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Образ человека будущего, Том 7

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    На основе предшествующих трех монографий Международное философско-космологическое общество начало выпуск научного журнала Future Human Image, в котором представлены современные мировые исследования образа человека будущего. Журнал охватывает области нейронаук, педагогики, философии образования и психологии. В данном выпуске представлены работы специалистов из США, России, Украины, Бразилии, Южной Африки, Испании, Казахстана. Журнал публикует исследования на русском, английском и украинском языках. Полная версия журнала http://bazaluk.com/journals.html
  International Society of
  
  Philosophy and Cosmology
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image
  
  
  Volume 7
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Kyiv, 2017
  
  Future Human Image, Volume 7
  
  The Academic Journal
  
  ISSN 2519-2604 (Online), ISSN 2311-8822 (Print)
  
  The State Registration Certificate of the print media КВ Љ20662-10462Р, April 17 2014 http://fhijournal.org/
  
  E-mail: bazaluk@ispcjournal.org
  
  Printed in the manner of a collective monograph "Future Human Image: Whom and How to Educate in the Rising Generations?" since 2011.
  
  Printed in the manner of Academic Journal "Future Human Image" since Volume 4 2014.
  
  Printed according to resolution of Scientific Board of International Society of Philosophy and Cosmology (Minutes of meeting Љ 6 from April 10 2017)
  
  Editor-in-Chief
  
  Oleg Bazaluk, Doctor of Philosophy, Professor
  
  Editorial Board
  
  Galyna Beregova, Doctor of Philosophy, Professor (Russia)
  
  Anna Brodsky, Doctor of Philology, Professor (USA)
  
  Enric Cabrejas (Spain)
  
  Svitlana Cherepanova, Doctor of Philosophy, Professor (Ukraine) Leonid Dzhahaya, Doctor of Philosophy, Professor (Georgia)
  
  Serhiy Klepko, Doctor of Philosophy, Professor (Ukraine)
  
  Sergey Krichevskiy, Doctor of Philosophy, Professor (Russia) Akop Nazaretyan, Doctor of Philosophy, Professor (Russia) Andrey Ostapenko, Doctor of Education, Professor (Russia) Olgha Petriashvili, Doctor of Philology, Professor (Georgia) Valentin Rybalka, Doctor of Psychology, Professor (Ukraine)
  
  Raushan Shindaulova, Doctor of Philosophy, Associate Professor (Kazakhstan) Denys Svyrydenko, Doctor of Philosophy, Professor (Ukraine)
  
  Arkady Ursul, Doctor of Philosophy, Professor (Russia)
  
  The Journal is abstracted and indexed in the following international databases:
  
  Web of Science; Ulrich"s Periodicals Directory; Science Index; ResearchBib; Open Academic Journals Index; Google Scholar; Registry of Open Access Repositories (ROAR); the Directory of Open Access Repositories (OpenDOAR); WorldCat; Index Copernicus; Citefactor; Journals Indexing (DRJI)
  
  International Society of Philosophy and Cosmology:
  
  http://www.bazaluk.org/
  
  
  љ International Society of Philosophy and Cosmology, 2017
  љ Bazaluk, Oleg (Editor-in-Chief), 2017
  
  Мiжнародне фiлософсько-космологiчне товариство
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image
  
  
  Том 7
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Київ, 2017
  
  Future Human Image, Том 7
  
  Науковий журнал
  
  ISSN 2519-2604 (Online), ISSN 2311-8822 (Print)
  
  Свiдоцтво про державну реєстрацiю друкованого засобу масової iнформацiї - КВ Љ20662-10462Р, вiд 17 квiтня 2014 року
  
  http://fhijournal.org/ E-mail: bazaluk@ispcjournal.org
  
  Видається як колективна монографiя "Образ людини майбутнього: Кого i Як виховувати в пiдростаючих поколiннях" з 2011 року.
  
  Як науковий журнал "Future Human Image" видається з 2014 року.
  
  Друкується за рiшенням наукової ради Мiжнародного фiлософсько-космологiчного товариства (протокол Љ 6 вiд 10 квiтня 2017 року)
  
  Головний редактор
  
  Олег Базалук, доктор фiлософських наук, професор
  
  Редакцiйна колегiя
  
  Галина Берегова, доктор фiлософських наук, професор (Україна) Ганна Бродски, доктор фiлологичних наук, професор (США)
  
  Eнрiк Кабрегас (Iспанiя)
  
  Свiтлана Черепанова, доктор фiлософських наук, професор (Україна) Леонiд Джахая, доктор фiлософських наук, професор (Грузiя) Сергiй Клепко, доктор фiлософських наук, професор (Україна) Сергiй Крiчевський, доктор фiлософських наук, професор (Росiя) Акоп Назаретян, доктор фiлософських наук, професор (Росiя) Aндрiй Остапенко, доктор педагогичних наук, професор (Росiя) Oльга Петрiашвiлi, доктор фiлологичних наук, професор (Грузiя) Валентин Рибалка, доктор психологичних наук, професор (Україна) Раушан Шиндаулова, доктор фiлософських наук, доцент (Kазахстан) Денис Свириденко, доктор фiлософських наук, професор (Україна) Аркадiй Урсул, доктор фiлософських наук, професор (Росiя)
  
  Журнал iндексується в наступних мiжнародних базах:
  
  Web of Science; Ulrich"s Periodicals Directory; Science Index; ResearchBib; Open Academic Journals Index; Google Scholar; Registry of Open Access Repositories (ROAR); the Directory of Open Access Repositories (OpenDOAR); WorldCat; Index Copernicus; Citefactor; Journals Indexing (DRJI)
  
  Мiжнародне фiлософсько-космологiчне товариство:
  
  http://www.bazaluk.org/
  
  
  љ Мiжнародне фiлософсько-космологiчне товариство, 2017
  љ Базалук О. О. (гол. ред.), 2017
  
  Международное философско-космологическое общество
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image
  
  
  Том 7
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Київ, 2017
  
  Future Human Image, Том 7
  
  Научный журнал
  
  ISSN 2519-2604 (Online), ISSN 2311-8822 (Print)
  
  Свiдоцтво про державну реєстрацiю друкованого засобу масової iнформацiї - КВ Љ20662-10462Р, от 17 апреля 2014 года
  
  http://fhijournal.org/ E-mail: bazaluk@ispcjournal.org
  
  Издаётся как коллективная монография "Образ человека будущего: Кого и Как воспитывать в подрастающих поколениях" с 2011 года.
  
  Как научный журнал "Future Human Image" издаётся с 2014 года.
  
  Печатается по решению научного совета Международного философско-космологического общества (протокол Љ 6 от 10 апреля 2017 г.)
  
  Главный редактор
  
  О. А. Базалук, доктор философских наук, профессор
  
  Редакционная коллегия
  
  Галина Берегова, доктор философских наук, профессор (Украина) Анна Бродски, доктор филологических наук, профессор (США)
  
  Eнрик Кабрегас (Испания)
  
  Светлана Черепанова, доктор философских наук, профессор (Украина) Леонид Джахая, доктор философских наук, профессор (Грузия) Сергей Клепко, доктор философских наук, профессор (Украина) Сергей Кричевский, доктор философских наук, профессор (Россия) Акоп Назаретян, доктор философских наук, профессор (Россия) Aндрей Остапенко, доктор педагогических наук, профессор (Россия) Oльга Петриашвили, доктор филологических наук, профессор (Грузия) Валентин Рибалка, доктор психологических наук, профессор (Украина) Раушан Шиндаулова, доктор философских наук, доцент (Казахстан) Денис Свириденко, доктор философских наук, профессор (Украина) Аркадий Урсул, доктор философских наук, профессор (Россия)
  
  Журнал индексируется в следующих международных базах данных:
  
  Web of Science; Ulrich"s Periodicals Directory; Science Index; ResearchBib; Open Academic Journals Index; Google Scholar; Registry of Open Access Repositories (ROAR); the Directory of Open Access Repositories (OpenDOAR); WorldCat; Index Copernicus; Citefactor; Journals Indexing (DRJI)
  
  Международное философско-космологическое общество:
  
  http://www.bazaluk.org/
  
  
  љ Международное философско-космологическое общество, 2017
  љ Базалук О. А. (гл. ред.), 2017
  
  
  
  
  Table of Contents
  
  
  Oleg Bazaluk 11
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and
  
  Features of the Theories of Education of Plato"s and Isocrates" Lines (RUS)
  
  Natalia Boychenko 28
  
  Counterfactuality of the Ethical Norms of Higher Education (ENG)
  
  Temyr Khagurov 36
  
  Evil as a Subject of Sociological Cognition: Methodological Reflections (ENG)
  
  Serhiy Klepko 46
  
  Pedagogy of Peace and Philosophy of War: the Search for Truth (ENG)
  
  Sergey Krichevsky 50
  
  Cosmic Humanity: Utopia, Realities, Prospects (RUS)
  
  Andrii Kyrychok 71
  
  The Main Determinants of Improvement of Model of Educational Training of Specialists in the
  
  Field of PR Based on Competency Approach (ENG)
  
  Yevhen Muliarchuk 86
  
  The Experience of Calling: Educational Aspects and Cross-Cultural Comparisons (ENG)
  
  Marja Nesterova 102
  
  Educational Cognitive Technologies as Human Adaptation Strategies (ENG)
  
  Roman Oleksenko and Lidiia Fedorova 113
  
  Homo Economicus as the Basis of "Asgardia" Nation State in Space: Perspective of
  
  Educational Technologies (ENG)
  
  Galyna Shevchenko 120
  
  The Ideal Image of a Man: the Main Characteristics and Ways of Achieving (ENG)
  
  Denys Svyrydenko 128
  
  Divided Universities: The Postcolonial Experience of Contemporary Ukrainian Higher
  
  Education (ENG)
  
  Arkady Ursul and Tatiana Ursul 136
  
  Education and Globalistics (ENG)
  
  Valentina Voronkova and Olga Kyvliuk 154
  
  Philosophical Reflection Smart-Society as a New Model of the Information Society and its
  
  Impact on the Education of the 21st Century (ENG)
  
  Authors 163
  
  Information for Authors 170
  
  
  
  
  Змiст
  
  (Мовою орiгiналу статтi)
  
  Олег Базалук 11
  
  Стратегии систематизации теорий образования. Основной смысл и признаки теорий
  
  образования линий Платона и Исократа
  
  Natalia Boychenko 28
  
  Counterfactuality of the Ethical Norms of Higher Education
  
  Temyr Khagurov 36
  
  Evil as a Subject of Sociological Cognition: Methodological Reflections
  
  Serhiy Klepko 46
  
  Pedagogy of Peace and Philosophy of War: the Search for Truth
  
  Сергей Кричевский 50
  
  Космическое человечество: утопии, реалии, перспективы
  
  Andrii Kyrychok 71
  
  The Main Determinants of Improvement of Model of Educational Training of Specialists in
  
  the Field of PR Based on Competency Approach
  
  Yevhen Muliarchuk 86
  
  The Experience of Calling: Educational Aspects and Cross-Cultural Comparisons
  
  Marja Nesterova 102
  
  Educational Cognitive Technologies as Human Adaptation Strategies
  
  Roman Oleksenko and Lidiia Fedorova 113
  
  Homo Economicus as the Basis of "Asgardia" Nation State in Space: Perspective of
  
  Educational Technologies
  
  Galyna Shevchenko 120
  
  The Ideal Image of a Man: the Main Characteristics and Ways of Achieving
  
  Denys Svyrydenko 128
  
  Divided Universities: The Postcolonial Experience of Contemporary Ukrainian Higher
  
  Education
  
  Arkady Ursul and Tatiana Ursul 136
  
  Education and Globalistics
  
  Valentina Voronkova and Olga Kyvliuk 154
  
  Philosophical Reflection Smart-Society as a New Model of the Information Society and its
  
  Impact on the Education of the 21st Century
  
  Про авторiв 163
  
  До вiдома авторiв 170
  
  
  
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the
  
  Theories of Education of Plato"s and Isocrates" Lines
  
  Oleg Bazaluk - Doctor of Philosophy, Professor
  
  Pereiaslav-Khmelnytskyi State Pedagogical University
  
  (Kyiv, Ukraine)
  
  E-mail: bazaluk@ukr.net
  
  The article deals with the historical and philosophical analysis of scientific and philosophical ideas, which have influenced the development of the theories of education and needed a certain systematisation. The chosen strategy helps the researcher not only to structure in a certain way gained by the empirical and theoretical way knowledge in the sphere of education but also to use the obtained results to create a new theory. The feature of systematisation and classification of the accumulated information determines the direction and scale of use formulated on its basis theory. Due to received generalisations, the author systematised the diversity of the theories of education in histories of culture according to the two lines of development: Plato and Isocrates. The author concludes that the competition and complementarity that exist between the theories of education of Plato"s and Isocrates" lines represent education as a matrix that forms a certain direction of self-realization of human generations in ontogenesis in the history of culture. The theories of education of Plato"s line set the ideal of form building, answering the question: "Who should be educated in the younger generations?" The theories of education of Isocrates" line by daily educational practices ensure the achievement of the designated ideal, i.e. focus more on finding answers to the question "How to educate the younger generation?"
  
  Key Words: education, paideia, the theories of education, Plato"s line, Isocrates" line, the cultural ideal, the history of culture
  
  Стратегии систематизации теорий образования. Основной смысл и признаки теорий образования линий Платона и Исократа
  
  Олег Базалук - доктор философских наук, профессор Переяслав-Хмельницкий государственный педагогический университет (Киев, Украина)
  
  В статье автор осуществляет историко-философский анализ научных и философских идей, оказавших влияние на развитие теорий образования, и требующих определенной систе-матизации. Выбранная стратегия помогает исследователю не просто определенным образом структурировать добытые эмпирическим и теоретическим путем знания в сфере образования,
  
  љ Bazaluk, Oleg, 2017
  
  Future Human Image. Volume 7, 2017 11
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the Theories of Education of Plato"s and Isocrates" Lines by Oleg Bazaluk
  
  но и использовать полученные результаты для построения новой теории. Особенность систе-матизации и классификации накопленной информации, определяет направленность и масштаб применения сформулированной на её основе теории. В результате полученных обобщений, ав-тор систематизировал разнообразие теорий образования в истории культуры согласно двух линий развития: Платона и Исократа. Автор приходит к выводу, что конкуренция и взаимодо-полняемость, которая существует между теориями образования линий Платона и Исократа, представляет образование, как матрицу, формирующую в истории культуры определённую на-правленность самореализации человеческих поколений в онтогенезе. Теории образования линии Платона задают идеал формообразования, отвечают на вопрос: "Кого воспитывать в подрас-тающих поколениях?". Теории образования линии Исократа ежедневными образовательными практиками обеспечивают достижение обозначенного идеала, т.е. больше акцентированы на поиск ответов на вопрос "Как воспитывать подрастающие поколения?"
  
  Ключевые слова: образование, пайдейя, теории образования, линия Платона, линия Исокра-та, культурный идеал, история культуры.
  
  Введение
  
  С первых шагов уточним терминологию. Образование мы рассматриваем в плато-
  
  новском понимании, как формообразование в соответствии с идеалом. Авторитетный исследователь древнегреческого образования Вернер Йегер (Werner Jaeger) утверждает, что Платон, возможно, первым использовал слово "формоообразовывать" (πλάττειν), как действие. Однако уже до Платона Протагор рассматривал образование как формот-ворчество души, а образовательные средства - как формообразующие силы [Jaeger,
  
  1946: 314].
  
  Вернер Йегер (Werner Jaeger) убедительно доказал, что греки первыми осознали, что образование означает сознательное формообразование характера человека в соответ-ствии с идеалом [Jaeger, 1946: xxii], и что Платон первый предложил применять об-разование по отношению к детям, потому что оно является формообразованием души2 [Jaeger, 1986: 247]. Йегер раскрыл основные этапы возникновения и становления обра-зования ("пайдейи") в Античности, и показал, как из "вскармливания детей"3 пайдейя стала "связываться с достижением высшей человеческой арете: символом идеальной сформированности духа и тела - калокагатии" [Jaeger, 1946: 286].
  
  Мартин Хайдеггер (Martin Heidegger) раскрыл исходный смысл образования следу-ющим образом: "Образование" (παιδεία) говорит о двух вещах: во-первых, слово "об-разование" есть субстантив от "образовывать" в смысле расправляющей чеканки. Но в то же время, это "образовывать" образует (чеканит) исходя из предвзятой примерки на некоторый задающий меру облик, который называется поэтому перво-образом, образ-цом. "Образование" есть сразу и чеканка, и сопровождающее ее формирование образа"
  
  [Хайдеггер, 1986: 261].
  
  Хайдеггер считает, что в "Притче о пещере" Платон наглядно стремится показать, что существо παιδεία "вовсе не в том, чтобы голые познания всыпать в неподготовлен-ную душу, как в первый попавшийся пустой сосуд. Подлинное образование, напротив, захватывает и обращает самое душу в целом, переставляя человека на место, подобаю-щее его существу и заставляя в нем обживаться" [Хайдеггер, 1986: 261].
  
  Таким образом, именно у греков процесс образования впервые становится культурой,
  
  2 Дословно он сказал следующее: "It is because Plato thought that all education was moulding the soul that he was the first to establish an educational system for early childhood" [Jaeger, 1986: 247].
  3 В этом простом смысле оно впервые появляется у Эсхила [Jaeger, 1946: 286].
  
  
  12 Future Human Image. Volume 7, 2017
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the Theories of Education of Plato"s and Isocrates" Lines by Oleg Bazaluk
  
  т. е. становится процессом, с помощью которого формирование человеческой личности происходит согласно определенного образца [Jaeger, 1946: 21-22; Jaeger, 1947; Хруцкий, 2012; Мешков, 2016]. Каждая эпоха устанавливала свои образцы (идеалы) образования, которые выступали своеобразными формообразующими матрицами. Благодаря им исто-рики идентифицируют человеческие поколения, по особенностям внешних проявлений мировосприятия определяя их принадлежность к определенным историческим перио-дам [Хруцкий, 2012; Клепко, 2013; Урсул & Урсул, 2013; Eliopoulos, 2015; Петриашвили, 2016; Salamone, 2017].
  
  Разнообразие теорий образования и стратегий их систематизации
  
  В настоящее время проблема образования - это огромнейший объем разнообразного специального знания из различных областей науки, техники, культуры (например, [Voronkova, 2016; Svyrydenko, 2016; Nazaretyan, 2017]). Единственная возможность свести это знание в определенную систему - это предварительно выбрать определённую стратегию исследования. Чтобы представить масштаб разнообразия знания по проблеме образования, приведем следующий пример. Предварительный анализ одних только теорий образования в истории культуры и только в англоязычной литературе, выявил следующие особенности:
  
  Во-первых, в англоязычной литературе понятие "теория" в образовании исполь-зуется довольно широко. Например, авторитетный образовательный сайт США "K12 Academics" (http://www.k12academics.com/) утверждает, что в настоящее время понятие "теория" в образовании употребляется, главным образом, в трех случаях:
  
  - Теоретизирование практики, как осмысление и рефлексия в противоположность действию.
  - Обобщения или объяснения какой-то модели, например, специфической теории обучения - конструктивизма.
  - Систематизации знания, которая связана (или не связана) с конкретными объясня-ющими моделями. Теоретизирование развивает эту совокупность знаний.
  Во-вторых, на сайтах издательств Pearson, McGraw-Hill Education (MHE) и Houghton Mifflin Harcourt (HMH), которые образуют "большую тройку" издательств мира, специ-ализирующихся на выпуске литературы в сфере образования, автор не нашел информа-ции и литературы, посвящённой теории (теориям) образования. На сайтах преобладает информация и литература практической направленности, которая предоставляет инди-видуальные образовательные программы, программное обеспечение и услуги для до-школьного и последипломного образования, и т.п.
  
  В-третьих, в целом, количество англоязычной литературы, посвященной теориям образования и обучения, впечатляет. Например, в библиотеке (Wiley Online Library) престижного академического издательства John Wiley & Sons, в разделе "Теория обраґ зования" представлены 24 позиции4. За последние пять лет, помимо периодических на-учных журналов5, издательство выпустило книги:
  
  - "Educational Neuroscience" ("Образовательная нейронаука"), в которой раскрыва-ется связь между особенностями развития мозга и образованием;
  4 http://onlinelibrary.wiley.com/subject/code/ED03/titles
  5 Например, журналы, которые напрямую касаются темы нашего исследования: "Education-al Philosophy and Theory" ("Философия и теория образования"), "Educational Theory" ("Теория образования") и др.
  
  
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  - "Jung and Educational Theory" ("Юнг и теория образования"), в которой переос-мысливается учение Юнга и его вклад в теории образования, философию образования, профессиональное развитие учителей и др.;
  
  - "Vygotsky, Philosophy and Education" ("Выготский, философия и образования"), в
  
  которой автор Ян Дерри (Jan Derry) не только утверждает, что центральные идеи Выгот-ского о природе рациональности и знания являются продолжением философской тра-диции Спинозы и Гегеля, но и раскрывает влияние Выготского на современных фило-софов, таких как Роберт Брандум (Robert Brandom) и Джон Макдауэлл (John McDowell) [Derry, 2013]; и другие.
  
  В-четвертых, междисциплинарные исследования: Дэвида Холбрука (David Holbrook) о влиянии достижений в философской антропологии на образование [Holbrook, 1987]; Ал-лена Морроу (Allen Morrow) и Карлоса Торреса (Carlos Torres) о социологии образования6
  
  [Morrow & Torres, 1995]; Уильима Пинара (William F. Pinar) и др. о влиянии "странной те-ории" ("Queer theory") на образование [Queer Theory, 1998]; Томаса Попкевитза (Thomas
  
  S. Popkewitz), Линн Фендлар (‎Lynn Fendler) и др. о влиянии критических теорий в ис-следовании образования [Critical Theories, 1999]; Филипа Векслера (Philip Wexler) о влия-нии социальных теорий Эмиля Дюркгейма (Emile Durkheim), Карла Маркса (Karl Marx) и
  
  Макса Вебера (Maximilian Weber) на образование [Wexler, 2009]; Рамеша Мишры (Ramesh Mishra) о влиянии политики и политических систем на организацию и управление образо-вательным процессом [Mishra, 2009]; и многие другие исследования, значительно обога-щают понимание теорий образования. Эти и многие другие исследования актуализируют значимость междисциплинарного подхода в исследовании проблемы образования.
  
