Filosofska Dumka

Editorial

Vitaliy Nechiporenko — 2025-06-24

Editorial

Foreword

Oleksandr SAGAN — 2025-06-24

Foreword

Socio-religious relations in the optics of the Russian-Ukrainian war: correction of methodological approaches

Oksana HORKUSHA — 2025-06-24

The article proves the necessity to correct methodological approaches available in the arsenal of Ukrainian academic religious scholars. Scientists are called upon to timely analyze the trends of changes which the socio-religious sphere of Ukraine is undergoing during the Russian-Ukrainian war, which defined the security challenges threaten the Church, the state, and society. The authors insist on the urgency to include religious security in the national security strategy and to update those areas of state-church, inter-confessional and socio-religious relations which are critical today. It should be said, in particular, about perceived parity between freedom of belief and national security; finding a reasonable balance between individual (person) and collective (community) interest; fair regulation of relations between the religious majority and the religious minority; a clear definition of the main threat to national security from pro-Russian religious structures or pro-Russian members of certain religious organizations; and the earliest possible formation of a concept of religious security from scientific, methodologically verified positions, which will form the basis for the modernization of Ukrainian and international legislation in this area.

The authors conclude that religious security as a fundamental, existentially important, axiologically formulated, sacredly attested, religiously defined segment of national security has turned out to be relevant not only for Ukraine. It has become a global challenge for the entire civilized world, which has faced the problem of protecting both democratic values, in particular freedom of conscience, and national security. International documents developed by the world community are aimed at harmonizing personal and collective interests in the sphere of socio-religious relations. Recommendations written in peacetime and for peacetime are of a preventive nature and do not work in a war situation. The invaluable experience which Ukraine gained during the Russian-Ukrainian war, the civilizational war between totalitarianism and democracy, should be studied and used to improve socio-religious relations both in Ukraine and abroad.

Religious and legal aspect of national security in the context of the Russian war against Ukraine

Oleg BUCHMA — 2025-06-24

Modern realities and trends of social life have become particularly acutely conflictual in the context of the current full-scale hot war of the Russian Federation against Ukraine. This has led to a new wave of social, political, cultural, religious, legal, economic, and other aspects of social transformations in the world and Ukraine, which pose threats to the security of individuals and society. The article identifies the role of the religious factor in the Russian war against Ukraine and the significance and importance of the religious and legal aspect of national security in overcoming the challenges of war and transition to post-war peaceful development of the Ukrainian state. Particular attention is paid to examples of Russia's active use of the religious factor in the war against Ukraine. It is noted that the secular nature of the Ukrainian state and the fact that its international relations are based on respect for human rights and freedoms, including conscience, religion and beliefs, and full enjoyment of the rights and freedoms of religious/ethno-religious minorities can be an effective safeguard against the escalation of Russia's full-scale hot war against Ukraine into a global one and internal spiritual disintegration of Ukrainian society. It is found that one of the reliable factors of ensuring national security in Ukraine is the guarantee and enforcement of religious rights and freedoms and strict observance/implementation of legislation by all subjects of socio-religious relations. At the same time, an appropriate measure of legal responsibility for violations of the law should be applied, primarily the responsibility of those religious organisations and their members whose activities are dangerous for the Ukrainian state and society. In view of the above, in order to overcome threats to Ukrainian statehood and solve problems in the field of national security, public authorities and their officials should pay special attention to the religious aspect of the national security component of Ukraine and introduce relevant provisions into the legal framework (laws, bylaws) of the state. The article emphasises that overcoming the obstacles that hinder the effective social action of law and create challenges to national security will accelerate Ukraine's victory in the war with the Russian Federation and the construction of a real democratic, socially-oriented state based on the rule of law and a developed Ukrainian civil society in the post-war peaceful period.

THEOLOGICAL VISIONS OF WAR AND PEACE AND THEIR INFLUENCE ON THE WORLDVIEW ORIENTATION OF UKRAINIANS

Hanna KULAHINA-STADNICHENKO — 2025-06-24

This article examines the views of contemporary theologians on war and peace. The author notes that concepts such as holy war, political realism, pacifism, and just war have largely developed outside the Orthodox discourse. As a result, the task of creating a modern paradigm for the participation of Ukrainian theologians in military operations is becoming increasingly relevant, particularly in light of Russia’s war against Ukraine. With the beginning of Russia’s military operations against Ukraine, no religious organization has kept silent about its position on the aggressor. However, after the full-scale invasion of the Russian Federation on February 24, 2022, the emphasis on this issue has shifted dramatically. Previously, religious organizations emphasized peacemaking and religious dialogue as vital for peaceful coexistence. Instead, the policy of “appeasing the aggressor” soon began to be perceived as a threat to the entire civilized world. At the same time, the issue of introducing the concept of “just war” into the religious lexicon remains relevant. This requires further study of theological views on war and peace, as well as the impact of these views on the religious consciousness of believers. War has long been a topic of theology, with interpretations ranging from pacifism—the complete rejection of war — to concepts such as “just” and “holy” war, and even political realism with its complete justification.

