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The article deals with the philosophical component of the legacy of theprominent early Middle Ages, the first encyclopedic Isidore of Seville (560-637).By analyzing the works of foreign medical scholars and writings of Isidore, the author spans the evolution of views on the legacy of the Seville Bishop. Particular importance is given to quotations from ancient literature in the writings of Isidore, the transformation of the meaning of the quotation, which was due to a change in the context, and often the very text, the agreement of these quotation among themselves and the general conclusions of the author. The second book Differentials and the three books of Senencius of Isidore are defined as the original "theological works" that corresponded to the cultural and ideological demands of the European society of the early Middle Ages, formed the foundations of European education, the idea of the appointment of the royal (state) power.The presentation of the doctrine and related problems is carried out in the three books of Senentius, which contain a number of thematic and meaningful parallels with the second book Differentials. The genius of Senentius is reinterpreted by Isidore: this is not just a thematic selection of aphoristic statements; quotations from various works and Isidor's own maxims are designed in a clear structure), which explains a certain position and "policy" of the author, a strictly defined set of interconnected concepts. In the three books of Senentia, dogmatic, ascetic themes, what is called the "political theology" are considered.Thus, the second book "Differentials" and the three books "Sentence",marked by us as "theological works", are expected to contain a wealth of material for historical and philosophical analysis and, above all, philosophical concepts perceived by Isidor through the inheritance of the Fathers of the Church. However, if he can be blamed in a certain way in the reception of philosophy, then a large number of quotations from ancient literature is not simply a reference to the works of predecessors. They represent the consistency of Isidor's thoughts with his predecessors, as well as his own conclusions. Given that the Sevillian Bishop was extremely lucky and virtually all his works were preserved, it is not surprising that they caused such controversy in the scientific community of the Medievists and not only the Medievists. The analysis of works on revealing their philosophical component continues to this day and the "supporters" of Isidore-philosopher are becoming more and more. Evolution in a positive direction in foreign historiography regarding the value of the Isidor Sevillian heritage is the basis of its new research by representatives of all branches of science. ; У статті йде мова про філософську складову в спадщині видатного діяча раннього Середньовіччя, першого енциклопедиста Ісидора Севільського (560-637). Здійснюючи аналіз праць зарубіжних науковців-медієвістів і творів Ісидора, автор розкиває еволюцію поглядів на спадщину севільського єпископа. Особливе значення надається цитатам з античної літератури в творах Ісидора, трансформації смислу цитати, що була обумовлена зміною контексту, а нерідко й самого тексту, узгодженню цих цитат між собою та загальними висновками автора. Друга книга «Диференцій» і три книги «Сентенцій» Ісидора визначаються як оригінальні «теологічні твори», які відповідали культурним та ідеологічним запитам європейського суспільства епохи раннього Середньовіччя, формували засади європейської освіти, уявлення про призначання королівської (державної) влади.

The article deals with the philosophical component of the legacy of theprominent early Middle Ages, the first encyclopedic Isidore of Seville (560-637).By analyzing the works of foreign medical scholars and writings of Isidore, the author spans the evolution of views on the legacy of the Seville Bishop. Particular importance is given to quotations from ancient literature in the writings of Isidore, the transformation of the meaning of the quotation, which was due to a change in the context, and often the very text, the agreement of these quotation among themselves and the general conclusions of the author. The second book Differentials and the three books of Senencius of Isidore are defined as the original "theological works" that corresponded to the cultural and ideological demands of the European society of the early Middle Ages, formed the foundations of European education, the idea of the appointment of the royal (state) power.The presentation of the doctrine and related problems is carried out in the three books of Senentius, which contain a number of thematic and meaningful parallels with the second book Differentials. The genius of Senentius is reinterpreted by Isidore: this is not just a thematic selection of aphoristic statements; quotations from various works and Isidor's own maxims are designed in a clear structure), which explains a certain position and "policy" of the author, a strictly defined set of interconnected concepts. In the three books of Senentia, dogmatic, ascetic themes, what is called the "political theology" are considered.Thus, the second book "Differentials" and the three books "Sentence",marked by us as "theological works", are expected to contain a wealth of material for historical and philosophical analysis and, above all, philosophical concepts perceived by Isidor through the inheritance of the Fathers of the Church. However, if he can be blamed in a certain way in the reception of philosophy, then a large number of quotations from ancient literature is not simply a reference to the works of predecessors. They represent the consistency of Isidor's thoughts with his predecessors, as well as his own conclusions. Given that the Sevillian Bishop was extremely lucky and virtually all his works were preserved, it is not surprising that they caused such controversy in the scientific community of the Medievists and not only the Medievists. The analysis of works on revealing their philosophical component continues to this day and the "supporters" of Isidore-philosopher are becoming more and more. Evolution in a positive direction in foreign historiography regarding the value of the Isidor Sevillian heritage is the basis of its new research by representatives of all branches of science. ; У статті йде мова про філософську складову в спадщині видатного діяча раннього Середньовіччя, першого енциклопедиста Ісидора Севільського (560-637). Здійснюючи аналіз праць зарубіжних науковців-медієвістів і творів Ісидора, автор розкиває еволюцію поглядів на спадщину севільського єпископа. Особливе значення надається цитатам з античної літератури в творах Ісидора, трансформації смислу цитати, що була обумовлена зміною контексту, а нерідко й самого тексту, узгодженню цих цитат між собою та загальними висновками автора. Друга книга «Диференцій» і три книги «Сентенцій» Ісидора визначаються як оригінальні «теологічні твори», які відповідали культурним та ідеологічним запитам європейського суспільства епохи раннього Середньовіччя, формували засади європейської освіти, уявлення про призначання королівської (державної) влади.