  В-пятых, непосредственно рассмотрению теорий образования конкретных авторов и исторических периодов посвящены книги: Вернера Йегера (Werner Jaeger) [Jaeger, 1946; Jaeger, 1947]; Руперта Лоджи (Rupert Lodge) [Lodge, 1947]; Анри-Ирене Марру (Henri-Irenee Marrou) [Марру, 1998]; Джеймса Боуэна (James Bowen) [Bowen, 2003]; Джона Макдермотта (John J. McDermott) [The Philosophy, 1981]; Гарольда Сильвера (Harold Silver) [Silver, 1987] и многих других.
  
  На самом деле, это лишь незначительная часть научных и философских идей, ока-завших влияние на развитие теорий образования, и требующих определенной система-тизации.
  
  Возможные варианты стратегий систематизации теорий образования
  
  Какие стратегии преимущественно используются при систематизации разнообразия теорий образования?
  
  1. Одни авторы, систематизируют теории образования по научно-исследователь-ской специализации знания. Например, Аллен Морроу (Allen Morrow) и Карлос Торрес (Carlos Torres) систематизировали теории образования в соотношении с развитием со-
  
  циальных теорий [Morrow & Torres, 1995]; Людмила Микешина (Lyudmila Mikeshina)
  
  рассмотрела этапы развития философии познания и их влияние на философию обра-зования [Микешина, 2002]; Дэвид Холбрук (David Holbrook) систематизировал теории
  
  6 Авторы обобщают совокупность знаний о социологии образования, опубликованных во второй половине ХХ столетия на английском, французском, немецком, испанском и португальском языках.
  
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  образования в соотношении с развитием идей в философской антропологии [Holbrook, 1987]; и т.п.
  
  2. Другие авторы, подходят к систематизации теорий образования исходя из нацио-нальной принадлежности авторов идей. Например, Валентин Рыбалка (Valentin Rybalka) систематизировал теории личности в психологии и педагогике, разработанные в разные периоды времени украинскими учеными [Рыбалка, 2015].
  
  3. Кто-то систематизирует теории образования в применении к истории культуры от-дельно взятого государства. Например, Диксон Мангази (Dickson Mungazi) системати-зировал теории образования как историю образования США [Mungazi, 1999]; Александр Новиков (Alexander Novikov) и Лилия Степашко (Lilia Stepashko) как историю россий-ской педагогики [Новиков, 2000; Степашко, 1999]; и т.п. В "Международном справоч-нике по истории образования" под редакцией Кадрии Салимовой (Kadriya Salimova) и Наны Додде (Nan L. Dodde) теории образования систематизированы как истории обра-зования различных государств [International Handbook, 2000]; и так далее.
  
  4. Многие авторы предпочитают систематизацию теорий образования по историче-ским периодам. Например, Вернер Йегер (Werner Jaeger) [Jaeger, 1986]; Руперт Лодж
  (Rupert Lodge) [Lodge, 1947]; Анри-Ирене Марру (Henri-Irenee Marrou) [Марру, 1998];
  
  Денис Свириденко [Svyrydenko, 2014] и другие.
  
  5. В гораздо меньшей степени встречаются исследования, в которых авторы осу-ществляют всеобъемлющую систематизацию теорий образования, которая охватывает весь спектр междисциплинарного знания по этой проблеме. В качестве примера назовем трехтомное фундаментальное исследование Джеймса Боуэна (James Bowen), охватыва-ющее развитие западного образования за последние четыре тысячи лет [Bowen, 2003]. В качестве еще одного показательного примера, приведем всеобъемлющую систематиза-цию теорий образования, которую мы встретили на образовательном сайте США "K12 Academics"7. Теории образования на сайте систематизировали следующим образом8:
  
  - Теории учебного плана (Curriculum Theory). Данная группа объединяет теории
  
  и идеи Иогана Гербарта (Johann Frederich Herbart), Дэвида Снэддена (David Snedden),
  
  Джона Дьюи (John Dewey), Лестера Уорда (Lester F. Ward), Джеймса Макдональда
  
  (James MacDonald), Уильяма Пинара (William Pinar) и других.
  
  - Описательные теории образования (Descriptive Theories of Education). Напри-
  
  мер, Карстен Ульрич (Carsten Ullrich) к описательным теориям образования отно-сит теории бихевиоризма (behaviorism), когнитивизма (cognitivism), конструктивизма
  (constructivism) и др. [Ullrich, 2008].
  
  - Теории образовательной нейронауки (Educational Neuroscience). О развитии идей в этом направлении исследований, можно судить, например, по книге "Educational Neuroscience" ("Образовательная нейронаука") под редакцией Катрин Паттен (Kathryn E. Patten) и Стивена Кэмбелла (Stephen R. Campbell) [Educational Neuroscience, 2011].
  
  - Теоретики образования (Educational Theorists). На сайте представлен список 27 американцев, которые, по мнению авторов системы, внесли весомый вклад в развитие теорий образования9. Вот некоторые фамилии из списка: Майкл Эйпл (Michael Apple),
  
  Уильям Бегли (William Chandler Bagley), Чарльз Бирд (Charles Beard), Аллан Блум (Allan Bloom), Теодор Брэмилд (Theodore Brameld) и другие.
  
  7 http://www.k12academics.com/education-theory
  8 Автор несколько расширил понимание подсистем той системы, которая приведена на сайте.
  9 http://www.k12academics.com/education-theory/educational-theorists
  
  
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  - Образовательная мысль (Educational Thought). Эта подсистема объединяет идеи по-литиков, журналистов, бизнесменов, общественных и культурных деятелей, работников медицины и т.п., которые обогащают развитие теорий образования и обучения. Напри-мер, работы Николая Амосова (Nikolai Amosov); Ханны Арендт (Hannah Arendt); Фи-липпа Арьеса (Philippe Aries); Раймонда Арона (Raymond Aron); Светланы Семёновой
  
  (Svetlana Semenova); Нассима Талеб (Nassim Taleb) и многие другие.
  
  - Теории и практики интегрального образования (Integral Education), которые рас-сматривают развитие ребёнка в единстве тела, эмоций, разума, души и духа. Преимуще-ственно это теории, которые развивают идеи Шри Ауробиндо (Sri Aurobindo): Харида-
  
  са Чаудхури (Haridas Chaudhuri), Майкла Мэрфи (Michael Murphy), Кена Уилбера (Ken Wilber), Уильяма Томпсона (William Irwin Thompson) и других.
  - Теории мастерства обучения (Mastery learning). Родоначальником этого направле-ния считают Бенджамина Блума (Benjamin Bloom). Его идеи развивают: Джон Кэролл
  (John B. Carroll), Джон Бергманн (Jon Bergmann), Аарон Самс (Aaron Sams), Томас Га-скей (Thomas R. Guskey) и другие.
  - Естественнонаучные теории образования (Naturalistic Education Theory (NET)),
  
  анализ которых представлен, например, в книгах: Бориса Бим-Бада, Игоря Кона, Люд-милы Микешиной, Андрея Остапенко, Темыра Хагурова, Акопа Назаретяна, Алексан-дра Запесоцкого, Аркадия Урсула и многих других.
  
  - Нормативные теории образования (Normative Theories of Education), устанавливаю-щие нормы, цели и стандарты образования. Например, теория Роберта Рискорла (Robert
  
  A. Rescorla) и Аллена Вагнера (Allan R. Wagner), или нормативная теория CBNs10. Нор-мативные теории рассмотрены, например, в книге "Каузальное обучение: психология,
  философия, вычисление" (Causal Learning: Psychology, Philosophy, and Computation)
  
  под редакцией Элисон Гопник (Alison Gopnik) и Лауры Шульц (Laura Schulz) [Causal Learning, 2007].
  - Теории точного преподавания (Precision Teaching). Впервые теорию точного пре-подавания предложил американский психолог Огден Линдслей (Ogden R. Lindsley). В настоящее время существуют теории и практики Кент Джонсон (Kent Johnson), Элиза-
  
  бет Стрит (Elizabeth M. Street), Джули Варгас (Julie S. Vargas), Шейлы Кромптон (Sheila Crompton), Джеймса Хэлвига (James Hellwig), Давида Лэнзи (David Lenzi) и других.
  
  - Теории тематического обучения (Thematic Learning). Например, Даны Дан (Dana Dunn), Вольфганга фон Фишера (Wolfgang von Fischer), Анны-Марии ле Плухинек
  (Anne-Marie Le Plouhinec), Маргарет Лаззари (Margaret R. Lazzari), Доны Шлесиа (Dona Schlesier) и другие.
  Таким образом, как мы видим, авторы выбирают (или создают) разные стратегии систематизации разнообразия теорий образования в истории культуры. Выбранная стратегия помогает исследователю не просто определенным образом структурировать добытые эмпирическим и теоретическим путем знания в сфере образования, но и ис-пользовать полученные результаты для построения новой теории. Особенность систе-матизации и классификации накопленной информации, определяет направленность и масштаб применения сформулированной на её основе теории.
  
  
  
  
  10 http://www.phil.cmu.edu/projects/csr/
  
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  Основной смысл и признаки линий Платона и Исократа
  
  За основу мы взяли стратегию, предложенную Александром Любищевым в книге "Линии Демокрита и Платона в истории культуры" [Любищев, 2000]. Следуя логике Любищева, весь объём информации об образовании в истории культуры мы разделили на две линии: Платона и Демокрита. Любищев отдавал своё предпочтение линии Пла-тона, потому что в ней "...в наибольшей полноте выразился дух эллинской культуры" [Любищев, 2000: 110]. По мнению Любищева, оригинальность линии Платона в исто-рии культуры заключается в четырех признаках [Любищев, 2000: 110]:
  
  1. В свободном теоретическом творчестве, которое не пренебрегало опытом, а при-давало ему вспомогательное значение.
  2. В синтетическом характере теоретизирования, который связан с холистическим (от целого) рассмотрением проблемы исследования.
  3. В отсутствии догматизма и культа личности, которые ограничивают возможности науки.
  4. В рационализме, принципиально отличающегося от скептического рационализма линии Демокрита.
  Стратегию Любищева мы уточнили знаниями, которую почерпнули у признанных исследователей истории образования Античности: Вернера Йегера и Анри-Ирене Мар-ру. В уточнении стратегии Любищева нам также помогли исследования Сергея Трубец-кого [Трубецкой, 1906], Джеймса Боуэна [Bowen, 2003]; Владимира Платонова [Пла-тонов, 2013], Пиамы Гайденко [Космос и душа, 2005], Паноса Элиопулоса [Eliopoulos, 2015], Марии Саламоне [Salamone, 2017], Владислава Мешкова [Мешков, 2017] и др.
  
  В результате полученных обобщений, автор систематизировал разнообразие теорий образования в истории культуры согласно двух линий развития: Платона и Исократа. Раскроем основной смысл и признаки линий Платона и Исократа.
  
  Вернер Йегер (Werner Jaeger), Анри-Ирене Марру (Henri-Irenee Marrou) и др. ут-
  
  верждают, что все теории образования Античности берут начало от "гомеровского об-
  
  разования" (ομηρική παιδεία) [Jaeger, 1946; Марру, 1998: 29]. Платон в "Государстве" об этом написал следующее: "...когда ты встретишь людей, прославляющих Гомера и утверждающих, что поэт этот воспитал Элладу и ради руководства человеческими дела-ми и просвещения его стоит внимательно изучать, чтобы, согласно ему, построить всю свою жизнь, тебе надо отнестись к ним дружелюбно и приветливо, потому что, насколь-ко возможно, это превосходные люди" [Платон, 1994: 10.606е]
  
  Воспитательное значение гомеровского эпоса заключается в том, что он сформули-ровал нравственный идеал, которому греки, в подавляющем большинстве, следовали на протяжении всей истории Античности. Этот идеал Марру сформулировал одной фра-зой: "героическая мораль чести" [Марру, 1998: 30]: "Как средневековье при своём конце завещало нам Подражание Христу, так греческое средневековье передало классической Греции через Гомера это "Подражание Герою" [Марру, 1998: 33].
  
  Нравственный идеал греки выражали одним словом - калокагатия (καλοκαγαθία), то есть "присутствие в человеке красоты и доблести". В словосочетании калокагатия (καλοκαγαθία) понятие калос (καλός) - "красивый", совершенно не случайно стоит на первом месте. Оно раскрывает долгое время приоритетную для каждого грека цель об-разования - достижение физической красоты с присущей ей эротической "аурой"11.
  11 Об этом много и аргументированно написано у Йегера и Марру [Jaeger, 1946; Jaeger, 1947;
  
  Марру, 1998].
  
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  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the Theories of Education of Plato"s and Isocrates" Lines by Oleg Bazaluk
  
  Второе место в этом словосочетании занимает понятие агатос (αγαθός) - "доблест-ный", "доблесть" (αρετή) в рыцарском понимании, указывающее на нравственную цель воспитания. Быть достойным славы Богов, воспевания в эпосе, увековечения в памяти потомков - таков нравственный идеал Античности.
  
  Обобщая информацию и несколько утрируя выводы отметим, что раздвоение "гоме-ровского образования" на линии Платона и Исократа началось с Сократа и софистов12. Сократ в образовании видел, прежде всего, возможность отыскания Истины и достиже-ния нравственных идеалов13. В свою очередь софисты считали, что образование долж-но преследовать более утилитарные цели, восполняя насущные потребности общества. Например, подготавливать государственного деятеля, лидера, практика, стремящегося к достижению поставленных целей любой ценой14.
  
  Раздвоение "гомеровского образования" в части агатос (αγαθός) - в понимании нравственного идеала, "доблестности", на две линии развития, которое произошло при-мерно в шестом веке до нашей эры, привело к двум важнейшим событиям в истории образования (да и культуры в целом!). Во-первых, произошла смена акцентов в понима-нии греками калокагатии - воспитание духовности стало важнее физического воспита-ния. Как метко обозначил этот переход Марру: в истории античности "культуру воинов заменила культура писцов" [Марру, 1998]. Во-вторых, зародилось соперничество двух традиций, школ образования, которое, по нашему убеждению, продолжается и до на-стоящего времени. У истоков первой, философской традиции, стоял Платон, у истоков второй традиции, риторической, стоял Исократ.
  
  Смыслы образования в традициях школы Платона
  
  Сократ никогда не говорил о "пайдейе", считая это понятие опороченным образо-вательными практиками своего времени, прежде всего, профессиональной подготов-кой софистов [Jaeger, 1947: 59]15. Однако идеи Сократа и сам образ его жизни сыграли важнейшую роль в новом понимании пайдейи. Например, в "Апологии" Платон пред-ставляет Сократа воплощением храбрости и величия духа [Платон, 1990], в "Федоне"
  
  12 Как показали исследования Вернера Йегера (Werner Jaeger) и Анри-Ирене Марру (Hen-ri-Irenee Marrou) эти линии и, соответственно, теории образования, не только противостояли друг другу, но и довольно часто объединялись, совместно выступая против других образовательных практик [Jaeger, 1947; Марру, 1998].
  
  13 Если быть более точным, то образование для Сократа - это, прежде всего, забота о совершенстве души. Об этом пишет Платон в "Апологии" [Платон, 1990: 29d-30b]. Вернер Йегер (Werner Jaeger) раскрывая сократовскую шкалу ценностей, а вместе с ней и его учение о добре пишет, что "душевные блага занимают в ней первое место, телесные - второе, а внешние блага, например, собственность или власть - последнее" [Jaeger, 1947: 39].
  
  14 Йегер пришел к следующему заключению: "с момента своего первого появления цель образовательного движения во главе с софистами заключалась не в народном образовании, а в формировании вождей" ("From its first appearance, therefore, the aim of the educational movement led by the sophists was not to educate the people, but to educate the leaders of the people") [Jaeger, 1946: 290].
  
  15 Йегер в примечаниях ко второму тому отмечает, что Сократ введением новой терминологии пытался отгородиться от софистов. Например, объединение учителя и ученика Сократ называл синусией (συνουσία), преподавание - беседой (διαλέγεσθαι), школу - досугом (σχολή), а учение - времяпрепровождением (διατριβή). В последствии эти слова были заимствованы профессиональными учителями. "Таким образом, образовательная техника, столь тщательно разрабатываемая софистами, победила личность и дух, которые составляли основу учения Сократа" - подытожил Йегер [Jaeger, 1947: 380].
  
  
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  он описывает смерть Сократа, как пример героического презрения к жизни [Платон,
  1993]16.
  
  Для последователей Сократа, для тех, кто заложили основу линии Платона в разви-тии теорий образования, пайдейя стала "высшим богатством, которым может обладать человек, - его внутренней жизнью, духовностью, культурой. В борьбе с угрожающими человеку стихиями Пайдейя становится непоколебимым оплотом, позволяющим сохра-
  
  нить свободу души" [Jaeger, 1947: 70].
  
  Сократ призывал заботиться о душе, а не концентрироваться на достижении земных благ. "Забота о душе" в понимании Сократа - это необходимость "задуматься о мудро-сти, истине и совершенстве своей души" [Платон, 1990: 29е]. Для рационализированного мировоззрения греков путь к подлинной жизни, основанной на духовных ценностях, на ду-ховном самосовершенствовании - это совершенно новое пространство самореализации.
  
  Однако, как сказал великий Гёте: "Сначала было дело!". Йегер показал, насколько глубоко поразил Платона и других учеников Сократа, сознательный выбор смерти Учи-телем [Jaeger, 1947]. Не поступившись своими идеалами, добровольно выпив чашу с ядом, Сократ доказал силу духовных ценностей, о которых он постоянно говорил, и, со-ответственно, господство души над телом. Не зря в истории культуры жизненный путь
  
  и смерть Сократа тесно переплетаются с жизненным путем и смертью Иисуса Христа. Первый выступил своеобразным нравственным образцом для второго.
  Платон, как самый талантливый ученик Сократа, смог не только передать основ-ные идеи Сократа о душе, о необходимости заботы о ней, о фронезисе (φρόνησις) - сократовском стремлении к познанию Блага, и другие, но и на их основе выстроить целостную теорию образования, в традициях которой, вплоть до настоящего времени, формообразуются человеческие поколения. Если Сократ говорил, что целью человека
  
  и его нормой является знание Блага, то Платон попытался найти путь к этой цели, за-даваясь вопросом о природе знания [Jaeger, 1947: 85]. Отсюда, высшей образовательной ценностью теорий образования линии Платона является стремление к истине путем ра-ционального познания, обладания подлинным знанием. Вот как написал об этом Платон в диалоге "Гиппий Больший":
  
  " - Не ускользнет ли это различение, Сократ, от нашего собеседника?
  
  - Во всяком случае, клянусь собакой, Гиппий, оно не ускользнет от того человека, перед которым мне было бы особенно стыдно нести околесицу и говорить, лишь бы говорить, не заботясь о деле.
  
  - Кто же этот человек?
  
  - Я сам, Сократ, сын Софрониска; вот кто не позволит мне выдвигать непроверенные утверждения и делать вид, что я знаю то, чего не знаю" [Платон, 1990: 298b].
  
  В седьмой книге "Государство" знаменитый миф о пещере утверждает освободи-тельную мощь знания, которое избавляет душу от невежества, названного в диалоге "Горгий" самым страшным из зол [Платон, 1994; Платон, 1990: 527e].
  
  Платон восстанавливает утраченное единство знания и жизни, тем самым открывая воз-можность приобщиться к познанию абсолютных ценностей, к которым стремился Сократ. Платон считает, что это приобщение становится возможным только благодаря философии, которая в его понимании становится высшей ступенью образования17. Платон пишет, что
  16 Этот вопрос рассмотрен Йегером [Jaeger, 1947: 76].
  17 Об этом подробно и аргументировано пишет Вернер Йегер (Werner Jaeger) [Jaeger, 1947:
  85-86].
  
  
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  путь к обладанию подлинным знанием - это "долгий обходной путь". Только те, кому ис-полнится пятьдесят, "кто уцелел и всячески отличился - как на деле, так и в познаниях- пора будет привести к окончательной цели: заставить их устремить ввысь свой духовный взор и взглянуть на то самое, что всему дает свет, а увидев благо само по себе, взять его за образец и упорядочить и государство, и частных лиц, а также самих себя- каждого в свой черед - на весь остаток своей жизни. Большую часть времени они станут проводить в фи-лософствовании, а когда наступит черед, будут трудиться над гражданским устройством, занимать государственные должности - не потому, что это нечто прекрасное, а потому, что так необходимо ради государства. Таким образом, они постоянно будут воспитывать лю-дей, подобных им самим, и ставить их стражами государства взамен себя, а сами отойдут на Острова блаженных, чтобы там обитать. Государство на общественный счет соорудит им памятники и будет приносить жертвы как божествам, если это подтвердит Пифия, а если нет, то как счастливым и божественным людям" [Платон, 1994: 7.540bc].
  
  Философ, в понимании Платона, обладает более глубоким знанием действительно ценных вещей в жизни, чем другие люди. Именно поэтому, по Платону, только фило-софы являются носителями "калокагатос" [Jaeger, 1947: 268]. В теории образования Платона философ - это новый идеал человека, образец для сознательного формообра-зования характера человека.
  
  Смыслы образования в традициях школы Исократа
  
  Следует признать, что Платон и его понимание пайдейи, как новой религии, которая проповедовала новые ценности и идеалы, задал слишком высокую планку для своей эпохи. По мнению Анри-Ирен Марру (Henri-Irenee Marrou), именно из-за высоких тре-бований Платона к образованию, воспитателями Греции четвёртого столетия, а вслед за ней и всего эллинистического, а позже римского мира вплоть до современного западно-европейского типа образования, стали многочисленные последователи теории образова-ния Исократа [Марру, 1998].
  
  Если платоновское образование было нацелено на достижение Истины, путем облада-ния подлинным знанием, то исократовское образование возводило в культ Логос: постиже-ние основ красноречия, грамматики и стилей речи. В его основе заложен спрос на "высо-кую культуру" софистов, которые за деньги брались обучать добродетели18. И несмотря на то, что софисты признавали значение знания, их нравственное и политическое образование людей на нем не основывалось - об это Платон пишет в "Протагоре" [Платон, 1990].
  
  Образование Исократа нацелено на практическую эффективность, на подготовку востребованных в греческом обществе интеллектуалов - красноречивых, словоохотли-вых и образованных людей, с развитым эстетическим вкусом и навыками творческого самовыражения19.
  
  В "Государстве" Платон признавался, что в большинстве своем, знание, к которому стремится философ не востребовано в реальной жизни, поэтому, избегая насмешек и непонимания часто философ вынужден обращаться "к тому внутреннему государству,
  
  которое он носит в себе" (πρὸς τὴν ἐν αὑτῷ πολιτείαν) [Платон, 1994: 9.591е].
  
