized by war, thereby strengthening trust in the healthcare system and adherence to treatment. Through ritual practices and pastoral counseling, they reinforce resilience and cohesion within military units and medical teams. When combined with clear ethical safeguards–voluntariness, non-discrimination, confidentiality, and professional standards–chaplaincy becomes a safe and effective component of comprehensive care. Integrating chaplains into healthcare institutions elevates dignity, the ethical quality of decision-making, and psychological resilience. Without this link, it is impossible to fully address the consequences of war. C o n c l u s i o n s . The study finds that, in wartime, chaplains often assume responsibility for issues that standard medical protocols cannot adequately resolve–namely, problems in the moral-ethical dimension. These include moral injury, feelings of guilt, the search for meaning, and delineating the limits of permissible force. Chaplains function as an ethical bulwark alongside psychologists and medical professionals. They help prevent and resolve conflicts and support the moral equilibrium of service members and healthcare staff. In hospitals, chaplains can potentially participate in consultations and ethics committees, conduct sensitive communication with families, take part in major ethical decisions at the end of life, uphold a culture of respect, and meet religious needs. The effectiveness of such collaboration is supported by international and regional studies. In Ukraine, the ongoing institutionalization of chaplaincy is creating a robust ethical and legal framework for its integration into clinical decision-making and the protection of patients' rights.
THE SPECIFICITY OF HASIDIC PRAYER PRACTICE
B a c k g r o u n d . The relevance of this study lies in the need to comprehend Hasidic prayer as a phenomenon of spiritual experience that unites mystical aspiration for direct communion with God and the sociocultural dynamics of religious community. The article analyzes prayer as the central form of Hasidic anthropology – a way of being in which inner joy, love, and humility serve as essential paths to the Divine. The author traces how Hasidic prayer embodies the ideal of "living faith," transcending the boundaries between the sacred and the profane, between theological reflection and everyday life, thereby shaping a unique model of religious humanism. M e t h o d s . The study applies a combination of phenomenological, hermeneutic, and comparative approaches. It draws on G. Scholem's ideas concerning the inner dynamics of Jewish mysticism, M. Buber's concept of religious ecstasy as dialogical experience, and W. James's philosophy of religious experience. The social dimension of prayer is analyzed using approaches from the anthropology of religion (C. Geertz, M. Eliade, V. Yelensky), which interpret ritual as a locus of collective meaning. The Ukrainian context is explored through the works of O. Kyselov and S. Sahan on the history of Hasidism in Podillia, Galicia, and Volhynia. R e s u l t s . The study shows that Hasidic prayer is not merely a religious duty but an ontological mode of existence in which the individual experiences the divine presence within the heart. Its essence is captured by the notion of devekut – spiritual cleaving to God – whereby the self transcends its boundaries and attains union with the Infinite. Hasidic prayer is marked by emotional expressiveness, the unity of body and spirit, and the use of music (nigun) as a means of inducing ecstatic concentration. The ritual of prayer embodies communal unity: the tzaddikfunctions as a spiritual center through whom the collective faith acquires cosmic significance. The research reveals that Hasidic prayer serves both as an act of personal transformation and as a form of social integration, overcoming individual isolation in the modern world. C o n c l u s i o n s . It is concluded that Hasidic prayer represents a synthesis of joy, repentance, and spiritual freedom, in which ecstasy becomes a path of divine knowledge and community a space of living sacred presence. It transcends the dualism of spirit and matter, sacred and profane, affirming harmony between humanity and the world as the foundation of religious humanism. Prayer thus emerges as the heart of Hasidic spirituality – not as ritual or duty, but as a mode of being in which the "new human" is created. In this sense, Hasidic tradition retains enduring relevance in the age of secularization, offering the vision of holiness as life infused with love, communal unity, and inner light.
