Purpose. This paper aims to investigate the phenomenon of a human being within the Confucian tradition as well as its interpretations from intercultural perspective. Theoretical basis. One of the ways to understand the deepest level of the intercultural dialogue is to reveal the interpretations of a human being in philosophical traditions, since they refer to the formation of personality and identity within a given culture including interpersonal, intergroup, and intercultural relations. Humanism based on the unity of Human and Heaven runs like a red thread through the philosophical teachings of Confucius, Mencius, Xunzi, Zhu Xi, Wang Yangming defining the ideas of human nature, his/her duties, his/her place and roles in society that shaped the Chinese mentality. Originality. Quite often, Chinese concepts (for example, human dignity beyond the ideas of democracy and mass political participation, guanxi, mianzi) are incomprehensible to the representatives of the Western civilization, which leads to the challenges in intercultural communication. The interpretation of these ideas in the context of Confucianism allows to understand them from the perspective of Others and expand the set of patterns of cultural perception. This ultimately leads to the awareness that there are many social, political, cultural realities, which we perceive through the lens of our own concepts and attitudes. The participants of an intercultural dialogue realize that each of them has a unique experience, own way of posing a problem and resolving it, and no one is better or worse. Conclusions. Confucian philosophy shaped the worldview of Chinese people, defined values, goals, meanings, attitudes, communication models, which affected all spheres of Chinese life and culture. The study of the philosophical heritage of the great Chinese civilization enhances the cultural competence of the intercultural communicators and expands the field of dialogue to the level of global communication.
Purpose. The paper attempts to investigate the constructivist approach to the social world and its implications for social forecasting. Theoretical basis. Social forecasting is mainly based on the idea that a human is "determined ontologically". Using the methodology of the natural sciences, most predictions and forecasts fail to encompass all the multiplicity and variability of the future. The postmodern interpretation of reality gave impetus to the development of the new approaches to it. A constructivist approach to social reality began to compete with essentialism. Social constructivism asserts that reality is a set of mental constructs, that it is ultimately a text. Radical constructivism interprets reality as a specific system of meanings emphasizing the artifact aspects of our reality. An interpretation of the social actors' behavior is based on the ways of understanding accepted in a given society/community and do not possess ontological universality. The creators of social space are also its creations. Originality. Within the framework of the postmodern approach to reality, the second-order forecasting, or forecasting of forecasting, is particularly relevant. That means that the observers-forecasters must be included in the forecast as a part of one-unified process. At this stage, a forecaster must realize that he/she is a part of a larger system, a part of the world he/she observes (and actually creates). The situation changes dramatically – the forecaster is forced to take responsibility for his/her own observations. This ultimately leads to the "humanization" of forecasting. Acting in our world full of uncertainty, unpredictability, and turbulence, modern researchers of the future should be mindful of powerful social constructs of reality. Conclusions. Social forecasting should be embedded in a wider context, which requires a joint effort of philosophers, foresight practitioners, historians, psychologists, sociologists, political scientists, religious scholars, anthropologists, etc. To develop promising visions and scenarios of the future, it is necessary to answer the question "Why?", which is the task of philosophically oriented research, because without this answer, we will deal with the consequences; and the implementation of the negative scenarios will reproduce itself in new socio-cultural and historical conditions. An in-depth understanding of this "Why?" provides opportunities to be in the flow of transformations. The study of the deep mental processes of the actors of social changes, the multidimensional influence on the transformation of social structures can gradually expand an answer to the question "Why?", that can cause positive changes and, accordingly, allow to create fruitful projects of the future and form effective behavioral strategies that correspond to the desired level of social development.