The Orthodox ethical tradition, however, does not provide a clear position on the spiritual, moral, and political challenges that war poses. The ambiguous ethical assessments of the Orthodox Church, based on deep theological sources, often remain difficult to understand. This raises the question: can a particular theological tradition conceptualize one or more Orthodox approaches to war? Can one speak of an Orthodox way of life during war? How does it differ from a peaceful way of life, and if so, how? Furthermore, can the Orthodox Church contribute to contemporary reflections on war by enriching the ethical traditions of other Christian communities?

To answer these questions, the article examines lesser-known but constructive Christian approaches to war, including just peacemaking and Christian realism. It also examines the strengths and weaknesses of each in the context of contemporary Ukrainian realities. A sociological study has revealed that today the civic position of the Church plays a significant role in society, acting as a significant factor in the national consolidation of the faithful and the preservation of their ethnic identity. This emphasizes the relevance of Christian realism in the context of contemporary challenges.

CHRISTIAN THEOLOGICAL PROBLEM OF THE CONTINGENCY OF THE WORLD, WAR AND INDIVIDUAL COURAGE OF BEING IN THE PERSPECTIVE OF MODERN WORLDVIEW CATEGORIES

Igor GUDYMA — 2025-06-24

The armed aggression against Ukraine challenged the fundamental principles of the European world order, it also shook the entire Christian world and forced to rethink some traditional beliefs and views. Within the framework of various Christian faiths, new accents introduced into the doctrine of peace and war are expressed to a greater or lesser extent, but are oriented towards a similar result - to update, as far as possible, the existing provisions of the doctrine and bring it closer to historical reality. Therefore, among different Christian confessions, despite the rather noticeable dissimilarity of theologians' approaches, a common motive for reflection is concern for the earliest possible overcoming of the gap between one's own faith and the reality of the modern world. The war clearly showed the clergy and the general public of ordinary believers that ignoring the dramatic realities of war, trying to stand aside from them, is no longer acceptable, otherwise it will lead to believers floundering in the archaic past, in a closed circle of outdated ideas, all that is unlikely to resonate in the minds of contemporaries. Christianity, even in the initial stages of its own formation, as a historically separate, original faith, resolutely rejected violence of any kind, giving a decisive preference to voluntary martyrdom over evil and violence in any of their types and forms.

Since time immemorial, the question of the responsibility of religious communities for peace, their competence in preserving peace, has arisen in its extremes between supporters of complete pacifism, who openly and directly denied violence, and supporters of the so-called “just war”, who found grounds for its justification in individual cases. Since time immemorial, the issues of the responsibility of religious communities for peace, their competence in preserving peace in its extreme manifestations, have arisen between supporters of complete pacifism, who openly and directly rejected violence, and supporters of the so-called "just war," who found grounds for its justification in individual cases.

However, it must be admitted that the traditional Christian point of view, by various means, still encourages aversion to injustice and violence rather than its justification.

THE ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN UKRAINE ON PSYCHOLOGICAL ASSISTANCE TO UKRAINIANS IN THE CONDITIONS OF MODERN WAR

Оlgа NEDAVNYA — 2025-06-24

The article examines the features of the activities of the Roman Catholic Church in Ukraine on psychological assistance to Ukrainians in the conditions of the modern war of the Russian Federation against our state. Based on the analysis of the sources of the RCC in Ukraine, it is clarified which church units are involved in the organization of such assistance (a number of Commissions and church organizations, primarily Caritas-Spes and the Maltese Aid Service), within the framework of which centers and projects and by what professional forces it is implemented, how the relevant training of the clergy of the RCC in Ukraine is carried out. The characteristic methods, techniques and forms (both individual and collective ones) of providing psychological assistance, the categories of its addressees (from children and socially vulnerable adults to the servicemen) used in this Church are revealed. It was found that a characteristic feature of providing of psychological assistance is not only assistance in overcoming already received psychological traumas, but also drawing attention to the worldview-determined opportunities for mastering practical skills for the prevention of traumatization by stressful events. It was determined that in its activities on providing psychological assistance to Ukrainians, the RCC in Ukraine enjoys significant support from the Apostolic Capital, structures and organizations of the RCC (worldwide and European). The last ones have united for this purpose in the working group “Catholic Response for Ukraine”. Their non-mentoring attitude towards the recipients of assistance, appreciation of the experience of Ukrainian Catholics in psychological assistance work and trust in it and in their already successfully operating relevant projects were noted. It was found that in the implementation of psychological assistance, the RCC in Ukraine closely cooperates with the Ukrainian Greek Catholic Church: in joint training of clergy for this purpose and in organizing and carrying out activities of the Centers for such assistance.

