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У статті аналізуються уявлення видатного українського культурного та суспільного діяча Мелетія Смотрицького про державу, народ та відносини між церковною й світською владою. Розглянуто вплив політичної та культурної ситуації кінця XVI – початку XVII ст. На становлення державницької концепції вченого з'ясовано основний зміст та структуру цієї концепції. Встановлено, що на формування поглядів М. Смотрицького на ідеальну державу значно вплинули філософія античності та Ренесансу, Київської Русі. Виявлено новатоський характер уявлень вченого про державу й народ, визначений філософською традицією бароко. Суть запропонованих М. Смотрицьким новацій полягала в тому, що він першим серед вітчизняних філософів почав застосовувати поняття природного права та суспільного договору та визначати поняття народу як етнічної спільноти, без урахування суспільного стану та релігійної конфесії. Проаналізовано точку зору М. Смотрицького на відносини між світською та церковною владою і відзначено близькість його поглядів до теорій науковців Києво-Могилянської академії. Запропоновано висновок про вагомий вплив ідейМ. Смотрицького про державу на формування ранньомодерної української нації з огляду на його впливовість як науковця та церковного діяча. ; Article is devoted to the analysis of ideas on the state, the nation and the relations between the church and secular power by Melety Smotrytskiy, outstanding Ukrainian cultural and public figure. The content of these notions, their structure, common and distinctive features between views of M. Smotrytskiy and his contemporaries have been investigated, and also influence of these views on the formation of the early Ukrainian nation has been considered. It has been established that sources of political and legal views of the outstanding scientist root to antique philosophy, to the Renaissance idea of the perfect state and the citizen, and traditions of philosophy of Kievan Rus'. The originality of these views stipulated their role in the philosophy of Ukrainian baroque and national culture. It has been found out that M. Smotrytskiy was the first among domestic cultural and political agents, who started applying the concept of the natural right and the public contract as the best way of the state's organization. it is important to mention that M. Smotritsky in his views on the state believed in the necessity of the individual freedom of the citizen being the pledge of citizen's active participation in the state life. The structure of ideas of the outstanding scientist on the state life has been investigated and it has been established that in the system of these views, ideas on the essence of nationality, the right and a duty of the citizen, the ideal governor, relationship between the state and church were accurately studied. The important place in this system is occupied by the concept of the political nation of the state - Russian people. The innovation of M. Smotrytskiy is that he was the first among domestic philosophers who had formulated the concept of the nation as an ethnic community without public and religious faith. These ideas made essential impact on the formation of early Ukrainian nation. It has been found out that in his views on the state M. Smotrytskiy adhered enough the democratic belief without rejecting the right of citizens to counteract to the owner. It allocated a role of the political nation, first of all, for the aristocracy and clergy, without recognizing the right of Cossacks to solve public affairs. Being the representative of the church, M. Smotrytskiy formulated his ideas mainly with the use of the Orthodox rhetoric and symbolic, thus his idea of a symbol of the ideal state evolved gradually to the symbolical concept of Trinity as unity in variety. It has been established that the outstanding scientist solved a question of relationship between the secular and church power in favor of the power of the church. His views on this question are close to views of scientists of Kiyevo-Mogilyansky academy. It has been defined that in views of M. Smotrytskiy there are germs of future civilization theory of F.Prokopovich and elements of philosophy of the European Education. ; В статье анализируются представления выдающегося украинского культурного и общественного деятеля Мелетия Смотрицкого о государстве, народе и отношениях между церковной и светской властью. Рассмотрено влияние политической и культурной ситуации конца XVI - начала XVII в. на становление государственной концепции ученого, выяснено основное содержание и структуру этой концепции. Установлено, что на формирование взглядовМ. Смотрицкого об идеальном государстве значительно повлияли философия античности и Ренессанса, Киевской Руси. Выявлено новаторский характер представлений ученого о государстве и народе, определенной философской традиции барокко. Суть предложенных М. Смотрицким новаций заключалась в том, что он первым среди отечественных философов начал применять понятие естественного права и общественного договора и определять понятие народа как этнической общности, без учета социального статуса и религиозной конфессии. Проанализирована точка зренияМ. Смотрицкого на отношения между светской и церковной властью и отмечено близость его взглядов к теориям ученых Киево-Могилянской академии. Предложен вывод о существенном влиянии идей М. Смотрицкого о государстве на формирование раннемодерной украинской нации учитывая его влиятельность как ученого и церковного деятеля.

Etnis Rohingya merupakan etnis minoritas di Myanmar, etnis ini mengalami diskriminasi dan kekerasan oleh aparat kepolisian, militer pemerintahan Myanmar dan dari warga etnis lainnya. Keterangan tersebut diperkuat dengan laporan Pelapor Khusus PBB (U.N. Special Rapporteur), yang pada intinya menjelaskan telah terjadi pelanggaran HAM secara meluas dan sistematis terhadap etnis Rohingya. Tindakan tersebut telah melanggar sejumlah instrumen dasar hukum internasional, yaitu UDHR 1948, ICCPR 1966, ICESCR 1966, CERD 1965. Penyelesaian secara hukum terkendala penggunaan hak veto oleh China dan Rusia yang menggagalkan pembentukan komite penyelidikan untuk menyidik pelanggaran HAM terhadap etnis Rohingya di Myanmar. Tujuan penelitian ini ialah menganalisis dan merumuskan penyelesaian sengketa pelanggaran HAM terhadap etnis Rohingya di Myanmar serta sanksi hukum internasional kepada Myanmar. Penelitian ini menggunakan metode penelitian hukum normatif yang menggunakan pendekatan perundang-undangan, pendekatan historis dan pendekatan konseptual. Jenis bahan hukum yang digunakan adalah data sekunder yang terdiri dari bahan hukum primer, sekunder, dan bahan non-hukum kemudian mengolahnya dengan membuat suatu penilaian hukum terhadap kasus yang konkret. Bahan hukum yang diperoleh kemudian diolah dan dianalisis menggunakan metode preskriptif. Hasil penelitian dan pembahasan bahwa cara penyelesaian sengketa pertama yang mungkin ialah melalui konsiliasi dengan pembentukan Komisi Kebenaran dan Rekonsiliasi dikarenakan terdapat penggabungan fungsi inquiry dengan mediasi dengan tujuan terciptanya rekonsiliasi bangsa yang telah terpecah di Myanmar. Bentuk penyelesaian sengketa kedua ialah melalui PBB, khususnya hal ini dikarenakan telah memenuhi unsur masalah ancaman atau pelanggaran keamanan dan perdamaian dunia, namun terjadi veto dalam DK PBB, oleh karena itu terdapat fungsi ekstra Majelis Umum perihal veto yang berdasarkan Resolusi 377 A (V) "Uniting for Peace Resolution" tahun 1950 dengan menyelenggarakan sidang darurat khusus untuk membentuk komisi-komisi penyelidikan dan pasukan PBB terhadap pelanggaran HAM di Myanmar. Sanksi yang dapat diterapkan ialah sanksi ekonomi dikarenakan sebagai alat penegakan hukum yang paling efektif dalam proses edukasi dan peningkatan standar hak asasi manusia di Myanmar. Proses ini dimaksudkan agar negara Myanmar bersikap kooperatif dan terbuka dan melakukan langkah penguatan dengan melakukan tindakan ratifikasi instrumen hukum hak asasi manusia internasional. Proses kedepannya diharapkan agar adanya penghapusan hak veto untuk kemudahan dalam mewujudkan peningkatan perdaban manusia berhubungan dengan keamanan dan perdamaian dunia. Kata Kunci: Pelanggaran HAM, Etnis Rohingya, Penyelesaian Sengketa, Sanksi Hukum Internasional Abstract The Rohingya is a minority group living in Myanmar. This ethnic group has experienced discrimination and harassment by the Myanmar army, police and other ethnics in Myanmar. The report is based on information received by United Nations Special Rapporteur High Commisioner concluded that there are violations of human rights in systemic and widespread against Rohingya ethnic. The reports identify some violations of international law instruments, particulary human rights norms, such as UDHR 1948, ICCPR 1966, ICESCR 1966, CERD 1965. The effort to get legal responsibility is abolished by the veto right from China and Rusia to gain United Nations Independent International Commission of Inquiry to investigate human rights violations and abuses against Rohingya. The purposes of this research are to analyze and formulate settlement of dispute to the human rights violations against Rohingya, and the sanctions of international law for Myanmar government. This study uses normative legal research method that uses statute, historical and conseptual approaches. The types of legal materials used are secondary data consisting of primary, secondary, and non-legal materials. The data are, then, processed by making a legal assessment on a concrete case. The writer uses prescriptive method to analyze the case.The results of this research show that there are two common modes of dispute resolution, most likely first dispute resolution are through conciliation with the establishment Truth and Reconciliation Commissions because there is a combination of inquiry and mediation functions with the aim of creation of national reconciliation that has been split. The second form of settlement is through United Nations, particulary because the Security Council has failed to exercise its primary responsibility to maintain international peace and security, in such instances, according to the Uniting for Peace Resolution 377 A (V) 1950, the General Assembly may consider the matter immediately such as emergency special session to make special independent commission and United Nations Forces to investigate human rights violations in Myanmar. Sanctions that may be applied is economy sanctions because it is an effective enforcement tool for international law and contributes to the establishment of internationally accepted standards of legitimate conduct. This process is intented to make Myanmar state being cooperative and to ratify the instruments of international human rights law. In the future, it requires the dismissal of veto rights with the purpose to improve human civilization. Keywords: Human Rights Violations, Rohingya Ethnic, Dispute Resolution, Sanction of Internasional Law

