Tatiana Danilova

Purpose. The purpose of the study is to define the negative impact of gender inequality on the global economy and public health. Theoretical basis. Unequal treatment of individuals based on gender discrimination has led to negative consequences in various areas of society. Gender inequality is very costly for the world due to the lack of representation of women in the labor market, gender income inequality situation, glass ceiling effect that have the negative impact on the world economy. Outdated gender roles, which are inconsistent with the new reality and the idea of human progress, have a significant impact on life expectancy, health, mortality and disease, access to health care and medical care. Originality. The vector of the development of the human society changes its direction, which leads to a renewal of an individual status-role framework, the creation of the new systems of values, theories and ideologies that require a new field of opportunities and free human self-identification and gender-identification. Conclusions. The results show that gender inequality has a negative impact on economic growth and development, as well as on physical and mental health. Strictly fixed gender roles limit free human development. Everyone should have the right to determine her/his gender, her/his interests and behavior patterns, while having the right to personal respect and respect for their honor, convictions, and gender practices.

_Purpose._ This paper aims to investigate the phenomenon of a human being within the Confucian tradition as well as its interpretations from intercultural perspective. _Theoretical basis._ One of the ways to understand the deepest level of the intercultural dialogue is to reveal the interpretations of a human being in philosophical traditions, since they refer to the formation of personality and identity within a given culture including interpersonal, intergroup, and intercultural relations. Humanism based on the unity of Human and Heaven runs like a red thread through the philosophical teachings of Confucius, Mencius, Xunzi, Zhu Xi, Wang Yangming defining the ideas of human nature, his/her duties, his/her place and roles in society that shaped the Chinese mentality. _Originality._ Quite often, Chinese concepts (for example, human dignity beyond the ideas of democracy and mass political participation, guanxi, mianzi) are incomprehensible to the representatives of the Western civilization, which leads to the challenges in intercultural communication. The interpretation of these ideas in the context of Confucianism allows to understand them from the perspective of Others and expand the set of patterns of cultural perception. This ultimately leads to the awareness that there are many social, political, cultural realities, which we perceive through the lens of our own concepts and attitudes. The participants of an intercultural dialogue realize that each of them has a unique experience, own way of posing a problem and resolving it, and no one is better or worse. _Conclusions._ Confucian philosophy shaped the worldview of Chinese people, defined values, goals, meanings, attitudes, communication models, which affected all spheres of Chinese life and culture. The study of the philosophical heritage of the great Chinese civilization enhances the cultural competence of the intercultural communicators and expands the field of dialogue to the level of global communication.

Purpose. The paper aims at examining the phenomenon of the rebirth of the Goddess in the contemporary world. The author has used the hermeneutic approach and cultural-historical method, as well as the anthropological integrative approach. Theoretical basis. The study is based on the ideas of Carol Christ, Margot Adler, Miriam Simos, and Jean Shinoda Bolen. Originality. The rebirth of the Goddess is not a deconstruction of the God. The face of the Goddess is one side of the binary opposition "Goddess – God". Life on the earthly plane presupposes masculine and feminine dualism. However, these polarities are not mutually exclusive and mutually suppressive, but complementary to each other. The return of the Goddess to the throne and a profound appreciation of Femininity is a necessary step forward in establishing true equality and restoring lost harmony. As humanity returns to the Absolute that transcends duality, as divinity is revealed in feminine and masculine forms, and, finally, as humans get in touch with their true self, the two faces, feminine and masculine, will inevitably merge. Conclusions. Identifying herself with the images of the Goddesses, a woman develops self-awareness and self-acceptance that contribute greatly to her reintegration with a wider spiritual reality. The cult of the Goddess finds practical application in women’s lives. These are magical rituals, work with the archetypes, life-changing tours. Recognizing her right to the fullness of being, a woman overcomes rigid gender roles and stereotypes, ceases to be an object of manipulation and becomes the supreme arbiter of her own life.