“THEOLOGY AFTER...” or CHRISTIANITY IN A WORLD OF UNREFUTED CLAIMS

Pavlo PAVLENKO — 2025-06-24

Today, Ukrainian churches began to consider the possibility of "theology after Bucha", asking practically the same questions that Christians and Jews were concerned with after World War II. As then the main question was "Where was God at Auschwitz?" Now the question is where Biblical God was during Bucha genocide, and in a broader context, where God is with His love and mercy in Ukraine after February 24, 2022. The article is nearly the first scientific research of the faith-based component in Ukrainian academic religious studies during the ongoing Russo-Ukrainian war. The subject of the article is relatively new research area for Ukrainian scientists, since "theology after Bucha" is, so to speak, a working concept, one of the possible names for the theological direction inherent in post-war Christianity in Ukraine. The author examines the conditions for the foundation of a new theological system in the realm of Ukrainian Christianity after the victory over rushism, following the example of the theology after the Holocaust/Shoa in Western Christianity after WWII. The article analyses a number of caveats that, if not addressed today, could make the constructive development of the abovementioned theology impossible. The author predicts possible parallels between "theology after Auschwitz" and the future "theology after Bucha". In fact, “theology after Auschwitz" did not radically affect Western, primarily European Christianity after 1945 because it did not provide unambiguous answers to a range of urgent essential questions related to the existence of a believer in the world recovering from the great war. So, with a considerable degree of probability (already evident from the remarks of individual representatives of different religious denominations) there is concern that "theology after Bucha" may fail practically at its beginnings, becoming a "pure theory", having no chances to be applied at the all-Christian level. It is partially clear today that an attempt would be made to launch "theology after Bucha" exactly along the ideological tracks of "theology after Auschwitz", that is, to direct it exclusively to the search for the arguments shifting the burden of responsibility for "Bucha" away from God and thereby possibly save Christianity from the ideological crisis it experienced in Ukraine after February 24, 2022. The author concludes that if "theology after Bucha" really begins to move along the similar ideological fairway like "theology after Auschwitz", the post-war Christianity in Ukraine will face a disappointing perspective to lose social relevance and, as a result, will be radically reduced to ritualism.

THE NEO-ORIENTALIST RELIGIOUS MOVEMENTS IN THE CONDITIONS OF THE RUSSIAN-UKRAINIAN WAR: SPEСIFICS OF DOCTRINAL CONCEPTS AND RELIGIOUS PRACTICES

Dmytro BAZYK — 2025-06-24

The article examines the features of the doctrinal concepts and praxeological sphere of the modern segment of neo-Orientalist religious movements in the context of the Russian-Ukrainian war. The ideological principles on the basis of which the concept of "war" is understood are determined, as well as the attitude and positioning towards military realities on the part followers of neo-orientalist movements are formed. Research attention is also focused on the study of various forms of cult activity as a manifestation of neo-orientalist religious practices, which are directly or indirectly related to military actions. Considering that new religious movements in general and neo-orientalist movements in particular are distinguished by their variegation and diversity, the coverage of doctrinal positions and cult activity of new religious movements of orientalist orientation is carried out through the prism of classification, which is based on the genealogical principle of confessional origins. In accordance with the peculiarities of their distribution in the territory of Ukraine, neo-Hindu and neo-Buddhist religious institutions are distinguished. The article outlines certain religious practices that influence the change in lifestyle and the transformation of worldview among believers of neo-orientalist religious movements in the context of military threats, life situations of uncertainty and danger.

Organization and content of non-military chaplaincy service in churches and religious organizations of independent Ukraine