The peculiarities of interpretation of the terms "heresy (ἀϊρεσις)"» and "dogma (δογμα) " in the context of the dynamics of European philosophical and theological thought in late antiquity and early Middle Ages reveals оn the article. Sets the ratio of their content with category «worldview». Determined by the verbal root is meaningful metamorphosis of their interpretation in ancient Greek philosophy and in the teachings of the Church fathers. First, the word "αιρεσις" had a rather broad range of meanings in ancient Greek: from the conquest to the choice or aspirations. It is widely used by Herodotus, Plato, and Plutarch. Palm and many other Greek thinkers. "Semantic revolution" regarding the "αϊρεσις" and "secta" is only the beginning of a complete dominance of Orthodox Christianity in the spiritual life of the Empire after the Council of Chalcedon. These words were given an extremely negative value, and Orthodox "heresy" that won in disputes, acquires the status of the only true "dogma". The Greek word "δογμα", which is a calque migrated to Latin (dogma), was adopted by Christian theologians with the vocabulary of ancient philosophy and Roman law. It comes from the verb "δοκέω" to think, to believe, to think, but unlike close to it by the origin of the word "δοξα" (idea, suggestion, opinion), meant is not a thought (mind), and the end result is a strong belief, position, or resolution or order that began or universally accepted religious truth, which became the subject of undoubted faith. Finally, modern notions of "dogma" takes in the era of the first Ecumenical councils. Neither in ancient nor in the scholastic philosophy, the concept of "worldview" did not exist, although the ancient Greeks, ancient Romans, inhabitants of medieval Europe and the Byzantine Empire had a certain, though not always systematic world views, religious and political beliefs and beliefs about healthy lifestyles. However, "dogma" and "heresy" were until then neutral in meaning and is quite common terms of the professional thesaurus of ancient philosophy, which suffered some unexpected flair. The first of these has come to mean the basics of Orthodox dogma; the second has become synonymous with negative and hostile worldview. These terms are not identical in content with the modern concept of "worldview", which was formed only in German classical philosophy, but they reflect the historical forms of contemporary philosophical and theological reflection on the human perception of reality and self-determination. ; В статье раскрываются особенности толкования терминов «ересь (ἀϊρεσις)» и «догма (δογμα)» в контексте динамики европейской философско-теологической мысли в эпоху поздней античности и начала средневековья. Устанавливается соотношение их содержания с категорией «мировоззрение». Определяются коренные вербально-содержательные метаморфозы их интерпретации в древнегреческой философии и в учениях Отцов церкви. ; У статті розкриваються особливості тлумачення термінів «єресь (ἀϊρεσις)» та «догма (δογμα)» у контексті динаміки європейської філософсько-теологічної думки у епоху пізньої античності та початку середньовіччя. Встановлюється співвідношення їх змістів з категорією «світогляд». Визначаються докорінні вербально-змістовні метаморфози їх інтерпретації в давньогрецькій філософії та вченнях отців церкви.

The article is devoted to analysis of the scientific heritage of Professor Valeria Nichyk, the well- known philosopher, Doctor of sciences (philosophy), whose scientific activity has left a significant trace in the intellectual history of the modern Ukraine. She is the author of about 150 scientific publications, the Honored Scientist of Ukraine and the laureate of Dmytro Chyzhevskyi award of the National Academy of Sciences. The article focuses on V. Nichyk`s organizational and scientific research achievements such as organization of labor in putting into scientific analysis and translation from Latin of Kyiv-Mohyla Academy philosophical courses, the study of intellectual heritage of Theophan Prokopovych, Petro Mohyla, Hryhorii Skovoroda and the Reformational and Renaissance humanistic ideas in creative work of scientists from fraternal schools. In addition, V. Nichyk`s contribution to the investigation of the political and legal ideas to the Ukrainian thought of the 17th century and to elaboration of adequate methodological approaches to understanding the national early modern thought is carefully analyzed. ; Статтю присвячено аналізові наукової спадщини Валерії Михайлівни Нічик, відомого філософа, доктора філософських наук, професора, автора близько 150 наукових публікацій, заслуженого діяча науки і техніки України, лауреата премії НАН України ім.Д.Чижевського, чия наукова діяльність залишила помітний слід в інтелектуальній історії сучасної України. У статті наголошено увагу на таких її важливих науково-організаційних і дослідницьких досягненнях, як організація праці з уведення у науковий обіг та перекладу з латинської мови рукописних філософських курсів Києво-Могилянської академії, дослідження духовної спадщини Теофана Прокоповича, Петра Могили, Григорія Сковороди, реформаційних і ренесансно-гуманістичних ідей у творчості діячів братських шкіл, внесок у вивчення політико-правових ідей в українській думці XVII сторіччя та у вироблення адекватних методологічних підходів до осмислення історії вітчизняної ранньомодерної думки.

Development of educational - educational activities and training in higher educational institutions of Ukraine spiritual in Kyiv-Pechersk Lavra began in the mid of the mid-nineteenth century. This was facilitated by the allocation of educational courses from the context of philosophy and moral theology, increased secular aspects of education and teaching pedagogical subjects and the requirement to prepare high-quality teachers. It was created by a number of manuals and textbooks that evaluated both contemporaries and the next generation of scientists, educators and teachers. History of education in the Ukrainian lands is primarily a history of the monastic institutions of education. Since the XVIІI century in Central Ukraine (Poltava, Pereyaslav, Chernihiv), the demand for high quality secular and religious education in accordance with the best European models. Cells of such education are training systems, "monastic monastery – Seminary", in particular in Poltava (Holy cross monastery Slavonic Seminary) and Pereyaslavl (ascension monastery – Seminary of Pereyaslav), which was formed by descendants of the Kyiv-Pechersk monastery and monastic monasteries. This testifies to the high scientific-pedagogical and organizational effectiveness in a difficult economic, social, political circumstances of the historical period and the territory of Central Ukraine educational complex "the monastery-Seminary" as centers of spirituality, education, mentality of the Ukrainian people. In fact, Holy cross and Poltava and Pereyaslavl Voznesensky Cathedral monasteries for their money, as earned by the monks, and secured charitable donations of the population, kept and developed original educational complexes, which included: the Seminary, the Seminary for courses, monastic library, a temple, a hospital, several parochial schools, United by a common concern about the appropriate level of education as spiritual persons, and secular population of the region.