Purpose. Without claiming to explain the meaning and purpose of the Cycladic figurines of the canonical type in the context of the culture that created them, the author attempts to investigate the phenomenon of these ancient images and their impact on contemporary humans through the lens of Carl Gustav Jung’s theory of the collective unconscious and the archetypes. Theoretical basis. The primary meanings and purposes of the Cycladic figurines are ambiguous and incomprehensible to us. We cannot understand them in the context of their original culture. But we are able to create our own meanings: unfinished images generate an opportunity to bypass our conscious mind and to contact the unconscious. The Cycladic figurines may resonate with female archetypes in the male and female psyche, as well as symbolize the ontological primacy of creative unity of opposites, the integrity of consciousness and the unconscious. Originality. The author outlined the possible unconscious meanings generated by the Cycladic figurines for human psyche. The Cycladic figurines actualize the archetypes of the collective unconscious, such as the Great Mother, the Anima, and the Self. These ancient images can be used for introspection, art therapy, active imagination, meditation, mindfulness. Conclusions. The results show that the Cycladic figurines have had a huge impact on the artists of the 20 th century and continue to influence our contemporaries due to the emotional response they evoke in the unconscious, which conceals the primordial features of the ancient mind. Laconic ancient images provide a vast space of options for human imagination. In an attempt to interpret them, we are suddenly seized and carried away into unknown depths. Archetypal images are manifested in any form – from sublime and beautiful to terrible, but they create a single space full of numinous awe and beauty. Engaging with the archetypes and revealing their hidden messages, we establish a connection between consciousness and the unconscious, between the personal and collective unconscious to achieve a deep self-awareness and inner growth.

This paper aims to explore Danilevsky’s theory of cultural-historical types. The authors used hermeneutic, cultural-historical, and integrative approaches. Denying the understanding of the history of humankind as the linear reality for the formation of the socio-cultural system of universalism, Danilevsky relies on the multivariate historical development and elaborates a methodology of civilizational discreteness that takes into account the originality and integrity of each particular cultural-historical type. The thinker emphasizes that the core of any cultural-historical type is a certain ethnos with its specific set of attitudes and values. Although this approach can not explain global integration tendencies, it allows to take into account the multidimensional vectors of human cultural space and the unique experience of different civilizations. Danilevsky introduced into the scientific discourse the idea of the integrity and self-sufficiency of each cultural-historical type. This idea was developed by a German historian, representative of the philosophy of life O. Spengler in his book “The Decline of the West”, in which the theory of local civilizations was enriched with morphological studies of history, and a British historian, philosopher of history, sociologist A. Toynbee, who laid out his universalist philosophy of history in the twelve-volume work “The Study of History”.

Philosophical understanding of education is a logical continuation of philosophical interpretation of the world and human beings in it. Therefore, it is not surprising that such an important social sphere has attracted attention of philosophers for centuries. Even a cursory glance at their concepts reveals that they have touched upon most issues that are still relevant today. The paper attempts to briefly describe the educational ideas of Titus Flavius Clemens, Origen, Saint Augustine, Boethius, Thomas Aquinas, Francesco Petrarch, Vittorino de Feltre, Michel de Montaigne, Erasmus of Rotterdam, Thomas More, Tommaso Campanella. The authors used hermeneutical, cultural-historical, and integrative approaches.

