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ABSTRACTS Editorial Board: Anatolii Konverskyi, Academician of NAS of Ukraine, Dr MINISTRY OF EDUCATION AND SCIENCE OF UKRAINE TARAS SHEVCHENKO NATIONAL UNIVERSITY OF KYIV UNIVERSITY OF ZIELONA GÓRA INTERNATIONAL SOCIETY OF PHILOSOPHY AND COSMOLOGY IVAN FRANKO NATIONAL UNIVERSITY OF LVIV THE DAYS OF SCIENCE OF THE FACULTY OF PHILOSOPHY – 2020 INTERNATIONAL SCIENTIFIC CONFERENCE (April 22-23, 2020) ABSTRACTS Editorial board: Anatolii Konverskyi, academician of NAS of Ukraine, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Sergii Rudenko, Dr.hab., Professor, Taras Shevchenko National University of Kyiv; Oleg Bazaluk, Dr.hab., Professor, International Society of Philosophy and Cosmology; Roman Sapeńko, Dr. hab., Professor, University of Zielona Góra, Poland; Bogdan Trocha, Dr. hab., Professor, University of Zielona Góra, Poland; Tomasz Mróz, Dr. hab., Professor, University of Zielona Góra, Poland; Paweł Walczack, PhD, Associate Professor, University of Zielona Góra, Poland; Volodymyr Bugrov, PhD, Professor, Taras Shevchenko National University of Kyiv; Iryna Dobronravova, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Serhiy Yosypenko, Dr. hab., Professor, Institute of Philosophy, National Academy of Sciences of Ukraine; Taras Kononenko, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Olena Pavlova, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Valentyna Panchenko, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Myroslav Rusyn, Dr., Professor, Taras Shevchenko National University of Kyiv; Yevgen Kharkovshchenko, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Iryna Khomenko, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Lydmyla Shashkova, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Yaroslav Sobolievskyi, PhD, Associate Professor, Taras Shevchenko National University of Kyiv; Dmytro Nelipa, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Petro Shlyahtun, Dr. hab., Professor, Taras Shevchenko National University of Kyiv; Volodymyr Tsvyh, Dr. hab., Professor, Taras Shevchenko National University of Kyiv. Printed according to resolution of Scientific Council of the Taras Shevchenko National University of Kyiv Faculty of Philosophy (Minutes of meeting № 6 from 24.02.2020) "The Days of Science of the Faculty of Philosophy – 2020", International Scientific Conference (2020 ; Kyiv). International Scientific Conference "The Days of Science of the Faculty of Philosophy – 2020", April 22-23, 2020: [Abstracts] / Ed.board: A.Konverskyi [and other]. – Kyiv: Publishing center "Kyiv University", 2020. – 343 p. The authors of the published materials are fully responsible for the selection, accuracy of the facts, quotes, economic statistics, personal names and other information. The editorial board reserves the right to shorten and edit the submitted materials. © Taras Shevchenko National University of Kyiv, Publishing centre "Kyiv University", 2020 2 Section 1 "HISTORY OF PHILOSOPHY" Vlada Anuchina Student, Taras Shevchenko National University of Kyiv (Kyiv, Ukraine) E-mail: [email protected] ORCID: 0000-0003-3321-5879 MODERN INTERPRETATIONS OF HEIDEGGER'S FUNDAMENTAL ONTOLOGY The topic of this investigation is modern interpretations and ramifications in understanding of Martin Heidegger's (1889-1976) fundamental ontology. It will include Jean-Paul Sartre's point of view, in which he insists on existentialist way of interpretation and Heidegger's opposition to this. Also, I'm going to outline analytic philosophers (Hubert Dreyfus & John McDowell) as possible followers of Heidegger's ideas, who were the ones trying to transform his ontology into philosophy of language. The first part of this article will be devoted to the explanation of the difference between Sartre's existentialist concepts and Heidegger's Dasein (untranslatable term invented by Heidegger for the definition of special form of Being). These ideas will be based on Sartre's "Being and Nothingness" (edition 1943) and "Existentialism Is a Humanism" (the summary of the previous work in a form of lecture series, 1946), where Sartre tried to conceptualize the Being in conjuction with body experience and actions. At the same time Heidegger opposed to "Existentialism Is a Humanism" in his "Letter on Humanism" (edition 1947), in which he emphasizes on the important theoretical distinction between existentialist concepts of Sartre's philosophy and his own Dasein, that contains deeper content. The second part of the research will cover the issues of philosophy of language (in form of dispute between Hubert Dreyfus & John McDowell) based on Heidegger's ontology. Dreyfus's idea is that a human is always in language situation, that forming his world of living (the world is given to us in our language and perception), while McDowell concentrates on the acts of reflection. 