  18 Об этом Платон пишет, например, в "Апологии" [Платон, 1990: 19е-20а] и "Протагоре"
  [Платон, 1990].
  19 Этот вопрос обстоятельно изложен в книгах Вернера Йегера (Werner Jaeger) и Анри-Ирене Марру (Henri-Irenee Marrou) [Jaeger, 1947; Марру, 1998].
  
  
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  Проблему отчуждения и не восприятия вершин познания Истины, с которой сталкива-ется философская традиция в образовании, исократовское образование избегает, потому что нацеливает учеников на получение базовых знаний, востребованных в обществе. Оно не концентрируется на достижении этических целей. Исократовское образование подготав-ливает человека общей культуры, который подстраивается под любые изменения в обще-стве и может реализовать себя в любой сфере деятельности: в политике, искусстве, сферах производства. Исократ готовил своих учеников к реальной политической деятельности, к решению конкретных задач. Он считал, что ученикам полезнее получить правильное пред-ставление о насущных в обществе проблемах, чем вдаваться в ненужные тонкости, добива-ясь точного знания в совершенно бесполезных вопросах. Повседневная жизнь требует не новых потрясающих идей, а испытанного здравого смысла, источником которого является традиция. Поэтому Исократ подстраивается под требования общества и стремится развить в учениках: способность оперативно принимать вывешенные решения; умение охватывать взглядом сложную ситуацию; правильно реагировать на множество неуловимых вещей, ко-торые определяют "мнение" и делают его верным; и т.п.
  
  Как показала практика, философская традиция в образовании, которая акцентирова-на на достижении высоких идеалов путем овладения подлинным знанием, в конечном итоге готовит незначительный процент интеллектуалов-мыслителей, отшельников, не всегда понимаемых обществом. Зато риторическая традиция в образовании, которая ограничивается стандартным набором знаний и его унификацией, формированием об-щей культуры и навыков коммуникации, как оказалось, закладывает основы межкуль-турного диалога - культуры гуманизма. Идеал образования Исократа - доступное для всех знание, общая культура, пространство Логоса (Слова), обеспечивающее единство человечества20. Именно поэтому классический гуманизм - это, по преимуществу раз-витие эстетического восприятия; это художественное и литературное образование, но не философское и научное. Как констатировал Марру, в плане полезности для общества в глазах потомков Исократ победил Платона [Марру, 1998: 313].
  
  Основные признаки теорий образования линии Платона и Исократа
  
  Таким образом, в классическом греческом образовании, направленном на формо-образование свободных личностей, осознающих свои возможности, потребности и права, сформировались две основополагающие и конкурирующие теории образова-ния: Платона и Исократа. За прошедшие более 2000 лет развития истории культуры, на основе этих теорий накопилось огромное разнообразие эмпирического и теоре-тического знания. Опираясь на предшествующие исследования Александра Люби-
  
  щева (Alexander Lyubishchev), Вернера Йегера (Werner Jaeger), Анри-Ирене Марру (Henri-Irenee Marrou), Гарри Острина Вольфсона (Harry Austryn Wolfson), Владимира
  
  20 Например, Сергей Трубецкой (Sergei Troubetzkoy), подчеркивая важность пространства Логоса, приводит понимание Логоса Гераклитом: "Логос есть разумная связь мирового целого, его объективный закон, внутренняя мысль и смысл мирового процесса" [Трубецкой, 1906: 225]. Вернер Йегер (Werner Jaeger) пишет, что греки использовали "Логос" (λόγος) "...в качестве формирующей силы в образовании", чтобы "...ею придавать форму живого человека как гончар придаёт форму глине, и скульптор вытесывает камень соответствующей формы - это был смелый, отважный творческий замысел, который мог созреть только у этого народа художников и философов" [Jaeger, 1946: xxii].
  
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  Платонова (Vladimir Platonov) и других, а также на результаты собственного анализа проблемы, сформулируем основные признаки теорий образования линий Платона и Исократа.
  
  С нашей точки зрения, основными признаками теорий образования линии Платона являются:
  
  1. Связь теорий образования с теориями (концепциями) мироустройства. В теори-ях образования линии Платона основы философии познания определяют особенности формообразования новых поколений21.
  
  2. Теории образования линии Платона основываются на подлинном (научно-фило-софском) знании места человека в масштабах Земли и Вселенной. Они находятся в по-стоянном поиске ответа на вопрос: "Что есть человек и каков смысл его присутствия в масштабах Вселенной?"
  
  3. Теории образования линии Платона формулируют представление об образе чело-века, каким он должен быть, причем в значении καλόν - желательного образа, идеала. Они генерируют культурный идеал, как сознательный формообразующий принцип и высший принцип нравственности (категорический императив в терминологии Имману-ила Канта), которому предписывают следование.
  
  В целом, теории образования линии Платона должны являться прямым следстви-ем (или частным случаем) теорий мироустройства и устанавливать систему взглядов
  и оценок на место человека и общества в масштабах Земли и космоса, т.е. определять особенности мировоззрения человеческих поколений, жизненный стиль, согласный с провозглашенной идеальной нормой.
  
  Теории образования линии Исократа в нашем понимании - это, прежде всего, раз-нообразные образовательные практики, которые направлены на полноценное развитие внутренних потенциалов человека, на подготовку квалифицированных кадров, удовлет-воряющих потребности усложняющейся социокультурной среды и производственной сферы.
  
  В какой-то степени, теории образования линии Исократа приспосабливают миро-воззренческие установки теорий линии Платона (как специальную образовательную рациональность в понимании Владимира Платонова [Платонов, 2013]) к условиям по-вседневного существования. В идеале, основная их цель - мобилизация человеческих поколений на реализацию смыслов присутствия человека на Земле и во Вселенной, обо-значенных теориями линии Платона.
  
  Выводы
  
  С нашей точки зрения, конкуренция и взаимодополняемость, которая существу-ет между теориями образования линий Платона и Исократа, представляет образова-
  
  ние, как матрицу, формирующую в истории культуры определённую направленность самореализации человеческих поколений в онтогенезе. Теории образования линии Платона задают идеал формообразования, отвечают на вопрос: "Кого воспитывать в подрастающих поколениях?". Теории образования линии Исократа ежедневными образовательными практиками обеспечивают достижение обозначенного идеала, т.е.
  
  21 Из дошедших до наших поколений письменных источников, именно у Платона впервые прослеживается связь между особенностью познания мира и пониманием образования. Педагогические взгляды Платона невозможно понять вне его учения о познании.
  
  22 Future Human Image. Volume 7, 2017
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the Theories of Education of Plato"s and Isocrates" Lines by Oleg Bazaluk
  
  больше акцентированы на поиск ответов на вопрос "Как воспитывать подрастающие поколения?"
  
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  24 Future Human Image. Volume 7, 2017
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the Theories of Education of Plato"s and Isocrates" Lines by Oleg Bazaluk
  
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  Wexler, Philip. Social Theory in Education. New York: Peter Lang Publishing, 2009.
  
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  Critical Theories in Education: Changing Terrains of Knowledge and Politics. Edited by Thomas S. Popkewitz and ‎Lynn Fendler. Routledge, 1999.
  
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  26 Future Human Image. Volume 7, 2017
  
  The Strategies of Systematization of the Theories of Education. The Main Meaning and Features of the Theories of Education of Plato"s and Isocrates" Lines by Oleg Bazaluk
  
  Salamone, Maria Antonietta. Equality and Justice in Early Greek Cosmologies: The Paradigm of the "Line of the Horizon". In Philosophy and Cosmology. Volume 18, 2017: 22-31.
  
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  Svyrydenko, Denys. Higher Education in the Face of 21st Century Challenges. In Philosophy and Cosmology. Volume 12, 2014: 258-263.
  
  Svyrydenko, Denys. Mobility Turn in Contemporary Society as an Educational Challenge. In Future Human Image. Volume 6, 2016: 102-108.
  
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  128.
  
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  Future Human Image. Volume 7, 2017 27
  
  
  
  
  Counterfactuality of the Ethical Norms of Higher
  
  Education
  
  Natalia Boychenko - Doctor of Philosophy, Associate Professor Shupyk National Medical Academy of Postgraduate Education
  
  (Kyiv, Ukraine)
  
  E-mail: n_boychenko@ukr.net
  
  Usage of the counterfactuality as a term for marking the modality to some event becomes a new trend in social sciences. Recently this term was popular almost exclusively in psychology - especially in study of cognitive processes, but now it receive wide spectrum of interpretations: from economic to philosophical one. Most of such interpretations is concentrated near the problem of somebody"s attitude to situation that he or she was involved in. Meanwhile the term "counterfactuality" marks the real influence of the person on the course of events rather than his or her pure mental states. The person could change the future events due to his or her activity about these events: these changes rarely could be exactly the same that were calculated, desirable or even acceptable for this person, but these changes are for sure the consequence of his or her decision - direct or indirect, substantial or accidental, necessary or extraneous, evidently relevant or seemingly unrelated. For the philosophy the situation with ethical optation and its consequences is significant. Typical for analytic philosophy is the reconstruction of positivist logic of counterfactuality as possibility. According to this positivist point of view, we should not accept any human discovery, any creation because of their improbability - the sentences about them were simply the consequences of false sentences. More important is the fact that the consequents of the counterfactual conditional judgments are always true. Nobody can take the antecedent of the counterfactual conditional judgments as false from the point of view of human will, i.e. from the point of view of our intention and results of its implementation in our activity and our creations. These consequences are real because men act according to their definition of situation: their belief motivates them and push them to make real things that were unreal before. Reality of mind becomes real materially due to human activity. This is the way of design of future human nature on the basis of future human image.
  
  Key Words: counterfactuality, counterfactual conditional judgment, ethical norms, higher education, means and goals, future, pluperfect
  
  Usage of the counterfactuality as a term for marking the modality to some event becomes a new trend in social sciences. Recently this term was popular almost exclusively in psychology - especially in study of cognitive processes, but now it receive wide spectrum of interpretations: from economic to philosophical one. Most of such interpretations is concentrated near the problem of somebody"s attitude to situation that he or she was involved in. Meanwhile the term "counterfactuality" marks the real influence of the person on the course of events rather than his or her pure mental states. The person could change the future events due to his or her activity about these events: these changes rarely could be exactly the same that were calculated, desirable or even acceptable for this person, but these changes are for sure the consequence
  
  љ Boychenko, Natalia, 2017
  
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  Counterfactuality of the Ethical Norms of Higher Education by Natalia Boychenko
  
  
  of his or her decision - direct or indirect, substantial or accidental, necessary or extraneous, evidently relevant or seemingly unrelated. Sometimes these changes occur opposite to the person"s wish, but nevertheless it is the regular result of this wish too. The classic example of such determination is a game with futures on the stock exchange. However, for the philosophy much more significant is the situation with ethical optation and its consequences. What should be our activity as human beings and therefore what could be future human image?
  
  As Oleg Bazaluk suggested: "The philosophy of education should not just investigate the process of education - it should be a process, action, questioning aimed at full implementation of internal creative potential as individual human psychic, so the potential of certain micro- and macro- group as a whole" [Bazaluk, 2015: 14]. Here we can see the example of counterfactual judgment with imperative mode. Also Galina Beregova underlined the methodological role of the philosophy of education: "The philosophy of education in the modern world is able to perform and performs the methodological function: it defines the principles of values and worldview of a human of the future, giving for him a true understanding of the meaning of life and therefore it is a research branch of pedagogy, proposing new guidelines for the progressive reorganization of the education system" [Beregova, 2016]. Mykhailo Boychenko investigated the interconnection between values and functions in modern university education [Boychenko, 2017], and we researched counterfactual goals of university education [Boychenko, 2016]. All these studies help us to represent the ethical norms of higher education in their counterfactuality.
  
  First of all, we should distinguish philological and philosophical meanings of counterfactuality. In linguistics the counterfactuality is associated primarily with Pluperfect (Plusquamperfekt) [Okhrimenko, 2013; Plungian, 2004], or so-called long-past time [Andriiv, 2015; Popovych, 2012]. According to the researcher Lyudmila Popovych: "In the Ukrainian linguistics Pluperfect is mainly seen as a relative time, i.e., a form which expresses an action that relates not to the moment of speech, but to another action that precedes the moment of speech" [Popovych, 2012: 653]. Could this philological description of the situation of time shift correlate with moral choice - when we are talking about remorse, when we had to do in other way in the past in order to have not a moral dissatisfaction later?
  
  However, the language Pluperfect is also used increasingly to describe unreality of the situation and actions in the present and future time. According to local researcher Olga Andriiv, who summarizing preliminary philological studies: "Julia Panova in her interpreting Ö. Dahl"s provisions says that the beginning of the application of long-past time forms to study this function is associated with forms of Perfect, used for marking of pseudo-real situations that can relate not only to the past but to the present and even future time. Thus, the same linguistic construction can mean unrealized effects as in the past or present, but even in the future, about the implementation of which we know nothing. To avoid ambiguous interpretation of modal constructions designated by such forms, language uses a form of long-past time" [Andriiv, 2015: 31]. So, Andriiv discovers in Lina Kostenko"s novel "Notes of a Ukrainian Lunatic" that "Pluperfect performs functions related to modeling of the situation parallel to the reality" [Andriiv, 2015: 31]. Russian linguist Vladimir Plungian determines the function of unreality as counterfactual, i.e. one that indicates the idea that a particular situation (according to the speaker"s evidence) has no place in the real world, but could occurs in some "alternative" one; so counterfactuality means the probability that contradicts the facts [Plungian, 2004: 274].
  
  Thus, for ethics there is a much wider field of application Pluperfect time to indicate certain parallel moral realities: one thing - common practices that do not cause any issues and can be taken as evident moral norms (norm of Emil Durkheim"s type [Durkheim, 1991] i.e. "positive"),
  
  
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  and quite another thing - the rules that are not in common practice, the achievement of which requires the willpower of the individual (as in Immanuel Kant"s categorical imperative [Kant, 1965]) or community (as in the perception of positivity Christianity as such that overcomes the moral autonomy of the individual according to Georg Hegel [Hegel, 1972]). In the latter case, the pseudo-reality of the moral norms is relative - they are unreal only to the extent that they cannot be implemented without any special effort. This effort makes them even more real and powerful than "realistic", positive norms. Here the temporal aspect recedes into the background, and at the frontline, there are opposing acts of traditionalism on one hand and modernist desire to change, to improve the world, ourselves, on the other. If Kant understood moral norms as unreal, but useful for establishing of direction of changes to desired for us future image, so Hegel rather strived to legitimate a positive compliance with the behavior sample inherited from the past (first of all - as playback according to the model that Jesus gave us two thousands of years ago).
  
  Anatoliy Yermolenko also sees the connection between counterfactual and unreal as an important part of philosophical counterfactuality for understanding of which one should appeal to Kant"s notion of a priori. Yermolenko notes the Karl-Otto Apel"s ideal communication concept [Apel, 2009] rooted in Kantian theory of judgment: "The term "counterfactual" marks out not only a priori, non-empirical nature of the community, but also a type of the complex sentence, used in justification - namely sentence of subjunctive mood in which two sentences linked by the conjunction "as if" (als ob). In this case, it refers to the supposedly existence of the perfect communication" [Yermolenko, 1999: 54]. Unfortunately, this brief Yermolenko"s note actually exhausts his analysis of counterfactuality as a special topic. It remains unclear why counterfactual as unreal might be just interesting for the person, or even pretend to replace the real. Why, for example, people sacrifice their health, material wealth, even life itself for the sake of certain ideals that cannot be seen or felt by touch?
  
  This Apel"s approach and therefore all transcendental pragmatics seems to be wrong in their efforts to reduce the whole palette of possible consolidation on certain subjective reality/ unreality to just one mode, while every language provides much more opportunities to express the extent of unreality that we perceive. Local philologist Valery Okhrimenko indicates as possible modality the gap between the real and the surreal, analyzing verbal means of expression of a reality in Italian: "The main FSV (functional-semantic variants - NB) in realtà with an integrated feature of "objectification of subjective mode (in terms of negation)" are: 1) the inadequacy of interpreting of a sensory information by the subject of perception; 2) understanding by the subject of false interpretations of emotional response; 3) contradictory between the subject intent and its implementation; 4) estimated asymmetry between subject / object and feature implicated to it with a shift towards the negative" [Okhrimenko, 2013: 130]. Angelika Popovych notes that counterfactuality was initially associated with the effect and function of digression that is splitting of time of telling the stories and the story time. Thus, counterfactuality in language emphasizes simulations using language means: "This model, which conventionally might call mental digression seems very logical to us. According to it, counterfactuality manipulates the modeling of situation that contrasted with reality and this aspect of semantic structure of Pluperfect causes the appropriate function" [Popovych, 2012: 671]. Spanish researcher from the University of Potsdam Luis Vicente, who analyzes "the past counterfactuality in the imperatives of Spanish" found similar linguistic schemes [Vicente,
  
  2015].
  
  Thus, by Pluperfect it can be detected different models of counterfactuality. The above
  
  
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  quotation from Okhrimenko gives models of subjective distancing from a flow of events through distancing from: inadequate (partially adequate) senses; inadequate (excessive, reduced or even false) emotional perception; inadequacy of action results to the intentions; value discrepancy of the object of perception.
  
  If we turn to Kant"s categorical imperative, his classic interpretation involves discrepancy between intent and result, that is, to receive a guaranteed outcome Kant"s ethics recommends to define clearly own intention. That is, philosophers inclined to interpret Kant"s imperative formally - as the maximum dependence of the result from linearity and persistency in following certain prescribed at the very beginning rules ("maxima"). Then there come links to the categorical imperative when trying to justify Nazi crimes like Eichmann situation, including Hannah Arendt"s opus [Arendt, 2008] and its theoretical development by Marc Halfon [Halfon, 1989]. Only the deeper researchers point out that Kant is not so formalistic, and it is also important to account the intention, that denotes the ultimate goal, which determines the strategy of ethical behavior and its means. This intention should be at least subjectively recognized as a positive value, and hence in moral behavior it is also important its valuable content. For Kant, as for the any believer, the objective ethics could not be contradictory neither with God, nor with good.
  
  However, Kant deliberately rejects any emotional or sensitive side of moral behavior: it could base only on cold reflection. For this he was criticized by Søren Kierkegaard, who proposed transition from reason moralism to higher, namely religious forms of moral sense [Kierkegaard, 1993], as well as more recent authors, including Max Scheler [Scheler, 1994].
  
  In any case, Kant emphasized that for ethical position required distance, he saw it was possible to win by virtue of a priori position, that distancing judgment from a variety of contexts. However, as we see in the case of ethics nobody can break free of values context that, in principle, recognized Kant himself.
  
  Then the question should be put differently. Moral person should distance himself/herself from the contexts, but obviously not all - that is the most surreal thing would be to seek a completely formal, meaningless position. The very Kant"s imperative include values, as we see, it implies certain ethical values, among which, perhaps, according to Max Scheler, decisive place occupied by Christian values, namely Protestant [Scheler, 1994], but may still be other connotations and contexts of imperative - political, legal and others. Thus, in an effort to achieve moral distance from mindless adherence to a flow of events, we should oppose to this flow models of certain behavior that proved supposedly like "a priori". "Like", but not really! As noted Nicklas Luhmann, value opportunism is appropriate only if we protect the selected value against all other values [Luhmann, 2011] - because, really, there could not be non-valuable position in opposing some values: values are always opposed to the counter-value or irrelevant value. Then and there lays, in our opinion, actually a philosophical interest to the concept of counterfactuality that can be called a priori-like selected context. This kind of interpretation of a priori is close to the term "historic a priori", constructed by Michel Foucault [Foucault, 1994]. Thus, taking a counterfactual position, we choose a semantic context of our behavior - sensual, emotional, instrumentally rational, value, etc. - and give to it absolute value relatively to all other possible contexts - within our strategy to keep the line of certain conduct.
  
  For example, in addition to the mentioned above methods of modeling alternatives it is proper in linguistics to distinguish by analysis of long-past time a counterfactuality of the condition (if, instead of real R happened P...) and a counterfactuality of the consequences (then
  
  
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  it might happen Q) [Plungian, 2004: 275]. Kant"s categorical imperative based, as everybody tends to see and as he declares himself, on counterfactuality of the condition - that is, if human could not act as being caused only by limited natural factors, so he/she should be endowed with unlimited freedom by God. That is, Kant himself suggests conditions in the name of his imperative - an absolute categorical imperative as unconditional (independent from natural circumstances) he opposes the hypothetical imperative as conditional (provided by circumstances). In fact, for Kant it is also extremely important to fix counterfactuality result (consequence) - strictly ethical adjusted and consistent moral behavior of man as a free being. However, counterfactuality, i.e. in some sense pseudo-reality of this behavior, for Kant is sheer truth that reveals itself not only in the recognition of rather regulatory, than strategic nature of the moral ideal, but in the same regulatory nature of other ideals such as perpetual peace [Kant, 1989].
  
  This case of Kant"s latent value legitimating of moral norm is very important in modern discussion with interpretation of counterfactual judgments in analytic philosophy. Here we meet the classic positivist understanding of norms as existing facts. Typical for analytic philosophy is the reconstruction of positivist logic of counterfactuality as possibility. Such reconstruction we met in the article wrote by local philosopher Anna Lactionova [Laktionova, 2016]. Here the judgments about the future events are formulated from disposition of present knowledge about any possible event. So according to this positivist point of view we should not accept any human discovery, any creation because of their improbability - the sentences about them were simply the consequences of false sentences: "Some conditional judgments are counterfactual, their antecedent is put as false: "If one thing has occurred, some other thing would happen"... We should explain the meaning of counterfactual conditional judgments. These judgments are the statements about events occur in invalid, unreal situations... Counterfactual conditional judgments fix the situation when antecedent (condition) is always false, and meaning of the whole judgment is true" [Laktionova, 2016: 10]. We suppose than more important is the fact that the consequents of the counterfactual conditional judgments are always true: from the false antecedent it could be also the false consequence - and the whole judgment would be true too. That means: the specific of the counterfactual conditional judgment does not lay in its false antecedent.
  