Introduction. The complex multifaceted essence of human as a biological, psychological, social being has attracted the attention of researchers and has caused hot debates during centuries. Still now, human being, her/his nature requires a broader understanding in the context of the synthesis of long-standing philosophical, psychological, religious traditions and contemporary sciences. Purpose. This paper aims to explore the phenomenon of human being through the lens of the Eastern philosophy and T. Leary’s transpersonal perspective. Methodology. Exploratory research design was used for conducting this study. The author has used philosophical hermeneutics, secondary data collected from reports, journals, and periodicals along with own transpersonal experience. Theoretical basis and results. The essence of Eastern worldview is an awareness of unity and coherence of all things and phenomena. All things are the interdependent and interrelated parts of the One Whole: they are the different manifestations of the same unconditional reality. This is Tao for Taoists, Dharmakaya for Buddhists, Brahman for Hindus. These non-dualistic traditions emphasize: we have to transcend our dual thinking in order to perceive true nature of our inner self and to achieve the state of the absolute unity with everything that exists. “Subject – object” duality is illusory. Being disintegrated from the Oneness, a human is dissociated into different parts. The goal of a new interpretation of a human is to reintegrate these poles and transcend them. Merely theoretical approach to the problem of reintegration is insufficient. Reintegration requires a vivid experience of the “liberation” – the experience of enlightenment. This is a transpersonal experience that overcomes our common perception and goes beyond the usual “body-mind” frame. This experience was breathtakingly described by T. Leary. Experimenting with psilocybin and LSD, T. Leary was astonished that creativity was organically based; that human body contained billions of universes; and that human himself was the movement of various forms of energy. T. Leary proposed his own theory of evolution. Originality. The expansion of human horizons leads us to the new understanding/interpretation of a human being. Bringing the Eastern spiritual traditions, which perceive all objects and phenomena as various interrelated aspects of a single supreme reality, transpersonal psychology and modern sciences together, contemporary philosophers are able to design and develop a new approach to a human that will bridge the gap between different interpretations of a human being. T. Leary’s ideas resonate with both quantum physics and the Eastern philosophy. In the 21st century, T. Leary’s ideas are relevant again. Conclusion. The Eastern spiritual teachings and transpersonal experience put the human problem in a completely different context. It induces us to switch from identifying human beings with the body, mind, ego to embracing them as whole organisms interwoven into the fabric of universal entity. This holistic approach, according to which a human is an undivided, alive and organic, ideal and material being, may be seen as a launching pad for a new transdisciplinary paradigm.

_Purpose._ The paper attempts to investigate the constructivist approach to the social world and its implications for social forecasting. _Theoretical basis._ Social forecasting is mainly based on the idea that a human is "determined ontologically". Using the methodology of the natural sciences, most predictions and forecasts fail to encompass all the multiplicity and variability of the future. The postmodern interpretation of reality gave impetus to the development of the new approaches to it. A constructivist approach to social reality began to compete with essentialism. Social constructivism asserts that reality is a set of mental constructs, that it is ultimately a text. Radical constructivism interprets reality as a specific system of meanings emphasizing the artifact aspects of our reality. An interpretation of the social actors’ behavior is based on the ways of understanding accepted in a given society/community and do not possess ontological universality. The creators of social space are also its creations. _Originality._ Within the framework of the postmodern approach to reality, the second-order forecasting, or forecasting of forecasting, is particularly relevant. That means that the observers-forecasters must be included in the forecast as a part of one-unified process. At this stage, a forecaster must realize that he/she is a part of a larger system, a part of the world he/she observes (and actually creates). The situation changes dramatically – the forecaster is forced to take responsibility for his/her own observations. This ultimately leads to the "humanization" of forecasting. Acting in our world full of uncertainty, unpredictability, and turbulence, modern researchers of the future should be mindful of powerful social constructs of reality. _Conclusions._ Social forecasting should be embedded in a wider context, which requires a joint effort of philosophers, foresight practitioners, historians, psychologists, sociologists, political scientists, religious scholars, anthropologists, etc. To develop promising visions and scenarios of the future, it is necessary to answer the question "Why?", which is the task of philosophically oriented research, because without this answer, we will deal with the consequences; and the implementation of the negative scenarios will reproduce itself in new socio-cultural and historical conditions. An in-depth understanding of this "Why?" provides opportunities to be in the flow of transformations. The study of the deep mental processes of the actors of social changes, the multidimensional influence on the transformation of social structures can gradually expand an answer to the question "Why?", that can cause positive changes and, accordingly, allow to create fruitful projects of the future and form effective behavioral strategies that correspond to the desired level of social development.