The article discusses main conceptual foundations of H.Skovoroda's ethics course, which was prepared to be taught at the Kharkiv College in 1766 and had not been implemented by the philosopher due to church censorship and clerical bias regarding the free interpretation of the biblical text and the people's customary approach to human behavior modelin traditional society. The author makes a religious analysis of his compendium (program) called «The Front Door to the Christian Charity for the Young Nobility of Kharkiv Province» and «2nd Introductory Sermon for the Same Course», and two of his later works «Flood of Vipers» and «Icon of Alkiviad» in which, using a critical method of biblical studies, the philosopher as if «clears the old icon" and under the wordy layers of prejudice reveals a hidden meaning. Using the course of Christian ethics of H. Skovoroda as an example, the author shows the unreasonableness of modern at-tempts of introducing this course into the curricula of the secular universities and secondary schools, which is counter to the Constitution of Ukraine and the Law of Ukraine on Higher Edu-cation (adopted on July 1, 2014). Secular education in Ukraine is independent from the influence of political parties and religious organizations. It is concluded that there is a necessity of increasing the scope of academic humanitarian disciplines, which are based on ethno-cultural and spiritual heritage: philosophy, history, cultural studies, general ethics, ethnology, etc., which include ethical aspects needed for the education of humanity. ; Рассмотрены основные концептуальные принципы этики Г. Сковороды, предложен-ные для преподавания в Харьковском коллегиуме в 1766 г., которые так и не были реа-лизованы философом вследствие церковной цензуры и клерикальной предвзятости относительно вольной трактовки библейского текста и народного подхода к моделям поведения человека в традиционном обществе. Сделано религиоведческий анализ его конспекта (программы) под названием «Начальная дверь к христианскому добронравию для молодого дворянства Харьковской губернии» и «2-я вступительная проповедь к тому же курсу», а также двух более поздних его произведений «Потоп змеин» и «Икона Алкивиадская», в которых методом критического библиоведения философ как-будто «расчищает старую икону», где под многословными слоями предрассудков открывает скрытый истинный смысл. На примере этики Сковороды показано нецелесообразность современных попыток введения христианской этики в учебные программы светских вузов и средних школ, что противоречит Конституции Украины и Закону Украины о высшем образовании (принятом 1 июля 2014). ; Розглянуто основні концептуальні засади етики Г.Сковороди, запропоновані для ви-кладання в Харківському колегіумі в 1766 р., які так і не були реалізовані філософом вна-слідок церковної цензури та клерикальної упередженості стосовно вільного тракту-вання біблійного тексту і народно-звичаєвого підходу до моделей поведінки людини в традиційному суспільстві. Зроблено релігієзнавчий аналіз його конспекту (програми) під назвою «Вхідні двері до християнської доброчинності для молодого шляхетства Ха-рківської губернії» та «2-га вступна проповідь до того ж курсу», а також двох пізніших його творів «Потоп Зміїн» та «Ікона Алківіадська», в яких методом критичного біблієз-навства філософ ніби «розчищує стару ікону», під багатослівними шарами забобонів якої відкриває прихований істинний смисл. На прикладі етики Григорія Сковороди пока-зано недоцільність сучасних спроб уведення християнської етики до навчальних про-грам світських ВНЗ та середніх шкіл, що суперечить Конституції України та Закону України про вищу освіту (прийнятому 1 липня 2014 р.).