  In what sense could we tell about false of antecedent and further deduction of truth of the whole judgment? From the logic point of view, this deduction is true, but we insist that nobody can take the antecedent of the counterfactual conditional judgments as false from the point of view of human will, i.e. from the point of view of our intention and results of its implementation in our activity and our creations. We should take in consideration Arthur Schopenhauer"s PhD Dissertation "On the Fourfold Root of the Principle of Sufficient Reason" [Schopenhauer, 1993], where he differed "four kinds of necessary connection that arise within the context of seeking explanations, and he correspondingly identifies four independent kinds of objects in reference to which explanations can be given: 1) Material things; 2) Abstract concepts; 3) Mathematical and Geometrical constructions; 4) Psychologically-Motivating forces" [Wicks, 2011]. In typical for analytic philosophy vision of reality it has geometrical character that should be explained with logical constructions. All other types of determination - material causation, conceptual connections, and motivation patterns - seems to reduce to logical formulas. For us it is crucial to differ the motivating forces from logical constructions: logic cannot explain and predict the results of impact from motivating forces.
  
  Some issues from this problem could be illustrated by famous William Isaac Thomas
  
  
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  theorem: "If men define situations as real, they are real in their consequences" [Thomas, 1928]. These consequences are real because men act according to their definition of situation: their belief motivates them and push them to make real things that were unreal before. Reality of mind becomes real materially due to human activity. This is the way of design of future human nature on the basis of future human image.
  
  In analytic philosophy, we also can find theoretical field where the creative force of human activity is conceptualized - the performative acts. John Austin [Austin, 2006] and John R. Searle [Searle, 2010] worked out this concept, but performative acts allows to explain a significance of language in its factual state - not its evolution. Therefore, in Stanford Encyclopedia of Philosophy we can find the judgment: "John Austin is considered by many to be the creator of the school of analytical jurisprudence, as well as, more specifically, the approach to law known as "legal positivism"" [Bix, 2014]. Searle investigated the phenomenon of intentionality [Searle, 1983], but his understanding of construction of social reality with help of language [Searle, 1995] was more the elaboration of language as reality of mind, than methodology of real changes as result of changes in mind. At least in one point the theory of performative acts is useful: in its accent on imperative mode of counterfactual judgment.
  
  The significance of the counterfactual conditional judgments does not lay in their explanatory potential, but in their participation in creative activity. Such creative activity has a crucial role in ethical judgments and in moral evolution.
  
  What conclusion should be done to study the ethical aspects of university education? First of all, it should be noted that in addition to recognition of academic values counterfactuality it should be considered also other values of university education according to the model of counterfactuality. Academic values should be deprived of a significant part of their idealization - in a real education; these values acquire regulatory, not absolute sense. If we consider the academic values as a complete and self-sufficient ideal, we will find some of their characteristics as a kind of symbolic system that has some value aspect too. If you turn to academic values in the structure of value orientations of several university communities - they become variability. Professors and students, administration and other university communities interpret academic values differently. Moreover, this variability has a character that looks deviant only in a version of absolute status of these values and academic norms. If the version of each academic values considered as self-sufficient in its counterfactuality subsystem of values, then we will get a pluralistic vision of academic values in which different versions of their interpretation are partially complementary, but may partially contradict one another. So, counterfactual academic values may be supplemented by other counterfactual university values, such as institutional. Thus, for each university the honoring of its Alma mater is counterfactual value that can be differently interpreted by professors and students, but they all have to recognize it as Alma mater anyway - while representatives of other universities have no such obligation to value outlying for them university.
  
  Counterfactuality, as noted above, can have different directions and different levels of modalities - both for different communities within the university and for different universities. We have doubt that one can speak about counterfactuality of the position of those individuals who are involved in the functioning of universities. It is quite another thing to individualize values already recognized as factual. Just this kind of values, in our opinion, is always individual. However, this individualization of factual values is only possible within framework specified by counterfactual values. This does not mean that factual values could not go beyond this framework, but it clearly indicates that these values do not significant for
  
  
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  university - yet or already, or it is unlikely that they could acquire this status.
  
  In this case, the university ethical values appear as counterfactual set of counterfactual and factual ethical values of various university communities. It is possible that such a set emerged largely spontaneous - on the condition of subordination of factual values to counterfactual one. However, the better is the functioning of the university as a social institution, the more clearly it defines its own symbolic system, the more perfectly it is adjusted its organizational structure - the more likely that in this university counterfactual values of different communities will be characterized by convergence, which in particular can become normative expression - from codes of ethics to the original charters of rights.
  
  These documents should not only outline a common vision of certain range of ethical values but should also provide value-ethical means to achieve the educational goals. At a high stages of its evolution the counterfactual character of university ethical values becomes obvious even despite its usual latent functioning - not only as counterfactual goals, but also as correlated with them counterfactual means to achieve them. In the field of university education, as in any other area one should to avoid mistakenly understanding of Niccolo Machiavelli"s doctrine [Machiavelli, 1996]. According to this misunderstanding only goals have the counterfactual nature and means are always only actual, that is - arbitrary. Classical ethical axiom is that one cannot achieve ethical goals with help of unethical means - therefore means (as goals) should be defined counterfactually, and for successful application of this means should share the counterfactuality of goals. Then actually used goals and means would not fall out of the system of ethical conduct too, so such counterfactually legitimated factual goals and means would provide higher education system and would contribute each particular university to achieve the overall efficiency of its goals.
  
   References
  
  Andriiv, Olga. Semantic-Stylistic Features of Pluperfect (Based On The Novel by Lina Kostenko "Notes by the Ukrainian Lunatic"). In Naukovì zapiski Nacìonalʹnogo
  
  unìversitetu "Ostrozʹka akademìâ". Serìâ Fìlologìčna. Ostrog: Publisher National
  
  University "Ostroh Academy", Volume 52, 2015: 30-32.
  
  Apel, Karl-Otto. Discourse and Responsibility: the Problem of Transit to Post-Conventional Morality. Kyiv: Duh I Litera, 2009.
  
  Arendt, Hanna. Eichmann in Jerusalem: A Report on the Banality of Evil. Moscow: Europa, 2008.
  
  Austin, John. Three Ways of Spilling Ink. Moscow: Aletheia, 2006.
  
  Bazaluk, Oleg. Postmodernism: Philosophy of Education. In Future Human Image. Volume
  
  5, 2016: 9-22.
  
  Beregova, Galyna. Philosophy of Education: Pragmatism-Instrumentalism Concept of Forming the Future Human in Higher Education. In Future Human Image. Volume 6, 2016: 9-22.
  
  Bix, Brian John. Austin. First published Sat Feb 24, 2001; substantive revision Fri Feb 21,
  
  2014 [Electronic Data]. https://plato.stanford.edu/entries/austin-john/
  
  Boychenko, Mykhailo. Values and Functional Tasks of Educational Communication in the Modern University: Philosophical Understanding. In Hileya. Vypusk 116, 2017: 233-240.
  
  Boychenko, Natalia. Counterfactual Objectives of University Education. In Philosophy of Education. Љ 1 (18), 2016: 136-149.
  
  
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  Durkheim, Emil. On the division of social labor. Method of sociology. Moscow: Nauka, 1991: 5-380.
  
  Foucault, Michel. Words and things: Archeology of the Humanities. St. Petersburg: Acad, 1994. Halfon, Mark S. Integrity: A Philosophical Inquiry. Philadelphia: Temple University Press,
  
  1989.
  
  Hegel, Georg. Positivity of the Christian religion. 1800. In Hegel, Georg. Works of different years. In two volumes. Volume1. Moscow: Mysl, 1972: 88-208.
  
  Kant, Immanuel. Towards Perpetual Peace. Moscow: Moscovskiy rabochiy, 1989.
  
  Kant, Immanuel. Critique of Practical Reason. In Kant, Immanuel. Works: in 6 v. Moscow: Mysl, 1965. - V. 4 (1): 120-195.
  
  Kierkegaard, Soren. Fear and Trembling. Moscow: Respublica, 1993.
  
  Laktionova, Anna. Counterfactual Generalizations. In Religion and Socium. Chernivtsi National University, Љ 1-2 (21-22), 2016: 9-15.
  
  Luhmann, Nicklas. The Concept of Aim and Systemic Rationality: Function of the Goals in Social Systems. Kyiv: Duh I Litera, 2011.
  
  Machiavelli, Niccolo. The Prince. In Machiavelli, Niccolo. The Prince. Discourses on the first decade of Titus Livius. Art of War. Moscow: Mysl, 1996: 37-108.
  
  Okhrimenko, Valery. Semantic Structure Of The Modal Operator in realtà (On The Material Of Italian). In Language and conceptual world view. Taras Shevchenko National University of Kyiv, Vypusk 46. Part 3, 2013: 123-133.
  
  Plungian, Vladimir. On The Counterfactual Meanings Of Pluperfect. In Irrealis and Irreality. Edited by Y.A. Lander, V. A. Plungian, and A.Y. Urmanchieva. Moscow: Gnosis, 2004: 273-291.
  
  Popovych, Ludmyla. Grammatical and Semantic Features of Pluperfect in Modern Ukrainian. In Accentology. Etymology. Sematyka. To Vitaly Sklyarenko 75th anniversary. Kyiv: Naukova Dumka, 2012: 653-672.
  
  Searle, John R. Intentionality: an Essay in the Philosophy of Mind. Cambridge University
  
  Press, 1983.
  
  Searle, John R. Making the Social World: the Structure of Human Civilization. Oxford University Press, 2010.
  
  Searle, John R. The Construction of Social Reality. New York: The Free Press, 1995. Thomas, William I. and Dorothy Swaine Thomas. The Child in America: Behavior Problems
  
  and Programs. New York: Knopf, 1928.
  
  Scheler, Max. Formalism in Ethics and the Material Ethics of Values. In Scheler, Max. Selected Works. Moscow: Gnosis, 1994: 218-279.
  
  Schopenhauer, Arthur. On the Fourfold Root of the Principle of Sufficient Reason: A Philosophical Study. In Schopenhauer, Arthur. On The Fourfold Root... The World As Will And Representation. T.1. Criticism of Kantian Philosophy. Moscow: Nauka, 1993: 5-124.
  
  Vicente, Luis. Past Counterfactuality in Spanish Imperatives (talk formerly advertised as "Revisiting Spanish retrospective imperatives") [Electronic resource] http://www. luisvicente.net/linguistics/cgg20.pdf
  
  Wicks, Robert. Arthur Schopenhauer. In Stanford Encyclopedia of Philosophy, 2003. https:// plato.stanford.edu/entries/schopenhauer/
  
  Yermolenko, Anatoliy. Communicative Practical Philosophy. Kyiv: Libra, 1999.
  
  
  
  
  
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  Evil as a Subject of Sociological Cognition:
  
  Methodological Reflections1
  
  Temyr Khagurov - Doctor of Sociology, Professor
  
  Kuban State University
  
  (Krasnodar, Russia)
  
  E-mail: khagurov@mail.ru
  
  In this article, the question of opportunities and boundaries of scientific research of the evil is considered. It is emphasized that the notion "evil" is widely used in politics and journalism for the description of the most vital issues of the present, for instance, international terrorism. It induces social scientists to the methodological reflection of scientific and philosophical attempts of conceptualization, description and analysis of a complex of the phenomena and processes determined by the term "evil." Abrief review of such attempts in science and philosophy of the 20th century is carried out.
  
  Despite the marginal status of the notions of Good and Evil in modern scientific discourse, the main scientific and philosophical concepts of human and society recognized in the 20th century admit the possibility of using these notions. Despite the fact that the idea of Evil is difficult to interpret as a concept term, which is the major obstacle to a scientific application of this, it is inappropriate to name it as unidentified. Such interpretation seems relevant to both social phenomena and anthropological ones.
  It is noted that the essential postulates of the modern scientific perception of "The Evil" analysis in sociology have been obtained in the writings of Karl Marx, Émile Durkheim, Karl Popper, Sigmund Freud and Friedrich Nietzsche. Those were Marx and Nietzsche who stated the polar vision of the phenomenology of Evil on the socio-philosophical level. Herewith, the survey of the conceptualizations and approaches to this problem is not limited with the abovementioned scientists, but involves the ideas and researches of a quite wide range of sociologists, philosophers and psychologists of the 20th century.
  
  Thus, the contents of the article, i.e. the overview of concepts and ideas, cannot be considered as the extensive one as the theme and the reference sources analyzed are boundless. This issue is to be regarded just as an introductory attempt to give an insight into the matter and get involved into the interaction on the subject.
  
  Key Words: Evil, deviantology, positivism, postmodernism, objectivity, sociology and psychology of Evil.
  
  In spite of the fact that the concept "evil" seems outdated,
  
  A remnant of the past, far from the present <...>,
  
  Nevertheless, the evil is for us a reality.
  
  We see the evil, we create the evil and we are exposed to the evil.
  
  Lars Svendsen "A Philosophy of Evil"
  
  Today, international terrorism is considered to be the world"s main evil. This is what the President of Russia said in his annual address, drawing parallels between the fight against terrorism and the one against Nazism - the main scourge of the twentieth century [Epistle,
  
  1 Article is prepared with financial support of the Russian scientific fund, the project No. 15-18-00038 "Extremism and the ethnosocial conflicts among young people of the polietnichny region: fore-casting and prevention."
  
  љ Khagurov, Temyr, 2017
  
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  2015]. In fact, the term "evil" quite frequently sounds in the speeches of politicians and journalists: let us recall the notorious phrase "evil empire", which is so relished by American presidents. Hence, a vital methodological question occurs: whether what is defined as "evil" can be the subject of a scientific rather than philosophical and journalistic analysis.
  
  "Good" and "Evil" from the viewpoint of the 19th century positivists are considered in the social sciences and humanities to be incorrect notions. Undoubtedly, such direct assessment and value judgments should be excluded from the "truly scientific" text. Following Max Weber"s advice, they need to be replaced with reference to value: in a certain society, at a particular time people supposed that "X" stands for Good, while "Y" - for Evil [Weber, 1990]. These impersonal formulas, concealing the subjective position of a scientist, entirely permeated the minds of the modern humanities. The scientist must be objective, and thus, not putting forward a personal attitude to the subject, follow the facts. This sounds positive in theory, but an extremely difficult and controversial in practice - the principle borrowed from the experiential scientists (perhaps there have been some reasons at first, but then they were obviously lost) which was finally brought to an end by postmodernism. After all, it was vital to abandon the "subjective" attributing the phenomenon to the category of Good or Evil for the sake of objectivity. It was postmodernism which destroyed objectivity. There is simply none - penetrate into the works of Jean-François Lyotard or Jacques Derrida (as well as Julia Kristeva, Gilles Deleuze, Pierre-Félix Guattari or Paul-Michel Foucault) that contain no objectivity, no notions of Good or Evil. There is only the infinite variety of phenomena (even not phenomena), and an infinite number of interpretations, which is called "the death of meta-narrative" [Lyotard, 1998]. Any objectivity observed here?
  
  However, our goal is not to clarify the dispute between positivism and postmodernism. The main thesis of this article is equal to the opposite of both of them and implies the approval of the real (and quite objectively comprehensible) existence of Good and Evil. Let remember that these categories are very important for the spirit level of human reality [Ostapenko, 2014]. We strongly believe that these notions are not just real (i.e. having an objective, "material" and the absolute nature), but the fundamental parameters of social and personal being, which requires the introduction of these categories in the space of social and humanitarian knowledge not only philosophically, but also on the conceptual and scientific level. This undoubtedly controversial statement is required to deploy the argument.
  
  Let us begin with the assumption that Evil (as well as Good) is extremely difficult to define on the terminological level. However, this does not imply that we cannot conceptualize it by all means. The science, of course, tends to adhere to obvious definitions, which in terms of logic have the "A is B and C" form. However, a great amount of things, to a huge regret of intellectuals of all types, does not reflect such definitions, being at the same time crucial for us. They are as follows: "Love", "Justice", "Happiness" or "Seeking Life Fullness" as well as "Person", "Man". "Good" and "Evil" are likewise. However, for such difficult realities we can exploit ostensive (to show) or contextual (to discuss) definitions. At the same time, some advocates of strict science will argue that the things defined in this way are inevitably subjective and cannot be used as facts. However, anyone who has suffered from "subjective" love or "subjective" consciousness of their own sin (fault) is perfectly aware of the fact that this suffering was of quite an objective, real nature. It has been caused by Love or Sin, but not "subjective experience of sentiments." Here we deal with the empirical law, well known not only to writers and playwrights, but also to all of us through life experience: the human soul suffers from unfortunate love and from a committed sin. In addition, this phenomenon, in our
  
  
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  opinion, is quite objective. On the contrary, the illusion of subjectivity is created by the fact that different types of mental organization, depending on upbringing, experience, hereditary constitution and other conditions, can endure and reveal this suffering in a different way. To put it briefly, the Evil can be conceptualized, or it is possible to show some of its forms and to argue about its nature.
  
  Any research starts with an attempt to review the reference sources. In our case, the similar step will turn out to be inevitably fragmentary for several reasons. Firstly, we do not claim for an extensive research of such a difficult subject in any way. This article is rather an attempt of a dialogue, sometimes an attempt to discuss the most widespread approaches in modern sociology and psychology of deviant behavior. Therefore, our purpose consists in the statement of a problem rather than in its thorough analysis. Secondly, we can come across the main and the deepest attempts of understanding and the analysis of phenomena of Good and Evil in religious and philosophical texts as well as in the works of art. The review of at least of the most part of the above-mentioned texts could demand the independent scholarly monograph. Hence, some of them will be mentioned below. Anyway, the fragmentary nature of bibliography and reference foundation of our introduction to a problem is obvious, and can be justified only by the fact that we present no more than the first step in the designated direction to a reader.
  
  In our viewpoint, the fundamental coordinates of modern scientific approach to the understanding of a perspective of the Evil issue have been laid in the works of Karl Marx, Émile Durkheim, Karl Popper, Sigmund Freud and Friedrich Nietzsche. Herewith, Marx and Nietzsche in their treaties have set the polar ideas of Evil phenomenology on the social and philosophical level.
  
  Marx has formulated the idea of the class nature of moral discourse. Durkheim has contributed to it with the idea of collective consciousness as the carrier of the moral authority, emphasizing that collective consciousness never covers all the community members, but only the majority. Respectively, the understanding of norm in sociology was approved as a statistical phenomenon - what the majority in this social community at present do (sometimes - with the reservation of adaptability of such behavior) is considered normal. These ideas, which are often rather freely interpreted, have given way to constructivism - the theory according to which the concepts of "good" and "evil", "norm" and "deviation" are a product of social constructing and accord. This, though making a start from objective reality of primary individual and social needs, has a huge historical and cultural variability. The treatise of Peter Berger and Thomas Luckmann "The Social Construction of Reality" [Berger & Luckmann, 1995] became the most famous and deep sociological achievement of this idea. Amongst modern works of Russian scientists on the subject of deviantology "The Construction of Deviance" under Yakov I. Gilinsky"s edition [Designing, 2011] stands out. In terms of classical constructivism, the main form of Evil is an anomy - the so-called state of abnormity - being in fact the interpretation by Durkheim of Hobbes" "wars of all against all." "The law is changeable, but it is the Law and without it life turns into chaos" - that is the credo of classical constructivism.
  
  Postmodern interpretations of the idea of constructivism (mainly by Michel Foucault [Foucault, 2010] and Jacques Derrida [Derrida, 1997]) have brought it, in our opinion, to the point of absurdity. We will refer to this subject again later on. For the time being we will only make a notice that even "moderate" constructivism is in difficult correlation with social reality, constantly solving a dilemma what elements of this reality are ontologically caused and a little
  
  
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  changeable, even in different forms, and which of them are purely an essence of any and easily changing social scenery.
  
  In psychology the understanding of evil (deviation) has been substantially reduced to a problem of unadaptation, in many respects due to psychoanalysis and behaviorism, i.e. Sigmund Freud and John Watson"s ideas which are quite different at first sight, yet, deeply similar when it comes to profound understanding of a person and motives of his or her behavior.
  
  John Broadus Watson followed by Burrhus Frederic Skinner have actually proved and spread a view of morals (as well as on other mental structures) as the conditioned-reflex formation gained within the course of adaptation of the individual to environmental conditions under the influence of positive and negative incentives. What we call "evil" is only the destructive forms of adaptation to the environment. This thought has formed the basis of numerous strategies of "a training of the adaptive forms of behavior" which have become the main direction of psychocorrective work in a behaviorism scenery.
  
  Sigmund Freud"s ideas (one of the most influential thinkers of the 20th century) about the origin and essence of Super Ego - a moral component of personality, which is in charge of "knowledge of good and evil" - represents the psychological version of evolutionary constructivism. The moral, according to this point of view, is like a new type of mentality, which has succeeded instincts and is designed to secure human herd against the most destructive manifestations of individual aggression and sexuality.
  
  Freud actually declared that there is no "evil" per se- there are unadaptive forms of receiving pleasure, the process of relieving tension, which in itself is normal and natural to all animals, including the human. This idea of "the naturalness of Desire" has exerted a very deep impact on all European and world culture of the 20th century. The "natural" human strives for pleasure, the main forms of which are connected with sexuality, while "artificial and repressive" morals prevent him "to find oneself." This collision has caused a huge number of works of modern art in the 20th century and was pondered about by their creators in terms of Evil dually. The first interpretation came down to denying evil, denouncing it as a "sanctimonious" invention and glorifying unlimited sexuality. The only form of something similar to an "absolute" Evil is deformed sexuality (sadism, first of all). This "enlightened hedonism" inspired the European cultural drive of "the roaring 20s" and found its reflection in fashion and the general atmosphere of emancipation of that time. It is worth mentioning in a few words that de Sade considered those forms of receiving pleasure, which have since been called by his name, as a natural consequence of the emancipated Desire, which is running away from Boredom - the eternal persecutor of pleasure.
  
  Another interpretation is more "pessimistic" and at the same time more "human"; it is based on the recognition of an idea that evil cannot be eliminated, provoked by the animalistic, wild and deep-rooted human nature lying behind a thin cover of rationality and morals. It is regrettable, but the person remains an aggressive and perverted animal even if one tries to overcome this wildness in cultural space. This interpretation has in turn generated two branches. First, the European existentialism with its stoical focus on hopeless, but necessary fight against the evil, and hope to find sense in the senseless, presented in literature by Erich Maria Remarque, Jean-Paul Sartre and Ernest Hemingway. Second, pessimistic nihilism, which is represented most vividly, for instance, by Louis-Ferdinand Celine ("Voyage au bout de la nuit") with his hopeless capitulation of Good to Evil.
  
  Anyway, both branches of this literary and philosophical discourse proposed no convincing approaches to the solution of the problem of Evil.
  