Purpose. This paper aims to analyze Eastern spiritual traditions in the context of modern scientific worldview. Methodology. The author has used hermeneutical methodology, along with integrative approach. Theoretical basis and results. Modern perception of the world is undergoing drastic changes: it shifts towards plurality, temporality, and complexity. Increasingly, people feel that their familiar world of order and stability gives way to chaotic, unpredictable world, which exists under its own rules. Old scientific theories, ideologies, and values are destroyed. This leads to awareness of imbalance, ambiguity of human existence and, thus, to the new explanation and understanding of reality. Today the universe is perceived through the lens of syncretism: it is impossible to separate human from nature, consciousness from matter, subject from object. Humanity faces such a chaotic, uncertain worldview not for the first time. Duality and attempts to overcome it permeate the entire history: from traditional archaic cultures to modern civilized societies. M. Foucault, J. Derrida, R. Barthes, U. Eco, G. Deleuze, J.-F.Lyotard urged to abandon dogmatism, monologue perception and explanation, interpretation based on binary oppositions. The world, which is necessary to reach, occurs to be Nothing, Nothingness. In this world, people are seeking for reality regardless of any rules, regulations, notions, and concepts. Here artificial constructs of the human mind, such as Material – Ideal, Determinism - Indeterminism, Finiteness - Infinity, Necessity – Randomness, are united. Trying to reconcile continuity of being with discreteness of consciousness, they appeal to Eastern mystical teachings, in particular, to Zen Buddhism. The core concept of this school is also based on the unity of all things and the idea of the singularity of the world. The main goal of Eastern mystical traditions is to achieve the state of absolute unity through meditative techniques that have been mastered over centuries. Meditation acts as a means of overcoming binary oppositions inherent to any given culture. It contributes to the experience of one absolute unity of all existence. Scientific novelty. Modern science reaffirmed one of the basic statements of Eastern mysticism: our concepts that we use to explain the world are not fundamental characteristics of reality. They are products of thinking, that is, they are the map rather than the territory. Conclusion. In contrast to Western paradigm, the main characteristic of Eastern philosophy and science is the non-mathematical, non-technical approach to an understanding of the universe. Eastern sage has never separated himself from the Nature. He has experienced all phenomena in the world as manifestations of a basic Oneness, Wholeness, as the various aspects of spiritual unity.

Introduction. Francis Fukuyama in his famous book “The End of History and the Last Man” assumes that human history should be considered as the battle of ideologies that reaches its goal in the universalization of Western liberal democracy. Author’s ideas have gained many supporters. At the same time, they were subjected to severe criticism that reflected the important trends of political life and ideological preferences. Leaving aside the criticism based on geopolitical and civilizational confrontation and confusion which confronts Fukuyama’s theory, it should be stated that anthropological aspect of Fukuyama’s theory has vastly evaded philosophical comprehension. Purpose. This article attempts to test Fukuyama’s theory through the lens of philosophical anthropology and analyze human desire for recognition in the context of Fukuyama’s World History. Methodology. The analysis is focused on human desire for recognition as a significant dimension of human nature. The author has used hermeneutical methodology and anthropological integrative approach. Theoretical basis and results. Fukuyama is not satisfied by merely economic interpretation of history emphasizing that human is not simply an economic animal. Economic development fails to explain why people advocate the principles of liberal democracy. The author goes back to Hegel’s non-materialistic view of history based on the struggle for recognition. According to Fukuyama, this deeply rooted human desire for recognition is the great motor of history and cause of tyranny, conflicts, and wars. But at the same time, it also acts as a psychological foundation of many virtues – the spirit of citizenship, courage, and justice. Throughout history, this desire for recognition was not satisfied. Only modern liberal democracy provides universal recognition of all humans ensuring and protecting their rights. Originality. Fukuyama’s concept is important and interesting because it draws attention to the sphere of human values, which essentially influences the basis of personality structure. Unlike traditional liberalism, which focuses on materialism and justice, Fukuyama considers the struggle for recognition, the spiritual search for human dignity and equality the major component of social transformation. Human acts as a central point of political, cultural, economical space: he/she is the creator and the creation. Conclusions. Over time, the concept of Fukuyama has undergone significant changes. Modern civilization has been facing with an acute problem of growing inequality, serious financial crisis, political havoc and military conflicts, migrants and refugees problem. But so far the idea of liberal democracy has no real competitors.