RELIGIOUS EXPERIENCE IN THE PERSPECTIVE OF SEMANTIC ANALYSIS
B a c k g r o u n d . The article offers a possible solution to the issue of the semantic potential of religious experience. The need to go beyond psychologism and banal descriptiveism in the identification of religious experience is noted. M e t h o d s . The implementation of the research results is achieved through the use of hermeneutic and comparative methods. Evidence is provided of semantic analysis, which is made possible through the presentation of a retrospective dimension and systematics. R e s u l t s. Some aspects of the semantic history of religious experience are considered, which are present in the works of F. Schleiermacher, W. James, R. Otto, J. Wach and M. Eliade. F. Schleiermacher's generalization about the inner experience of a religious person initiates a research trend based on the reliance on subjectivism in its perception. In the works of W. James, R. Otto, J. Wach and M. Eliade, a semantic binarity in the identification of religious experience is asserted, which finds expression in several variants of the solution to the dilemma: subjectivization – objectivation. The thesis is substantiated, according to which in the analyzed works a hint of two conditional methodological strategies in understanding religious experience is noticeable. The first methodological strategy is based on the identification of religious experience as the semantic filling of an individual's inner world with confessionally determined images and symbols. The second methodological strategy is based on the identification of confessional awareness of individuals as they are included in the realities of a particular religious tradition. The characteristics and consequences of the implementation by researchers of each of the methodological strategies are revealed. C o n c l u s i o n s. Generalizes about inadequacy the inadequacy of conceptualizations of religious experience in the context of the actualization of the first methodological strategy and the possibility for optimal interpretations in light of the implementation of the second methodological strategy. The need to take into account the two methodological strategies mentioned above and the further development of their content is recognized as promising in identifying the semantic potential of religious experience.
RUDOLF VON JHERING'S PHILOSOPHY OF LAW AND THE DOCTRINE OF THE "RUSSIAN WORLD"
B a c k g r o u n d . The article explores how Rudolf von Jhering's philosophy of law, which asserts a teleological understanding of law as a morally oriented purpose, stands in opposition to the anti-legal eschatology of the "Russian world", where power is sacralized and law reduced to an ideological instrument of violence. The study highlights the civilizational dimension of Russia's current war against Ukraine as a clash between two systems of legal thought: the teleological, based on freedom and justice, and the mythological, which legitimizes imperial aggression. The relevance of the study lies in the need to comprehend the deep contradictions between European legal civilization – grounded in the principles of rationalism, dignity, and freedom – and the ideological doctrine of the "Russian world", which denies personal autonomy and the rational foundations of law. M e t h o d s . The methodological framework combines philosophical-legal, hermeneutic, and comparative approaches that integrate an analysis of Jhering's classical works (Der Zweck im Recht, Der Kampf ums Recht) with a critical interpretation of contemporary Russian ideological narratives. Methods of social phenomenology and analytical hermeneutics are applied to identify key semantic antinomies – law vs. power, purpose vs. mission, freedom vs. collectivism, dignity vs. subjugation. R e s u l t s . It is demonstrated that Jhering conceived law as an ethical form of social life harmonizing freedom and order. His teleological model views law as a struggle for dignity and justice, where power is subordinated to moral purpose. In contrast, the "Russian world" represents a form of anti-legal thinking that sacralizes authority, replaces morality with ideology, and transforms law into violence. This doctrine is revealed as an eschatological rather than teleological system, interpreting history as a repetition of a sacred myth while depriving the human being of the status of legal subject. Within the contemporary Ukrainian context, Jhering's philosophy of law emerges as a moral and intellectual counterweight to the ideology of the "Russian world", since its teleologism is grounded in the principles of freedom, dignity, and civic responsibility. C o n c l u s i o n s . The opposition between Jhering's legal rationalism and the imperial mythologism of the "Russian world" acquires a civilizational significance: the former defines law as a means of moral advancement, while the latter reduces it to a religious-ideological justification of force. The Ukrainian experience of defending freedom and independence demonstrates the enduring validity of Jhering's maxim that law lives only where people fight for it. Thus, Jhering's philosophy of law serves as a spiritual and intellectual antithesis to neo-imperial narratives and as a foundation for Ukraine's legal statehood, grounded in human dignity, moral responsibility, and the rule of law.