Purpose. The paper aims at examining the phenomenon of the rebirth of the Goddess in the contemporary world. The author has used the hermeneutic approach and cultural-historical method, as well as the anthropological integrative approach. Theoretical basis. The study is based on the ideas of Carol Christ, Margot Adler, Miriam Simos, and Jean Shinoda Bolen. Originality. The rebirth of the Goddess is not a deconstruction of the God. The face of the Goddess is one side of the binary opposition "Goddess – God". Life on the earthly plane presupposes masculine and feminine dualism. However, these polarities are not mutually exclusive and mutually suppressive, but complementary to each other. The return of the Goddess to the throne and a profound appreciation of Femininity is a necessary step forward in establishing true equality and restoring lost harmony. As humanity returns to the Absolute that transcends duality, as divinity is revealed in feminine and masculine forms, and, finally, as humans get in touch with their true self, the two faces, feminine and masculine, will inevitably merge. Conclusions. Identifying herself with the images of the Goddesses, a woman develops self-awareness and self-acceptance that contribute greatly to her reintegration with a wider spiritual reality. The cult of the Goddess finds practical application in women's lives. These are magical rituals, work with the archetypes, life-changing tours. Recognizing her right to the fullness of being, a woman overcomes rigid gender roles and stereotypes, ceases to be an object of manipulation and becomes the supreme arbiter of her own life.
Purpose. Without claiming to explain the meaning and purpose of the Cycladic figurines of the canonical type (FAF) in the context of the culture that created them, the author attempts to investigate the phenomenon of these ancient images and their impact on contemporary humans through the lens of Carl Gustav Jung's theory of the collective unconscious and the archetypes. Theoretical basis. The primary meanings and purposes of the Cycladic figurines are ambiguous and incomprehensible to us. We cannot understand them in the context of their original culture. But we are able to create our own meanings: unfinished images generate an opportunity to bypass our conscious mind and to contact the unconscious. The Cycladic figurines may resonate with female archetypes in the male and female psyche, as well as symbolize the ontological primacy of creative unity of opposites, the integrity of consciousness and the unconscious. Originality. The author outlined the possible unconscious meanings generated by the Cycladic figurines for human psyche. The Cycladic figurines actualize the archetypes of the collective unconscious, such as the Great Mother, the Anima, and the Self. These ancient images can be used for introspection, art therapy, active imagination, meditation, mindfulness. Conclusions. The results show that the Cycladic figurines have had a huge impact on the artists of the 20th century and continue to influence our contemporaries due to the emotional response they evoke in the unconscious, which conceals the primordial features of the ancient mind. Laconic ancient images provide a vast space of options for human imagination. In an attempt to interpret them, we are suddenly seized and carried away into unknown depths. Archetypal images are manifested in any form – from sublime and beautiful to terrible, but they create a single space full of numinous awe and beauty. Engaging with the archetypes and revealing their hidden messages, we establish a connection between consciousness and the unconscious, between the personal and collective unconscious to achieve a deep self-awareness and inner growth.
Purpose. This paper attempts at analyzing the phenomenon of the human self in the Western and Eastern traditions, its dissociation and alienation in the contemporary world, and meditation as a way to the True Self. Methodology. The author used anthropological integrative approach, philosophical hermeneutics, along with transpersonal approach. Theoretical basis and results. To overcome the feelings of loneliness, isolation, and alienation, modern individuals need to break through to the spiritual pole that provides them with ever new and deeper meanings; to go beyond the limits of dual thinking to perceive the true nature of their mind. The representatives of the Eastern religious and philosophical schools paid considerable attention to the problem of alienation, loneliness, and the ways of overcoming it. Trying to achieve the state of absolute unity, the Eastern traditions use meditation techniques, which have been developed over the centuries. Meditation contributes to the experience of the unity of existence - the state, in which the very idea of the own self disappears and the «subject – object» unity arises. Reaching the state of nonduality, meditators experience their deep involvement in all that exists. Their mind is filled with absolute peace and harmony; everything has deep meaning and value. They feel freedom. People become existentially absorbed in the world - the changeful world of artists and children, the world where everyone and everything undergo transformations. Meditation leads to the new horizons, to the awareness of infinity and diversity of life. Originality. Human integration into the cosmic body of the universe transforms their perception of the world. Returning to the world of space, time, and causation, being unable to escape the world of differentiation, individuals face a new dilemma. This entails internal conflict. To overcome it, they learn to cultivate the unbounded mind. Incorporation of mindfulness into our daily life brings many benefits. However, the molecular mechanisms of these processes are still insufficiently studied. Nowadays, scientists actively explore the effects of meditative, mind-expanding practices on the physical and mental health. Conclusions. Since the modern life becomes more tough and complex, people seek the way to a harmonious, balanced, and happy existence. It is therefore no coincidence that the spiritual heritage of the East has attracted vivid attention and considerable interest. The Eastern spiritual practices can be used as a guide to a happy human life.