Purpose. This paper aims to study the ontological status of a trickster character in “Panchatantra” and its receptions. Methodology. The author has used analytical methodology of C. Levi-Strauss, C. Jung’s theory of archetypes, and hermeneutical methodology. Theoretical basis and results. Perception of the world in the form of a narrative is inherent in the very specifics of the human thinking. Among the most famous literary narratives that structured cultural experience of different nations are the framed story “Panchatantra” and its receptions “Kalilah and Dimnah” and “Stefanit and Ihnilat”. The framework of the analyzed text is the story about two jackals Karataka and Damanaka, Lion, and Bull. “Panchatantra” is deeply rooted in the animal epos, which is based on the totemic myth. Myths were created by primitive thinking that sought to systematize the world, to give it order through binary oppositions. Their hard core is “Life – Death” opposition. A myth deals with oppositions and seeks to neutralize them. Thus, a myth serves as the logical tool to overcome the fundamental contradictions. This is carried out by introducing a mediator. Two poles, two extreme points are unambiguous; ambiguity “occurs” at an intermediate stage only. Shift from one point to another is impossible directly – for this we need a mediator. In the given narrative the binary opposition “Life – Death” is replaced by its metaphor – Bull and Lion, herbivore and carnivore. These oppositions are mediated by Jackal that feeds on carrion and has a dual nature. A mediator, which overcomes or at least mitigates the binary opposition, is seen as a compromise between herbivores and carnivores that embody the antinomy of life and death. This mediator is a trickster – bipolar character. A trickster freely acts in unordered world of Chaos without Life – Death limitations. Scientific novelty. The breaking of cyclical time of the myth and deploying it into linear time gave rise to characters-doubles: the only one mythological image disintegrated and turned into different actors. A phenomenon of events became the basis of narrative storytelling. “Panchatantra”, “Kalilah and Dimnah”, “Stefanit and Ihnilat” have a dialogical form, which can be seen as a dialogue within one personality, i.e. at a certain stage one single mediator is splitting, and we get two characters – Karataka and Damanaka, Kalilah and Dimnah, Stefanit and Ihnilat. They represent opposing views and wisely defend their positions. This dialogue-dispute has neither beginning nor end. Karataka and Damanaka are the bifurcation of one single synthetic character – the manifestation of bipolar worldview that combines the opposing principles of life. Conclusion. The true nature of a trickster opposes any restrictions: it is open to everything. A trickster is free to move from one pole to another, he constructs reality and plays with it metaphorically overcoming the antinomy of life and death.

Introduction. Francis Fukuyama in his famous book “The End of History and the Last Man” assumes that human history should be considered as the battle of ideologies that reaches its goal in the universalization of Western liberal democracy. Author’s ideas have gained many supporters. At the same time, they were subjected to severe criticism that reflected the important trends of political life and ideological preferences. Leaving aside the criticism based on geopolitical and civilizational confrontation and confusion which confronts Fukuyama’s theory, it should be stated that anthropological aspect of Fukuyama’s theory has vastly evaded philosophical comprehension. Purpose. This article attempts to test Fukuyama’s theory through the lens of philosophical anthropology and analyze human desire for recognition in the context of Fukuyama’s World History. Methodology. The analysis is focused on human desire for recognition as a significant dimension of human nature. The author has used hermeneutical methodology and anthropological integrative approach. Theoretical basis and results. Fukuyama is not satisfied by merely economic interpretation of history emphasizing that human is not simply an economic animal. Economic development fails to explain why people advocate the principles of liberal democracy. The author goes back to Hegel’s non-materialistic view of history based on the struggle for recognition. According to Fukuyama, this deeply rooted human desire for recognition is the great motor of history and cause of tyranny, conflicts, and wars. But at the same time, it also acts as a psychological foundation of many virtues – the spirit of citizenship, courage, and justice. Throughout history, this desire for recognition was not satisfied. Only modern liberal democracy provides universal recognition of all humans ensuring and protecting their rights. Originality. Fukuyama’s concept is important and interesting because it draws attention to the sphere of human values, which essentially influences the basis of personality structure. Unlike traditional liberalism, which focuses on materialism and justice, Fukuyama considers the struggle for recognition, the spiritual search for human dignity and equality the major component of social transformation. Human acts as a central point of political, cultural, economical space: he/she is the creator and the creation. Conclusions. Over time, the concept of Fukuyama has undergone significant changes. Modern civilization has been facing with an acute problem of growing inequality, serious financial crisis, political havoc and military conflicts, migrants and refugees problem. But so far the idea of liberal democracy has no real competitors.