EDUCATIONAL-SPIRITUAL AND ETHNOMENTAL COMPONENTS OF EASTERN CHRISTIANITY
B a c k g r o u n d . In the context of the treacherous Russian aggression that has led to the absurd Russian-Ukrainian war in the 21st century, new dimensions of Ukrainian national identity have emerged, prompting the search for new approaches to the educational process and scholarly understanding in general. Ukrainian identity has been shaped by various historical, religious, cultural, and ethnonational factors. Among them, the Orthodox and Greek Catholic traditions, along with elements of the ancient Slavic worldview, have played a decisive role, being reflected in customs, character traits, and value orientations. M e t h o d s . The historical method was applied to analyze sources and educational institutions in order to trace the evolution of the relationship between religion and education in Eastern Christianity. The religious studies approach made it possible to define the specific features of theological education in the Eastern Christian tradition, which focuses on the interpretation of the Holy Scripture and Sacraments, liturgical and artistic practices, as well as the practical application of Christian principles in everyday life. To demonstrate how cultural phenomena (such as language), artifacts (ancient Rus' manuscripts), and symbols(the anthropological code) influence the formation of educational patterns, a cultural analysis was used. This approach helped to identify the initial worldview orientations of Byzantine education in the Ukrainian lands and their resonance in the construction of the modern educational process. R e s u l t s . The study of the historical and contemporary context of the interrelation between religion and education in shaping ethnomentality has revealed that religious educational systems tend to form ethnonational values that are organically integrated into the local sociocultural environment. Religious knowledge within the educational process contributes to the development of a unique ethnomentality that unites the historical heritage of the nation with contemporary realities. In essence, the ethnomental dimensions of cognition in the educational process of Eastern Christianity foster the formation of a worldview in which knowledge is integrated with the spiritual principles of faith. The main purpose of religious cognition is the "approach" to God and the moral and cultural perfection of Ukrainian ethnolife and the social order. C o n c l u s i o n s . Eastern Christianity represents a unique spiritual and cultural phenomenon in which theological, educational, and ethnocultural factors are harmoniously combined. Its foundation lies in spirituality aimed at achieving harmony between faith, knowledge, and the moral self-improvement of the individual. The Ukrainian ethnomental dimensions of the educational process within Eastern Christianity are crucial for understanding how culture, language, religion, and traditions influence the affirmation of spirituality and the development of education among different peoples. Using Ukraine as an example, one can observe the continuity of spiritual heritage and the origins of ethnonational worldview, which serves as a foundation for the intellectual and moral values of Ukrainian society.