European writings on Chinese art were cultural products illustrating how Europeans understood and evaluated Chinese visual and material culture at different times. However, these European writings have not been thoroughly studied in art history. Most scholarship has examined Chinese influence on western art, western collecting of Chinese art, or western reactions to specific works of Chinese art and architecture. The present thesis instead traces the evolution of the European reception of Chinese art, with a focus on painting and calligraphy, as expressed in 34 English-language texts published from 1600 to 1860, based on a selection of the most important, influential, or typical writings in the period. It identifies every mention of painting and calligraphy in the selected texts and compares them to comments about Chinese architecture and material culture. By tracing the recycling of various ideas from one author to another, the thesis shows how the English-language discourse of Chinese art evolved from 1600 to the Second Opium War. I make four major arguments regarding these writings. First, there were three main stages in the development of European understanding of Chinese art during this period: what I call an exploring stage, a translating stage, and a diverging stage. In the exploring stage (c.1600-1750), Europeans showed a high level of sensibility to Chinese civilization and cultural products. They carried out a wide range of explorations of Chinese art and culture and described many cultural differences and artistic practices without trying to explain what they noticed in terms of European cultural frameworks or concepts. In the translating stage (c.1750-1840), Europeans now tried much more to comprehend Chinese aesthetic practices and conventions based on frameworks and concepts from their own European cultural discourse and artistic tradition. The diverging stage (c.1840-1860) saw most writers shift attention away from art and material culture, while a few writers were able to reach more profound understandings of Chinese painting and calligraphy. The remarkable person in this phase was George Lay, who in 1841 expressed an exceptional appreciation of Chinese aesthetics and artistic features in both painting and calligraphy, based for the first time on Chinese rather than western tastes and principles. My second argument is that the physicality and materiality of art forms played a critical role in European appreciation of Chinese art. As a result, painting and calligraphy were little valued and discussed in this period, while Europeans paid much more attention to architecture, gardening, porcelain, silk, and mechanical arts like printing and paper making. My third argument is that cultural compatibility was another pivotal factor affecting how Europeans evaluated Chinese painting and calligraphy. They generally based their judgments on European artistic references, particularly illusionistic realism, linear perspective, 3-D modeling, and color. Many writers appreciated flower-and-bird painting because the naturalistic outlining of objects and use of bright colors matched European principles and tastes in oil painting. On the other hand, most writers throughout the period ignored portraiture and monochrome landscape painting and criticized the Chinese depiction of space for failing to use linear perspective. Such criticism was not due to cultural arrogance or political ideology, but due to the incompatibility of Chinese art forms with dominant practices and principles within Europe. My fourth argument is that Europeans' preference for art forms that had more physical and material appeal paralleled the taste for chinoiserie in the 17th and 18th centuries. This materialist taste helps explain why the thriving development of European portraiture and landscape painting in Europe during the 18th and 19th centuries did not lead to any increased appreciation of Chinese portraiture or landscape. These four major arguments help illustrate how Europeans' knowledge construction took place and explain the driving forces behind such a long and complex process of understanding Chinese culture. Examining the written texts as analyzed in the present study not only opens up such a new horizon but also deepens our vision in seeing that even cross-cultural writings that seem highly empirical (e.g. travel writing, encyclopedias, scientific reports, etc.) are not as neutral or impartial as they appear; that the processes of empirical knowledge-making are loaded with many preconditions and prejudices like social-cultural traditions and artistic-aesthetic conventions; and that these processes are also affected by physical and material factors that are outside those social cultural realms. By examining the European reception of Chinese painting and calligraphy, we can better understand the evolutionary process of and the factors affecting European interpretation of Chinese art, and how those early views influenced the later development of Chinese art history in the west. ; published_or_final_version ; Fine Arts ; Doctoral ; Doctor of Philosophy

The influence of cultural, information and psychological processes of globalization on the functioning of historical memory mechanisms in Ukraine is considered. Recommendations regarding scientific support of the historical memory formation and development state policy, which would include the scientific, cultural and educational, memorial segments, are made.Research and origin of the functioning of Historical Memory (historical consciousness) became one of the leading areas of world and national historiosophical opinion interdisciplinary subject of serious research. Globalization caused massive scale out social, political and economic activity beyond the borders of individual states and nations on intercontinental level. Unheard of increased intensity of the relationships in the exchange of goods, investments, financial operations, migration, cultural and information processes. Much easier movement of people and process information. Globalization has in many ways become a logical consequence of humanity – and Interstate block integration collapse of the colonial system and a new type of networking between former colonies and metropolises, weight increase industrial cooperation and open new resource bases in remote parts of the world developed countries, improvement material culture under the influence of the STR, the development of transport and communications, the Internet.It is worth noting that the analysis of the essence of globalization is generally taken into account the economic and communication factors, while globalization means a significant challenge to traditional cultures of the world. Conducted since the end of the 1990s. Number of leading international think tank study on the impact of the information revolution transformation processes of modern society BASED even cried when a new geopolitical concept, which is based on the thesis of the "digital divide" nations, which arose during the information revolution and globalization of the world economy. One of the most important phenomena of the spiritual life of people who are affected unifikatsiynyh effects of globalization is the historical memory of the peoples (nations) as part of their national consciousness and statehood. In modern ethnology approved the submission of historical consciousness factor as one of the key levers of creation of modern nations. Historical memory BASED treads important part of identity and the consolidation of the peoples inhabiting the Ukraine, a single political nation (civic community) – Ukrainian people. Restoring and preserving the collective memory of the state-creating traditions, civilizational achievements, military and labor victory, historical tragedy promotes unity citizenship and mobilizing spiritual forces and potential builders Ukrainian nation, its establishment as an equal subject of international relations, the preservation of public order and territorial integrity of Ukraine, creation of positive socio-political, moral and cultural field being Ukrainian political nation.The term "historical memory" refers to the phenomenon of social consciousness, selectively stored nation body of knowledge, ideas and value assessments of the events of the past that had a decisive influence on its formation, identity, and state-civilizational achievements and consensus in society are perceived as the most important for its self-existence of a consolidated and constructive development in the future. Accordingly, the policy content of the historical memory of the Ukrainian state, are motivated, normalized with constitutional and legal point of view, science-based efforts of the state and society, aimed at identifying, preserving, strengthening in the public mind the memory of the most important reproduction and political life of the nation events and processes of the past in the interest of the sovereign state of civilization and progress. Given the globalization of modern world, the powerful development of electronic and other media, technologies and methods of influence on mass consciousness (including manipulating her destructive information and psychological impact) is markedly increasing scale of threats to information security and stability component of the Ukrainian state. The use of technologies targeted information-psychological influence in modern conditions can lead to such disastrous consequences for sovereign statehood that previously achieved direct aggression or coup.During the period of development of Ukraine as a sovereign state politics of historical memory as part of humanitarian policy was created largely situational, exposed to political conditions, corporate interests. Its foundation was laid not acceptable to society, scientifically based enshrined in regulatory principles and guidelines concerning the development and implementation of national memory as a focused and continuous set of measures developed and implemented by the authorities. ; Рассматривается неоднозначное воздействие культурно-информационного влияния глобализации на функционирование механизмов исторического сознания как важной составляющей идентичности украинской политической нации, а также на традиционную культуру Украины. Высказываются рекомендации относительно научного обеспечения государственной политики формирования и развития исторической памяти, которая включала бы научный, культурно-просветительский, мемориальный и другие сегменты. ; Розглядається неоднозначне позначення культурно-інформаційних впливів глобалізації на функціонування механізмів історичної свідомості як важливої складової ідентичності української політичної нації, а також на традиційну культуру України. Висловлюються рекомендації щодо наукового забезпечення державної політики з формування і розвитку історичної пам'яті, яка включала б науковий, культурно-просвітній, меморіальний та інші сегменти.