Purpose. This article attempts to examine the current state of addressing gender inequality in Ukraine. Methodology. The author has used methodology of historical inquiry, hermeneutical methodology and content analysis. Theoretical basis and results. Issues about gender imbalance are acute in Ukraine. Gender inequality in politics is a matter of serious concern. Insignificant part of women in political and decision-making processes is a serious challenge to democracy. Discrimination in the labor market should be noted. Obvious gender inequality in the labor market has led to feminization of poverty. Violence against women has become an acute problem, which can be resolved at the state level only. Although international and national legislation is based on the principle of equality, in practice women are not equal in social life and activities. There is a deep contradiction between the new needs in society and the lack of conditions for their satisfaction. This situation appears to be a challenge to modern Ukrainian society and state of Ukraine, thus, immediate appropriate actions are required. Scientific novelty. It is essential to bring Ukrainian legislation into conformity with the constitutional principles of equality and European standards; develop appropriate and effective anti-discrimination norms and sanctions for violating gender legislation; introduce special measures to ensure gender parity in decision-making, in all public offices; conduct special information campaigns; develop and institutionalize gender studies and gender education at all stages; get more public control over the implementation of international commitments and principles of equal rights and opportunities for women and men. Conclusion. Appropriate mechanisms for overcoming gender stereotypes will contribute to integration of equal rights’ principle and opportunities. Human resources policies require systematic approach to gender analysis and integration in order to address gender issues in program development. In the 21st century issues of gender equity should be a priority at all levels.

Introduction. The complex multifaceted essence of human as a biological, psychological, social being has attracted the attention of researchers and has caused hot debates during centuries. Still now, human being, her/his nature requires a broader understanding in the context of the synthesis of long-standing philosophical, psychological, religious traditions and contemporary sciences. Purpose. This paper aims to explore the phenomenon of human being through the lens of the Eastern philosophy and T. Leary’s transpersonal perspective. Methodology. Exploratory research design was used for conducting this study. The author has used philosophical hermeneutics, secondary data collected from reports, journals, and periodicals along with own transpersonal experience. Theoretical basis and results. The essence of Eastern worldview is an awareness of unity and coherence of all things and phenomena. All things are the interdependent and interrelated parts of the One Whole: they are the different manifestations of the same unconditional reality. This is Tao for Taoists, Dharmakaya for Buddhists, Brahman for Hindus. These non-dualistic traditions emphasize: we have to transcend our dual thinking in order to perceive true nature of our inner self and to achieve the state of the absolute unity with everything that exists. “Subject – object” duality is illusory. Being disintegrated from the Oneness, a human is dissociated into different parts. The goal of a new interpretation of a human is to reintegrate these poles and transcend them. Merely theoretical approach to the problem of reintegration is insufficient. Reintegration requires a vivid experience of the “liberation” – the experience of enlightenment. This is a transpersonal experience that overcomes our common perception and goes beyond the usual “body-mind” frame. This experience was breathtakingly described by T. Leary. Experimenting with psilocybin and LSD, T. Leary was astonished that creativity was organically based; that human body contained billions of universes; and that human himself was the movement of various forms of energy. T. Leary proposed his own theory of evolution. Originality. The expansion of human horizons leads us to the new understanding/interpretation of a human being. Bringing the Eastern spiritual traditions, which perceive all objects and phenomena as various interrelated aspects of a single supreme reality, transpersonal psychology and modern sciences together, contemporary philosophers are able to design and develop a new approach to a human that will bridge the gap between different interpretations of a human being. T. Leary’s ideas resonate with both quantum physics and the Eastern philosophy. In the 21st century, T. Leary’s ideas are relevant again. Conclusion. The Eastern spiritual teachings and transpersonal experience put the human problem in a completely different context. It induces us to switch from identifying human beings with the body, mind, ego to embracing them as whole organisms interwoven into the fabric of universal entity. This holistic approach, according to which a human is an undivided, alive and organic, ideal and material being, may be seen as a launching pad for a new transdisciplinary paradigm.