The article analyzes the phenomenon of interactions in religion and policy in the ethnonational process in the ethno-national process and its importance in a formation of political nation in Ukraine. It is argued the position of the type of interaction as a criterion for defining the nature of interactions in religion and policy interaction (result of influence of one organization to another). As a result of structural-typological approach it's given the typological characteristic of the organization of the religious and political interactions in the of ethno-national process.This article provides a structured overview of the main characteristics of the organization of religious and political interactions in the ethno-national process, depending on the type of relationship. These characteristics are disclosed in the five main types of interaction of religion and policy concerning in relation to: the direct goal-setting, according to which there are four main scenarios for such interaction; targeting based on the choice of the basic principles of interaction between carriers competing ideals; realization of purposes as the creation of the basic models of optimization of interaction; organizational and management model of differentiation of systems of mutual perception and the use of a synergistic approach.Presented typological model of organization of religious-political interactions allows us to consider possible schemes of determining the level of the influence of religious and political subjects on the formation of the Ukrainian political nation.It established a certain place of religious-political subjects in the structure of the religious and political space in the organization of the national state and the formation of a political nation. Classification of religious and political subjects that actor in the ethnonational process of a particular society, and is one of the first manifestations of the model of religious-political space of the state that is built on the principles of organization.Reflection in this model the depending in the organization of development of «nation of state» and the formation of «political nation» supposes the establishment of the whole complex of relationships between all religious and political subjects ethno-national in the process. It is urgent the identification of the character of relations (their equivalence, inequality, cooperation, etc.), the forms of relationships (hierarchical, network), their determinism, stochastic or randomness, and others.The own goals of religious and political subjects are formed not only on the basis of their preferences about the good in accordance with their needs, but also taking into account the preferences of other religious and political subjects. So it is important the determination of the presence (or absence) of common goals for the organization of the national state and the formation of a political nation and the establishment of the specific goals of religious and political organizations. The status of religious and political subjects, they acquire only when is it overcome the absolutisation of their own goals, and activities are aimed to achieving of mutually agreed objectives in the organization of the national state and the formation of a political nation.The principle of subjectivity means that the activities of religious and political subjects comes hot as a stand-alone display of the activity for their own benefit, but in the form of the interaction of religion and politics, on the basis of the whole totality of social relations, to achieve the goals of the state, nation and society. This principle implements the practical orientation of religious and theology orientation, it is a step to overcome the isolation of theory from practice.The subjectivity principle is used when considering the actual functioning (not abstract) ethno-national processes. It gives the opportunity to discover a conscious organization of interaction between religious and political organizations, aimed at achieving the common and individual goals. The principle of subjectivity enters in the categorical series that reflects the organizational aspect of the religious-political space (as a system), the dynamism of its functioning and development. The model that built on its basis of religious and political space of the state allows to identify the religious and political subjects in a particular ethno-national process to expose the characteristics of their organizational structure, the basic their shapes and the specificity of their interaction. ; В статье анализируется феномен религиозно-политических взаимодействий в этнонациональном процессе и его значимость в формировании политической нации в Украине. Аргументируются положения о типе взаимодействия как критерия, определяющего природу религиозно-политического взаимодействия (результат воздействия одной организации на другую). В результате применения структурнотипологического подхода предоставлен типологическую характеристику организации религиозно-политических взаимодействий в этнонациональном процессе. ; У статті аналізується феномен релігійно-політичних взаємодій в етнонаціональному процесі та його значимість у формуванні політичної нації в Україні. Аргументуються положення про тип взаємодії як критерію, що визначає характер релігійно-політичної взаємодії (результат впливу однієї організації на іншу). У результаті застосування структурно-типологічного підходу надано типологічну характеристику організації релігійно-політичних взаємодій в етнонаціональному процесі.

The publishing activity of famous writers, priests of Basilian Order of St. Basil the Great is described in the article. First of all, it's about Platonid Filyas, Soter Ortynskyi, Klym Sarnytskyi, Andrey Sheptytskiy.The scientific and theological processes of these priests enriched the religious and national heritage of the Ukrainian state both in Ukraine and abroad. Some Basilian missionaries, including Theodosius Titus of Halushchynskyi (1880–1952) created the Basilian historiography in Galicia in the 20-30's, as well as contributed to the organization, teaching and research activities in Rome after World War II. According to the researchers, wrote on the history of the Holy Scriptures of the Old and New Testaments, on the dogmatic, moral-ascetic, philosophical issues.Two other Basilian historians Atanazyi Hrygoriy the Great (1918–1982) and Izydor Ivan Patrylo (1919–2008) successfully combined historical and ecclesiastical aspects with special political ones.This follows from the works published in "Annotations of Basilian Order of St. Basil the Great" by Atamazyi the Great (some 55 books) and a doctoral dissertation by Izydor Patryl "Archbishop-Metropolitan of Kyiv-Halych" published in Rome in 1962. For the first time, the legal status and power of the Kyiv-Halych Metropolitans was considered in Ukrainian church historiography. Thus, the historiography of the work by the Basilian historians is divided into two periods: diaspora and national. The study of this work by the Basilian Priests took place with the participation of the World Diaspora Historical Science, whose representatives were Oleksandr Ohloblyn, Omelyan Prittsak and others.A concise and substantial analysis of Basilian historiography is of essential importance for a better understanding of the Ukrainian Church and the Ukrainian people.Key words: scientific and theological works, priests, "Nyva", "Theology", "Annotations of Basilian Order of St. Basil the Great". ; Подано оцінку видавничої діяльності знаменитих отців-письменників Василіянського Чину. Йдеться про Платоніда Філяса, Сотера Ортинського, Андрея Шептицького. Науково-богословські праці цих священників збагатили релігійно-національну спадщину Української держави у ХХ столітті як в Україні, так і за її межами. Стаття зацікавить тих, хто досліджує наукову церковну періодику.Ключові слова: науково-богословські праці, священники, «Нива», «Богословія», «Записки ЧСВВ».