Introduction. The complex multifaceted essence of human as a biological, psychological, social being has attracted the attention of researchers and has caused hot debates during centuries. Still now, human being, her/his nature requires a broader understanding in the context of the synthesis of long-standing philosophical, psychological, religious traditions and contemporary sciences. Purpose. This paper aims to explore the phenomenon of human being through the lens of the Eastern philosophy and T. Leary's transpersonal perspective. Methodology. Exploratory research design was used for conducting this study. The author has used philosophical hermeneutics, secondary data collected from reports, journals, and periodicals along with own transpersonal experience. Theoretical basis and results. The essence of Eastern worldview is an awareness of unity and coherence of all things and phenomena. All things are the interdependent and interrelated parts of the One Whole: they are the different manifestations of the same unconditional reality. This is Tao for Taoists, Dharmakaya for Buddhists, Brahman for Hindus. These non-dualistic traditions emphasize: we have to transcend our dual thinking in order to perceive true nature of our inner self and to achieve the state of the absolute unity with everything that exists. "Subject – object" duality is illusory. Being disintegrated from the Oneness, a human is dissociated into different parts. The goal of a new interpretation of a human is to reintegrate these poles and transcend them. Merely theoretical approach to the problem of reintegration is insufficient. Reintegration requires a vivid experience of the "liberation" – the experience of enlightenment. This is a transpersonal experience that overcomes our common perception and goes beyond the usual "body-mind" frame. This experience was breathtakingly described by T. Leary. Experimenting with psilocybin and LSD, T. Leary was astonished that creativity was organically based; that human body contained billions of universes; and that human himself was the movement of various forms of energy. T. Leary proposed his own theory of evolution. Originality. The expansion of human horizons leads us to the new understanding/interpretation of a human being. Bringing the Eastern spiritual traditions, which perceive all objects and phenomena as various interrelated aspects of a single supreme reality, transpersonal psychology and modern sciences together, contemporary philosophers are able to design and develop a new approach to a human that will bridge the gap between different interpretations of a human being. T. Leary's ideas resonate with both quantum physics and the Eastern philosophy. In the 21st century, T. Leary's ideas are relevant again. Conclusion. The Eastern spiritual teachings and transpersonal experience put the human problem in a completely different context. It induces us to switch from identifying human beings with the body, mind, ego to embracing them as whole organisms interwoven into the fabric of universal entity. This holistic approach, according to which a human is an undivided, alive and organic, ideal and material being, may be seen as a launching pad for a new transdisciplinary paradigm.
Introduction. Francis Fukuyama in his famous book "The End of History and the Last Man" assumes that human history should be considered as the battle of ideologies that reaches its goal in the universalization of Western liberal democracy. Author's ideas have gained many supporters. At the same time, they were subjected to severe criticism that reflected the important trends of political life and ideological preferences. Leaving aside the criticism based on geopolitical and civilizational confrontation and confusion which confronts Fukuyama's theory, it should be stated that anthropological aspect of Fukuyama's theory has vastly evaded philosophical comprehension. Purpose. This article attempts to test Fukuyama's theory through the lens of philosophical anthropology and analyze human desire for recognition in the context of Fukuyama's World History. Methodology. The analysis is focused on human desire for recognition as a significant dimension of human nature. The author has used hermeneutical methodology and anthropological integrative approach. Theoretical basis and results. Fukuyama is not satisfied by merely economic interpretation of history emphasizing that human is not simply an economic animal. Economic development fails to explain why people advocate the principles of liberal democracy. The author goes back to Hegel's non-materialistic view of history based on the struggle for recognition. According to Fukuyama, this deeply rooted human desire for recognition is the great motor of history and cause of tyranny, conflicts, and wars. But at the same time, it also acts as a psychological foundation of many virtues – the spirit of citizenship, courage, and justice. Throughout history, this desire for recognition was not satisfied. Only modern liberal democracy provides universal recognition of all humans ensuring and protecting their rights. Originality. Fukuyama's concept is important and interesting because it draws attention to the sphere of human values, which essentially influences the basis of personality structure. Unlike traditional liberalism, which focuses on materialism and justice, Fukuyama considers the struggle for recognition, the spiritual search for human dignity and equality (or superiority) the major component of social transformation. Human acts as a central point of political, cultural, economical space: he/she is the creator and the creation. Conclusions. Over time, the concept of Fukuyama has undergone significant changes. Modern civilization has been facing with an acute problem of growing inequality, serious financial crisis, political havoc and military conflicts, migrants and refugees problem. But so far the idea of liberal democracy has no real competitors.