  
  
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  Friedrich Nietzsche made the idea of relativity and artificiality of the evil absolute. His criticism of the "morality of the weak", which leads to "the other side of Good and Evil", proclaims a traditional moral discourse even more radically artificial. The Good is the realized aspiration to power, to free self-establishment of a personality struggling against the world and others, while the Evil is the constraint to this will. Nietzsche"s huge influence on postmodernism was revealed in the works of its most prominent representatives, including Foucault with his analysis of the interconnection between power and sexuality as well as Derrida with his idea of "eternal return" to the Babel towers.
  
  Nietzsche"s ideas set one - nihilistic - aspect of the understanding of Good and Evil in the intellectual area of the present times. What we usually call "evil" is only the repression of "willingness to power" (which in essence is the will to live) carried out by the weak in relation to the strong. However, the genuine reality of life lies "on the other side of Good and Evil".
  
  Another aspect, the soteriological one, is set by Marx"s ideas. In all his criticism of social forms and their peculiar types of morals Marx does not actually get down to denying moral as it is, but only shows its partial conditioning by a social class. The law, formally equal for all, allows some humans to luxuriate with a feeling of moral righteousness, whilst condemning the others to hopeless wretched existence. These forms of the evil have been very brightly and thoroughly described, practically on the borderline of sociology and literature, by Jack London ("The People of the Abyss"), Maxim Gorky ("At the bottom", "Mother") and other realists at the turn of the 19th-20th centuries.
  
  The main forms of Evil (quite real and tangible in terms of traditional moral), according to Marx, are alienation and exploitation. Besides, he as a more dangerous, "evil" and metaphysical phenomenon considers alienation. Exploitation is an obvious evil and therefore is easier to cope with. Additionally, alienation can also take latent forms. Alienation of goods from their cost, of a person from work, eventually there are singular forms of more general alienation - a form from its contents, existence from its embodiment, phenomenon from essence. This interpretation of Marx has been subsequently deeply developed by the theorists of Frankfurt school, primarily Erich Fromm and Herbert Marcuse, whose works we will refer to again later on.
  
  While Nietzsche actually encourages to take Evil for Good and to accept "morals of the strong" (i.e. actually immoralism) instead of "morals of the weak", Marx calls for a fight against the evil. Actually the whole history of the conflict theory development, including its latest versions (e.g. Paul J. Taylor, Paul Walton, Juliette Young) [Gilinsky, 2013: 116-120], was inspired by the idea of overcoming Evil whose roots can be found in the wrong social structure that makes exploitation and alienation possible, which in turn are the reasons for the individual evil. However, the field of scientific and philosophical discourse on the evil topic is not yet complete with the opposition of Marxism and postmodernism (or better to say, of soteriology and nihilism).
  
  Another direction of theorizing on the subject of Evil is set by critical rationalism and, first of all, by its most famous representative - Karl Raimund Popper. In "The Open Society and Its Enemies" Popper, likewise Marx, argues about the need to overcome Evil [Popper, 1992]. Similarly to Marx, he finds the reasons for it in the wrong social structure together with the "wrong" thinking (but if, following Marx, this is incorrect class-consciousness, according to Popper - it"s the lack of critical rationality). Yet, the main form of the social Evil for Popper is "totalitarianism" (which is inevitably connected with violence to an individual) and he apparently compared collectivism to it in all manifestations. This is the first fundamental contradiction between Popper and Marx: for the latter collectivism acts as one of the conditions
  
  
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  of eradicating Evil (social exclusion); the former, Popper, considered individualism to be the absolute social benefit (though its grounds are not quite logical and explanatory) associated with mercy and rationality. At the same time, Popper"s instruction for overcoming Evil is directly opposite to Marx"s guideline: one must not fight Evil taking "big steps" - it inevitably generates the bigger Evil. It is necessary to improve rational and technological devices so as to "eradicate Evil in small portions", gradually changing the separate aspects of social reality. The conflict of the ideas "Marx vs. Popper" caused the main political opposition of the 20th century between liberalism and communism, which demonized each other, announced each other "the empires of Evil" and managed it from the related methodological positions of
  
  Enlightenment and belief in Mind.
  
  However, even if we neglect the political aspects, the Popper-Marx argument (also with
  
  Plato) is an acute modern debate about the values of science. Should science take up the
  
  "world-saving" mission, as if inheriting that from its foundation ancestor - theology? On the other hand, is its major mission - the impersonal and pure world discovery? Is there any place for values within the boundaries of science? If there is, then which way of manifestation does it take? Moreover, is that true to life that the road to hell is paved with good intentions, or can this road possibly lead to some other place? Was Popper right when he said: "Nowadays I see more clearly than any time before that even the greatest of our mischiefs come from something equally inspiring and dangerous, namely - from our burning desire to make the life of our fellow men better" [Popper, 1992]. These implied, though obvious in the first place, questions need a careful and steady approach, as well as a process of separate consideration, which cannot fit in the space of this article.
  
  Further, in the primary case study, we will try to describe the most successful experiences of scientific reflection of the evil at the first approximation.
  
  One of the main directions of the scientific and philosophical studies of the problem of Evil is linked to existential psychoanalysis of Viktor Frankl. In fact, secular existentialism with its stoical pathos overall gave in to the Absurdity of the 20th century and did not succeed, in our opinion, in understanding and overcoming the Evil matter. However, Frankl"s logotherapy is quite different - it comes from the determination of the scientist to survive in the Evil laboratory (a concentration camp) and has probably become the most thorough and productive of all the attempts to tackle intellectually "the defiance of Auschwitz."
  
  Speaking about purely scientific approaches to the consideration of Evil in the 20th century, first it is necessary to note some kind of "stiffness" of the very formulation. As it is considered to be, science is not engaged in studying Evil: that is the destiny of theology, art, and philosophy as a last resort. Science investigates problems. A similar approach at once splits up a colossus of Evil into a set of such problems - the objects of study are as follows: "inequality problem", "crime problem", "xenophobia problem", "unadaptation problem", etc. There are certain advantages connected with transition from the general reasoning to knowledge and technologies, but disadvantages do also exist. The main one is connected with the risk of losing a valuable position of a scientist when the ruthless attempts of decision-making are allowed due to the impersonal analytics of problems, such as abortions, promotion of debauchery (for example, in the form of support of LGBT communities) or euthanasia. Another drawback is the "erosion of Evil" which conceals itself behind particular problems that seem much less acute than "Evil" in all severity of their perception.
  
  Meantime, some scientists have come rather close to what could be called the scientific research of Evil. These include first and foremost the works of social psychologists Stanley
  
  
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  Milgram and Philip Zimbardo - the creators of perhaps the most famous and controversial psychological experiments of the 20th century. Zimbardo"s experiment to simulate a prison sentence at Stanford University [Zimbardo, 2000; Zimbardo, 2013] as well as destructive subordination research at Yale University conducted by Milgram [Milgram, 2000] in a quite scientific way allowed to reveal the "ordinariness of Evil." Its carriers can easily become "ordinary people" - the participants in their experiments. Despite the abundance of the results interpretations of their experiments, the main outcome is apparently the results themselves, which are the following: Evil is present in every one of us and easily manifests itself in appropriate conditions, exposing the fragility of our morals that seem untouched in everyday life. This should not deprive us of courage and hope in the fight against Evil, but, of course, should be a reminder of the fact that Evil must be taken seriously.
  
  In sociology, the most profound examples of research that we used to name "Evil" in daily life refer, in the first place, to the name of Pitirim A. Sorokin (his analytics of "sensual culture" is a perfect example of "sociological theory of Evil") [Sorokin, 1992]. Then the works of Robert King Merton [Merton, 1992], Charles Wright Mills [Mills, 1959] and Edwin M. Shur [Shur, 1977] are to be mentioned, which are dedicated to the study of war, crime and inequality - the most obvious forms of social Evil in postwar America: "The problem of war and the problem of crime show a striking similarity. The society has always had quite a strong desire to differentiate all people into those who bring evil and those who cause it. <...> This approach well corresponds to a common American approach to divide everyone into "good guys" and "bad guys." <...> Wars and crimes have always existed. However, unlike in the past, in both cases the behavior deviating from the accepted standard now seems uncontrollable" [Shur, 1977:13-14].
  
  Speaking about the immanence of evil, its rootedness in everyday life of a market society, he is echoed by one of the most impressive modern representatives of critical sociology - Michael Hoffman, "The ideals of the 60s - high morality, social responsibility, the right to personal freedom - lost their appeal, lost their social and moral pathos. <...> The scope of criminal offences is just the top of the iceberg - they are the index of the desire to find the shortest path to success which is widely accepted in the society. <...> All segments of the population are involved in the business game, everyone exploits everyone. In the dynamics of the transition of banknotes from one hand to the other, they find themselves in the most vigorous, the most shameless, the most flexible people in achieving personal success. They advance the economy, increasing its efficiency in general, throughout the country" [Hoffman, 2015].
  
  Finally, it is worth mentioning the widely known scientific papers, which are directly aimed at the subject considered. In the first place, these are the works by Jean Baudrillard, who identifies Evil with the repressive artificiality of consumer society that is inhumane and destroys the reality of genuine existence: "Thus, all our categories have entered the era of unnatural where the matter does not concern desire, but forcing to desire, it does not concern action, but forcing to do it, it does not concern cost, but forcing to cost (this can be exemplified by any advertisement), it does not concern cognition, but forcing to know, and, at last, the last but not the least - it does not concern pleasure but forcing to enjoy. < ...> Strong motives or, in other words, positive, selective, appealing impulses have disappeared. <...> And the complex of Evil will, rejection and disgust, on the contrary, have become brighter. <...> Perhaps, it is some new form of the Evil principle. <...>?" [Baudrillard, 2000].
  
  This is quite an acute description of manifestations of Evil in consumer society, but unfortunately, it does not correspond to a somehow distinct strategy of its overcoming. On the
  
  
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  contrary, the logic of Jean Baudrillard about "metaphysical inseparability of Good and Evil" [Baudrillard, 2000: 156] leads eventually to the acceptance of "normality" of the evil: "An illusion that makes us think that it is possible to separate Good from Evil so as to develop one thing or another is just absurd (it dooms those, whose objective is to retaliate evil with evil, to weakness because eventually they do good)" [Baudrillard, 2000: 163].
  
  Moreover, there is a profound and thorough research of an issue of Evil that was undertaken by Lars Svendsen in terms of critical rationalism [Svendsen, 2008]. Svendsen, along with all liberal individualists, obviously accepts a prejudiced approach to the facts of the Soviet-Russian history - for example, when talking about "the most serious war crimes committed by Russians in Chechnya since World War II" [Svendsen, 2008: 297]. However, he is much deeper and more "humanitarian" than his scientific colleagues Karl Popper and Friedrich Hayek. Consistently studying the problems of theology and anthropology of Evil, observing violence and cruelty as its main forms, Svendsen defends the praxeological aspect of his approach in researches of the evil: "It is also clear that, basically, none of us is insured against a nuisance of committing evil by oneself. <...> Evil is not "others", but also "we" are ourselves. <...> Evil, first of all, is a practical problem, but not theoretical. . <...> First of all evil should be referred to spheres of personal morality and politics. < ...> The necessity of fighting Evil is an axiom of any moral, it also has to be the same for politics" [Svendsen, 2008: 247, 292].
  
  In conclusion to this fragmentary and inevitably superficial review of literature on the subject of the research (or rather the most noticeable tendencies of its development in the 20th century) some Russian scientists should also be mentioned.
  
  First of all, the works of Yury Davydov - perhaps, the most prominent of the domestic social scientists, who touches upon the issues of Evil [Davydov, 1975; Davydov, 1989; History of Theoretical, 2002].
  
  Interesting ideas about human Spirit and conflict Good and Evil in it we found in works of Andrey A. Ostapenko [Ostapenko & Shuvalov, 2012; Ostapenko, 2014].
  
  The works of Alexander Panarin written with a profoundly Orthodox approach are qualitative theoretical papers and they are considered as a very serious research in the field of "political nature of the Evil" [Panarin, 2002].
  
  Undoubtedly, the major theoretical and methodological achievement of the last several years are the scholarly writings of Sergey E. Kurginyan that correspond a profound analysis of forms and roots of Evil with praxeology and politics [Kurginyan, 2009].
  
  The works of Sergey V. Gerasimov [Gerasimov, 1999] and Valeriy G. Gitin [Gitin, 2006] with their catchy titles and an obvious "marketing" way to present the information are also vividly interesting (but rather in the sense of a factual account than conceptualization).
  
  To sum up such an extended introduction to the problem, it should be pointed out that the subject under speculation is immense, as well as the number of scientific reference sources on this topic. In our opinion, the original issue of Evil in deviantology lies in the pure ignoring of this subject, in its transformation into a marginal one. Meanwhile, without studying the Evil, it is impossible to fight against it. As the theologians of Modern age said: "The major victory of the devil is that everybody believes that it doesn"t exist". The "pure" science, which disregards an issue of Good and Evil and is looking only for the dispassionate Verity, became problematic in the world shaken with passions already at the level of physics: let us remember Oppenheimer"s tragedy. Even more, it is problematic at the level of sciences about society and a person. A person is a being that is not able to remain a person beyond the values, so can the science, which studies the one, remain beyond them? However, we
  
  
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  realize that the issue of introducing an evaluative discourse to science is by no means easy and it requires a careful and diplomatic dialogue. Thus, this article is an attempt to start this dialogue.
  
   References
  
  Berger, Peter Ludwig, and Thomas Luckmann. The Social Construction of Reality. The Treatise on Knowledge Sociology. Moscow: Medium, 1995.
  
  Baudrillard, Jean. Transparency of Evil. Moscow: Dobrosvet, 2000.
  
  Construction of Deviance. Compiled by Yakov I. Gilinsky. St. Petersburg: DEAN, 2011. Davydov, Yury N. Aesthetics of Nihilism: Art and "New Lefts". Moscow: Iskusstvo, 1975. Davydov, Yury N. Aesthetics of Love and Metaphysics of Willfulness: Problems of Moral
  
  Philosophy. Moscow: Molodaya Gvardiya, 1989.
  
  Derrida, Jacques. Round the Babel Towers. Commentaries. 1997. No. 11.
  
  Foucault, Paul-Michel. To Supervise and to Punish. The Birth of the Prison. Moscow: Ad
  
  Marginem, 1999.
  
  Foucault, Paul-Michel. The Birth of Clinic. Moscow: Academic project, 2010. Gerasimov, Sergey V. Psychology of Evil. Moscow: Smysl, 1999.
  
  Gilinsky, Yakov I. Deviantology: Sociology of Crime, Drug Addiction, Prostitution, Suicides and Other "Deviations". St. Petersburg: Alef-Press, 2013.
  
  Gitin, Valeriy G. This Vicious Biped. Biased Research of the Irreparable. Moscow: AST, 2006. History of Theoretical Sociology. In 4 volumes. Volume 4. Edited by Yury N. Davydov.
  
  Moscow: "Canon +", 2002.
  
  Hoffman, Max. Criminality - Business in Another Way. http://www.gazetanv.ru/article/? id=5489
  
  Kurginyan, Sergey E. Esau and Jacob. The Destiny of Development in Russia and in the World. Moscow: IPF ARC, 2009.
  
  Lyotard, Jean-François. Condition of Postmodernism. Moscow: Aleteya, 1998.
  
  Merton, Robert King. Social Theory and Social Structure. In Sociological researches. Moscow, 1992: 2-4; 118-124.
  
  Milgram, Stanley. Experiment in Social Psychology. St. Petersburg: Piter, 2000.
  
  Mills, Charles. Wright. Ruling Elite. Moscow: Foreign literature, 1959.
  
  Ostapenko, Andrey. The Process of Development and Types of Pedagogical Diagnostics. In Future Human Image. Volume 4, 2014: 82-88.
  
  Ostapenko, Andrey, and Alexander Shuvalov. The Way to the Complete Education of a Man.
  
  In Future Human Image: Whom and How to Educate in the Rising Generations? Edited by Oleg Bazaluk. Volume 2, 2012: 34-51.
  
  Panarin, Alexander S. Orthodox Civilization in the Global World. Moscow: Algorithm, 2002. Panarin, Alexander S. Temptation of Globalism. Moscow: Eksmo-Press, 2002.
  
  Popper, Karl R. Open Society and its Enemies: In 2 volumes. Moscow: Phoenix, 1992. Schur, Edwin M. Our Criminal Society: Social and Legal Sources of Crime in the US. Moscow:
  
  Progress, 1977.
  
  Sorokin, Pitirim A. Man. Civilization. Society. Moscow, 1992.
  
  Statement of the President to Federal Assembly. The President of Russia. http://www.kremlin. ru/events/president/news/50864
  
  Svendsen, Lars. Philosophy of Evil. Moscow: Progress-Tradition, 2008.
  
  
  44 Future Human Image. Volume 7, 2017
  
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  Weber, Max. Selected Works. Moscow: Progress, 1990.
  
  Zimbardo, Philip George. Stanford Prison Experiment. In Pines, Eyala, and Maslach Christina. Practical Work on Social Psychology. St. Petersburg: Piter, 2000: 296-320.
  
  Zimbardo, Philip George. The Lucifer Effect: Understanding How Good People Turn Evil.
  
  New York and London: Random House, 2007.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image. Volume 7, 2017 45
  
  
  
  
  Pedagogy of Peace and Philosophy of War: the Search for Truth
  
  Serhiy Klepko - Doctor of Philosophy, Associate Professor
  
  M. V. Ostrogradsky Poltava Regional In-Service Educator Training Institute
  
  (Poltava, Ukraine)
  
  E-mail: klepkosf1@gmail.com
  
  Peace pedagogy (German: Friedenspedagogik) and the Peace education are identified as relevant educational paradigm and set of educational projects aimed at solving problems of teaching non-violence and the capacity for peace in the context of the democratic movement for peace. There is a set of reasons to state that the education system of the world depends not only on technological trends and mastering the sum of strategies of war and peace but, first of all, on what extends the whole education is true for its subjects and able to provide research on the ultimate question of social and personal life, including eternal mankind"s dream for peace. This paper describes methodological role for pedagogy of peace of geophilosophy as a concept to solve socio-economic conflicts in the dimensions of truth and earthly life in which modern geo-philosophical research carried out to find a man"s place in the world and territory for him.
  
  Key Words: Peace pedagogy, Peace education, the truth, being, geophilosophy
  
  Peace pedagogy and Peace education within international programs and critical educational literature are identified as important aspects of education [Suvorova, 2008]. Peace pedagogy is seen as educational paradigm and pedagogical project those considered extremely important and worthy of thorough study in the context of the democratic movement for peace [The
  
  Education, 2016].
  
  However, peace education is not modern or even postmodern phenomenon. German theologian and religious teacher Karl Ernst Nipkow in his fundamental work "Der schwere Weg zum Frieden: Geschichte und Theorie der Friedenspädagogik von Erasmus bis zur Gegenwart" [Nipkow, 2007] doing his pioneering research in the history and theory of Peace pedagogy, analyzes the flagship texts of the outstanding "teachers of peace" on the problem "Is it possible to teach people the non-violence and capacity for peace?", sums up 500 years of discourse "theology - violence - war" and develops his own "theory of peace pedagogy" which is based on the terms of enhanced global responsibility, empathy and trust.
  
  On this time, some researchers identify crudity of philosophical foundations of peace pedagogy. Some studies of possible ethical and philosophical foundations of peace education provide only fragmental reasons for it and do not holistic and integral understanding of the culture of peace [Page, 2008; McGregor, 2014]. Even more concerning is the state of theory and practice of Ukrainian peace pedagogy, where the leading role belongs to the methods of word and literary influence.
  
  Problems of education through the lens of peace, forming peacemaking attitude of pupils and students in Ukraine are solved in theoretical studies, too (Viktor Andruschenko
  
  љ Klepko, Serhiy, 2017
  
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  [Andrushchenko, 2014], Olena Bezkorovaina [Bezkorovaina, 1999], Anatoliy Demianchuk [Demianchuk & Demianchuk, 2000], Stepan Demianchuk [Pedagogy of Peace, 1995]); in educational practice, for one, Ukrainian Movement "Educators for peace and mutual understanding" actively encourages teachers to peacemaking activities, promotes the culture of peace; secondary schools award a title of "school of culture of peace" and the peace pedagogy is its theoretical basis. However, the "The National Report on the Status and Prospects of Education Development in Ukraine" (2016), which intends to be "comprehensive analysis of the status and prospects of development of national education during the 25-year period of independence of Ukraine" [National Report, 2016], does not mention the presence in Ukrainian educational space of peace education, peacemaking activities in education.
  
  This significant lack of attention in the "National Report..." to the peace education clearly demonstrates the need for the conceptualization of theory and practice in the current war in Ukraine. Nevertheless, student"s or teacher"s progress in the peace pedagogy does not guarantee their safety from the war challenges to human being. Peace pedagogy, in fact, establishes an utopian goal: to form the peacefulness of education subjects unconnected and considering the a lot of factors those impact on making decisions resort to war on their territory, most of which are made neither by them, no by their compatriots or their government. Wars and conflicts do not occur due to the lack of education and training; more than likely, they are started and planned by well-educated rulers those manipulate by ignorance and roughness of their subjects.
  
  Therefore, for the holistic or integrated understanding of the culture of peace for the needs of education, the importance of philosophical knowledge of the nature and causes of modern wars, armed combat and non-military forms of confrontation, defense issues, particularly within the philosophy of education not only of Ukrainian one, but of the world, where subjects of the philosophy of war considered insufficiently, increases significantly. As some exceptions is speech by Michael Barber "Brief Remarks on Education and the Causes of War" [Barber, 2009]. Barber tried to find out the causes of war and thought about kind of educational capacity to eliminate them, in particular, he defined the question: "How does your life help to remove the causes of war?" as a challenge for everyday activities and education through the life.
  
  Therefore, on developing pedagogy of peace we should consider an ontology of war and peace in it. The necessary amount of philosophical work in this field are exemplified in the book Oleg Bazaluk [Bazaluk, 2017]. Using concepts of geophilosophy, neuroscience, psychology, philosophy, social and military history, the author tries to find out the axioms of philosophy of war and peace and prove that the war and peace are the ways to achieve regulatory compromise between the active principle of the human psyche and the external environment. From the theory of war and peace proposed by Oleg Bazaluk one can follow that the transition from war to peace largely depends on the effectiveness of educational technologies [Bazaluk, 2017; Bazaluk, 2017a].
  