У статті на прикладі теократичних ідей Августина Блаженного показано, що політична думка в епоху Середньовіччя була тісно пов'язана з теологією. Обґрунтовується, що головним принципом середньовічної політичної думки, що знайшов своє найбільше вираження у XIII ст., є теократизм, перевага вищої цінності – Бога – над ідеями і держави, і особистості, узятих як цінності. Доводиться, що теократичний принцип, по-своєму сформульований і обґрунтований у вченні Августина, поступово затверджувався й у практичному житті разом зі зміцненням церковної організації. ; В статье на примере теократических идей Августина Блаженного показано, что политическая мысль в эпоху Средневековья была тесно связана с теологией. Обосновывается, что главным принципом средневековой политической мысли, нашедшим свое наибольшее выражение в XIII в., является теократизм, преимущество высшей ценности – Бога – над идеями и государства, и личности, взятых как ценности. Доказывается, что теократический принцип, по-своему сформулированный и обоснованный в учении Августина, постепенно утверждался и в практической жизни вместе с укреплением церковной организации. ; In the article it is illustrated by theocratic ideas of St. Augustine that the political thought in the Middle Ages was closely connected with theology. According to Augustine the course of human history is determined by Divine Providence and is a struggle between Good and Evil. Deity is just a source of goodness, the evil emerges of free will of a human. In accordance with the struggle between Good and Evil the World History is divided into two directions: God 's believers build the City of God, Satan's followers build secular terrestrial State. In his teachings of two Cities Augustine comes out of the theory of the unity of the human being. He explains that the main principle of the political thought of the Middle Ages which has been reflected in the XIII century is theocracy, superiority of supreme value – God – over the ideas of government and identity embraced as values. Augustine emphasized that all kingdoms on Earth are under the authority of God. Augustine tried to distinguish between the running of the country from the point of view of Christian governor and usual terrestrial lords. In terms of the City of God the happiness of the lords consists in that they rule for a long while, die a natural death transferring power to sons, to conquer the enemy countries, to placate or avoid rebellions. Another matter is mission and responsibilities of the Christian emperors which belong to the Kingdom of God. Augustine said we call them happy if they rule fair, fear and worship God, use the power to widespread respect for God and serving His Majesty.It is noted that Augustine attributed to the Christian rulers such qualities as modesty in the manner, a desire to rule over bad inclinations rather than the heathen, offering sacrifices of humility for the sins to God, repentance and prayer. Augustine sure that those people who are truly pious and lead a Christian life, should master the art of managing nations. If by the grace of God they get power, it would be the best for mankind. It is proved, that the theocratic principle, that was, in its own way, formulated and justified in the teachings of Augustine, was being gradually approved in practical life, along with the strengthening of the church. Was analyzed the condition of papal power in the Middle Ages. During this period in a sense in the medieval Holy Roman Empire embodied theologically understandable state model of Augustine. This is a Christian nation that is at the same time a secular state. Inevitable inconsistencies of secular and Christian elements of this kind of state led to difficulties, namely, to the constant struggle between the Emperor and the Pope, that took place with varying success. Widespread in the Middle Ages got another image, that is known as the theory of two swords. The sword symbolized power. The theory of two swords is known in different interpretations. In the interpretation of the church, Christ gives to spiritual (church) leader two swords as symbols of spiritual and secular power. And the spiritual lord himself, gives one of the swords to the secular ruler and therefore has superiority over him.

The article analyzes the Russian ideological phenomenon of the late 19th – early 20th centuries, notes that the categories 'sobornost', 'the spirit's integrity', and 'all-unity' that were reflected by the Russian thought straightaway, contrasted to all Western philosophy that had become a request for the constitutions of the original Russian philosophy. The unclear relationship of the Russian reflection with theology and its incompatibility with scientific philosophy had conditioned the selection by Russian thought a peripheral theme for both directions, not in the sense of having a theme but in the developing it on the Russian base. Russian originality is concluded in the transformation of the topic of all-unity and understanding it as a sophiology, which we consider in the mode of the author's myth. After all, leading sophiological concepts point out the authors' unavailability to separate myth from philosophical logos. The sophiology begins where the tendency towards the hypostasis of Sofia manifests itself, giving it the status of the creature that is conscious of itself, or the face-hypostasis. The quintessence of V. Solovyov's concept is "Everything is Sofia," P. Florensky's – "All Orthodox and churched are Sofia," S. Bulgakov's – "God is Sofia." However, the common place of all theories is that Sofia acts as a personification of the Cosmos, which is opposed to the Chaos. Consequently, Russian sophiology is a typical authorial (secondary) myth, not a Russian kind of philosophical knowledge, as it is mainly positioned in case studies. The theme of Sophia became a marker of the "Silver Age," when there were sophiological concepts of E. Troubetzkoy, L. Karsavin, S. Franko, O. Losev, O. Blok's sophiography poetry of the Beautiful Stranger. Specific Russian sophiology appeared as a reaction to the political events of a conscious "eschatological" end of the "the Russian World" on the eve of its collapse, against the background of the revolutionary changes in 1917.Article received 07.05.2019 ; У статті здійснено аналіз провідних концепцій російської софіології – трансформації «теорії всеєдності» В. Соловйова. Російський спосіб філософствування постає як несвідоме міфологізування, де в підсумку Софія виступає як персоніфікація Космосу – опозиція вселенському Хаосу, що є загальним місцем усіх зазначених концепцій. Проте опозиційні категорії космосу – хаосу є характерним маркером «священного» міфу. Отже, російська інтелектуальна думка, занурившись у Софію, створила інваріант софіології як топос міфопоетики, що розроблялася у формі авторського (вторинного)міфу. Специфічна російська софіологія постала як реакція на політичні події усвідомленого «есхатологічного» кінця «русского міра» напередодні його краху на тлі революційних змін 1917 р.Матеріал надійшов 07.05.2019