Purpose. This paper invites reflections on the further development of civilizational theory through the lens of contemporary humanities. It argues that philosophy is one of the key dimensions of the integral theory of civilizations. The purpose is to promote dialogue-rich interdisciplinary civilizational approach with philosophical understanding of human essence at its core. Methodology. The author has used comparative historical analysis, along with hermeneutical methodology and interdisciplinary approach. Theoretical basis and results. Faced with the challenges of our time, researchers are turning to the civilizational approach, according to which world history appears to us as a colourful spectrum of the options for the development of humanity. At the present stage of scientific development the integral theory of civilizations seems to be the most productive tool for the interpretation of the events taking place in our world. Origianlity. The problem of human being is a key factor in understanding the dynamics of civilizational process and designing a promising theory of civilizations. Philosophy should occupy an important place in the development of a new theory of civilizations: philosophy is the spiritual quintessence of every epoch, every cultural and civilizational community. In particular, a new theory has to take into account both classic and contemporary investigations in the field of philosophical anthropology and theory of values. The increasing threat posed by the clash of civilizations can become a swan song of humanity. For the preservation and further development of the world civilization, there is no other choice but to elaborate the strategies, mechanisms for consultation and dialogue, cooperation and partnership of civilizations and states. That is why the urgent task is to create the certain philosophical position that will contribute to mutual understanding. Conclusions. It is important to involve philosophers in the development of a new integral theory of civilizations. We need to unite our efforts for the sake of human survival. It is only by a constructive and respectful dialogue that humanity will truly overcome mutual misunderstanding, controversy, and aggressiveness. As a result of it, people will realize that the world is much smaller than they previously imagined, and to preserve it the absolute value in the diversity of world civilizations has to be recognized.
Introduction. Francis Fukuyama in his famous book "The End of History and the Last Man" assumes that human history should be considered as the battle of ideologies that reaches its goal in the universalization of Western liberal democracy. Author's ideas have gained many supporters. At the same time, they were subjected to severe criticism that reflected the important trends of political life and ideological preferences. Leaving aside the criticism based on geopolitical and civilizational confrontation and confusion which confronts Fukuyama's theory, it should be stated that anthropological aspect of Fukuyama's theory has vastly evaded philosophical comprehension. Purpose. This article attempts to test Fukuyama's theory through the lens of philosophical anthropology and analyze human desire for recognition in the context of Fukuyama's World History. Methodology. The analysis is focused on human desire for recognition as a significant dimension of human nature. The author has used hermeneutical methodology and anthropological integrative approach. Theoretical basis and results. Fukuyama is not satisfied by merely economic interpretation of history emphasizing that human is not simply an economic animal. Economic development fails to explain why people advocate the principles of liberal democracy. The author goes back to Hegel's non-materialistic view of history based on the struggle for recognition. According to Fukuyama, this deeply rooted human desire for recognition is the great motor of history and cause of tyranny, conflicts, and wars. But at the same time, it also acts as a psychological foundation of many virtues – the spirit of citizenship, courage, and justice. Throughout history, this desire for recognition was not satisfied. Only modern liberal democracy provides universal recognition of all humans ensuring and protecting their rights. Originality. Fukuyama's concept is important and interesting because it draws attention to the sphere of human values, which essentially influences the basis of personality structure. Unlike traditional liberalism, which focuses on materialism and justice, Fukuyama considers the struggle for recognition, the spiritual search for human dignity and equality (or superiority) the major component of social transformation. Human acts as a central point of political, cultural, economical space: he/she is the creator and the creation. Conclusions. Over time, the concept of Fukuyama has undergone significant changes. Modern civilization has been facing with an acute problem of growing inequality, serious financial crisis, political havoc and military conflicts, migrants and refugees problem. But so far the idea of liberal democracy has no real competitors. ; Введение. Фрэнсис Фукуяма в своей знаменитой книге «Конец истории и последний человек» отмечает, что человеческая история должна рассматриваться с