Oleksandr SAGAN — 2025-06-24

Non-military chaplaincy service is still undergoing its formative stage in Ukraine. Due to both objective and subjective factors, the most developed areas of chaplaincy are in the healthcare system and penitentiary institutions. This is primarily due to the high demand for pastoral care in institutions where individuals find themselves in critical and stressful situations. The rapid development of these areas of chaplaincy work has also been facilitated by their incorporation into current legislation, which regulates the rights of chaplains and service recipients, defines the obligations of both parties, and establishes the framework for their activities. In our view, other chaplaincy sectors, such as student (academic) chaplaincy, orphan care, and support for refugees who have temporarily left the country due to the war, remain somewhat underestimated. The article emphasizes that in wartime conditions, the support of security forces by religious organizations — through military and police chaplaincy — is of paramount importance. However, equally crucial is the involvement of clergy in the psychological rehabilitation of individuals with severe injuries, amputations, and post-traumatic stress disorders, as well as in providing assistance to families affected by military actions. After all, thousands of families have lost loved ones or are caring for war-disabled relatives. Spiritual support for the younger generation, as well as the rehabilitation and reintegration of prisoners, is also of great importance. The author also analyzes the reasons behind the increasing demands for higher quality chaplaincy services, particularly the need for clergy to acquire deeper knowledge in the fields of medicine, law, education, or child psychology. The conclusions highlight a significant expansion of the social base of non-military chaplaincy within society. This includes the provision of services not only to patients (prisoners, students, etc.) but also to their relatives and staff in medical, penitentiary, educational, and rehabilitation institutions. The author asserts that in the near future, the chaplaincy movement will extend beyond formal interfaith associations, and chaplaincy mandates will be granted to all clergy who meet the requirements established by law and regulatory acts.

PHILOSOPHER AND POWER

Sergiy TARADAJKO — 2025-06-24

Based on Deleuze and Guattari’s idea of ‘conceptual personae’– necessary for philosophy and possible today – the essay suggests considering a character who has long been well-known in Ukrainian culture. This is philosopher Khoma Brutus from Gogol’s story ‘Viy’. All the individual events depicted there can be perceived as harsh persecution of him by various powers; however, unlike the celebrated Socrates, who can defend himself in court and express his opinion, Khoma is unable and unwilling to speak. This figure and the corresponding situation can explain a lot in our philosophy.

SOLITUDE VS. LONELINESS. Conceptual analysis of distinction

Elina KIBENKO — 2025-06-24

The article attempts to substantiate the terminological and conceptual distinction between the phenomena of solitude and loneliness. Despite their fundamental differences, they are frequently conflated in both common language and academic discourse. Solitude is conceptualized as a positive and intentional state – an active choice made by an individual to step away from the distractions of the external world and engage in introspection, contemplation, and self-growth. In contrast, loneliness is presented as a negative emotional condition, which arises when an individual feels disconnected, unfulfilled, or alienated, and often reflects a deeper inability or unwillingness to embrace solitude. Loneliness is the emotional discomfort that occurs when the human need for social interaction remains unmet, which may also stem from an internal conflict between the desire for connection and the incapacity to tolerate the solitude necessary to foster personal reflection and growth. Previous research has sought to differentiate between solitude as a source of creative inspiration, spiritual enlightenment, or emotional refuge, and solitude as a condition of social withdrawal or alienation. However, it has become increasingly apparent that loneliness often lurks beneath the surface of these various types of solitude, complicating the issue further and undermining the clarity of its terminology. This overlap between solitude and loneliness has introduced a degree of ambiguity, making it more difficult to establish clear boundaries between the two concepts. Given these challenges, the article advocates for a more unified and holistic conceptualization of solitude, positioning it as an essential and natural component of human existence. Rather than being viewed as a negative or avoidable experience, solitude should be understood as a necessary state that accompanies individuals on their path of personal development, self-realization, and intellectual exploration.

MIND AND THE SUPERNATURAL IN THE PHILOSOPHICAL THEOLOGY OF DAVID BENTLEY HART

Danylo LELEKO — 2025-06-24

The article examines the philosophical and theological concept of American thinker David Bentley Hart regarding the relationship between mind and the supernatural. The author analyzes Hart's critique of “post-metaphysical theology”, which became prominent in continental philosophical theology in the late 20th and early 21st centuries. The article demonstrates how Hart, starting from a critique of Jean-Luc Marion's counter-intentional phenomenology and the concept of “saturated phenomenon”, develops an alternative approach that combines metaphysics and phenomenology in understanding the nature of mental life.

The central thesis of Hart's thought is the understanding of mind as having two “supernatural poles”: a transcendental horizon “from above” (orientation toward the Infinite) and the unity of the apperceptive “I” “from below”. Hart argues that both the nature and teleology of mind are rooted in God, who is simultaneously its foundation and ultimate goal. This leads to the assertion that the Mind is essentially God seeking not only to see Himself but to become Himself – infinite knowledge of infinite being, beyond any distinction between the knower and the known.

To substantiate his position, Hart draws upon both Western Christian tradition (Nicholas of Cusa, Meister Eckhart) and Eastern contemplative teachings, particularly Indian philosophy with its thesis “Atman is Brahman”. In the Christological dimension, the Incarnation is viewed as the perfect realization of the unity between human and divine nature, and theosis is understood as the natural destiny of finite minds.

Hart's philosophical theology thus presents a radical vision where the transcendent foundation of rational life and its transcendent goal are ultimately one and the same – an understanding that overcomes the modern divide between natural and supernatural through a renewed metaphysics of mind.