Since the twenties of the last century in various fields of the Greek culture (in the works of A. Papadiamandis in bélles-léttres, of Ph. Kontoglou and N. Pentzikis in iconography and painting, D. Pikionis in architecture, B. Tatakis, Ch. Yannaras, J. Romanides, J. Zizioulas and others in philosophy and theology) one may see development of a tendency which may be characterized in a first approximation as "Neo-Byzantinism. In a measure with movement might be connected with a failure of the political project that had its beginning in the Greek revolution of 1821 and its tragic result in the destruction of Greek communities in Asia Minor in 1923 (after in Constantinople too). In general the principle of Neo-Byzantinism might be formulated as following: Greece is not an ordinary nation and cannot build its identity according to the model of a neo-European national state (in spite of just this process actually proceeds in 20th c.). Paradoxically the fundamental principle of Greek culture is recognized in Byzantine Orthodoxy as supra-territorial and moreover supra-ethnic cultural model. Many of mentioned Greek authors find the detailed development of philosophical, theological, artistic aspects of this model in the writings of Russian religious philosophers and byzantinists of 19 and 20th c. from the early Slavophiles (like I. Kirejevsky and A. Khomyakov) up to Russian emigrate authors (mainly in Paris) like G. Florovsky, V. Lossky, L. Ouspensky. It's very meaningful that Greek intellectuals "recognize in writings of representatives of "the Third Rome the image of "the Second Rome's culture; they receive it as own (unlike to, for example, the "western one). So Basil Tatakis discovers the Byzantine type of spirituality in the works of I. Kirejevsky, F. Dostoevsky, N. Berdiaeff (the last chapter of his famous "Byzantine Philosophy "Byzantium after Byzantium is devoted to Russian culture that has preserved the spiritual tradition of Byzantium). So Ch. Yannaras recognizes the Byzantine type of sociality in a Russian Orthodox parish in Paris. ; Статья посвящена исследованию механизмов взаимных отражений культурных паттернов, которые делают возможным использование греческими «неовизантинитами» ХХ столетия тех наработок в исследовании и конструировании «образа Второго Рима», которые были осуществлены российскими интеллектуалами XIX–1 пол. XX вв., начиная от ранних славянофилов и заканчивая такими представителями русской эмиграции (преимущественно, парижской) как Г. Флоровский, В. Лосский, Л. Успенский. ; Статтю присячено дослідженню механізмі взаємних віддзеркален культурних патерні, що роблять можливим використаня грецьким «неовізантиністами» двадятого століття ти напрацювань дослідженні та конструюванні «образу Другого Риму», які були здійснені російським інтелектуалам ХІХ першої половини ХХ ст., починаючи ранні словянофілі та закінчуючи такими представниками російської еміграції (перш за вс, паризької) я Г. Флоровський, В. Лосськи, Л. Успенськи.

Since the twenties of the last century in various fields of the Greek culture (in the works of A. Papadiamandis in bélles-léttres, of Ph. Kontoglou and N. Pentzikis in iconography and painting, D. Pikionis in architecture, B. Tatakis, Ch. Yannaras, J. Romanides, J. Zizioulas and others in philosophy and theology) one may see development of a tendency which may be characterized in a first approximation as "Neo-Byzantinism. In a measure with movement might be connected with a failure of the political project that had its beginning in the Greek revolution of 1821 and its tragic result in the destruction of Greek communities in Asia Minor in 1923 (after in Constantinople too). In general the principle of Neo-Byzantinism might be formulated as following: Greece is not an ordinary nation and cannot build its identity according to the model of a neo-European national state (in spite of just this process actually proceeds in 20th c.). Paradoxically the fundamental principle of Greek culture is recognized in Byzantine Orthodoxy as supra-territorial and moreover supra-ethnic cultural model. Many of mentioned Greek authors find the detailed development of philosophical, theological, artistic aspects of this model in the writings of Russian religious philosophers and byzantinists of 19 and 20th c. from the early Slavophiles (like I. Kirejevsky and A. Khomyakov) up to Russian emigrate authors (mainly in Paris) like G. Florovsky, V. Lossky, L. Ouspensky. It's very meaningful that Greek intellectuals "recognize in writings of representatives of "the Third Rome the image of "the Second Rome's culture; they receive it as own (unlike to, for example, the "western one). So Basil Tatakis discovers the Byzantine type of spirituality in the works of I. Kirejevsky, F. Dostoevsky, N. Berdiaeff (the last chapter of his famous "Byzantine Philosophy "Byzantium after Byzantium is devoted to Russian culture that has preserved the spiritual tradition of Byzantium). So Ch. Yannaras recognizes the Byzantine type of sociality in a Russian Orthodox parish in Paris. ; Статья посвящена исследованию механизмов взаимных отражений культурных паттернов, которые делают возможным использование греческими «неовизантинитами» ХХ столетия тех наработок в исследовании и конструировании «образа Второго Рима», которые были осуществлены российскими интеллектуалами XIX–1 пол. XX вв., начиная от ранних славянофилов и заканчивая такими представителями русской эмиграции (преимущественно, парижской) как Г. Флоровский, В. Лосский, Л. Успенский. ; Статтю присячено дослідженню механізмі взаємних віддзеркален культурних патерні, що роблять можливим використаня грецьким «неовізантиністами» двадятого століття ти напрацювань дослідженні та конструюванні «образу Другого Риму», які були здійснені російським інтелектуалам ХІХ першої половини ХХ ст., починаючи ранні словянофілі та закінчуючи такими представниками російської еміграції (перш за вс, паризької) я Г. Флоровський, В. Лосськи, Л. Успенськи.