точки зрения битвы идеологий, достигшей своей цели в универсализации западной либеральной демократии. Новая теория приобрела много сторонников, которые восторженно встретили ее появление. Одновременно она была подвергнута острой критике, в которой отразились важные тенденции мировой политической жизни, а также идеологические пристрастия авторов. Оставив в стороне критику, основанную на геополитическом и цивилизационном противостоянии, необходимо отметить, что антропологическая составляющая теории Фукуямы практически исчезла из поля зрения критиков. Цель. В статье предпринята попытка взглянуть на теорию Фукуямы сквозь призму философской антропологии и подвергнуть анализу человеческое стремление к признанию в контексте мировой истории Фукуямы. Методология. Автор использовал философскую герменевтику и антропологический интегративный подход. Основная часть. Фукуяма не удовлетворяется лишь экономической трактовкой истории, подчеркивая, что человек – это не просто экономическое животное. Экономическое развитие не в состоянии объяснить, почему люди становятся сторонниками принципа народного суверенитета и гарантий основных прав под управлением закона. Автор обращается к гегелевскому нематериалистическому взгляду на историю, основанному на борьбе за признание. Именно стремление к признанию со стороны других людей Фукуяма рассматривает в качестве двигателя истории и причины тирании, конфликтов и войн. Но вместе с тем оно же выступает как психологический фундамент многих добродетелей – духа гражданственности, храбрости и справедливости. На протяжении почти всей истории человечества стремление к признанию не реализовывалось. По мнению Фукуямы, только современная либеральная демократия дает универсальное признание всем людям, гарантируя им права и защищая эти права. Новизна. Концепция Фукуямы важна и интересна тем, что привлекает внимание к ценностной сфере человека, существенно влияющей на формирование структуры личности. В отличие от традиционного либерализма, ставящего во главу угла материализм и справедливость, американский исследователь основным компонентом социальных трансформаций считает борьбу за признание, духовный поиск человеческого достоинства и равенства/преимущества. Именно человек выступает как центральная точка цивилизационного пространства, одновременно его творец и творение. Выводы. С течением времени концепция Фукуямы претерпела существенные изменения. Современная цивилизация столкнулась с острой проблемой растущего неравенства, серьезным финансовым кризисом, политическим хаосом и острыми военными конфликтами, проблемой мигрантов и беженцев. Однако до сих пор в сфере идей либеральная демократия не имеет реальных конкурентов. ; Вступ. Френсіс Фукуяма у своїй славетній книзі «Кінець історії та остання людина» наголошує на тому, що людська історія повинна розглядатися з точки зору битви ідеологій, що досягла своєї мети в універсалізації західної ліберальної демократії. Нова теорія здобула багато прихильників, які захоплено зустріли її появу. Одночасно вона була піддана гострій критиці, в якій відбилися важливі тенденції політичного життя, а також ідеологічні пристрасті авторів. Залишивши осторонь критику, засновану на геополітичному і цивілізаційному протистоянні, необхідно зазначити, що антропологічна складова теорії Фукуями практично зникла з поля зору критиків. Мета. У статті здійснено спробу дослідити теорію Фукуями крізь призму філософської антропології та піддати аналізу людське прагнення до визнання у контексті Світової Історії Фукуями. Методологія. Автор використовував філософську герменевтику та антропологічний інтегративний підхід. Основна частина. Фукуяма не задовольняється лише економічним трактуванням історії, підкреслюючи, що людина не є просто економічною твариною. Економічний розвиток неспроможний пояснити, чому люди стають прихильниками принципу народного суверенітету і гарантій основних прав під управлінням закону. Автор повертається до гегелівського нематеріалістичного погляду на історію, заснованого на боротьбі за визнання. Саме прагнення до визнання з боку інших людей Фукуяма розглядає в якості двигуна історії і причини тиранії, конфліктів і війн. Але разом з тим воно ж постає як психологічний фундамент багатьох чеснот – духу громадянськості, хоробрості і справедливості. Протягом майже всієї історії людства прагнення до визнання не реалізовувалося. На думку Фукуями, лише сучасна ліберальна демократія дає універсальне визнання всім людям, гарантуючи їм права і захищаючи ці права. Новизна. Концепція Фукуями важлива і цікава тим, що привертає увагу до ціннісної сфери людини, яка суттєво впливає на формування структури особистості. На відміну від традиційного лібералізму, що ставив на чільне місце матеріалізм і справедливість, американський дослідник основним компонентом соціальних трансформацій вважає боротьбу за визнання, духовний пошук людської гідності та рівності/переваги. Саме людина виступає як центральна точка цивілізаційного простору, одночасно його творець і творіння. Висновки. З плином часу концепція Фукуями зазнала суттєвих змін. Сучасна цивілізація зіткнулася з гострою проблемою зростаючої нерівності, серйозною фінансовою кризою, політичним хаосом і гострими військовими конфліктами, проблемою мігрантів та біженців. Однак і досі в сфері ідей ліберальна демократія не має реальних конкурентів.