Purpose. This paper aims to analyze the life journey of Harry Haller, protagonist of H. Hesse’s novel «Steppenwolf», in the context of Jungian process of individuation. Methodology. The author has used C.G. Jung’s theory of archetypes, along with hermeneutical methodology. Theoretical basis and results. «Steppenwolf» is the story of a man who is dogged by controversy: he feels himself to be a human and a wolf at the same time. Harry Haller learns from the «Treatise on the Steppenwolf» that he has more than two natures. Actually, he consists of hundreds and thousands of them. This idea is based on Jung’s concept of the collective unconscious. And the very novel «Steppenwolf» brightly illustrates Jung’s individuation process. Harry Haller’s mission is to overcome opposition between his social cultural «I» and Shadow, to recognize and accept his Anima, to understand the mystery of the identity of Pablo, who embodies chthonic depths, and Mozart, who represents sublime spirituality, that is, to comprehend his own Self. Scientific novelty. In the novel, the human nature is depicted as the eternal struggle and eternal unity of two polarities. Individuals have to realize this unity on their way to the Self. Recognizing, confronting and assimilating the Ego, Anima/Animus, Shadow into the larger realm of the Self, one achieves a new level of consciousness. However, this is a never-ending process, unattainable ideal. At the end of the novel, Harry Haller failed to cope with this challenge. It seems that he has remained at the same point, where we had met him. However, nothing was impossible − everything was just beginning. Conclusions. The questions raised by Jungian analysis push us beyond our limits to the great alchemical mystery − the wholeness of our own souls. For the salvation of humankind as a whole and every single human in our world full of conflicts and violence, we all need to experience the feeling of our spiritual unity and our deep connection to the universe. It becomes possible due to return to our spiritual core, to our Self. The process of individuation is, in fact, the way to infinity. Harry Haller has yet to find his way to himself.

Purpose. This paper attempts at analyzing the phenomenon of the human self in the Western and Eastern traditions, its dissociation and alienation in the contemporary world, and meditation as a way to the True Self. Methodology. The author used anthropological integrative approach, philosophical hermeneutics, along with transpersonal approach. Theoretical basis and results. To overcome the feelings of loneliness, isolation, and alienation, modern individuals need to break through to the spiritual pole that provides them with ever new and deeper meanings; to go beyond the limits of dual thinking to perceive the true nature of their mind. The representatives of the Eastern religious and philosophical schools paid considerable attention to the problem of alienation, loneliness, and the ways of overcoming it. Trying to achieve the state of absolute unity, the Eastern traditions use meditation techniques, which have been developed over the centuries. Meditation contributes to the experience of the unity of existence - the state, in which the very idea of the own self disappears and the «subject – object» unity arises. Reaching the state of nonduality, meditators experience their deep involvement in all that exists. Their mind is filled with absolute peace and harmony; everything has deep meaning and value. They feel freedom. People become existentially absorbed in the world - the changeful world of artists and children, the world where everyone and everything undergo transformations. Meditation leads to the new horizons, to the awareness of infinity and diversity of life. Originality. Human integration into the cosmic body of the universe transforms their perception of the world. Returning to the world of space, time, and causation, being unable to escape the world of differentiation, individuals face a new dilemma. This entails internal conflict. To overcome it, they learn to cultivate the unbounded mind. Incorporation of mindfulness into our daily life brings many benefits. However, the molecular mechanisms of these processes are still insufficiently studied. Nowadays, scientists actively explore the effects of meditative, mind-expanding practices on the physical and mental health. Conclusions. Since the modern life becomes more tough and complex, people seek the way to a harmonious, balanced, and happy existence. It is therefore no coincidence that the spiritual heritage of the East has attracted vivid attention and considerable interest. The Eastern spiritual practices can be used as a guide to a happy human life.