The article analyzes and highlights the origins and preconditions of the Lviv University, emphasizes the longevity of educational and scientific academic traditions at the university, shows what were the obstacles for the Ukrainian people of the Middle Ages in the conditions of statelessness to create a national higher education institution, particularly in Lviv. The preconditions and the time of the Faculty of Law foundation are studied, as well as its place and role at the Lviv University are determined. Much attention is focused on the characteristics of two traditions on determining the date of foundation of the Lviv University: the Eastern European tradition, which is based on the royal privilege of 1661; it has a formal character, based on documentary sources; as well as the Western European tradition, which is based on the establishment of the first school of the Western European standard in Lviv, also based on the source documents and international experience. It is substantiated that the formation and development of the first educational institutions in the Western Ukrainian lands, particularly in Lviv, date back to the times of the Galicia-Volyn state, which was the heir and successor of the Kyiv-Rus' state. One of the first links in the emergence of the elements of university education in Lviv can be considered a parish school founded on November 11, 1372, and later a monastic school, which in 1451 became a cathedral school. The next link in the formation of university education in Lviv in accordance with the Western European tradition was the Lviv Stauropean Fraternal School (1586). Thereafter follow the Lviv Jesuit College (1608), the Academy (1661) as well as the University (1784). Due to the lack of historical sources, we do not have proper historical data about the parish (monastery) school in Lviv in 1372, in particular about its teachers and disciplines read by certain professors, famous graduates, as well as about their own statutes etc. However, we do possess the necessary historical data based on primary sources about the Lviv Fraternal School of 1586, from which, it seems, we can trace the origins of the Ivan Franko National University of Lviv.It is emphasized that since 1661, the Faculty of Law of «both laws» was envisaged among the four faculties («facultatis») of the Lviv University. In the first period of the Lviv University's existence, the faculties mentioned in the royal privilege began to operate in its structure, including the faculty of «both laws», which trained specialists in canon and Roman law. At that time, the faculties in their modern sense as organizational and educational-scientific units of the university, providing for the creation of departments, did not exist, as the training was conducted according to the program of Jesuit schools, developed in the late XVI century.It is also noted that in the first period of the Lviv University (1661–1773) the following legal studies (courses) were taught at the «both laws» Faculty of Law: basics of Roman law, public law, history of state system, political geography, «natural law», civil law (based on comments to the Justinian Code), the administrative system of European countries. In the process of teaching canon law and the so-called «incidents» - moral theology, certain aspects of criminal law were studied. From 1739, they began to teach the history of law. Teaching was in Latin. Within the framework of educational reforms from the beginning of the XVIII century, at the University of Lviv, a separate professor of canon law was appointed, and later – a professor of Roman law. The teaching system changed under the influence of new socio-economic and political conditions in the Commonwealth and Western Europe.After the annexation of Galicia to the Austrian Empire, a system of state bodies was formed, which required a significant number of qualified civil servants. There were few people willing to go to Lviv or other cities in Galicia and Bukovyna from Vienna or Prague. Based on the urgent need for training for the newly created province of Galicia and Lodomeria personnel of various specialties (government officials, judges, medical teachers, priests, etc.), the Austrian Emperor Joseph II on October 21, 1784 issued a diploma, which formally established and actually restored Lviv University consisting of four faculties (philosophical, law, medical and theological), as well as an academic gymnasium with the same rights for all universities of the state. The created gymnasium served as a base for staffing university students. The training of lawyers, who made up the vast majority of civil servants, as well as judges, prosecutors, lawyers, and notaries in Galicia, was entrusted to the Faculty of Law of the Lviv University. Since then, the Faculty of Law at the Lviv University had been functioning as an organizational and educational-scientific structural unit of the Lviv University, where a certain cycle of related scientific disciplines was taught and the specialists in law were trained, as well as the creation of departments and administration was provided for etc.Unlike other faculties of the Lviv University, the Faculty of Law did not cease its activities, due to the liquidation of the Faculty of Philosophy in 1924 and the Faculty of Theology in 1939, the Faculty of Law is also the oldest faculty of the Ivan Franko University of Lviv. ; У статті проаналізовано та висвітлено витоки і передумови утворення Львівського університету, наголошено на тяглості освітніх та наукових академічних традицій в Університеті, показано, які були перешкоди в українського народу періоду Середньовіччя в умовах бездержавності створити національний вищий навчальний заклад, зокрема у м. Львові, розкрито передумови і час створення юридичного факультету, визначено його місце та роль у Львівському університеті. Значна увага зосереджена на характеристиці двох традицій визначення дати заснування Львівського університету: східно-європейської традиції, яка спирається на королівський привілей 1661 р.; вона має формальний характер, опертий на документальні джерела і західноєвропейської традиції, яка спирається на час створення першої школи західноєвропейського зразка у м. Львові, також спирається на джерельні документи та на міжнародний досвід.

This article investigates the formation and development of scientific concepts of criminal law and process at the Faculty of Law of Lviv University. Achievements of well-known professors who have established the legal foundations in the field of criminal law and the process of the Austro-Hungarian period are highlighted. The contribution to the development of the field of criminal law and the process and the formation of the Faculty of Law of Lviv University of professors-scientists for the education of a galaxy of employees in state institutions of various types is shown.On the basis of archival documents, the position of the student-youth on the events that took place in the civil service in relation to students with normative legalacts, which they did not always agree with, was substantiated. This led to the outrage of university youth and the formation of their centers, which helped to shape and defend common interests.The paper reflects the European integration aspects, since Ukraine's accession to the European political, information, economic and legal space is defined by the strategic priorities of the foreign policy of the state. Gaining positive experience will contribute to Ukraine's fulfillment of the Copenhagen and Madrid criteria, which are declared by the states for accession to the European Union (hereinafter EU). Therefore, those scientific concepts that have been proposed by forensic scientists at the Law Faculty of Lviv University are very important on the way to joining the EU.The experience of legal reforms in the countries of Central and Eastern Europe in connection with the accession to the EU, shows the need for doctrinal understanding of new principles, key provisions, ideas, content of legal criteria implemented in the national legal system, and correlation with legal terms.In October 1784, Emperor Joseph II signed a diploma for the restoration of the university.The diploma acknowledged that the university had four faculties: philosophy, law, medical and theology. It also included a gymnasium. Then the university was administered by the Senate, the so-called Consistory. It consisted of the rector, deans and seniors, the oldest professors of the university in age and experience. The Senate could only consider fundamental questions concerning the general management of the university. The deans, who were then considered directors of the faculties, settled the current affairs at the faculties.National University of Lviv, as a center of culture and its center, reacted very painfully to the needs of economic and cultural development of the region. The colonial position of Galician the Austro-Hungarian monarchy, hindered the development to fideas, the struggle for freedom of Galicia. However, under the second, these sientific achievements of scientists and professors of the university were recognized both with in and outside the monarchy.The beginning of the twentieth century was marked by the political delineation of the student youth of the University, where the directions of activity had certain reflections and the implementation of ideas of like-minded people, which in the future entailed the formation of certain student organizations. One of the most influential organizations was the Academic Community, which was formed in 1895.Not always the positions expressed by this organization have been endorsed by society. Some politicians, and not only young people, have differently taken the positions expressed by the student body of which they were members. We can also name organizations such as: «Zjednoczenie», which was founded by Polish and Jewish youth, but this organization did not last long, was forbidden by the authorities. It was later formed under the name Wspólna nauka. There were other, less well-known student organizations that were not so popular with young people, such as: «Zycie», «Spojnia». ; Досліджено становлення та розвиток наукових концепцій кримінального права та про­цесу на юридичному факультеті Львівського університету. Висвітлено досягнення відомих професорів-науковців, які зуміли сформувати правові основи в галузі кримінального права та процесу у період Австро-Угорщини. Показано внесок у розвиток галузі кримінального права та процесу і формування юридичного факультету Львівського університету профе­сорів-науковців для виховання плеяди службовців у державних установах різного типу. На підставі архівних документів обґрунтовано позицію студентської молоді на події, які відбу­валися у державній службі стосовно студентів. Це обурювало університетську молодь, яка формувала центри, що допомагали відстоювати спільні інтереси.