Purpose. This paper aims to study the ontological status of a trickster character in "Panchatantra" and its receptions. Methodology. The author has used analytical methodology of C. Levi-Strauss, C. Jung's theory of archetypes, and hermeneutical methodology. Theoretical basis and results. Perception of the world in the form of a narrative is inherent in the very specifics of the human thinking. Among the most famous literary narratives that structured cultural experience of different nations are the framed story "Panchatantra" and its receptions "Kalilah and Dimnah" and "Stefanit and Ihnilat". The framework of the analyzed text is the story about two jackals Karataka and Damanaka, Lion, and Bull. "Panchatantra" is deeply rooted in the animal epos, which is based on the totemic myth. Myths were created by primitive thinking that sought to systematize the world, to give it order through binary oppositions. Their hard core is "Life – Death" opposition. A myth deals with oppositions and seeks to neutralize them. Thus, a myth serves as the logical tool to overcome the fundamental contradictions. This is carried out by introducing a mediator. Two poles, two extreme points are unambiguous; ambiguity "occurs" at an intermediate stage only. Shift from one point to another is impossible directly – for this we need a mediator. In the given narrative the binary opposition "Life – Death" is replaced by its metaphor – Bull and Lion, herbivore (metaphor for life) and carnivore (metaphor for death). These oppositions are mediated by Jackal (Karataka&Damanaka) that feeds on carrion and has a dual nature. A mediator, which overcomes or at least mitigates the binary opposition, is seen as a compromise between herbivores and carnivores that embody the antinomy of life and death. This mediator is a trickster – bipolar character (good and evil at the same time). A trickster freely acts in unordered world of Chaos without Life – Death limitations. Scientific novelty. The breaking of cyclical time of the myth and deploying it into linear time gave rise to characters-doubles: the only one mythological image disintegrated and turned into different actors. A phenomenon of events became the basis of narrative storytelling. "Panchatantra", "Kalilah and Dimnah", "Stefanit and Ihnilat" have a dialogical form, which can be seen as a dialogue within one personality, i.e. at a certain stage one single mediator is splitting, and we get two characters – Karataka and Damanaka, Kalilah and Dimnah, Stefanit and Ihnilat. They represent opposing views and wisely defend their positions. This dialogue-dispute has neither beginning nor end. Karataka and Damanaka are the bifurcation of one single synthetic character – the manifestation of bipolar worldview that combines the opposing principles of life. Conclusion. The true nature of a trickster opposes any restrictions: it is open to everything. A trickster is free to move from one pole to another, he constructs reality and plays with it metaphorically overcoming the antinomy of life and death.
The awareness of the pluralistic reality of postmodern transforms the very understanding of human identity: the human self is no longer something unified and indivisible but is rather composed of different, often conflicting, parts. This article is devoted to the analysis of the concept of identity in a problem field of postmodern.