  The next constructive approach, bringing into education some conclusions of the philosophy of war, presented by Sergey Pereslegin in his book "The Sum of Strategy", understanding the term "war" in the most general sense as "any conflict in which survival of the enemy in any sense: physical, social, economic, professional does not seen as an essential boundary condition." This author believes with good reason that "modern education with all its best prepares the student to be a soldier, trained on several basic techniques. There is no unified system of military training in modern democratic states, and views of most people on antagonistic conflict problems are at the level of the cave." According to Sergey Pereslegin, the
  
  
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  basic idea of military science, the art of war should be the wealth of every educated person as "impossible to be master in advanced mathematics of peaceful life, being poor in the arithmetic of war" [Pereslegin, 2013].
  
  Only such strategic approach to education based on the philosophy of war fail to meet the requirements of the development of pedagogy of peace. In the future the shape of the peace education system will be depended not only on technological trends and strategies for mastering the sum of war and peace, but on how education will dare to be true for its subjects and its ability to explore in own content the boundary problems of social and personal life, particularly, the eternal human dream of peace, which is reflected in the continuous history of writing Treatise on perpetual peace [Treatise, 1963].
  
  In this context, we note that under conditions of expanding of military confrontation and tensions, researches in "geophilosophy" in the world are intensified, too. Summarizing the intentions of various definitions of "geophilosophy" one can consider it as the search for man"s place in the world and the territory for him. Geophilosophy is a particular social or individual concept of conflict resolution as for truth and earthly being described by Ukrainian writer of the 19th century Panas Myrnyi in his work "Khiba revut" voly, yak yasla povni?" (In Ukrainian, 1880) "Do the Oxen Low When the Manger is Full": "Because no truth on the Earth... no good... and no land... gone!... The land was gone than all gone ... No land - no life" [Myrnyi, 1990]. Alienation of people from the truth and land, corruption of the land relations in society, including primitive functioning Land Cadastre in the modern Ukraine are the factors those rise geophilosophical discontentment, concentrated in aggressive behavior of many people. Therefore, for the philosophy of the pedagogy of peace is important to explore the complex of problems revealed by Heidegger in the relations between categories of "Alethea" and "Earth" in a comparative analysis of the concepts of "truth" and "untruth" [Miroshnikov, 2013].
  
   References
  
  Andrushchenko, Viktor. Pedagogy of Peace: Actuality of Theory and Practice. In Higher Edu-cation of Ukraine. 2, 2014: 5-12.
  
  Barber, Michael. Brief Remarks on Education and the Causes of War. Moscow School of
  
  Social and Economic Sciences. 12 December 2009. http://www.eduwonk. com/Barber-MosccommDec%2009.pdf.
  
  Bazaluk, Oleg. The Theory of War and Peace: The Geophilosophy of Europe. Newcastle upon
  
  Tyne: Cambridge Scholars Publishing, 2017.
  
  Bazaluk, Oleg. The Problem of War and Peace: а Historical and Philosophical Analysis. In Philosophy and Cosmology, Volume 18, 2017a: 85-103.
  
  Bezkorovaina, Olena. Pedagogy of Peace: Definition, Tasks, Ways of Realization. In Pedago-gy of Tolerance. 3-4, 1999.
  
  Demianchuk, Anatoliy, and Stepan Demianchuk. Theory of Teaching Pupils on the Ideas of
  
  Peace. In Modernization of the Educational Content and Approaches in Schools. Rivne: RDGU, 2000: 149-197.
  
  McGregor, Sue. Prospective Philosophical Foundations of Peace Education. In FactisPax. Vol.
  
  8, N 2, 2014: 150-166.
  
  Myrnyi, Panas. Do the Oxen Low When the Manger is Full? Kiev: Dnipro Publishers, 1990. Miroshnikov, Oleg. Categories of "Aletheia" and "Ground" in the Philosophy of M Heidegger.
  
  In Culture of the Greater Black Sea Area Peoples. 254, 2013: 213-216.
  
  
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  Pedagogy of Peace and Philosophy of War: the Search for Truth by Serhiy Klepko
  
  
  National Report on the Status and Prospects of Education Development in Ukraine. National
  
  Academy of Educational Sciences of Ukraine. Edited by V. G. Kremen et. al. Kyiv: Peda-hohichna dumka, 2016.
  
  Nipkow, Karl Ernst. Der schwere Wegzum Frieden: Geschichte und Theorie der Friedenspäd-agogik von Erasmus bis zur Gegenwart. Gütersloh: GütersloherVerl. - Haus, 2007.
  
  Page, James Smith. Peace Education: Exploring Ethical and Philosophical Foundations.
  
  Charlotte, NC: Inform. Age Pub, 2008.
  
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  29-30, 1995, Rivne.
  
  Pereslegin, Sergey. Sum of Strategy. Saint-Petersburg, 2013. http://www.university.kiev.ua/ sites/default/files/Summa_Strategia-1.pdf.
  
  Suvorova, Dina. Education in the Spirit of Peace in the USA and Germany: Genesis and a Modern State. Kursk, 2008.
  The Education and the Fate of Nation. Philosophy and Pedagogy of Peace in Ukraine and in the Modern World: ХVII International Scientific-Practical Conference (28-29th October 2016). G. S. Skovoroda Kharkiv National Pedagogical University. Kharkov: KhNPU,
  
  2016.
  
  Treatise on Perpetual Peace. Edited by I. S. Andreeva and A. V. Gyliga. Moscow: Sotsekgiz,
  
  1963.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image. Volume 7, 2017 49
  
  
  
  
  Cosmic Humanity: Utopia, Realities, Prospects
  
  Sergey Krichevsky - Doctor of Philosophy, Professor Institute of the History of Science and Technology named after S. I. Vavilov
  (Moscow, Russia)
  
  E-mail: svkrich@mail.ru
  
  The philosophical foundations of the theory and practice of the creation of cosmic humanity as a process of the evolution of human civilization, the emergence into space, with the prospect of resettlement outside the Earth are considered. There is a connection between myths, fantasies, ideas, concepts and projects aimed at the exploration of outer space, the creation of cosmic humanity. A new and voluminous definition of cosmic humanity in the evolutionary paradigm is given. Cosmic humanity is (essence and 4 stages of evolution): 1. Humanity living on Earth, sensing, knowing, understanding its cosmic origin, relationship with the cosmos and cosmic destiny. 2. Humanity living on Earth, leading aerospace activity for the purposes of exploration and use of aerospace space (Heaven, Space) for survival and develop-ment. 3. Humanity living on Earth and outside the Earth - in the solar system, preserving the Earth and mastering the Cosmos for survival and development. 4. Humanity, settled and living in the Cosmos. Now humanity is in the process of transition from the second to the third stage. In the process of this evo-lution, a complex transformation of man and society takes place. The problem-semantic field of cosmic humanity is described and its general model is presented. The meta-goal-setting is the justification of cosmic humanity with the application of the anthropic principle and its "active" super (post) anthropic supplement: "Cosmic humanity has an evolutionary purpose to actively manage evolution: change man, humanity and the universe." The evolution of the "cosmic dream", goals and technologies of space ac-tivities is formalized in the form of a conceptual model. Challenges and negative trends are considered in connection with the crisis of space activity, criticism and attempts to limit the flights of people into space. The prototype of cosmic humanity, its basis and acting model is the cosmonauts" community. The main characteristics and tendencies of the development of the world cosmonaut community for 55 years of spaceflight, indicators of national competitions in selecting cosmonauts as indicators of the society"s attitude to cosmonautics and the cosmic future of humanity are given. The main results, consequences and prospects of spacewalk in the context of the evolution of technology, human and humanity, including the main potentialities, challenges and threats caused by technical development, the creation of a posthu-man, etc., are considered. The description and analysis of the social mega-project of the new space state ASGARDIA, which is created since October 2016 and is the institutional basis of cosmic humanity, is giv-en. In fact, it is a state for the future of cosmic humanity, which has already begun (itself) to be organized on Earth. There is a process of transformation of the almost fantastic and superglobal utopia of the first in the history of the earthly civilization of the cosmic state of people - the "cosmic international" - into the reality of a fundamentally new social contract. The idea and the project of the space state is exactly what was lacking for the process of space expansion to go seriously: a new geocosmopolitan subject and an actor who is interested in space exploration (including resettlement in it in the long run) as in its main goal and overarching goal, and Focused on this process. The first results of the project are encouraging. An interesting sociological model is being created, based on an analysis of the statistical relationships of the present earthly and promising cosmic humanity. The first, unique, but important and unique "cosmic referendum" on the Earth is being held. The characteristics of the state being created are shown, citizens
  
  љ Krichevsky, Sergey, 2017
  
  50 Future Human Image. Volume 7, 2017
  
  Cosmic Humanity: Utopia, Realities, Prospects by Sergey Krichevsky
  
  
  of which expressed a desire to become about 600 thousand people from more than 200 states, of which over 170 thousand people are certified as citizens and the process continues. A "cosmic" coefficient was proposed to assess the activity of citizens of the countries of the Earth in the ASGARDIA project and its values were obtained for the leading group of countries. The main problems, scenarios and prospects of the project implementation are considered. The main conclusions and recommendations are given.
  
  Key Words: future, Earth, space state Asgardia, cosmic humanity, astronaut, cosmos, "cosmic" coef-ficient, model, posthuman, project, settlement, technology, civilization, man, evolution
  
  Космическое человечество: утопии, реалии, перспективы1
  
  Сергей Кричевский - доктор философских наук, профессор Институт истории естествознания и техники имени С.И. Вавилова
  
  (Москва, Россия)
  
  Рассмотрены философские основания теории и практики создания космического человечества как процесса эволюции человеческой цивилизации, выхода в космос, с перспективой расселения вне Земли. Существует взаимосвязь мифов, фантазий, идей, концепций и проектов, направленных на освоение космоса, создание космического человечества. Дано новое и объемное определение косми-ческого человечества в эволюционной парадигме. Космическое человечество - это (сущность и 4 этапа эволюции): 1.Человечество, живущее на Земле, ощущающее, знающее, понимающее свое космическое происхождение, взаимосвязь с Космосом и космическое предназначение. 2. Человече-ство, живущее на Земле, ведущее аэрокосмическую деятельность в целях исследования и исполь-зования аэрокосмического пространства (Неба, Космоса) для выживания и развития. 3. Человече-ство, живущее на Земле и вне Земли - в Солнечной системе, сохраняющее Землю и осваивающее Космос для выживания и развития. 4. Человечество, расселившееся и живущее в Космосе. Сейчас человечество находится в процессе перехода от 2-го к 3-му этапу. В процессе этой эволюции про-исходит сложная трансформация человека и общества. Описано проблемно-семантическое поле космического человечества и представлена его общая модель. Сделано мета-целеполагание - обоснование космического человечества с применением антропного принципа и его "активного" сверх(пост)антропного дополнения: "Космическое человечество имеет эволюционное предна-значение активно управлять эволюцией: изменить человека, человечество и Вселенную". Эволю-ция "космической мечты", целей и технологий космической деятельности формализована в виде концептуальной модели. Рассмотрены вызовы и негативные тенденции в связи с кризисом косми-ческой деятельности, критикой и попытками ограничения полетов людей в космос. Прообразом космического человечества, его основой и действующей моделью является сообщество космонав-тов. Приведены основные характеристики и тенденции развития мирового сообщества космо-навтов за 55 лет полетов в космос, показатели национальных конкурсов по отбору космонавтов как индикаторов отношения общества к космонавтике и космическому будущему человечества. Рассмотрены основные результаты, последствия и перспективы выхода в открытый космос в контексте эволюции технологий, человека и человечества, включая основные потенции, вызовы и угрозы, обусловленные техническим развитием, созданием постчеловека и т.д. Дано описание и сделан анализ социального мега-проекта нового космического государства ASGARDIA, которое создается с октября 2016 года и является институциональной основой космического человечества.
  
  1 Публикуются результаты инициативных исследований автора в 2013-2017 гг. в ИИЕТ им. С.И. Вавилова РАН (Москва, Россия). Текст основан на выступлениях и других публикациях. Первый доклад на тему "Космическое человечество: утопии, реалии, перспективы" автор сделал 10 декабря 2016 г. на XVI Международных научных чтениях памяти Н.Ф. Фёдорова в Мемориальном музее космонавтики в Москве. См. также: [Кричевский, 2012-2017].
  
  Future Human Image. Volume 7, 2017 51
  
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  По сути - это государство для будущего космического человечества, которое уже начало (само) организовываться на Земле. Идет процесс превращения почти фантастической и сверхглобальной утопии первого в истории земной цивилизации космического государства людей - "космического интернационала" - в реальность принципиально нового общественного договора. Идея и проект космического государства - это именно то, чего не хватало, чтобы процесс космической экс-пансии пошел всерьез: возникает новый геокосмополитический субъект и актор, заинтересован-ный в освоении космоса (включая расселение в нем - в перспективе) как в своей главной цели и сверхзадаче, и сосредоточенный на этом процессе. Первые результаты реализации проекта обна-деживают. Создается интересная социологическая модель, основанная на анализе статистиче-ских соотношений нынешнего земного и перспективного космического человечества. Проводится первый, своеобразный, но важный и уникальный "космический референдум" на Земле. Приведены характеристики создаваемого государства, гражданами которого выразили желание стать около 600 тыс. человек из более 200 государств, из них свыше 170 тыс. человек сертифицированы как граждане и процесс продолжается. Предложен коэффициент "космичности" для оценки актив-ности граждан стран Земли в проекте ASGARDIA и получены его значения для лидирующей группы стран. Рассмотрены основные проблемы, сценарии и перспективы реализации проекта. Приведены основные выводы и рекомендации.
  
  Ключевые слова: будущее, Земля, космическое государство ASGARDIA, космическое человече-ство, космонавт, космос, коэффициент "космичности", модель, постчеловек, проект, расселе-ние, технология, цивилизация, человек, эволюция
  
  Введение
  
  В 2017 году, в год 160-летия со дня рождения Константина Циолковского и 60-летия Космической эры в общественном сознании и практике космической деятельности идея создания космического человечества, экспансии в космос остается во многом фантасти-ческой и футуристической, что в значительной мере обусловлено нарастающими про-блемами на Земле, обостряющимся глобальным кризисом нашей цивилизации, а так-же кризисом развития самой сферы космической деятельности. Это парадоксально, но вполне закономерно.
  
  Вместе с тем есть продвижение в исследовании теоретических аспектов идеи созда-ния космического человечества и ее реализации в социальной практике.
  
  Существует взаимосвязь мифов, фантазий, идей, утопий, концепций и проектов, направленных на освоение космоса, создание космического человечества. Идея соз-дания космического человечества нашла отражение в трудах ряда писателей, филосо-фов, ученых, инженеров, конструкторов, среди которых: Жуль Верн, Николай Федоров, Константин Циолковский, Владимир Вернадский, Фридрих Цандер, Герман Ноордунг (Поточник), Сергей Королев, Валентин Глушко, Иван Ефремов, Карл Саган, Станислав Лем, Леонид Лесков, Аркадий Урсул, Стивен Хокинг и др. (см.: [Лем, 1968; Лесков, 1996; Мировая пилотируемая космонавтика, 2005; Русский космизм, 1993; Саган, 2005;
  
  Урсул, 1995; Циолковский, 1920, 1926, 1929, 1964]).
  
  Рассмотрим философские основания теории и практики, ряд аспектов создания кос-мического человечества как процесса эволюции человеческой цивилизации, выхода в космос, с перспективой расселения вне Земли.
  
  Теория космического человечества не разработана, это предстоит сделать, в том числе в междисциплинарной постановке, что может стать одной из актуальных про-блем предстоящих исследований и предметом дискуссии на страницах журнала "Future Human Image" ("Образ человека будущего").
  
  
  52 Future Human Image. Volume 7, 2017
  
  Cosmic Humanity: Utopia, Realities, Prospects by Sergey Krichevsky
  
  
  1. Основания идеи создания космического человечества
  
  Идею создания космического человечества можно рассматривать как образ Будуще-го человечества и мега-проект Общего дела.
  
  Опишем проблемно-семантическое поле космического человечества и представим его общую модель, охватывающую 11 блоков и 40 элементов, эволюционирующих и вза-имосвязанных между собой:
  
  1. Земля, Аэрокосмос, Небо, Космос, Солнечная система, Галактика, Вселенная.
  
  2. Прошлое, Настоящее, Будущее.
  
  3. Мифология, Философия, Космизм, История, Футурология.
  
  4. Наука, Техника, Технологии, Деятельность, Аэрокосмическая деятельность.
  
  5. Биосфера, Техносфера, Ноосфера.
  
  6. Общество, Государство, Космическое государство.
  
  7. Жизнь, Животное космоса, Бессмертие.
  
  8. Человек земной, Человек космический, Человек универсальный.
  
  9. Постчеловек, Кибернетический бессмертный человек.
  
  10. Земная цивилизация, Космическая цивилизация, Внеземные цивилизации.
  
  11. Земное человечество, Космическое человечество, Лучистое человечество.
  
  Предлагается новое и объемное определение понятия "космическое человечество" в эволюционной парадигме2.
  
  Космическое человечество - это (сущность и этапы эволюции сообщества людей - человеческой цивилизации):
  
  1. Человечество, живущее на Земле, ощущающее, знающее, понимающее свое кос-мическое происхождение, взаимосвязь с Космосом и космическое предназначение.
  2. Человечество, живущее на Земле, ведущее аэрокосмическую деятельность в целях исследования и использования аэрокосмического пространства (Неба, Космоса) для вы-живания и развития.
  
  3. Человечество, живущее на Земле и вне Земли - в Солнечной системе, сохраняю-щее Землю и осваивающее Космос для выживания и развития.
  4. Человечество, расселившееся и живущее в Космосе.
  
  Эти четыре этапа - восходящие ступени эволюции и создания космического че-ловечества как сложный процесс синтеза свойств и расширения пространства-времени существования-бытия человека и общества - человеческой цивилизации на Земле, за-тем и вне Земли, в Солнечной системе, Галактике, Вселенной. Сейчас человечество на-ходится в процессе перехода от 2-го к 3-му этапу. В процессе этой эволюции происходит сложная трансформация человека и общества.
  
  Расселение вне Земли представляется автору как сверхзадача человечества, стра-тегическая цель пилотируемой космонавтики и освоения Космоса. Необходим новый импульс космической экспансии, научному и практическому решению проблемы рассе-ления человечества вне Земли, созданию космического человечества (см.: [Кричевский, 2012a; Krichevskiy, 2012b; Кричевский, 2013]).
  
  2 Об эволюционной парадигме в контексте теории и практики см.: [Базалук, 2014; Глобальное будущее 2045, 2013; Кричевский 2012a; Krichevskiy, 2012b; Кричевский, 2013, 2015b, 2017;
  
  Футурология, 2013]. В данной статье автор продолжает развивать идеи управления эволюцией биосферы, техносферы, человека и общества.
  
  Future Human Image. Volume 7, 2017 53
  
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  Мета-целеполагание - обоснование космического человечества
  
  Вопросы: зачем, почему, для чего создавать (возникает, появляется) космическое че-ловечество?
  Ответы:
  
  1. Для выживания и развития человечества в будущем в пространстве "Земля +" (Солнечная система + Галактика + Вселенная).
  2. Как следствие эволюции разумной жизни во Вселенной, в соответствии с антроп-ным принципом и его "активным" сверх(пост)антропным дополнением, что сформулиру-
  
  ем следующим образом: "Космическое человечество имеет эволюционное предназначе-
  
  ние активно управлять эволюцией: изменить человека, человечество и Вселенную".
  
  Этапы эволюции человечества:
  
  I. Доантропный. II. Антропный. III. Сверх(пост)антропный.
  
  Про антропный принцип и космологию см.: [Казютинский, 1999; Розин, 2017: 221-238], про "сверхсильный антропный принцип" см.: [Гивишвили, 2007].
  
  2. Эволюция "космической мечты", целей и технологий космической деятельности
  
  "Космическая мечта" - идеальный образ будущего человека и человечества, свя-занного с освоением Космоса. Циолковский выделял ведущую роль космической мечты (как идеи, мысли) и указывал на длительный и сложный путь ее воплощения через на-уку и практику. "Сначала неизбежно идут мысль, фантазия, сказка. За ними шествует научный расчет. И уже в конце концов исполнение венчает мысль... Пройдут, вероятно, сотни лет прежде чем высказанные мною мысли найдут применение, и люди восполь-зуются ими, чтобы расселяться не только по лицу земли, но и по лицу всей вселенной" [Циолковский, 1926: 3].
  
  Космические мечты как прообразы космического будущего и "генераторы" космо-навтики, космической деятельности отражены во множестве произведений: "мифологи-ческих", фантастических, философских и т.д., - в космической философии, космизме, трансгуманизме, футурологии, в других "блоках" и артефактах культуры и науки, в кон-цепциях, стратегиях освоения Космоса, в проектах, программах космической деятель-ности, имеющих широкий спектр: от фантазий и утопий - до праксеологии и практики космической деятельности.
  
  Формализуем это в виде концептуальной модели. Существуют и эволюционируют социокультурные представления, научные знания, другие артефакты и взаимосвязи между ними, охватывающие в единстве систему "мечты - цели - технологии" (МЦТ-систему), которая находится внутри нашей цивилизации как сложной и развивающейся социотехноприродной макросистемы.
  
  Выделим 3 этапа эволюции МЦТ-системы в контексте космической деятельности: 1) утопический (до конца XIX в.); 2) теоретический (с конца XIX в. до середины XX в.); 3) практический (с середины XX в.).
  
  Заметим, что на 2-м и 3-м этапах эволюции сохраняются свойства предыдущих эта-пов. При этом каждый из 3-х блоков МЦТ-системы (1 - мечты как прообразы будущего, 2 - цели, 3 - технологии) охватывает размытое иерархическое множество: от предельно общих, универсальных, глобальных и до конкретно-частных единиц множества.
  
  
  
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  В процессе эволюции космонавтики, космической деятельности происходят "сбор-ка" и коррекция кластеров, охватывающих соответствующие МЦТ-подмножества. С учетом реалий космической деятельности и комплекса ограничений (экономических, технических и др.) мечты, цели и технологии, как правило, подвергаются значительной редукции, что видно при сравнении МЦТ-кластеров для 3-х этапов эволюции космиче-ской деятельности, при анализе процесса реализации плана освоения Космоса из 16-ти пунктов, предложенного Константином Циолковским в 1926 г. [Циолковский, 1964: 271-273] и стратегий освоения космоса [Кричевский, 2012a: 157-161]. При этом воз-можности, достижения и потенциал космической деятельности прогрессируют.
  
  Однако "космическое будущее" в XXI в. оказалось более скромным, чем представля-лось в начале и середине XX в. Это обусловлено снижением темпов освоения Космоса, ограничениями на развитие космической деятельности и ее низкой эффективностью, отставанием в создании и внедрении новых космических технологий, нарастанием про-блем на Земле.
  