Purpose. This article attempts to investigate the ways to overcome negative after-effects of intercultural communication. Methodology and theoretical results: To avoid the negative after-effects of intercultural communication caused by the clash of different reality tunnels, it is necessary to go beyond the framework of the specific symbolical territory, which is seen as the only true reality. Expanding the horizons of life, going beyond the boundaries of a personal reality tunnel can be achieved, in particular, by using parables. Acquaintance with parables helps to extend the set of the world perception models and to change the positions of the communication process participants. Parables act as intermediaries between people of different cultures and mentalities. Owing to its archetypical form, parable becomes one of the most popular narratives illustrating deep and multi-faceted truths that sometimes cannot be expressed by any other way. Parable serves as an open and flexible model of the world and a model of an individual "I self". This model helps people to constitute themselves as a part of their world. Parable requires to reject its interpretation in the oppositions inherent in a given culture and to reconsider the very way of understanding. Rejection of the oppositions provides the possibility of perceiving the world as integrity, unity in diversity, helps to overcome one-sided picture of the inner world of a man and his life in society. Understanding of a parable works towards changing personal position, and human creative nature is actualized. Conclusion: Parables uniquely reflect the real world and contribute to personal understanding of reality. Parables are successfully transplanted into different cultures operating as heritage of a culture-recipient and as a connecting link, which optimizes an intercultural dialogue.

Purpose. This paper aims to study the ontological status of a trickster character in “Panchatantra” and its receptions. Methodology. The author has used analytical methodology of C. Levi-Strauss, C. Jung’s theory of archetypes, and hermeneutical methodology. Theoretical basis and results. Perception of the world in the form of a narrative is inherent in the very specifics of the human thinking. Among the most famous literary narratives that structured cultural experience of different nations are the framed story “Panchatantra” and its receptions “Kalilah and Dimnah” and “Stefanit and Ihnilat”. The framework of the analyzed text is the story about two jackals Karataka and Damanaka, Lion, and Bull. “Panchatantra” is deeply rooted in the animal epos, which is based on the totemic myth. Myths were created by primitive thinking that sought to systematize the world, to give it order through binary oppositions. Their hard core is “Life – Death” opposition. A myth deals with oppositions and seeks to neutralize them. Thus, a myth serves as the logical tool to overcome the fundamental contradictions. This is carried out by introducing a mediator. Two poles, two extreme points are unambiguous; ambiguity “occurs” at an intermediate stage only. Shift from one point to another is impossible directly – for this we need a mediator. In the given narrative the binary opposition “Life – Death” is replaced by its metaphor – Bull and Lion, herbivore and carnivore. These oppositions are mediated by Jackal that feeds on carrion and has a dual nature. A mediator, which overcomes or at least mitigates the binary opposition, is seen as a compromise between herbivores and carnivores that embody the antinomy of life and death. This mediator is a trickster – bipolar character. A trickster freely acts in unordered world of Chaos without Life – Death limitations. Scientific novelty. The breaking of cyclical time of the myth and deploying it into linear time gave rise to characters-doubles: the only one mythological image disintegrated and turned into different actors. A phenomenon of events became the basis of narrative storytelling. “Panchatantra”, “Kalilah and Dimnah”, “Stefanit and Ihnilat” have a dialogical form, which can be seen as a dialogue within one personality, i.e. at a certain stage one single mediator is splitting, and we get two characters – Karataka and Damanaka, Kalilah and Dimnah, Stefanit and Ihnilat. They represent opposing views and wisely defend their positions. This dialogue-dispute has neither beginning nor end. Karataka and Damanaka are the bifurcation of one single synthetic character – the manifestation of bipolar worldview that combines the opposing principles of life. Conclusion. The true nature of a trickster opposes any restrictions: it is open to everything. A trickster is free to move from one pole to another, he constructs reality and plays with it metaphorically overcoming the antinomy of life and death.