3 Alina Borodii PhD student, Taras Shevchenko National University of Kyiv (Kyiv, Ukraine) E-mail: [email protected] ORCID: 0000-0002-5017-3685 A COMPLEX DOCTRINE OF PERCEPTUAL EXPERIENCE BY GEORGE BERKELEY George Berkeley's "The Theory of Vision, Or Visual Language: Shewing the Immediate Presence and Providence of a Deity, Vindicated and Explained" is a locus classic of an action-based theory of perception. Along with his other work "Towards a New Theory of Vision" Berkeley creates a complex theory of visual perception that lies in the immaterialism ecosystem. Epistemological perception, according to Berkeley, can be reached only within two components: senses and ideas. Berkeley's concept of "sense" is something that now we call "conscious subject"; they are active beings that produce and perceive ideas. Ideas (or sensations) are passive beings that are produced and perceived, in other words, they are the states of mind or conscious experience. While ideas are being constantly perceived by senses, the last ones cannot be perceived, they are comprehended only by self-reflection. Considering this concept we may conclude that material things (such as a table, a car, etc.) consist of a collection of ideas (color, taste, shape) that are perceived by the human's sense. Here Berkeley distinguishes two levels of object perception: immediate and meditative. "What we immediately and properly perceive by sight is its primary objects, light, and colors. What is suggested or perceived by meditation are tangible ideas which may be considered as secondary and improper objects of sight" [Berkeley G. The Theory Of Vision: Or Visual Language, Shewing The Immediate Presence And Providence Of A Deity, Vindicated And Explained (1733), 2011. P. 35]. Ideas that are connected with other ideas, can be considered as signs and in this case they are not perceived by sense but are signified and suggested as a part of imagination. Therefore, the objects of the sense can be at the same time the objects of imagination. For instance, the color that we see can be perceived not only by our visual sense but also with a help of imagination, in case we will hear the words "blue" or "red". The object of sense is a directly perceived idea, and the idea of color will be not only an object of sight but also an object of touch, hearing and other senses. But here lies the problem of misperception, a concept that is greatly illustrated in the experiment "Stroop effect". Imagine a set of words that describes colors (red, blue, green). Each of these words are colored in different ways but most importantly not according to their meanings (for example, the word "red" was colored in green). The main task for the testee is to read the color of the word despite its sense. The result of this experiment showed that there are significant difficulties in the transition from verbal to sensory-perceptual functions due to the low degree of automation. 4 Keeping in mind this fact, in the study of vision, it is necessary to consider the actions and objects perceived by the senses, the ideas of vision associated with the ideas of touch, as well as how one idea inspires another, belonging to other senses. A person who perceives color will associate it with the tangible signs of colored things, based on the experience of other senses, after which color will be considered as a sign associated with a whole complex of sensations represented in the imagination. According to Berkeley, ideas associated with other ideas are regarded as signs by which things that are not perceived by the senses are indicated. All the various sorts, combinations and dispositions of colors (as well as lights) upon the first perception would be considered only as a new set of sensations or ideas. As they are completely new, a person born blind would not give them the names of things formally known and perceived by the touch. But, after some experience, he would perceive their connection with tangible things and would, therefore, consider them as signs and give them the same names with the things signified. Berkeley's perception theory is based on the two-term relation of perceiver and perceived, so basically it is the action-based theory that states that all sensible objects are perceived by sense. But can we state that there are ideas that are peculiar only to sight or to touch? Or are there any ideas that have a common perceptual agent? Berkeley considers some ideas as common for several types of senses thus we can provide a perceptual experience only using a complex system of senses. For instance, when talking about size, motion and figure we perceive them only within a complex of sight and touch. The
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