It is shown that there is essence transformation of concept of freedom and responsibility in informative society. It is shown, that the modern stage of development of civilization is characterized by destruction of cultural traditions, devaluation of the national valued systems and lining up the new on a base values of the western world, and also by the global crisis of responsibility.It is shown that as the basic circulated models come forward: society of consumption, mass culture, freedom in the western understanding, modernisation of western type as vector only faithful development of any public system. These reference-points are translated and fastened through the channels of mass communication. Together with them new axiological reference-points, as that pluralism, nihilizm and relativism, come forward in relations, are translated, that, in turn, results in the innermost crisis of all types of responsibility. Thus, the modern stage of development of society is characterized deeply by contradictory tendencies in the field of politics, economy, culture, that shows up in the crisis of responsibility. Attention actualized on that all these processes require a serious scientific comprehension and analysis of the systems, sent to the exposure of specific features of this phenomenon for making of algorithm of actions, assisting a removal or even softening of existent contradictions.It is underlined that the virtualization of society can become reason of displacing of frames of society, that appeals to the crisis of political and ethic responsibility and requires the serious going near development of complex of measures, from one side, on informatively-psychological defense of personality, and, with other, on securing of all frames of society for an intergovernmental level.It is shown that on this stage of forming of culture of informative society of contradiction in a culture generated the system crisis of responsibility: ethic, political, economic, both on individual and on collective levels. In informative society, restructuring of cultural space caused transformation of cultural values. Now freedom becomes an attempt finally to break off with dependence on society, orientation on the extreme degree of individual desires and necessities, by absence of some responsibility before society. Humanity searches methods, how to attain all greater freedom, taking off traditional embargoes, renouncing an attempt to stick somebody's will and what that was not authorities. Freedom becomes an end in itself. She accepts different forms: from freedom of speech, allowing to use an unnormative vocabulary in the spoken and writing language to taking off an embargo on doing drug and legalization of same-sex marriages. Such display of freedom serves reason of serious social contradictions.It is underlined that freedom of choice is unthinkable without responsibility for the consequences of the accomplished elections: by individuals, groups of people, including, as nations, people, nationalities, operating by means of frames of society and social educations, the top of that are the states, their unions and international institutes, creating norms, rules, orders and limitations for any world legal subject. Complete freedom can not be: under no circumstances, and not under what circumstances and than higher level of knowledge of people about the place and role in the world, the possible limits of freedom and absence of freedom become more determined, their veritable sense is opened and a value is grasped. Collective freedom and complementary absence of freedom, I am not that another, as objective and that is why immutable knowledge of associations of people about the maximum borders of the safe existence, the following exposes infinite possibilities of common to all mankind development.It is shown that over globalization, as concomitant to informatively-technological revolution process, brings to globalization of irresponsible behavior, and also to globalization of consequences of such irresponsibility. At existent contradictions and conflicts becomes obvious, that global irresponsibility becomes not only a threat to the individuals or task forces, but to all frames of society, and also planet on the whole. Authorial position is grounded, that the degree of responsibility must be straight proportional to possibilities (first of all technical) of society, that society must revise the system of moral values, produce the mechanisms of defense, that principle of responsibility will be the basis of. This principle must imply maximization of all kinds and levels of responsibility, and also, taking into account interdependence of all elements of society and dependence of nature from the actions of man, making of intergovernmental ethic conception that would predetermine transformation of economic, political and legal relations. ; Показано, что в информационном обществе наблюдается сущностная трансформация понятия свободы и ответственности. Обосновывается, что благодаря специфическим виртуальным характеристикам информационного общества социальные субъекты получают уникальные возможности для реализации личной свободы, которые в определенной степени могут вступать в противоречие с ответственностью. ; Показано, що в інформаційному суспільстві спостерігається сутнісна трансформація поняття свободи й відповідальності. Обґрунтовується, що завдяки специфічним віртуальним характеристикам інформаційного суспільства соціальні суб'єкти отримують унікальні можливості для реалізації особистої свободи, які певною мірою можуть заходити у суперечність із відповідальністю.

Public Speaking dulu dikenal dengan sebutan retorika, namun setelah kemajuan ilmu pengetahuan dan teknologi, retorika ini berubah menjadi public speaking, hal ini dikarenakan kebutuhan komunikasi menjadi semakin sigifikan dan krusial yang merambah ke berbagai aspek kehidupan. Public speaking pun kemudian menjadi salah satu disiplin ilmu komunikasi publik. Dengan perkembangan yang sedemikian rupa public speaking menjadi satu keterampilan komunikasi publik yang wajib dimiliki oleh siapapun bila mereka ingin sukses dalam bidang ekonomi, sosial, politik bahkan budaya, sebab komunikasi yang dilakukan manusia dimuka bumi ini hampir 99% dilakukan secara verbal. Terkait dengan pemikiran tersebut mahasiswa yang merupakan bagian dari masyarakat dan merupakan agent of sosial change diharapkan bisa berperan secara aktif –positif dalam merubah peradaban ke arah yang baik melalui keahlian dalam public speaking. Metodelogi Penelitian dalam penulisan karya ilmiah ini adalah Penelitian Kualitatif Deskriptif. Penelitian kualitatif ini secara spesifik lebih diarahkan pada penggunaan metode studi kasus. Sementara itu sumber data ini terbagi kepada dua jenis, yaitu: Data Primer, dan Data sekunder yaitu data pendukung, Teknik pengumpulan data yang penulis pergunakan dalam penyusunan penelitian ini adalah Observasi, Wawancara, Dokumentasi. Adapun Teknis penganalisisan data ini dilakukan secara tiga tahap, sebagai berikut: Reduksi Data, Penyajian Data, Kesimpulan Verifikasi.Sementara itu hasil Penelitian ini adalah: realitas kemampuan public speaking mahasiswa jurusan KPI masih kurang baik, hal ini dikarenakan masih banyak mahasiswa jurusan KPI yang belum bisa berbicara atau masih ragu-ragu untuk mengutarakan apa yang akan dibicarakan, sebagian mahasiswa KPI masih gugup atau malu ketika akan berbicara di depan umum. Adapun tingkat kesulitan mahasiswa jurusan KPI terhadap Public Speaking adalah mahasiswa tidak mau mengungkap pendapat atau pertanyaan, memiliki sikap tidak peduli di kelas, kurangnya tingkat membaca, kurangnya rasa ingin tahu, tidak percaya diri, mempunyai pengalaman buruk dalam public speaking, monopoli yang bertanya, serta lingkungan yang tidak kondusif. Masalah yang dihadapai mahasiswa jurusan KPI dalam Public Speaking adalah Mental yang lemah, kesulitan diksi bahasa, kurang membaca, posisi tempat duduk, kurang pengetahuan, takut salah. Adapun Solusi yang digulirkan untuk mengatasi kesulitan berbicara di depan umum (Public Speaking) adalah sebagai berikut: harus adanya wadah yang spesifik, adanya training tentang public speaking, melatih diri didepan cermin, banyak jam terbangnya dalam arti sering melakukan kegiatan public speaking, mempersiapkan terlebih dahulu, dosen harus memberikan kesempatan kepada mahasiswa berbicara di depan umum dengan lebih sering dengan cara ditunjuk, terutama bagi mahasiswa yang pendiam. Kata-kata Kunci: Retorika, Public Speaking, komunikasi publik, mental.Public speaking used to be known as rhetorics, although after rapid development of science and tecnology, rhetoric changes into public speaking, it is because the need of communication becomes increasingly significant and crucial that has reached every aspect of life. Public speaking then becomes one of public communication disciplines. With such development, public speaking changes into communication skills that must be mastered by anyone if they want to be successful in economic field, social, political and even culture. This because the communications made on earth is almost done 99% verbally. Related to the idea, students who are part of society and agent of social change are expected to play a significant role in changing civilization actively and positively through public speaking skills.Research methodology used in this paper is Descriptive Qualitative Research. This qualitative research is more specifically directed to the use of methods of case study. While, the data source is divided into two types, namely: Primary data and Secondary data or supporting data. The data collection techniques that writer used in his paper are observation, interview, and documentation. Moreover, the data analysis technique done in three stages with the following description: Data reduction, Data Presentation, and Conclusion Verification.The results of this study are: the reality of public speaking skills of KPI student is still not good, this is because there are many KPI students who cannot speak or are still hesitant to say what will be discussed, and some of students are still nervous or feel shy when they will speak in public. The difficulty levels of KPI students in Public Speaking are the students do not want to reveal their opinion or question, they show attitudes of not caring in class, lack of reading interest, lack of curiosity, not confident, have a bad experience in public speaking, monopoly to ask, and the environment which is not conducive. Problems faced by students public Speaking is weak mental, language diction difficulty, lack of reading, seating position, lack of knowledge, and fear of being wrong. The solution provided to overcome the difficulties in public speaking are depicted as follows: there should be specific place, training of public speaking, self-practice in front of a mirror, many experience in which they conduct public speaking oftenly, doing preparation, and then the lecturer should provide the opportunity for students to speak in public more often by appointing them, especially for passive students. Keywords: Rhetoric, Public Speaking, public communication, mental.