  В условиях нарастающего глобального кризиса на нашей планете и кризиса космо-навтики мы движемся от космической утопии и эйфории космонавтики XX в. ко все более сложным реалиям жизни на Земле и освоения Космоса в XXI в. (см.: [Кричевский, 2016a]). Например, в России, в новой реальности и условиях экономического кризиса значительно сокращено финансирование Федеральной космической программы (2016-2025 гг.). Прошло 55 лет после полета Юрия Гагарина, и, что парадоксально, именно в России, замыкается "критический" цикл, который нашел своих выразителей сразу после первого полета человека в Космос (см.: [Коржавин, 1961]). И начинается новый "кри-тический" цикл выступлений против пребывания человека в Космосе. Выходят публи-кации, в которых "Космическая мечта" заменяется и подменяется "Антикосмической мечтой" (см.: [Сурдин, 2016]), делаются попытки обосновать этот откат низкой эффек-тивностью пилотируемых полетов, высокими рисками пребывания человека в Космосе, необходимостью его замены роботами и т.п. В 2017 г. в России на высшем уровне го-сударственного управления космической деятельностью официально поставлен вопрос
  
  о сокращении пилотируемых космических программ вследствие их неэффективности (см.: [Никольский, 2017]), что может привести и к прекращению в стране пилотируе-мых космических полетов, к фактическому запрету на реализацию гражданами России "космической мечты".
  
  Мы разучились мечтать и/или устали-выдохлись на пути через тернии к звездам?
  
  В этих "вызовах отрицания" находят отражение закономерности и противоречия развития космической деятельности в России и в мире. В эволюции космической меч-ты, целей и технологий космической деятельности (как МЦТ-системы), в развитии кос-монавтики и космической техники существуют цикличность, волны и нелинейность, обусловленные внутренними и внешними факторами.
  
  В качестве адекватного ответа на новые вызовы необходимы коррекция космической деятельности и синтез новой космической мечты, новых целей и технологий космиче-ской деятельности. Новые идеи и технологии могут дать "второе дыхание" космонав-тике, создать условия для постановки и реализации новых целей космической деятель-ности и вариантов космического будущего человечества.
  
  Для экспансии человечества в Космос, освоения Луны, Марса и т.д. необходимы принципиально новые "технические" технологии для жизнедеятельности, безопасно-сти человека, сохранения окружающей среды и социально-гуманитарные (управлен-
  
  
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  ческие, экономические, социокультурные и др.) технологии организации космической деятельности.
  
  В идеале нам предстоит научиться управлять процессом эволюции МЦТ-системы для эффективного развития космической деятельности в интересах всей цивилизации. Сверх того, человечеству в XXI в. необходимы новые "идейные" и "практические" ли-деры космонавтики, адекватная стратегия космической деятельности в балансе с "зем-ной" деятельностью, в интересах человека и общества, принципиально новые результа-ты и достижения в сфере космической деятельности (см.: [Кричевский, 2016b]).
  
  3. Прообраз космического человечества, его основа и действующая модель - сообщество космонавтов
  
  В мире сформировался, существует и развивается прообраз, основа и действующая модель космического человечества: сообщество космонавтов - уникальное объедине-ние профессионалов с большим опытом, достижениями и потенциалом (см.: [Иванова, Кричевский, 2013]).
  
  55-летие первого полета в Космос Юрия Гагарина вызвало в 2016 г. новую волну интереса общества к космонавтике, пилотируемым полетам и космонавтам. Кратко рас-смотрим социологические аспекты развития сообщества космонавтов, связанные с этой датой.
  
  На начало 2016 г. мировое сообщество профессиональных космонавтов включало около 950 человек (281 - из СССР/России). 543 (58%) космонавтам удалось реализо-вать мечту о полете в космос, причем, только 120 - из СССР/России (т.е. лишь ~ 42% отечественных космонавтов слетали в космос). Среди слетавших космонавтов мира 60 (11%) - женщины, из них всего 4 (менее 1%) - из СССР/России. В "широкое" мировое сообщество космонавтов входят и 7 космических туристов, побывших в космосе.
  
  Вместе с тем в текущем десятилетии (с 2011 г.) в мире отмечается снижение ин-тенсивности пилотируемых космических полетов. Это можно объяснить достижением стадии "насыщения" на данном этапе развития космонавтики с учетом экономических и технологических аспектов, затянувшимся переходом к новым пилотируемым системам и т.д. (в США c 2011 г. прекращены полеты "Space Shuttle", новые пилотируемые кораб-ли должны стартовать в 2017-2018 гг.). Все меньше новых стран и космонавтов влива-ются в пилотируемую программу. В 1-е десятилетие (1961-1970 гг.) впервые достигли космоса 22 космонавта СССР и 27 астронавтов США, в 4-е десятилетие (1991-2000 гг.) в космосе впервые работали 22 космонавта СССР/России, 102 астронавта США и 34 пред-ставителя др. стран. В текущем 6-м десятилетии за 5 лет (2011- 2016 гг.) уменьшилось количество новых астронавтов США (всего 2), 4 представителя Китая и 7 астронавтов от других космических стран. Примечательно, что за этот период в космосе трудились 11 новых космонавтов России. В сообществе космонавтов после 2011 г. появился пред-ставитель лишь одной новой страны - Дании.
  
  По ряду позиций происходит стагнация и даже деградация сообщества космонавтов. К сожалению, Украина, вследствие кризиса, начавшегося в 2014 г., на данном этапе потеряла шанс создать национальный отряд космонавтов, общее количество и доля космонавтов, связанных с Украиной, сокращается в России и мире. Причем, еще в 2010-2011 гг. ре-шался вопрос о длительном космическом полете космонавта Украины в сотрудничестве с Россией, но в итоге реализовать это не удалось (см.: [Иванова, Кричевский, 2016b]).
  
  
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  Большое количество космонавтов, астронавтов в России и мире ушли из жизни: на 2016 г. 201 человек (~20%) всего сообщества космонавтов (из них 96 человек (~34%) - космонавтов СССР/России).
  
  Задерживается развитие космического туризма по техническим, экономическим и др. причинам, в т.ч. из-за катастрофы в США суборбитального корабля "Space Ship Two" в испытательном полете в 2014 г. Но в ближайшие годы ожидаются массовые по-леты космических туристов, что через 10-20 лет, возможно, приведет к расширению сообщества космонавтов на сотни или тысячи человек.
  
  Существует мощная основа для развития профессионального сообщества космонав-тов: открытые общенациональные конкурсы по отбору новых космонавтов, астронав-тов. В России в 2012 г. на базе ЦПК имени Ю.А. Гагарина впервые проведен открытый конкурс, подано 304 заявления, отобраны 8 космонавтов (по: [Шамсутдинов, 2012]). В США в NASA в 2012 г. подано 6300 заявлений на 8 мест, а в 2016 г. - более 18000 на 8-14 мест, т.е. в 3 раза больше, чем на предыдущий конкурс (по: [Конкурс, 2016]). В России в постсоветский период был снижен интерес к космонавтам и космонавтике в целом. Это привело к тому, что количество желающих стать космонавтом стало значи-тельно меньше, чем было в СССР. Об этом свидетельствуют результаты конкурсов 2012 г. (см. выше) и сравнение количества желающих стать космонавтами в России и США: ~ 2 кандидата на 1 млн граждан России и ~ 20 на 1 млн граждан в США. Показатели конкурсов 2016 года: ~ 60 на 1 млн - в США, но абсолютным мировым лидером стала Канада, где ~ 100 кандидатов на 1 млн граждан (подано около 4000 заявлений при на-селении Канады ~ 36 млн человек) [Почти четыре тысячи..., 2016]. В 2017 г. объявлен и в настоящее время идет 2-й открытый конкурс по отбору космонавтов в России [Отбор кандидатов в космонавты 2017].
  
  При этом количество профессионалов нарастает медленно, т.к. на "пилотируемом космическом рынке" в мире требуется всего ~ 150-200 активных (действующих) космо-навтов-профессионалов. Но такие конкурсы - важный тест, экзамен для общества на отношение к пилотируемым полетам, к профессии "космонавт" и космическому буду-щему человечества.
  
  Заметим, что в последнее время в России проявилась парадоксальная тенденция: многие отечественные космонавты считают целесообразным вместо космонавтики за-няться профессиональной политикой. В 2016 г. более 10% активных космонавтов Рос-сии были выдвинуты кандидатами в депутаты новой Государственной Думы (для срав-нения: никто из активных астронавтов США не выдвигается кандидатом в Конгресс).
  
  В целом отношение общества к пилотируемой космонавтике и перспективы раз-вития сообщества космонавтов позитивны, хотя по ряду позиций противоречивы. При этом интерес к космонавтам и сообществу космонавтов остается высоким, что связано не только с историей, достижениями, но и с ожиданиями, перспективами реализации новых проектов освоения Космоса: Луны, Марса, космического туризма и т.д. удалось (см.: [Иванова, Кричевский, 2016a]).
  
  С 90-х гг. XX в. люди постоянно находятся вне Земли в полетах на околоземной орбите на космических кораблях и станциях. На 1 апреля 2017 г. вне Земли, в полете на околоземной орбите на борту Международной космической станции были 6 человек (3 - Россия, 2 - США, 1 - Европейский союз) [Сайт Госкорпорация Роскосмос].
  
  Таким образом, с 60-х гг. XX в. в космосе побывало около 600 человек, профессио-нально были подготовлены около 1000 человек, из них более 100 сейчас являются ак-
  
  
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  тивными (действующими) космонавтами, свыше 100000 человек в мире участвовали в официальных национальных конкурсах по отбору космонавтов, которые имеют вы-сокую мотивацию для полетов в космос и жизни вне Земли. Все эти люди составляют ядро, основу и живую, действующую модель будущего космического человечества.
  
  4. Выход в открытый космос и эволюция технологий, человека и человечества
  
  В трудах Константина Циолковского особое внимание уделено выходу человека в открытый космос, его деятельности в свободном пространстве, а также перспективам создания "животного космоса" - разумного существа с автотрофным питанием, спо-собного жить в космическом пространстве, как прообраз возможной трансформации человека в отдаленном будущем [Циолковский, 1920, 1929]. Он предложил ряд техно-логий для освоения человеком открытого космоса, описал основные особенности этой деятельности, которые нашли подтверждение и применение в науке и практике.
  
  Краткая история и результаты. Первым вышел в открытый космос 18 марта 1965 г. космонавт Алексей Леонов (СССР) из корабля "Восход-2" на околоземной орбите (дли-тельность ~ 12 мин.). Вторым 3 июня 1965 г. был астронавт Эдвард Уайт (США), вышел из корабля "Джемини-4" (длительность ~ 20 мин.), использовал для перемещения ручное реактивное устройство. За 50 лет совершено 733 выхода в открытый космос (из них 14- на Луне), общая продолжительность ~ 4000 час. (~ 167 сут.), где были и работали всего 215 чел. (США - 133 чел., из них 12 чел. - на Луне), 65 космонавтов СССР/ России сделали 256 выходов общей продолжительностью ~ 1180 час. (~ 49 сут.) [Мировая пилотируемая космонавтика, 2005; Сайт Новости космонавтики]. Созданы новые технологии и техника, получены новые знания, накоплен опыт, особенно на Луне (США, 1969-1972 гг.), при экс-плуатации орбитального комплекса "Мир" (СССР/Россия, 1986-2001 гг.) и действующей Международной космической станции (с 1998 г.).
  
  Освоение открытого космоса людьми идет по 2-м направлениям: 1) внекорабельная деятельность с выходом за пределы космических аппаратов; 2) деятельность (в перспек-тиве) в открытом космосе при создании автономных поселений - колоний в космосе, баз на Луне, Марсе и других небесных телах.
  
  Выход человека в открытый космос, опыт работы и жизнедеятельности оказывают значительное воздействие на эволюцию "земных" и космических технологий и техни-ки, на развитие, результаты и перспективы космической деятельности в России и мире, ряд технологий (материалы, конструкции, системы управления, обеспечения жизнедея-тельности и т.д.) и результаты применяются и в других сферах деятельности, в т.ч. при создании сложных робототехнических систем, в медицине и т.д.
  
  Перспективы эволюции технологий, человека и человечества в контексте влияния выхода в открытый космос связаны с реализацией 3-х взаимосвязанных стратегий: 1) "гонка" достижений и рекордов внекорабельной деятельности; 2) создание и эксплуа-тация внеземной космической инфраструктуры, взаимодействие "земной" и "космиче-ской" частей общей инфраструктуры человечества; 3) расселение и постоянная жизнь людей вне Земли с последующей эволюцией и трансформацией человека и общества на Земле и в Космосе.
  
  Влияние выхода в открытый космос на эволюцию человека и человечества идет че-рез идеи, технологии, практику, прогнозирование, воздействуя на науку, культуру и об-
  
  
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  щественное сознание, на все сферы деятельности общества и реальные процессы нашей земной и космической эволюции.
  
  О перспективах и последствиях - от выхода в космос в скафандрах до создания новых "пород людей" и "животного космоса" в далеком будущем - еще ~ 100 лет назад писал Константин Циолковский. "Может быть, даже человечество так преобразуется..., что не будет в пустоте нуждаться ни в скафандрах, ни в жилищах" (цитир. по: [Циолковский, 2008: 104]). "Надеялись с течением времени выработать породы людей, которые не поги-бали немедленно при отсутствии воздуха... Они были бы почти в полной безопасности в заатмосферных колониях" [Там же: 161]. Вопросы автотрофности "животного космоса", поставленные Циолковским в одноименной работе (1929) становятся все более актуальны-ми для будущего человека. Автотрофность рассматривали в своих трудах Владимир Вер-надский, Аркадий Урсул и др., в т. ч. для сохранения биосферы Земли, освоения космоса
  
  и перехода к ноосфере [Урсул, 1995]. 50 лет назад Станислав Лем предложил реконструк-цию человека и киборгизацию (по: [Лем, 1968)]. 30 лет назад предложена идея нано-ска-фандра с тонкой оболочкой из наноструктур, облегающих и защищающих тело человека, что в сочетании с нанобиороботами в организме человека будет обеспечивать безопас-ность и восстановление тела человека, его жизнедеятельность (по: [Дрекслер, 1986]. В XXI веке начинается применение принципиально новых NBICS-технологий [Глобальное будущее 2045, 2013]. В России реализуется проект "Аватар", автор - Дмитрий Ицков (2012) для создания постчеловека - кибернетического бессмертного человека в 4 этапа, начиная с копии - небелкового протеза тела человека (1-й этап) и до перехода в "тело-голограмму" (4-й этап) [Сайт Россия-2045]. Дальнейшее развитие возможно как создание пост-постчеловека - "живого универсального разумного существа" [Кричевский, 2013]. В областях футурологии и трансгуманизма есть множество других технологий и проек-тов трансформации человека и общества в связи с выходом в космос (см.: [Футурология, 2013] и др.).
  
  Таким образом, существует 3 сценария (варианта) будущего: 1) совершенствование скафандров и др. технологий обеспечения жизнедеятельности человека в открытом кос-мосе; 2) трансформация человека в биоробота, киборга и т.п.; 3) превращение человека в "животное космоса", в т.ч. с дальнейшим преобразованием тела в другие формы (не антропоморфные) и т.п.
  
  Все эти технологии, проекты и трансформации радикально повлияют на будущее человека и человечества, поэтому уже сейчас требуют опережающего анализа и реше-ния сложнейшего комплекса проблем (этических, правовых, медицинских, социальных, технических, экономических, экологических и др.), а также введения ряда ограничений
  
  и даже моратория на реализацию ряда проектов и технологий.
  
  Существуют серьезные опасности, риски и ограничения для человека в космосе, а также критические взгляды на достижения в космосе, развитие и перспективы человека и общества в связи с этим. В начале Космической эры в 60-е гг. XX века Ханна Арендт в философском эссе "Покорение космоса и статус человека" сделала важный анализ раз-рушительного влияния покорения космоса на человека и наше будущее из-за того, что в космосе мы как будто избавились от земной природы и расположились вне нее, и при-ближаемся к достижению архимедовой точки, в которой статус человека перестанет су-ществовать (по: [Арендт, 2014: 390-412]). Современный российский философ Владимир Кутырев резко критикует освоение человеком космоса, трансгуманизм, трансформацию человека, "трансгуманного человека" и постчеловека (см.: [Кутырев, 2010, 2015]). Су-
  
  
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  ществует реальная угроза "расчеловечивания", а также вырождения и гибели человека и человечества в космосе, в т. ч. из-за невозможности репродукции и других негативных факторов окружающей среды вне Земли (см.: [Кричевский, 2012b]).
  
  С выходом в открытый космос связаны выдающиеся достижения и результаты, боль-шие возможности и перспективы, а также сложнейшие противоречия и риски для че-ловека и общества на Земле и в Космосе при развитии технологий, техники в сфере космической деятельности и др. сферах высоких технологий. Все это предстоит иссле-довать, учитывать и использовать для безопасности и устойчивого развития, при ак-тивном международном сотрудничестве, особенно в связи с обострением глобального кризиса и переходом цивилизации, а также сферы космической деятельности к новому технологическому укладу (см.: [Кричевский, 2015a,b]).
  
  5. Космическое человечество создается здесь и сейчас
  
  Осень 2016 года принесла небывалый урожай космических идей, среди которых два инновационных мега-проекта, которые были заявлены открыто и публично, вызвали большой интерес в мире, дали важный импульс и надежду:
  
  1. Проект экспансии в космос и колонизации Марса (Илон Маск. IAC2016 - 67-й Международный астронавтический конгресс, Мексика, Гвадалахара, 27 сентября 2016 г., [Сайт космической корпорации SpaceX]);
  
  2. Проект создания первого космического государства ASGARDIA (Игорь Ашурбей-ли. Париж, 12 октября 2016 г. [Игорь Ашурбейли..., 2016; Кричевский, 2016c]).
  
  И это был вовсе не случайный, очень удачный и обнадеживающий финал года 55-ле-тия первого полета человека в космос, накануне 60-летия Космической эры и 160-летия со дня рождения Циолковского в 2017 году.
  
  У космонавтики вдруг открылось второе дыхание, причем, на фоне острого глобаль-ного кризиса на Земле и кризиса развития космонавтики.
  И дело не только в космонавтике: у человечества, причем, в условиях нарастающего глобального кризиса на Земле, вдруг появились новые мощные инновационные мега-проекты освоения космоса (!).
  
  А в начале XXI века и особенно в последние годы уже казалось, что люди, профес-сионалы, организации и государства "зависли" на пути в Космос и возможен обратный процесс - возвращения из Космоса на Землю, вплоть до сокращения и прекращения пилотируемых полетов под воздействием нарастающей критики их неэффективности и из-за ограничения ресурсов на освоение космоса (см. раздел 2 данной статьи).
  
  Проект первого космического государства ASGARDIA - институциональной основы космического человечества
  
  12 октября 2016 г. произошло важное событие: Игорь Ашурбейли - доктор техни-ческих наук, известный общественный деятель и предприниматель, гражданин России (с 2016 г. - руководитель Международного комитета по космосу в ЮНЕСКО) - на пресс-конференции в Париже в отеле "Ритц" провозгласил и кратко изложил идею и проект создания космической нации и первого космического государства ASGARDIA, а также о начале работы специального сайта [Игорь Ашурбейли..., 2016; Кричевский, 2016c; Сайт "Asgardia - The Space Nation"].
  
  
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  Концепция проекта состоит из трёх основных частей: 1) философской; 2) правовой; 3) научно-технической [Игорь Ашурбейли..., 2016].
  
  Заметим, что идея космического государства, основанная на синтезе идей идеально-го государства, космизма, космонавтики ранее обсуждалась философами, юристами и политиками (см., например, [Ударцев, 2012]).
  
  Ниже дадим описание проекта ASGARDIA в виде объемной цитаты:
  
  "1. Философия проекта начинается с выбора самого названия страны - Асгардия. В древней северной мифологии это небесная страна, страна Богов. Это олицетворение извечной мечты человечества - вырваться из земной колыбели и воспарить к звёздам. Асгардия - полноценное независимое государство, будущий член Организации Объ-единённых Наций со всеми соответствующими атрибутами - правительством и по-сольствами, гимном, гербом, флагом и так далее. Суть Асгардии - мирный космос и недопущение перенесения в него земных конфликтов. Особенность Асгардии в фило-софском плане - служение всему человечеству и каждому человеку, независимо от его личного благосостояния и благосостояния страны, где он случайно родился. Философ-ская оболочка Асгардии - это оцифрованная Ноосфера, база глобальных знаний, зер-кальное отражение человечества в Космосе, но без земного разделения на государства, религии и нации. В Асгардии мы все - земляне! ...
  
  2. Правовая составляющая Асгардии. На сегодняшний день множество проблем кос-мического права решается с трудом, да и вряд ли вообще они могут быть решены в сложном и противоречивом лесу современного международного права...
  
  Пришло время создать новую правовую реальность в космосе. Принципиально важ-ным является то, чтобы космическое право не стало правом сильного... Актуальным является вопрос о гражданстве в Асгардии. После признания Асгардии членом ООН встанет вопрос об аргументах для предоставления такого гражданства ... асгардийцами
  
  в первую очередь смогут стать земляне, работающие в области изучения и освоения космоса и космических технологий, а также соответствующие инвесторы, в том числе и малые. Краеугольный правовой принцип - Асгардия не вмешивается в межгосудар-ственные отношения на Земле и наоборот. Правовая оболочка Асгардии - это созда-ние новой правовой платформы для освоения околоземного пространства и дальнего космоса. Универсальное космическое право и астрополитика должны прийти на смену международному космическому праву и геополитике...
  