The article focuses on the education of spiritual values of personality. Spiritual values have a great influence on the formation of personality of young generation. First, as a component of world culture, knowledge of which is necessary for every educated person. Secondly, as a universal value can make a child's life happier, full of intelligence, decency, peace. That is why the formation of spiritual values of each individual makes up a general picture of spirituality of society, on which largely depends the main vector of its socio-cultural, economic and political development. Spirituality is one of the most important values of personality. In a broad sense, spirituality is the core, the foundation of inner world of a person, creative orientation, inspiration of a person; certain type of perception: the trinity of attitude to the absolute, to the world of nature, society, to other people and to oneself, as creative orientation, as the development of intelligence and decency. Teachers of the Western region of Ukraine in their scientific heritage also paid attention to the peculiarities of spiritual education. O. Vyshnevskyi emphasized the two most important values – the ideology of statehood and service to God and Ukraine and highlighted the following absolute, eternal values: Faith, Hope, Love, Dignity; H. Vasianovych noted that a person with a high level of spiritual values is that real phenomenon which forms the nation's elite; H. Vasianovych noted that a person with a high level of spiritual values is that real phenomenon which forms the nation's elite; M. Stelmakhovych saw in spirituality a set of mental phenomena that characterize the inner, subjective world of a person, their life views, ideals, attitudes to life, to other people; R. Skulskyi believed that the educational ideal of society and individual, in particular, should be based on such highest spiritual values as humane treatment of people, love, loyalty, courtesy, beauty of feelings. Teachers drew attention to the need for spiritual education both in family and during studies. If parents are interested in the spiritual growth of their children, are able to create appropriate moral, ethical, pedagogical conditions, cooperate with teachers, then children in such families grow up spiritually rich, developed, with stable valuable ideals. In school, introduction into school system of such subjects as «Christian ethics», «Fundamentals of Noology», «Fundamentals of Theology» and others should contribute to the formation and development of a spiritual person, the formation of Christian spirituality of personality. Therefore, we agree with the opinion of B. Stuparyk that family, school and church should determine the ways of their cooperation in the education of spiritually rich, morally perfect citizens of independent Ukraine. are able to create appropriate moral, ethical, pedagogical conditions, cooperate with teachers, then children in such families grow up ; У статті акцентовано увагу на вихованні духовних цінностей особистості. Виховання духовності особистості є однією із складових формування у молодого покоління загальнолюдських цінностей. Педагоги Західного регіону України також у своїй науковій спадщині звертали увагу на особливості виховання духовності. О. Вишневський наголошував на двох найважливіших цінностях – ідеології державності та служінні Богові й Україні і виділяв такі абсолютні, вічні цінності: Віра, Надія, Любов, Гідність; Г. Васянович зазначав, що особистість з високим рівнем духовних цінностей – це той реальний феномен, який утворює еліту нації; М. Стельмахович вбачав у духовності сукупність психічних явищ, що характеризують внутрішній, суб'єктивний світ людини, її життєві погляди, ідеали, ставлення до життя, до інших людей; Р. Скульський вважав, що виховний ідеал суспільства та особистості, зокрема, повинен ґрунтуватись на таких найвищих духовних вартостях як гуманне ставлення до людей, любов, вірність, чемність, краса почувань. ; В статье акцентировано внимание на воспитании духовных ценностей. Воспитание духовности личности является одной из составляющих формирования у молодого поколения общечеловеческих ценностей. Педагоги Западного региона Украины также в своем научном наследии обращали внимание на особенности воспитания духовности. О.Вишневский отмечал двух важнейших ценностях – идеологии государственности и служении Богу и Украине и выделял такие абсолютные, вечные ценности: Вера, Надежда, Любовь, Достоинство; Г. Васянович отмечал, что личность с высоким уровнем духовных ценностей – это реальный феномен, образует элиту нации; М. Стельмахович видел в духовности совокупность психических явлений, характеризующих внутренний, субъективный мир человека, его жизненные взгляды, идеалы, отношение к жизни, к другим людям; Р. Скульський считал, что воспитательный идеал общества и личности, в частности, должен основываться на таких высоких духовных ценностях как гуманное отношение к людям, любовь, верность, вежливость, красота чувств.