It is shown that there is essence transformation of concept of freedom and responsibility in informative society. It is shown, that the modern stage of development of civilization is characterized by destruction of cultural traditions, devaluation of the national valued systems and lining up the new on a base values of the western world, and also by the global crisis of responsibility.It is shown that as the basic circulated models come forward: society of consumption, mass culture, freedom in the western understanding, modernisation of western type as vector only faithful development of any public system. These reference-points are translated and fastened through the channels of mass communication. Together with them new axiological reference-points, as that pluralism, nihilizm and relativism, come forward in relations, are translated, that, in turn, results in the innermost crisis of all types of responsibility. Thus, the modern stage of development of society is characterized deeply by contradictory tendencies in the field of politics, economy, culture, that shows up in the crisis of responsibility. Attention actualized on that all these processes require a serious scientific comprehension and analysis of the systems, sent to the exposure of specific features of this phenomenon for making of algorithm of actions, assisting a removal or even softening of existent contradictions.It is underlined that the virtualization of society can become reason of displacing of frames of society, that appeals to the crisis of political and ethic responsibility and requires the serious going near development of complex of measures, from one side, on informatively-psychological defense of personality, and, with other, on securing of all frames of society for an intergovernmental level.It is shown that on this stage of forming of culture of informative society of contradiction in a culture generated the system crisis of responsibility: ethic, political, economic, both on individual and on collective levels. In informative society, restructuring of cultural space caused transformation of cultural values. Now freedom becomes an attempt finally to break off with dependence on society, orientation on the extreme degree of individual desires and necessities, by absence of some responsibility before society. Humanity searches methods, how to attain all greater freedom, taking off traditional embargoes, renouncing an attempt to stick somebody's will and what that was not authorities. Freedom becomes an end in itself. She accepts different forms: from freedom of speech, allowing to use an unnormative vocabulary in the spoken and writing language to taking off an embargo on doing drug and legalization of same-sex marriages. Such display of freedom serves reason of serious social contradictions.It is underlined that freedom of choice is unthinkable without responsibility for the consequences of the accomplished elections: by individuals, groups of people, including, as nations, people, nationalities, operating by means of frames of society and social educations, the top of that are the states, their unions and international institutes, creating norms, rules, orders and limitations for any world legal subject. Complete freedom can not be: under no circumstances, and not under what circumstances and than higher level of knowledge of people about the place and role in the world, the possible limits of freedom and absence of freedom become more determined, their veritable sense is opened and a value is grasped. Collective freedom and complementary absence of freedom, I am not that another, as objective and that is why immutable knowledge of associations of people about the maximum borders of the safe existence, the following exposes infinite possibilities of common to all mankind development.It is shown that over globalization, as concomitant to informatively-technological revolution process, brings to globalization of irresponsible behavior, and also to globalization of consequences of such irresponsibility. At existent contradictions and conflicts becomes obvious, that global irresponsibility becomes not only a threat to the individuals or task forces, but to all frames of society, and also planet on the whole. Authorial position is grounded, that the degree of responsibility must be straight proportional to possibilities (first of all technical) of society, that society must revise the system of moral values, produce the mechanisms of defense, that principle of responsibility will be the basis of. This principle must imply maximization of all kinds and levels of responsibility, and also, taking into account interdependence of all elements of society and dependence of nature from the actions of man, making of intergovernmental ethic conception that would predetermine transformation of economic, political and legal relations. ; Показано, что в информационном обществе наблюдается сущностная трансформация понятия свободы и ответственности. Обосновывается, что благодаря специфическим виртуальным характеристикам информационного общества социальные субъекты получают уникальные возможности для реализации личной свободы, которые в определенной степени могут вступать в противоречие с ответственностью. ; Показано, що в інформаційному суспільстві спостерігається сутнісна трансформація поняття свободи й відповідальності. Обґрунтовується, що завдяки специфічним віртуальним характеристикам інформаційного суспільства соціальні суб'єкти отримують унікальні можливості для реалізації особистої свободи, які певною мірою можуть заходити у суперечність із відповідальністю.

The article deals with the basic aspects of social and cultural changes caused by globalization processes at thepresent stage of its development. Particular attention is paid to the problems of self-determination rights, indirect spiritual,mental value, ethnonational transformations that affect the processes of identification and identity. The need forestablishing the foundations of tolerance and an attitude of respect for other cultures while maintaining their own nationalidentity and cultural specificity.Globalization creates a wide range of problems related to various areas of social life. Last and encouragesresearchers to focus primarily on the problems of human identity and its identity, transformation, which, in fact, gave riseto the processes that are now called globalization. That man – the main active protagonists of globalization.Therefore, the process of globalization in the early twenty-first century. actualized many problems. Among them aprominent place occupied Questions spiritual values and ethno-national identity and self-identity. It is through the process ofidentification and identity, as well as related needs, perceptions, feelings, values, intentions, motives, and emergingidentification with certain cultural patterns and models, behavioral-role function, social institutions and relationships.For a long time it was thought that it was opposed by traditionalist values of modernization, but socio-culturaldynamics of the globalized world has forced the scientific community in a different way vidrefleksuvaty this conventionalsense. Currently, the primary identity becomes qualitatively new characteristics: traditional instruction reinterpreted andadapted to the new reality. It is the spiritual and religious values can now not only contribute to the socio –culturalintegration in societies that modernized – appeal to them is ethically motivated the search criteria of individual identity.It is not surprising that even in developed countries is now clear tendency to the restoration of historical andethnic character of local traditions and cultural features that are often inherent characteristics of individual and groupidentity, a sort of "guarantors" of sustainability. Growing popularity of so-called education historical language that mayhave lost communication at the same time preserved the identity function, and therefore attracted ever lost interest.Popularized ethnic cuisine, Absolutely Africa in clothing, interiors, architecture.General form of integration into the global community of ethnic and cultural space is now increasingly becominga problem of personal choice. And that choice is inevitable in defining the boundaries of identity involves isolating specificcharacteristics of individuals and groups in correlation with the corresponding value of spiritual and cultural symbols ofthe nation state ( civilization) or separate inokulturnogo group.So the two (the actual day ) directions search for identity – unity in diversity and opposition group etnoduhovnyhproperty values of other cultures – are transformed into a kind of conflict – between multiculturalism and ethnicnationalism.Multiculturalism – as guidance on maintaining ethnic unity and the value of the inhomogeneous society – offersa model of social action focused on freedom of expression of cultural experience. Multiculturalism is committed to culturaldiversity as a constant (essential) and the most valuable quality (features) of the modern world , but politics is understoodas democratic and developed countries. Parameters relevant policy sets the state.The task of any nation state that understands the inevitability of globalization – primarily to preserve their ownmental-spiritual values that form the core of its culture. Ethnic identity is really suffering under the pressure of globalizationactive calls. The common area of residence and a common past, historical memory, traditions, rituals, traditions – all that isthe basis of ethnic and national identity of the people, now more and more is on the periphery of the problems faced by thestate, affected by migration, planting Westernized samples masovizatsiyi mosaic of culture and so on.The most important premise that today must prevail in dealing with the problems of globalization , there is anunderstanding that formed millennia mental and spiritual values do not have to compete with one hand – with new, partlytechnologized universalizovanymy samples and culture, on the other – inokulturnogo samples must not "dilute" ethnicnationalvalues and are formed on the basis of their identity. Therefore the main task today – equal dialogue of cultures.For problems with laying the foundations of cultural dialogue and tolerance should be directed work state basededucation friendly attitude towards other cultures, the development of various forms of intercultural exchange, but subjectto the express terms of emphasis on preserving the national identity and cultural specificity. ; В статье исследуются основные аспекты социокультурных изменений, вызванные глобализационными процессами на современном этапе ее развития. Особое внимание уделено проблемам самоопределения человека, опосредованные духовными, ментально-ценностными, этнонациональными трансформациями, которые влияют на процессы идентификации и самоидентификации. Отмечается необходимость формирования основ толерантности, уважительного отношения к другим культурам при условии сохранения собственной этнонациональной идентичности и культурной специфичности. ; У статті досліджуються основні аспекти соціокультурних змін, викликані глобалізаційними процесами на сучасному етапі її розвитку. Особлива увага приділена проблемам самовизначення людини, опосередкованим духовними, ментально-ціннісними, етнонаціональними трансформаціями, які впливають на процеси ідентифікації та самоідентифікації. Наголошується на необхідності формування основ толерантності, поважливого ставлення до інших культур за умови збереження власної етнонаціональної ідентичності та культурної специфічності.

