Nataliia Reva

This paper develops a phenomenologically informed account of how different modes of lived experience – labelled here as outlooker, dweller, and veteran – shape concept formation and intersubjective understanding in modern, heterogeneous societies. Building on Alfred Schütz’s phenomenological sociology, the paper argues that inherited typifications provide the foundation for communication and social coordination; yet, embodied, first-hand experiences continually transform these shared meanings. The typology offered by the author explains when and why shared meanings may fragment, producing misunderstandings and failures of recognition, and which roles society, companions and contemporaries, and individuals themselves play in the co-creation of mutual understanding.

The Russian war in Ukraine created a massive demographic crisis. 6.9 million have left the country, 76% of whom are women and children. These kids are not only traumatised by war, but they also face unknown environments, with their new rules, customs and languages, which add stress and may prevent them from successfully continuing their studies and building new relationships abroad. Such difficulties make it an urgent matter to figure out the best way to help those children to gently integrate into new societies without losing themselves and their cultural identities, and to overcome the traumas they gained from war experiences. Using Jacques Derrida's concept of hospitality and Nel Noddings' ethics of care, the paper examines how host communities can create caring educational spaces that welcome displaced children without imposing aggressive assimilation. The paper discovers that war has a profound adverse existential effect on its victims, children included. Therefore, the need to overcome this impact becomes fundamental for war children, which can only be done in a caring, hospitable educational environment and is necessary for these kids to thrive further in their education. The paper insists that creating a caring, hospitable ambience is also necessary for educators to help displaced children meet these fundamental needs, rebuild trust, and integrate gently into new communities without being further traumatised by forced assimilation.

It has been proven that philosophical dialogues and debates using digital information dissemination tools now play a leading role in popularizing philosophy beyond the academic community. It has been established that the main differences between oral dialogue and printed interviews are the degree of text editing, the possibility of changing the positions of dialogue participants, the presence of speech intonational and emotional colouring, and stylistic communication limitations. The perceptual advantages of oral dialogue lie in its accessibility to a wide range of people, deeper immersion in the communicative situation, and a better understanding of the personal traits of the communication participants.

In the current research, using methods of oral history of philosophy, oral communication (in particular, interviews) is considered only as a technical phase in preparing the final text. The author claims that the primary audio or video recordings of such an interview, an "oral draft," should be considered independent material. After all, the written text does not reflect the interlocutors' intonations; comparing the source material and the final text may become important for future researchers. After the transcribed and agreed text of the interview took its final shape, it should be analyzed by the interlocutors and supplemented with a commentary. This commentary aims to (1) clarify vague points of the text and (2) record the further opinions of the interviewer and interviewee. Therefore, the purpose of an interview that uses an oral history of philosophy should be an audio/video recording, a final text, and a commentary.

Tradicionalmente, el problema del mal gira en torno a la cuestión de conciliar la coexistencia del Dios omnipotente y omnibenevolente y el Mal. En respuesta a esta amenaza, los filósofos utilizan un concepto generalizado y abstracto del mal para construir un argumento más sólido en su contra. En este artículo, cuestiono este método y abogo por un giro práctico en el problema del mal y en la necesidad de estudiar el concepto del mal abordando ejemplos concretos de las manifestaciones del mal. Propongo estudiar lo último desde la perspectiva corporizada (fenomenológica). El mal se convierte en un caso de experiencia corporal vivida que la religión puede ayudar a abordar. Así, al introducir el concepto del cuerpo en medio del trilema tradicional, desplazo las cuestiones hacia la coexistencia e interrelación de tres sujetos separados: Dios, el Mal y la Agencia Humana. Esta perspectiva corporizada ofrece una nueva mirada al concepto del mal, sacándolo de un círculo problemático intelectual estrictamente abstracto y abre una posibilidad de expansión metodológica y estudios interdisciplinarios adicionales de la cuestión.

The author stands that thinking by analogy is a natural instrument human have because of the mirror neurons in our brain. However, is it that infallible to rely on? How can we be sure that our hidden biases will not harm our reflections? Implicit Association Bias (IAB), for instance, is a powerful intruder that affects our understanding, actions, and decisions on the unconscious level by cherishing the stereotypes based on specific characteristics such as ethnicity, sex, race, and so on. To check if there is a correlation between the IAB effect and the people’s capacity to reason logically, the author had created an online-survey. The focus was on analogical reasoning and IAB tests concerning the question of gender equality in science and everyday life and age prejudices.

The comment emphasises the importance of adapting the philosophical dialogue to the new technological context. The author compares the use of dialogue in the research of the Kyiv Student Society of Oral History of Philosophy (STUIF) and the practice of The Panpsycast Philosophy Podcast, created by Jack Symes. It was found that the differences between their applications are (1) the purpose of the dialogues (purely educational in the case of The Panpsycast and cognitive and educational in the case of STUIF) and (2) the status of the dialogues (dialogue as a self-sufficient product in the case of The Panpsycast and dialogue as one of the various stages of specific historical-philosophical research in the case of STUIF).

Швидкий технологічний прогрес спричинив зрушення інтересів науковців з усього світу в бік когнітивної науки та інформатики, що, безперечно, вплинуло на формування нового типу мислення. Логіка, як наука про специфічний логічний тип людського мислення, не може залишитися осторонь. У статі проаналізовано методологічні засади когнітивістики та дуальність самої науки логіки, які відкривають перспективи їх співпраці. Для цього автор робить історико-методологічний розгляд обох дисциплін. Доводиться, що, з одного боку, формальна логіка багато вкладає в розвиток штучних формалізованих мов, які активно застосовуються для програмування Штучного Інтелекту, а з іншого – неформальна логіка, як і когнітивістика, займається вивченням природньої мови, що дає їй можливість наблизитися до реального людського мислення. Показано, в який спосіб логіка, застосувавши для вивчення реального процесу мислення людей методологічну базу когнітивістики, може розширити межі своїх досліджень з теоретичного поля до практично-експериментального.