B a c k g r o u n d . The article is devoted to a philosophical analysis of the nature of the human mind in the context of contemporary debates on artificial intelligence, rationality, and the limits of cognitive knowledge. The renewed relevance of the problem is driven by the growing popularity of generative artificial intelligence systems, whose outputs increasingly imitate the results of human intellectual activity and provoke a rethinking of the very concept of intelligence. The authors proceed from the assumption that reducing mind to a set of computational or neurophysiological processes does not allow for an adequate explanation of its historical, ontological, and cultural conditionedness. In this connection, they propose turning to the philosophy of myth as a promising methodological framework for the analysis of rationality. M e t h o d s . The methodological foundation of the study consists in combining historical-philosophical analysis, hermeneutics, the phenomenological approach, and elements of philosophical anthropology. The paper employs a reconstruction of ancient and Neoplatonic conceptions of mind (Plato, Aristotle, Plotinus, Iamblichus) in comparison with contemporary concepts of enactive and embodied cognition (Uexküll, Dreyfus), as well as with findings from neuroscientific and cognitive research. Particular attention is paid to the analysis of the socio-practical character of meaning formation and to the role of culturally conditioned ontological representations in the constitution of rationality. R e s u l t s . It is shown that mind cannot be adequately understood outside the system of social practices within which meanings, concepts, and representations of reality are formed. Ancient conceptions of mind, closely connected with mythological ontology, represent not a naïve or "pre-scientific" stage of thinking, but a holistic model of cultural rationality in which mind functions simultaneously as a principle of ordering the world, a means of knowing it, and a form of human participation in the transcendent order of being. It is demonstrated that any rationality is historically inscribed within a certain mythological horizon that sets the structure of possible practices, criteria of truth, and ethical and axiological orientations. Contemporary forms of rationality, despite their claims to neutrality and universality, likewise rest on a specific ontologization of reality that remains implicit. C o n c l u s i o n s. An understanding of the human mind through myth is proposed. It is shown that the meanings that represent the external world for a person are based on social activity, and their systematicity is derived from the hierarchy of cultural practices. At the same time, it is revealed that the verified success of any forms of rationality always relies on an unverified cultural ontology, which is constituted by the cultural mind itself. In particular, it is substantiated that the ancient philosophical understanding of reason was inseparable from the mythological ontology, in which being is structured as a relationship between the sacred, eternal "higher" world and the changing sub-celestial world of becoming. It is proven that the selection of sensory data, their inclusion in the practices of communities and the direction of these practices determine the form of reality, and it is myth that constitutes the narrative about being and determines these processes. It is confirmed that the ancient philosophy of reason does not record a "false" proto-scientific model of thinking, but a historically specific self-portrait of the cultural rationality of the era: reason has access to the world only through its own systematicity and therefore functions as a myth about the world, within the framework of which the world itself and the place of man in it acquire certainty.
POSTMODERNITY AS A SPACE OF IDENTITY DECONSTRUCTION: A PHILOSOPHICAL ANALYSIS OF SOCIOCULTURAL SHIFTS
B a c k g r o u n d . The article provides a philosophical analysis of postmodernity as a space of identity deconstruction, where global, technological, and cultural transformations have radically altered the modes of human self-representation. The author interprets postmodernity not merely as a cultural-historical stage but as a specific ontological condition in which traditional forms of identity – national, gender, religious, professional – undergo dissolution and are replaced by multiple, hybrid, and performative models. Within the framework of the information society, identity is conceptualized as a continuous process of construction, reflecting the crisis of a stable "self" and forming new approaches to the understanding of human subjectivity. M e t h o d s . The methodological foundation of the study is an interdisciplinary approach combining philosophical-cultural, socio-philosophical, hermeneutic, and phenomenological analyses. The research applies the principles of deconstruction (J. Derrida), discourse analysis (M. Foucault), and a comparative approach to interpreting the sociocultural shifts that shape modern identity. The article draws upon the ideas of post-structuralism, J. Baudrillard's theory of simulacra, Z. Bauman's concept of "liquid modernity", and J. Butler's ethical performativity. R e s u l t s . The study substantiates that postmodernity has generated fragmentation and multiplicity of identity, which now manifests in networked, virtual, and culturally hybrid forms. Processes of virtualization, hybridization, simulation, and digitalization foster a new type of subjectivity – contingent, dynamic, and open to perpetual self-creation. The author demonstrates that, despite the seemingly crisis-ridden nature of these processes, the deconstruction of identity opens a philosophical space for a new ethics of coexistence, dialogue, and cultural pluralism. Particular attention is devoted to the Ukrainian context, where the ongoing war has intensified the need to reconsider national identity, values, and cultural subjectivity. C o n c l u s i o n s. Postmodernity emerges not as an age of destruction but as a laboratory for new forms of human existence. The deconstruction of identity reveals the potential of freedom, creativity, and intercultural understanding. The individual of the post-postmodern era does not possess a fixed identity but continually creates it, transforming self-knowledge into an ongoing process of interaction, interpretation, and becoming.