Стаття присвячена визначенню сутності нового міждисциплінарного та міжметодологічного підходу, визначеного як "культурологічна герменевтика", а також встановленню його потенціалу щодо дослідження феномена інтерпретації, зокрема художньої. Підґрунтям культурологічної герменевтики виступають дві основні герменевтичні галузі (методологічна і онтологічна), збагачені досягненнями таких сумісних із ними методологій, як аналітична психологія, структуралізм, морфологія культури та ін. ; Статья посвящена определению сущности нового междисциплинарного и межметодологического подхода, обозначенного как "культурологическая герменевтика", а также установлению его потенциала в изучении феномена интерпретации, в частности художественной. Основой культурологической герменевтики выступают два основных герменевтических направления (методологическое и онтологическое), обогащенных достижениями таких совместимых с ними методологий, как аналитическая психология, структурализм, морфология культуры и др. ; The interpretation, namely, the artistic interpretation can be viewed as one of the integral culture-forming phenomena. So it is worth of synthesizing inter-disciplinary and inter-methodological studying.Traditionally, one of the dominant methodologies of researching the interpretative thematic was Hermeneutics, a methodology originating from Ancient Greece where it was applied to Homer's poems. In the Middle Ages the hermeneutic operations were used to descry the ultimate meaning of the Holy Writ. Much later Schleiermacher invested Hermeneutics with a psychological meaning, using it as a means of understanding the inner world of other person, as it is expressed in the speech, and, especially in writing. This was the beginning of so-called "methodological" Hermeneutics, the aim of which was to understand authors better than they understand themselves.Quite different approach was later suggested by M. Heidegger and his followers. Their "ontological" Hermeneuticsin a way returns to the Medieval supposition of the manifestation of transcendental Being in a literary text. Therefore, the main task of a hermeneutist is to understand not the author as a person, but the implicit meanings of the text that can be quite different from the author's intention. Such a presupposition is very close to the main principles of Ukrainian philosophical (and para-philosophical, expressed in belles-lettres) thought.Undoubtedly, both methodological Hermeneutics of Schleiermacher and ontological Hermeneutics of Heidegger and his followers have great euristic potential. Still, the contemporary situation of active inter-cultural and inter-civilization dialogue leads us to the necessity of enriching the Hermeneutic with the achievements of compatible methodologies (Analytical psychology, Structuralism, Morphology of Culture etc). All of these methodologies are centered on the transpersonal levels of the text, where the "spirit of culture" leaves its traces more clearly. An author here appears to be a medium, conducting independent, "objective" messages to the recipients.In a way, the same can be said about the mostly French "post-philosophies" (postmodernism, poststructuralism etc). The main difference is in the negative attitude of their representatives to such transpersonal messages. As the transcendental reality (Haidegger's Being) is denied, the only transpersonal level left is the cultural subconsciousness that speaks through the author independently of his/her will. But, if K. G. Jung believed such a collective psyche to be full of spiritual treasures, French thinkers suspect that it contains only the suppressed complexes and traumas.This cardinal difference between the world outlooks does not forbid integrating the achievements of different methodological approaches into something new. The general goal of maximal understanding not only of the text, but its widest cultural context, allows us to define such a "synthesizing" approach as the Culturological Hermeneutics.Here different methodologies take their place on the different stages of studying the text. "Analytical" approach allows us to go into the details, "synthetic" – to return to the text as a whole. Thus we can turn a hermeneutic circle into a spiral and go ever deeper into the layers of meaning.Such a procedure demands studying the text in all possible cultural contexts: personal, social and universal. To do this we can make use of the term "paradigm". In our case it is a cultural paradigm, that characterizes the specific cultural features of a certain social entity. It leads us to investigating the cultural invariants, such as archetypes. It is wellknown, that they are remarkably constant, appearing worldwide through the ages. Still the specific set of archetypes and the way they are interpreted are unique for each cultural paradigm. This archetypal matrix can be seen in all the artistic works belonging to a paradigm. That is why Culturological Hermeneutics is to view an author both as a person and as a more or less typical representative of a certain cultural paradigm. It leads us from the traditional understanding of the artistic communication between author – text – recipient, to the intercultural communication in the global context.According to H.-G. Gadamer, the main purpose of hermeneutics is the achievement of understanding. This purpose is especially important in the times of great political, social and cultural changes, that demand, amid other things, the renovation of the lost traditions and liaisons. It makes hermeneutics, namely, culturological hermeneutics, that aims at the maximal understanding of a text and all its possible contexts, especially important.

In the last decade there have been radical changes in information technology. Progress in the development of modern means of communication spurred globalization in the world, speeded up the process of communication. It has become more technological and acquires new qualities such as «feedback» By lexicon added concepts such as «e-government», «communication Democracy», «e-citizenship».It is worth mentioning luminaries study communication processes in politics, which include H. Lassuel (mass communication, propaganda), H. Blumer, D. Rismen (theory of mass communication), K. Doych and D. Easton (founders of cybernetic approach and system analysis in political communications) L. Pye and W. Schramm (modernization theory).Direct impact on the study of contemporary political communication were the founders of the theory of the information society, including D. Bell, J. Galbraith, H.-M. McLuhan, A. Toffler, A. Touraine and others.The basis for the analysis of functional characteristics and values of political and communication processes are known H. Lassuell's paradigm under which the act of communication is seen as a structure of five components: who transmits, whom the transferor, what transmitting, on which channel, with what result.By definition, giving H.-J. Schwarzenberg, political communication – the process of transferring political information, which information circulates between the various elements of the political system, and between political and social systems. Based on the research perspective, we can distinguish two main ways of political communication: horizontal and vertical.The horizontal political communication, especially considering the exchange of information at the level of «individual – individual» «social group – social group», «the state – the state» and so on; while the vertical political communication involves the exchange of information between actors at various levels of «the state – the individual», «the social group – the state» and so on. Should pay attention to dramatic transformation taking place in all spheres of life (economic, social, cultural, informationalIt is about the globalization of the world who have shown themselves revolution in the technical field, the formation of new modes of communication, the use of Internet technologies. These transformations led to the formation of an information society.The concept of «information society» has gained relevance in the late 1980s in the West and seen as a new period in the development of civilization, due to the electron-technological revolution. The most complete concept of the information society is represented in the works of D. Bell, A. Touraine, Toffler, H. McLuhan, Zb. Brzezinski and others. The information society is characterized by defining the role and high levels of information technology. The main factors of social change are the production and use of information; theoretical knowledge as the highest value becomes the leader of a new social structure, new management models. The dominant role is played by the scope of information services.One way of determining the development of the information space at the present stage, both within the worldwide community, and at the level of national political communities, is Internet, which is a global planetary information system, a means of unification of various information networks for the transfer and exchange of information between countries, regions, organizations and individuals.Scientists are concerned that the Internet has developed spontaneously only at the initial stage. Gradually the situation changed, and government agencies in several countries were trying to control the Internet communication (China, North Korea).M. Hrachov which summarized according to researchers, uses terms such as «media imperialism», «cultural imperialism» and even «financialy-information totalitarianism». In his view, the internationalization of the information space to a greater extent contributed not a process of national liberation and development, but rather the weakening of cultural sovereignty and autonomy, strengthening economic and political dependence of States «third world», and recently also the former socialist countries of Central and Eastern Europe.However, according to most scholars, the Internet radically increase the effectiveness of the government machinery, both in speed of service, and in its price. One example may be the introduction of e-government. The idea of e-government is the idea of the state as an institution designed to efficiently meet the actual needs of society. The essence of e-government is the use of virtual space to improve service delivery models and improve the efficiency of government and public institutions. ; В статье исследуется понятие политической коммуникации и ее современные особенности. Определяются основные черты современного информационного общества, а также ключевая роль Интернета как средства связи. Сформулированы положительные и отрицательные проявления политической коммуникации в информационном обществе. ; У статті досліджується поняття політичної комунікації та її сучасні особливості. Визначаються основні риси сучасного інформаційного суспільства, а також ключова роль Інтернету як засобу зв'язку. Сформульовано позитивні та негативні прояви політичної комунікації в інформаційному суспільстві.