Purpose. The purpose of the study is to define the negative impact of gender inequality on the global economy and public health. Theoretical basis. Unequal treatment of individuals based on gender discrimination has led to negative consequences in various areas of society. Gender inequality is very costly for the world due to the lack of representation of women in the labor market, gender income inequality situation, glass ceiling effect that have the negative impact on the world economy. Outdated gender roles, which are inconsistent with the new reality and the idea of human progress, have a significant impact on life expectancy, health, mortality and disease, access to health care and medical care. Originality. The vector of the development of the human society changes its direction, which leads to a renewal of an individual status-role framework, the creation of the new systems of values, theories and ideologies that require a new field of opportunities and free human self-identification and gender-identification. Conclusions. The results show that gender inequality has a negative impact on economic growth and development, as well as on physical and mental health. Strictly fixed gender roles limit free human development. Everyone should have the right to determine her/his gender, her/his interests and behavior patterns, while having the right to personal respect and respect for their honor, convictions, and gender practices.
Trying to reconcile the continuity of being with the discreteness of consciousness, modern seekers for the truth appeal to the Eastern mystical traditions based on the idea of the unity of all things and singularity of the world. In terms of analytical psychology, to overcome the human alienation from the world and from themselves is to return to his/her Self. C.G. Jung considered the reintegration of a personality to be a prerequisite for solving the spiritual, social, ethical, and political problems humanity is facing now. This process is the basis for the integrity of the psyche. Successful reintegration requires centering, that is, unification with everything that exists into one organic whole. Observing his patients, the psychoanalyst concluded that the idea of centering was archetypal to the spiritual pole of the unconscious. His therapy was aimed at achieving the Self in the process of individuation, i.e., the reintegration of the instinctive and spiritual poles of the psyche. The process of individuation is similar to the reintegration process in Yoga philosophy, which is symbolized by a mandala that reintegrates the perception of the world and helps us to reconcile with the total cosmic reality. According to C.G. Jung, a mandala is the universal psychic image, the symbol of the Oneness, the deep essence of the human soul. C.G. Jung believed that the achievement of the Self was a natural process embedded in the individuals. The questions posed by a great psychoanalyst push us into searching for ourselves, the golden mean in ourselves, our actions, and our views. The salvation of a modern human in the contemporary world full of conflicts is to find the way to the spiritual unity with humankind, which is the highest manifestation of the spiritual unity with the universe. This becomes possible due to a return to our Self. The paper aims at analyzing the Jungian concept of the Self in the context of oriental religious and philosophical teachings. ; Намагаючись примирити континуальність буття з дискретністю свідомості, сучасні шукачі істини апелюють до східних містичних вчень, які виходять з ідеї єдності всіх речей та сингулярності світу. Для аналітичної психології подолання відчуження людини від світу і самої себе полягає у поверненні до своєї Самості. К. Г. Юнг вважав реінтеграцію особистості необхідною умовою вирішення духовних, соціальних, етичних, політичних проблем, які постали перед людством. Подібний процес є основою для цілісності психіки. Для успішної реінтеграції потрібне центрування, тобто об'єднання з усім існуючим в одне органічне ціле. Спостерігаючи за своїми пацієнтами, психоаналітик зробив висновок, що ідея центрування є архетипною для духовного полюсу несвідомого. Метою його терапії було досягнення Самості в процесі індивідуації, тобто реінтеграції інстинктивного і духовного полюсів психіки. Процес індивідуації схожий на реінтеграційний процес в філософії Йоги, який символізується мандалою, що реінтегрує сприйняття світу, допомагає людині об'єднатися з тотальною космічною реальністю. На думку К. Г. Юнга, мандала – це універсальний психічний образ, символ Самості, глибинної сутності людської душі. К. Г. Юнг вважав, що досягнення Самості є природним процесом, зміст і мета якого з самого початку закладені в особистості. Питання, поставлені великим психоаналітиком, підштовхують нас до пошуку самих себе, золотої середини в собі, своїх вчинках і поглядах. Порятунок людини у сповненому конфліктів сучасному світі полягає у відчутті духовної єдності людства як цілого, що є вищим проявом духовної єдності Всесвіту. Це стає можливим завдяки поверненню до нашої Самості. Метою статті є аналіз юнгіанської концепції Самості в контексті східних релігійно-філософських вчень.