The ambiguousness of technical civilization and necessity of environmental preservation at the terms of deep ecological crisis actualize the question of safety of humanity. This question became the result of aggressive and selfish relation of man to nature. This question has an important value for Ukraine which had the biggest ecocatastrophe in history- an accident at the Chornobyl atomic station. The purpose of the article consists in research of structural potential of altruism in the decision of modern ecological problems. A man can not exist without nature. An ecological crisis does not embrace only the separate regions of our planet, but it also acquires global, planetary character. Appearance of ecological crisis is the result of selfish way of thinking. In opinion of modern researchers an ecological crisis is the appropriate consequence of development of West-European philosophy. In the system "society - nature" each of partiesinfluences on others. An ecological danger grows into the newest social question. The problem of guard requires the search of ways to provide ecological defence of separate countries and humanity on the whole. Exploitation of nature accentuates contradiction between the developed countries (first world) and countries which develop (third world). In strategies of prevention of ecological crisis the classic pattern of «friend-enemy» and model of ecological discourse coexist on principles of communicative action theory of Yu. Gabermas and ecological communication of N. Luman. The first pattern distributes societies and separate people on "enemies" and friends of nature which creates an original selfish monopoly not only on strategy of guard of environment, but also on "correct ecological thought" which can result into application of repressive practices in nature protection activity. In history of humanity the question of ecological safety, responsibility of man for maintenance of the biological kind has never stood so critically , thus, there was not responsibility for existence of future generations. Freedom rights of nature have to be protected similarly as freedom rights of man, Justice in relation to nature means foremost to grant nature the possibility to operate after the own laws, and the man - after his.Important for forming of national ecological policy and development of ecolaw is ecological justice. An ecological function is acknowledged by one of basic functions of the Ukrainian state. Altruism is description of human conduct, mine-out during the evolution of homo sapiens. Through love to nature an altruist opens itself to the world and at the same time realizes itself the same. Public associations, public and ungovernmental organizations, carry out control after government institutions, come forward with initiations of bill etc. Mental senses of the Ukrainian culture assist the forming of altruism as component of ecological ethics of Ukrainian. Altruism can promote the forming of organic solidarity of our society. Organization of the system also needs drastic alternations. A modern generation in an ecological plane must adhere to principle of justice in relation to future generations, leave after itself for descendants the stored nature. Moral and legal norms regulate mainly the relationships of people with each other concerning nature, in fact nature traditionally was a less costed category. Overcoming of ecological crisis needs collective efforts of all society.This task forces philosophy to actualize the problem of general, planetary responsibility of society in relation to nature. Society must treat nature with kind regards, respect her dignity and rights. ; В статье исследуется конструктивный потенциал альтруизма в условиях экологического кризиса. Рассматривается модель экологического дискурса на основе теории коммуникативного действия Ю. Хабермаса, экологической коммуникации Н. Лумана и этики всеобщей ответственности. Подчеркивается, что форма альтруизма на основе идеи ordo amoris М.Шелера являється формой есть мироустройства, которое основывается исключительно на любви и обеспечивает экологическую безопасность как основу всеединства мира. Альтруизм как фактор экологической безопасности предусматривает отношение к природе не как к средству или ресурса, а как к партнеру общества. Доказывается, что ментальные смыслы украинской культуры способствуют формированию альтруизма на основе органической солидарности общества. Создание общего мира общества и природы требует обоснования морально-правовых норм на основе принципа альтруизма дискурсом зрелых граждан. ; У статті досліджується конструктивний потенціал альтруїзму за умов екологічної кризи. Розгадається модель екологічного дискурсу на засадах теорії комунікативної дії Ю. Габермаса, екологічної комунікації Н. Лумана та етики спільної відподальності. Підкреслюється, що форма альтруїзму на основі ідеї ordo amoris М. Шелера, тобто світоустрою, яке ґрунтується виключно на любові забезпечує екологічну безпеку як основу всеєдності світу. Альтруїзм як чинник екологічної безпеки передбачає відношення до природи не як до засобу або ресурсу, а як до партнеру суспільства. Доводиться, що ментальні смисли української культури сприяють формуванню альтруїзму на основі органічної солідарності нашого суспільства. Створення спільного світу суспільства і природи вимагає обґрунтування морально-правових норм на основі принципу альтруїзму дискурсом зрілих громадян

Nova epoha 21. stoljeća razvija nove globalno povezane, interaktivne te na visokim tehnologijama i cyberspaceu utemeljene civilizacije, kao i nagle prijelaze i druge interakcije između starih i novih modela života, orijentacije i ponašanja. Bio-logija i socio-logija opisuju bios kao međusobno povezane interakcije živih bića i biotopa, prirodnih, kulturnih, tehničkih. Koncept bio-etike u Novoj epohi treba biti inkluzivan u integriranju prirodâ, tehnologijâ i kulturâ. Mogućnost katastrofe ili kultivacije ovisi o jačanju i integriranju šest temeljnih bioetičkih ljudskih svojstava, stavova i vrlina – komunikacije i kooperacije, sposobnosti i suosjećanja, natjecanja i njegovanja. Ovi su principi, empirijski i povijesno, bili uspješni u njegovanju harmoničnog biosa, odnosno suživota u ekološkom, ekonomskom, političkom i kulturnom pogledu. Tih šest bioloških svojstava prirodne su ljudske sposobnosti i mogu se pronaći u svim religijama i kulturama. Oni bi također trebali služiti kao bitni preduvjeti i sastavnice uspješnog i ugodnog opstanka pojedinaca, zajednica, kulturnih i prirodnih okoliša te biotopa u Novoj epohi. Njihovu važnost možemo dokazati situacijskim analizama rješavanja sukoba, siromaštva, kulture zajednice, poslovnog uspjeha, politike, zdravstvene skrbi, medicinskih intervencija i izazova kao što su shvaćanja seksualnosti, starenja, harmonije i sreće. ; The new epoch of the 21th century develops new globally interrelated and interacting high-tech and cyberspace based civilizations and rapid transitions and other interactions between old and new models of life, orientation and behavior. Bio-logy and socio-logy describe bios as interrelated interactions of living beings and biotopes, natural, cultural, technical. The concept of bio-ethics in the New Epoch has to be inclusive in integrating natures, technologies, and cultures. The potential for catastrophe or cultivation depends on strengthening and integrating the six basic bioethical human properties, attitudes, and virtues – communication and cooperation, competence and compassion, competition and cultivation. These 6 C-principles have empirically and historically been successful in cultivating harmonious bios, i.e. living-together in interrelation environmentally, economically, politically and culturally. The six biological C-properties are natural human capacities and can be found in all religions and cultures. They also have to serve as essential preconditions and components for the successful and comfortable survival of individuals, communities, cultural and natural environments and biotopes in the New Epoch. We could demonstrate and evidence their importance by situational analyses on conflict resolution, poverty, community culture, business success, politics, health care, medical intervention, and challenges such as the understandings of sexuality, aging, harmony, and happiness. ; La nouvelle époque du 21ème siècle fait émerger de nouvelles civilisations interconnectées, interactives et fondées sur la haute technologie et le cyberespace, tout comme des transitions rapides et autres interactions entre les anciens et les nouveaux modes de vie, l'orientation et le comportement. La bio-logie et la socio-logie décrivent bios comme des interactions interconnectées des êtres vivants et des biotopes naturels, culturels, techniques. Le concept de bioéthique à la Nouvelle époque doit être inclusif en intégrant natures, technologies, cultures. La possibilité d'une catastrophe ou d'une cultivation dépend du renforcement et de l'intégration des six C-qualités, attitudes et vertus bioéthiques fondamentales : communication et coopération, compétence et compassion, compétition et cultivation. Ces six principes ont empiriquement et historiquement réussi à cultiver un bios harmonieux, c'est-à-dire un vivre-ensemble dans une interrelation environnementale, économique, politique et culturelle. Ces six qualités biologiques sont des capacités humaines et on peut les trouver dans toutes les religions et cultures. Elles doivent également servir de condition préalable et de composant essentiel à une survie réussie des individus, des communautés, des environnements culturels et naturels et des biotopes à la Nouvelle époque. Nous pourrions démontrer et apporter des preuves de leur importance par des analyses situationnelles de la résolution des conflits, de la pauvreté, de la culture communautaire, de la réussite commerciale, de la politique, des soins de santé, de l'intervention médicale, ainsi que des défis tels que la compréhension de la sexualité, du vieillissement, de l'harmonie et du bonheur. ; Die Neue Epoche des 21. Jahrhunderts entwickelt neuartige, global zusammenhängende und interagierende hightech- und cyberspacebasierte Zivilisationen, wie auch rasche Übergänge und andere Interaktionen zwischen alten und neuen Lebensmodellen, Orientierung und Verhalten. Bio-logie und Sozio-logie schildern den Bios als zusammenhängende Wechselbeziehungen der Lebewesen und Biotope, natürlichen, kulturellen sowie technischen. Das Konzept der Bio-ethik in der Neuen Epoche soll die Integration von Naturen, Technologien und Kulturen einbeziehen. Das Potenzial für eine Katastrophe oder Kultivierung hängt von der Stärkung und Integration der sechs grundlegenden bioethischen menschlichen Eigenschaften, Haltungen und Tugenden ab – der Kommunikation und Kooperation, der Kompetenz und des Mitgefühls, des Wettbewerbs und der Kultivierung. Diese sechs Prinzipien waren empirisch und historisch erfolgreich in der Kultivierung des harmonischen Bios, bzw. des ökologischen, wirtschaftlichen, politischen und kulturellen Zusammenlebens innerhalb einer Wechselbeziehung. Die sechs biologischen Eigenschaften sind natürliche menschliche Fähigkeiten und können in allen Religionen und Kulturen detektiert werden. Sie sollten ebenfalls als wesentliche Voraussetzungen und Komponenten für einen erfolgreichen und komfortablen Fortbestand der Individuen, Gemeinschaften, Kultur- und Naturumgebungen und Biotope in der Neuen Epoche dienen. Wir könnten deren Gewichtigkeit zeigen und erweisen – durch Situationsanalysen der Konfliktlösung, Armut und Gemeinschaftskultur, des Geschäftserfolgs, der Politik, Gesundheitsfürsorge, der medizinischen Interventionen sowie durch Herausforderungen wie Vorstellungen von Sexualität, Altern, Harmonie und Glück.

Greening societal development of Earth civilization is considered as an instrument of "green" economy in the context of overcoming global, national, regional and local environmental threats and strengthening environmental security. Main issues in greening societal life are examined within the political, economic, environmental, social and ethical framework. These issues include: economic – deficient economic policy, consumer mentality of the world population and destructive globalistic tendencies of development; environmental – deficient environmental policy, global warming due to greenhouse emissions, destabilization of ecological systems and global environmental threats; social – deficient social policy, population growth, which exceeds ecological capacity of ecosystems; moral – degradation of morality as a result of alcohol and drug use, pollution of the environment, destructive impact of information systems and unhealthy way of life. The meaning and use of the term "greening" in scientific works is analyzed in details. "Greening" is recognized in: certain kinds of human activity; economic instruments in environmental and forest policies; natural resource use; economic systems; societal development. Greening of human activities is considered as a system of actions, aimed at the improvement of reproduction, protection and use of environmental resources. Greening of certain economic instruments is considered as their transformation into instruments of environmental policy, aimed at the improvement of the environment state, reproduction, protection and use of natural resources. Greening of nature use is considered as an improvement of economic relations in the process of interaction between production and environment. Greening of societal development is considered as a category of ecological economics and as an instrument of evolutionary transition to "green" economy. Key directions of economic, environmental, social and moral domains greening in nature management and "green" economy implementation in Ukraine are substantiated. Greening the economic activity in Ukraine consists of consistent complex transformation of economic instruments into the instruments of environmental policy. Greening the environmental domain consists of raising the productivity of renewable natural resources (ecological systems) and ensuring their sustainability and protection from destructive impact of anthropogenic and natural forces. Greening the social domain should facilitate the transformation of consumer mentality of mankind into the environmentally oriented mentality. ; Экологизация общественного развития земной цивилизации рассматрена как инструмент построения «зеленой» экономики в контексте преодоления глобальных, национальных, региональных и локальных экологических угроз и укрепления экологической безопасности. Исследованы главные проблемы экологизации общественной жизни в политической, экономической, экологической, социальной и духовной сферах. К ним отнесены: в экономической – несовершенная экономическая политика, потребительская ментальность мировой общественности и деструктивные глобалистические тенденции развития; в экологической – несовершенная экологическая политика, потепление климата в результате выбросов парниковых газов, дестабилизация экологических систем и глобальные экологические угрозы; в социальной – несовершенная социальная политика, рост численности населения, превышающий рамки экологической ёмкости экосистем; в духовной – деградация духовной жизни людей в результате употребления алкоголя, наркотиков, загрязнения окружающей среды, деструктивного влияния информационных систем и нездорового способа жизни. Проанализированы значение и употребление термина «экологизация» в отечественных и зарубежных научных трудах. «Экологизация» используется для обозначения: любых видов человеческой деятельности; экономических инструментов в экологической и лесной политике; природопользования; экономических систем; общественного развития. Экологизация видов человеческой деятельности рассматривается как система действий, обеспечивающая улучшение воспроизводства, охраны и использования ресурсов окружающей среды. Экологизация отдельных экономических инструментов рассматривается как трансформация их в инструменты экологической политики с целью улучшения состояния окружающей среды, воспроизводства, охраны и использования природных ресурсов. Экологизация природопользования – это улучшение экономических отношений, складывающихся в процессе взаимодействия производства с окружающей средой. Экологизация общественного развития рассматривается как категория экологической экономики и инструмент эволюционного перехода к «зеленой» экономике. Обоснованы ключевые направления экологизации экономической, экологической, социальной и духовной сфер природопользования и внедрения «зеленой» экономики в Украине. Экологизация экономической деятельности в Украине заключается в последовательной, комплексной трансформации экономических инструментов в инструменты экологической политики. Экологизация экологической сферы заключается в повышении продуктивности возобновляемых природных ресурсов (экологических систем) и обеспечении их экологической устойчивости и защиты от деструктивного влияния антропогенных и природных факторов. Экологизация социальной сферы должна способствовать трансформации потребительской ментальности в природоохранную. ; Екологізацію суспільного розвитку земної цивілізації розглянуто як інструмент розбудови «зеленої» економіки в контексті подолання глобальних, національних, регіональних і локальних екологічних загроз і зміцнення екологічної безпеки. Досліджено основні проблеми екологізації суспільного життя у політичній, економічній, екологічній, соціальній та духовній площинах. Детально проаналізовано значення і вживання терміна «екологізація» у вітчизняних та зарубіжних наукових працях. «Екологізація» використовується для позначення: будь-яких видів людської діяльності; економічних інструментів, що використовуються в екологічній і лісовій політиці; природокористування; економічних систем; суспільного розвитку. Екологізацію суспільного розвитку трактують як категорію екологічної економіки та інструмент еволюційного переходу до «зеленої» економіки. Екологізація економічної діяльності в Україні полягає в послідовній, комплексній трансформації економічних інструментів в інструменти екологічної політики. Обґрунтовано ключові напрямки екологізації економічної, екологічної, соціальної та духовної сфер природокористування і запровадження «зеленої» економіки в Україні.

Jean-Jacques Rousseau is one of the most important philosophers for the Chinese intellectuals in the 20e century. This study focuses firstly on different groups of society, not only the intellectuals, but also average people and they were inspired by Rousseau. Secondly, the historical materials the author employed are not limited to political commentaries, academic articles, but also included a number of novels, plays or other literary works. In order to provide a complete interpretation of this subject, the author employed especially the imperial exam papers in the late Qing, which is breakthrough of the early studies in the similar subject. Over all speaking, this thesis is an excellent exploration of the themes which author sets but there are still some problems which should be modified for further study, such as content about the complexity of the thinking of Rousseau. The first part of this thesis collects more than two hundred historical documents mentioned Rousseau. By analyzing the historical source according to the time, the authors and the species, the thesis reveals an overall historical course how the Rousseau's ideas spread in the late Qing Dynasty. The second part of the article focuses on the intellectual elite and how they accept and understand Rousseau's thoughts. According to the historical database of this thesis, at late Qing, Liang Qichao is the intellectual who advocated the most the ideas of Rousseau. His attitude towards Rousseau turns from the praise to suspect and finally to criticize, but from the perspective of the history of the human civilization, Liang always holds a "stable" position towards Rousseau. The revolutionary intellectuals elites have an special mode in propagation of Rousseau's thoughts. Their propaganda system is from shallow to deep, covering all sectors of society crowd. Yan fu, although he criticized the political philosophy of Rousseau, also recognized the contribution of Rousseau as educator. The third part deals with the popular literature, literary works, which reveals an overview how the enlightenment values of Rousseau thought inspiring the Chines at late Qing. By analyzing the imperial exam papers, especially in the part of "policy question", the thesis discovers a split phenomenon in the class of the gentry, which shows the challenges and their answers of the gentry as defenders of the traditional social order at the late Qing Dynasty. ; Jean-Jacques Rousseau est l'un des philosophes les plus importants pour les intellectuels chinois dans le XXe siècle. Cette étude se concentre d'abord sur les différents groupes de la société, pas seulement les intellectuels, mais aussi la moyenne des gens et comment ils ont été inspirés par Rousseau. Deuxièmement, les documents historiques employés ne sont pas limités à des commentaires politiques, des articles académiques, mais sont également inclus un certain nombre de romans, de pièces de théâtre ou d'autres œuvres littéraires. Afin de donner une interprétation complète de ce sujet, l'auteur emploie surtout les copies d'examen impérial à la in des Qing, qui est une percée des sources historiques sur le thème similaire. En résumé cette thèse est une exploration de ce thème mais il ya encore quelques problèmes qui devraient être modifiés pour les études plus approfondies comme la complexité de la pensée de Rousseau en Chine. La première partie de la thèse rassemble plus de deux cents documents historiques mentionnant Rousseau. En analysant les sources historiques selon le temps, les auteurs et les types, la thèse révèle un parcours historique : comment se propagent les idées de Rousseau à al fin des Qing? La deuxième partie de l'article se concentre sur l'élite intellectuelle et la façon dont elle accepte et comprend les pensées de Rousseau. Selon la base de données historiques de cette thèse, à la fin des Qing, Liang Qi-Chao est l'intellectuel qui a le plus promu les idées de Rousseau. Son attitude envers Rousseau se détourne de la louange et soupçonne et critique. Du point de vue de l'historie de la civilisation humaine, Liang détient toujours une position "stable" sur Rousseau. Les élites révolutionnaires ont eu un mode de propagation spécial de la pensée de Rousseau. Leur système de propagande a couvert tous les secteurs de la société. Yan Fu, malgré qu'il ait critiqué la philosophie politique de Rousseau, a également reconnu la contribution de Rousseau en tant qu'éducateur. La troisième partie traite de la littérature populaire, des œuvres littéraires, qui révèlent comment les valeurs des Lumières de Rousseau ont inspiré les Chinois à la fin de Qing. En analysant les feuilles d'examen impérial, en particulier dans le cadre de "stratégie-question", la thèse montre un phénomène de "conflit" au sein de la gentry à propos de Rousseau et dévoile les défis et les réponses de la gentry, en tant que défenseur de l'ordre social traditionnel à la fin de la dynastie Qing.

This article analyzes the important historical stages of the South Korean historical traditions, from ancient Neolithic times to the present day. Investigated important factors and worldview that took place in the historical formation South Korean society, as a modern leader in world kordynatah development. The role of South Korean society, as custodian of tradition and cultural heritage. An important factor in the development of historical traditions in the Korean peninsula since the Neolithic, is cultural pressure from other countries both East and West. Half a century of colonial rule, the Japanese Empire on the Korean peninsula, despite the violence and repressive policies of the national total for the assimilation of ethnic Koreans, the Japanese failed to destroy the Korean tradition, its vitality dignity has gone through rigorous testing history and showed great maturity Korean people. But that could not do the Mongols and Japanese colonizers managed to make the Communist Korea. National history and many achievements were simply destroyed and then recreated originally given ideological communist regime. In this study, we see that an important mission in preserving historical traditions the Korean people serves society and the state Republic of Korea. Going through difficult times of formation of the South Korean state authoritarianism through military control of South Korea reached the level of a democratic state, showing that their maturity and ability to influence the whole world.February 25, 2008 the President of the Republic of Korea for the next five years was Lee Myung-bak. Its characteristics are: determination, straightforwardness and pragmatic approach to business (founded as saying the «Protestant ethic»). Lee Myung-bak, unlike his predecessors, was the first in the history of Korea's presidency, which made a major breakthrough for its people. Former deacon Protestant churche reached stability and success for their country. The period of his presidency is characterized by important stages, namely: the politics of education. He established the National Scholarship Foundation, which has provided student loans. In addition, the government has maintained a system of «deferred payment» for those hard to pay tuition. Politics in economics «Mbnomics» - a term applied to Lee Myung-bak held macroeconomic policy. The central part of the plan of the Lee Myung-bak's economic recovery plan is his "Korea 7-4-7." Name of the plan consists of goals. Increase GDP by 7% raise per capita income to U.S. $ 40,000, and make Korea the seventh in the list of countries with the most developed economies. Foreign Policy. To resolve the North Korean nuclear issue requires close cooperation between the six-party talks. Strengthening the Union of South Korea and the United States, founded on shared values and mutual benefit, it is important to allow Korea to take appropriate action and have an impact on the situation in North Korea and Northeast Asia.Today inter-Korean relations are transient and tense situation. 2010 - 2012 GG, was busy leading to military conflict between South and North. But overall policy of Lee Myung-bak made a major breakthrough in the history of South Korea and exit to world globalization level.New and modern sixth president of the republic for the first time in the history of South Korea was a woman - Park Hyo KIN. December 19, 2012 she won the election fair and opened a new era in the history and traditional culture is not characteristic of this society, which is based on the Joseon Dynasty. KIN Pak Ho, daughter of the famous President Park Chung Hee, who made a great contribution to the development of the South Korean economy and laid a proper foundation. Pak King He based his economic recovery program has put the country. The process of historical development is irreversible, because in modern South Korea, which is a highly developed industrial country, revive and cultivate the values of traditional culture that emerged in the feudal era, can only artificially, natural way of further development of historical tradition these days is directed toward its deep globalization. The peculiarity of Korean tradition explains the features and patterns of historical development in the Far pockets Confucian civilization. Keeping a creative experience of many generations of Korean people, it is not only his property, but included in the treasury of cultural property of all mankind. ; В статье проанализированы важные исторические этапы формирования южнокорейской исторической традиции, от древнейших времен неолита до наших дней. Исследованы важные факторы и мировоззренческие установки, имевшие место в историческом формировании южнокорейского общества, как современного лидера в мировые координаты развития. Проанализирована роль южнокорейского общества как хранителя традиции и культурного наследия. ; В статті проаналізовано важливі історичні етапи формування південнокорейської історичної традиції, від найдавніших часів неоліту до наших днів. Досліджено важливі чинники та світоглядні настанови які мали місце у історичному формуванні південнокорейського суспільства, як сучасного лідера у світових координатах розвитку. Проаналізовано роль південнокорейського суспільства, як зберігача традиції та культурної спадщини.