  3. Научно-техническая составляющая проекта может быть выражена в трёх сло-
  
  вах: Мир, Доступ и Защита. Это и есть три главные научно-технические цели Асгардии. Первая - обеспечение мирного использования Космоса. Вторая - это создание деми-литаризованной свободной научной зоны знаний в Космосе. Обеспечение свободного доступа к ней всем желающим, особенно из развивающихся стран, не имеющих такого доступа сейчас. Такой доступ должен носить вневедомственный и внегосударственный характер. Третья цель - защита планеты Земля от угроз из Космоса. Их в нашей класси-фикации семь: солнечные бури и вспышки, известные как корональные выбросы массы; изменения в магнитосфере Земли, уничтожающие эффективный защитный слой плане-ты; потенциально опасные астероиды и кометы; орбитальный мусор, генерируемый че-ловеком; изменения климата в результате взаимодействия техногенного фактора и сол-нечной радиации; космическое излучение от ядерных реакций на новых и сверхновых звёздах и пульсарах и опасность биологического заражения Земли микроорганизмами на метеорах и других малых космических телах"... Научно-техническая оболочка Ас-
  
  
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  гардии - это космический полигон для научного творчества её граждан и предприятий по созданию широкой номенклатуры перспективных космических технологий, продук-тов и услуг для человечества на Земле и для человечества в Космосе. Таким образом, Асгардия представляет собой своеобразную матрёшку, состоящую из философии, права
  
  и техники. А сколько там ещё всего скрыто внутри, предстоит нам всем познать в бли-жайшем будущем...
  Несколько слов ... об экономике. Дело в том, что мы не строим финансовые пирамиды, мы не продаём участки на Луне и воду в Антарктиде. Мы вообще сейчас ничем не торгу-ем. Только подтвердив свою идею запуском полностью оснащённого спутника, мы смо-жем говорить об экономике проекта и бюджете государства Асгардия. И это будет уже во-прос не ко мне, а к правительству Асгардии. Сейчас мы ведём проект полностью на свои частные деньги. Это чистое решение. Мы заявили свою концепцию и философию и хотим, чтобы об этом знало, как можно больше людей на планете... Техническая, юридическая и идеологическая команда Асгардии только начала формироваться, и мы будем рады новым членам и волонтёрам. Это пионерство, визионерство, футуризм или безумие - называйте как хотите. А время покажет" [Игорь Ашурбейли..., 2016].
  
  Создан и активно действует официальный сайт проекта (см.: [Сайт "Asgardia - The Space Nation"]).
  По замыслу инициаторов и организаторов - международной группы ученых, инже-неров, юристов и предпринимателей, которую возглавляет Ашурбейли, планировалось объединить 100 тыс. человек и начать процесс оформления в ООН, но через 2 дня из-за бурного потока людей, стремящихся влиться в новое государство, "стартовую квоту" увеличили до 1 млн человек.
  
  Желание стать гражданами ASGARDIA (при этом сохраняется основное земное гражданство) в течение первых двух недель, по состоянию на 31 октября 2016 г. заявили около 532 тыс. человек из более 200 государств. Лидировали представители Китая (~ 24%), затем США (~ 11%), Турции (~ 8%), Бразилии (~ 5%), Великобритании (~ 4%), ..., на 10-м месте - Роcсия (~ 2%). В полночь 31 октября прием новых членов был времен-но остановлен, затем был продлен до 12 ноября 2016 г. Затем начался процесс проверки
  
  и официальной сертификации граждан нового государства.
  
  По сути - это государство для будущего космического человечества, которое уже начало (само)организовываться на Земле.
  
  Идет чрезвычайно важный процесс превращения почти фантастической и сверхгло-бальной утопии первого в истории земной цивилизации космического государства лю-дей - "космического интернационала" - в реальность принципиально нового обще-ственного договора.
  
  Парадоксально и удивительно, что в драматическое время обострения глобального кризиса на Земле, на грани новой мировой войны вдруг появилась новая надежда на космическое будущее и на решение земных проблем человечества.
  
  Идея и проект космического государства - это именно то, чего не хватало, чтобы процесс космической экспансии пошел всерьез: возникает новый геокосмополитический субъект и актор, заинтересованный в освоении космоса (включая расселение в нем в да-лекой перспективе) как в своей главной цели и сверхзадаче, и сосредоточенный именно на этом процессе.
  
  Игорь Ашурбейли выдвинул гениальную идею, которая давно "витала в воздухе" и была в опубликованных теоретических текстах и дискуссиях, причем, он предложил
  
  
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  стратегию и план ее реализации. Действительно, в космос надо идти не хаотичными и аморфными рядами мечтателей, а выстроить сначала некий институт под названием "космическое государство". Организовать его, найти ресурсы и т.д. Государство - это социальная технология, созданная-выработанная человечеством за тысячелетия истории. Не бывает в практике идеального государства, но всё-таки это социальная ме-га-машина, которая работает.
  
  Создать государство с "чистого листа" не так просто. Необходимо преодолеть бюро-кратические препоны, убедить ООН и т.д.
  
  Существует сложнейшая правовая коллизия, связанная с тем, что космос - общее пространство, наследие человечества, всего мирового сообщества Земли. А новое кос-мическое государство будет претендовать на часть космического пространства, чтобы взять его под свою юрисдикцию.
  
  Да, это противоречит и "классической" космонавтике, начиная с идей Циолковского считавшего, что экспансия в космос потребует предварительного объединения усилий всего человечества (см.: [Циолковский, 1920]). И противоречит современной практике космической деятельности, которая пока зациклена на решении земных проблем и ис-следованиях космоса с применением космических технологий в формате сугубо земной цивилизации, под руководством национальных космических агентств, причем, до сих пор не создано Международное космическое агентство под эгидой ООН, не существует единой общемировой космической программы (см. также: [Кричевский, 2012a, 2013]).
  
  ASGARDIA гораздо шире, перспективнее и сложнее, чем просто полет человека на Марс и "механическая" колонизация Марса (в русле новейших идей и проектов Илона Маска, его корпорации SpaсeX (см.: [Сайт космической корпорации SpaceX]), а также заявлений президента США Барака Обамы и других, сделанных в 2016 г., хотя числа со-впадают: 1 млн граждан для организации нового космического государства ASGARDIA или 1 млн переселенцев на Марс по проекту Илона Маска).
  
  При этом реализуется новая социальная технология, в идеале и пределе направлен-ная на расселение людей вне Земли, колонизацию Луны, Марса и других пространств Солнечной системы.
  
  Первые результаты обнадеживают уже тем, что на наших глазах и при нашем уча-
  
  стии создается интересная социологическая модель, основанная на анализе статисти-
  
  ческих соотношений нынешнего земного и перспективного космического человечества. Проводится первый, своеобразный, но очень важный и уникальный "космический ре-ферендум" на Земле.
  
  Сейчас можно, хотя пока очень грубо и приближенно, рассчитать предлагаемый ав-тором условный коэффициент "космичности" (Кspace) для государств Земли как от-ношение доли (%) представителей конкретного государства в создаваемом космическом государстве ASGARDIA (~532 тыс.) к доле (%) населения данного государства в общем населении Земли (~7,4 млрд) в 2016 г.
  
  Относительной нормой (условно) будем считать и примем "за основу" Кspace = 1, и чем он больше, тем выше "космичность" государства, и наоборот.
  
  Рассчитаем значения К space с учетом общего количества и структуры "населения" ASGARDIA и отношению его к общему количеству и структуре населения Земли (на 1 ноября 2016 г.) и получим интересное перераспределение в лидерстве государств по оценке "космичности" их граждан, заявивших о вхождении в космическое государ-ство:
  
  
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  Кspace: Турция: ~ 8,0; США: ~ 2,75; Китай: ~ 1,26; Россия: ~ 1,0; Индия ~ 0,1. При этом для ASGARDIA как прообраза "Космического человечества": Кspace = 100%: 0,007% ~ 14285,7 (!) [Кричевский, 2016d].
  
  И, видимо, дело и главная проблема освоения космоса человечеством вовсе не в ко-личестве "космических" государств на Земле (которые уже активно участвуют в кос-мической деятельности), не в количествах денег и космических ракет, а в количестве и качествах тех людей на Земле, кто хочет и может, чтобы настоящее и полноценное космическое будущее человечества состоялось.
  
  Полагаю, что проект ASGARDIA даст новый импульс для междисциплинарных ис-следований всего комплекса проблем, связанных с освоением космоса (естественно-на-учных, технических, социально-гуманитарных, а также междисциплинарных исследо-ваний технологий, в том числе NBICS и др.).
  
  Возможно, в перспективе произойдет синтез идей и технологий 2-х проектов кос-мического будущего человека и человечества: "ASGARDIA" и "АВАТАР", который предложил в 2012 г. Дмитрий Ицков - инициатор и руководитель Стратегического общественного движения "Россия 2045". Подробнее см.: [Сайт "Россия - 2045"; Кри-чевский, 2013].
  
  Для успешной реализации интересного, рискованного и очень сложного инноваци-онного мега-проекта ASGARDIA, имеющего свои плюсы и минусы, предстоит: 1) пре-одолеть колоссальные препятствия: нашу "земную" зацикленность, косность и бюро-кратию; 2) убедить ООН и в ее лице - земное человечество; 3) создать новые "правила игры", новую технику и технологии; 4) найти ресурсы; 5) купировать и минимизировать риски, негативные последствия.
  
  Официальная информация, новости и текущая ситуация в ASGARDIA отражаются на официальном сайте (см.: [Сайт "Asgardia - The Space Nation"]).
  
  Государством ASGARDIA с начала создания и до выборов руководит его основатель Игорь Ашурбейли, который регулярно издает - публикует Декреты, ведет междуна-родные встречи и т.д.
  
  На 14 марта 2017 г. были сертифицированы 171757 граждан ASGARDIA (всего пода-но около 600000 заявлений) и процесс продолжается. На 24 марта 2017 г. сертифициро-ваны 173231 граждан из более 200 стран Земли, из них (приведем данные о первых 20-ти странах): 1) Китай - 27484; 2) Турция - 21014; 3) США - 20215; 4) Бразилия - 8811; 5) Италия - 8049; 6) Мексика - 7084; 7) Великобритания - 7060; 8) Испания - 4935; 9) Колумбия - 4384; 10) Россия - 3951; 11) Индия - 3332; 12) Австралия - 3042; 13) Германия - 3033; 14) Канада - 2980; 15) Франция - 2682; 16) Иран - 2491; 17) Чили - 2460; 18) Аргентина - 2077; 19) Малайзия - 2029; 20) Бельгия - 1706 [Сайт "Asgardia - The Space Nation"].
  
  Причем, наибольшую активность проявили жители 4-х городов мира - по 2 города в Турции и Китае: Стамбул (7643), Пекин (3158), Анкара (2665), Шанхай (2556). На сай-те на карте отображается распределение и локализация граждан нового космического государства.
  
  На 18 июня 2017 г. назначено голосование по Декларации единства, Конституции, гербу, флагу и гимну нового государства, в 2017 г. должны состояться выборы его ру-ководящих органов. Видимо, затем будут поданы в ООН документы для официального признания нового космического государства.
  
  
  
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  Также в 2017 г. планируется запуск первого спутника ASGARDIA на околоземную орбиту (возможно, это будет "символический" наноспутник).
  
  Возможны три сценария развития данного проекта: 1) успешное развитие; 2) "зави-сание" и стагнация; 3) прекращение и ликвидация.
  
  Заметим, что идея и проект ASGARDIA подвергаются активной критике как утопия и авантюра, которые не имеют перспективы и обречены. Вместе с тем, по мнению автора, этот важный социальный мега-проект создания нового государства как институциональ-ной основы космического человечества имеет право на существование и шансы быть реа-лизованным при оптимистическом сценарии (1), в случае благоприятного развития ситуа-ции на Земле, а также внутри ASGARDIA, при поддержке и признании его ООН.
  
  Общие выводы и рекомендации
  
  1. Идея создания космического человечества постепенно развивается и реализуется
  
  в теории и на практике.
  
  2. Предложены новое определение космического человечества и мета-целеполага-ние - обоснование космического человечества в эволюционной парадигме.
  3. Реализация проектов экспансии человека и человечества с Земли в космос идет за-медленно, что обусловлено их сложностью, нарастанием глобальных проблем и кризиса на Земле, и другими факторами.
  
  4. Необходимо активно работать - созидать "космическое человечество": создавать "критическую массу" идей, проектов и людей мире.
  5. Прообразом космического человечества, его основой и действующей моделью является сообщество космонавтов. Приведены основные характеристики и тенденции развития мирового сообщества космонавтов за 55 лет полетов в космос, показатели на-циональных конкурсов по отбору космонавтов как индикаторов отношения общества к космонавтике и космическому будущему человечества.
  
  6. Рассмотрены основные результаты, последствия и перспективы выхода в откры-тый космос в контексте эволюции технологий, человека и человечества, включая ос-новные потенции, вызовы и угрозы, обусловленные техническим развитием, созданием постчеловека и т.д.
  
  7. Проект космического государства ASGARDIA - важная попытка выявить и сор-ганизовать людей, мотивированных на активное освоение космоса, экспансию в космос, создать институциональную основу будущего космического человечества. Успех или провал проекта ASAGARDIA может существенно повлиять на шансы и темпы реализа-ции космического будущего человечества.
  
  8. Инновационный социальный мега-проект ASGARDIA, основанный на синтезе новой идеи (создания космического государства), новых "правил игры", социальных и "технократических" технологий, обладает значительным потенциалом, и при успешной реализации сможет оказать мощное воздействие на развитие науки, технологий и обще-ства, на процесс освоения космоса человечеством.
  
  9. Первые результаты обнадеживают: в проекте участвуют около 600000 человек из более 200 государств Земли, создается новое государство, впервые в истории челове-чества проведен своеобразный референдум, позволяющий получить важные статисти-ческие данные и оценки отношения граждан к космической деятельности в различных странах.
  
  
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  10. Существует множество проблем и рисков, связанных с проектом ASGARDIA, формированием новых "правил игры" и структур.
  11. Данный проект и процесс его реализации является интересным объектом иссле-дования в междисциплинарной постановке.
  12. Возможны и другие проекты создания космического человечества, в том числе
  
  в парадигме "классической" космонавтики, через предварительное объединение всего земного человечества, а также синтез с проектом ASGARDIA, что может способство-вать выживанию и развитию земного и перспективного космического человечества.
  
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  Future Human Image. Volume 7, 2017 67
  
  Cosmic Humanity: Utopia, Realities, Prospects by Sergey Krichevsky
  
  
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  70 Future Human Image. Volume 7, 2017
  
  
  
  
  The Main Determinants of Improvement of Model of Educational Training of Specialists in the Field of PR Based on Competency Approach
  
  Andrii Kyrychok - PhD
  
  Kyiv Polytechnic Institute named by Igor Sikorsky (Kyiv, Ukraine)
  
  E-mail: akyrychok@ukr.net
  
  Modern approaches to the study of issue of PR-experts training require rethinking in order to identify new prospects of improvement and development in training of specialists in public relations. An important aspect is that Ukraine has recently moved to training format, based on acquiring of knowledge necessary for professional life by students. This applies, in particular, to specialists in public relations. The key aspect is to determine the set of skills of PR-specialist meant to be acquired by him during study. Another important point is the transition to the European three-level educational model, aimed at democratization and improvement of the process of acquiring of necessary skills by specialists. The essential transformation should be done in the field of PR-education in order to allow experts, at every level of education (Bachelor-Master-PhD), to receive only a clearly defined and systematic set of skills. The author carried out the content analysis of educational training programs in the field of PR for the purpose of discipline component, the principles of programming and knowledge, acquired at each educational level. Investigated data was systematized, analysed and recommendations on principles of development of effective three-level model of training for experts in public relations at the university were given.
  
  Key Words: public relations, PR-education, skills, comparative analysis, educational training program, and competency approach
  
  Introduction
  
  Ukrainian education system requires essential rethink from all points of view, it concerns the approaches to training of workers in different disciplines, including specialists in public relations. Nowadays, the first step to this at the level of the whole higher education system is made - the Law of Ukraine "On Higher Education", aiming to democratize education sector and make it more competitive.
  
  In this article, we suggest to investigate the process of educational training of specialists in public relations by applying competency approach. In modern realities, HEIs should develop innovative educational programs, which can provide not only the acquisition by students of certain amount of knowledge and skills, but also their subsequent effective practical application in their professional activity. This approach to the development of educational programs will respond to the challenges, posed by "knowledge society" and therefore "knowledge economy", for which generalized skills, based on the obtained fundamental knowledge, communication,
  
  љ Kyrychok, Andrii , 2017
  
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  resolution of professional problems, possession of the latest information technologies, the ability to continuously update the existing system of knowledge are the most important and effective.
  
  Competency approach involves the willingness and desire of a man to apply his knowledge, skills and personal qualities in a certain field of professional activity [Baydenko, 2004].
  
  Competency approach in educational activities is an important direction to ensure a close correlation between education and employers, as well as the direction of unification, on the one hand, the requirements of employers to future experts, and on the other - a means to develop educational programs for individual specializations of one discipline. Even as we speak, leading companies, government bodies, when developing demands on staff, describing requirements for certain categories of workers, widely use the concept of competencies, develop and implement the so-called "profile (or model) of competencies", a set of competencies, i.e. knowledge, skills and personal qualities necessary for successful professional activity [Bolotov, 2003].
  
  The most important indicators of the quality of acquired knowledge throughout the learning process are professional qualities of experts, formed on the basis of personal qualities in the information and communication sector, including the field of public relations, which involve consistent and analytic thinking, creativity, communicativeness, ability to teamwork, ability to use knowledge, skills and practical skills to analyse the situation and foresee its development, including the cases of complicated and unforeseen situations, the availability of rhetoric skills, including written and oral communication, negotiation, work with print and electronic media, social media and other communication channels of digital society, possession of the full range of Internet technologies, conducting special events, creation of promotional product of commercial or social orientation. The analysis of all these indicators allows us to draw a conclusion about deep relationship and interdependence between them [Saunders, 1998].
  
  Here is a list of skills the PR-specialist should possess (Fig. 3).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Fig. 3. The list of required competencies for PR-specialist
  
  As we can see, the figure shows a wide range of competencies from various fields of knowledge. This is not the whole list of branches, to which the field of public relations is coherent. PR-specialist is versatile and he constantly develops new skills from other disciplines, because without such a development his professional level will fall. The main requirement for the student during study is to acquire the ability to learn. We emphasize that PR-specialist should constantly improve his skills [Fiske, 2014].
  
  
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  The aim of this article is to analyse the peculiarities of the formation of educational training programs according to three-level system by virtue of competency approach.
  
  In the course of the work two tasks were performed: we carried out the comparative and content analysis of educational training programs in the field of PR and considered the ways to integrate this experience into domestic programs.
  
  Literature review
  
  It should be noted that today specialists of educational and scientific sphere and practitioners hold discussions about what character exactly should the training program in the field of PR-education have, including what nature the discipline content should have. Many of these professionals pay attention to the fact that a single international standard of education should be developed. Experts from many countries have already tried to improve the system of training in this area [Azarova, 2003; Ferrari, 2009; Ferreira, 2004; L"Etang, 2002; Pirozek, 2003; Sriramesh, 2002; Toth, 2010; Zhang, 2010; Zlateva, 2003]. In 2008, the University of Leeds [Tench, 2008] conducted the study of public relations programs around the world to form a unified standard of training in this area. Then, in 2009 an online survey of members of "Euprera" organization regarding programs of basic and full higher education was carried out [Cotton, 2009]. From this perspective, analysis of web sites and conduction of qualitative interviews of East European University [Watson, 2014], as well as study of the development of education in public relations in some countries seem to be very interesting [Goncalves, 2009; Xifra, 2007].
  
  During the research, we pursued the objective to compare educational training programs for public relations in different countries and in the domestic training system. In the study, we relied on document analysis and content analysis to obtain statistically accurate survey data. Since recently we have implemented three-level education system, the research was conducted on the basis of three-level paradigm. That is why, for the analysis, we chose programs of "Bachelor", "Master" and "Doctor of Philosophy" degrees, which train specialists in public relations. 37 training programs of "Master" degree and 35 training programs of "Bachelor" degree were analysed. Considering that training system for "Doctor of Philosophy" degree is a new format for the domestic education system, we analysed five foreign training programs for "Doctor of Philosophy" degree in order to establish their discipline filling, content and duration. Data received will be used in the future to improve the national training system for public relations and to develop educational training program for "Doctor of Philosophy" degree. The investigation was aimed to carry out a comparative analysis of the programs in terms of repeatability of professionally oriented, social, and human disciplines and general credit load for each discipline separately; to determine optimal credit load for each discipline, based on the evidence found.
  
  Research methodology
  
  Studies of education programs of all three levels were carried out in several stages. On the first stage a comparative analysis of Bachelor and Master Education programs of the US, Europe, Ukraine and Russia on similarities of disciplinary and credit components was conducted. They were based on subjects of domestic educational and professional programs of "Bachelor" and "Master" degrees. The data was tabulated.
  
  
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  On the second stage, on the basis of data obtained a table was compiled, which contained information on the minimum, maximum and average number of subjects repeated, their list and the total number of credits of the education programs. Subjects were placed according to audience rating, which was measured by the number of frequencies in the list of universities. The data was entered into the primary data table.
  
  On the third stage of the study, based on the table data for each of the universities, a number of subjects, which coincided with the domestic educational and professional programs, were calculated. On that basis, the program ranking was compiled.
  
  On the fourth stage, on the basis of the third stage data, five the most effective educational programs of "Bachelor" and "Master" degrees, which structure is similar to domestic educational programs, were chosen. The main criteria for selection were the requirements for the duration of the program - 4 years for bachelor and 2 years for masters. In addition, it should include high scores in the ranking of subjects" frequency and practice.
  
  The fifth stage of the study included the comparative analysis of educational training programs of "Doctor of Philosophy" degree. But, since Ukraine has moved to a three-level model of higher education not so long ago, the domestic educational system for PhD degree does not have western model yet. Therefore, we have chosen five training programs for "Doctor of Philosophy" degree in order to compare them and to demonstrate their credit-disciplinary component for further integration into the domestic education system.
  
  We have also identified ten subjects from each educational level according to the highest credit/number of frequencies in the educational and professional programs (EPP). Besides this, considering the best possible educational training programs for each educational level as an example, we have identified the one, which is the most appropriate according to relevant qualitative and quantitative indicators and will describe its construction principles and features, to be applied to build our own three-level training program.
  
  Discussion of research results
  
  Bachelors
  
  The study analysed 37 programs for "Bachelor" degree, which train specialists in public relations, providing different training period. According to European and American programs, training often lasts for three years, not four, as it is customary in Ukrainian or Russian universities. Education in Western universities is usually single-disciplined, the list of disciplines of the humanities and social sciences, compared to domestic universities, is limited. The number of credit hours at universities in Europe and the US is almost twice lower than in Ukrainian. Educational programs at European and United States universities differed by variability of subjects" choice. Educational programs of domestic and Russian universities hardly differed by name, but they were wide enough, that would be an advantage. It was found that training in public relations could be carried out with a focus on completely different disciplinary component. Six main fields of training in PR were identified. They are advertising and PR; communication; marketing; art and design; journalism and business and management. The study found that the average total credit exposure in Western universities is 133 credits, at universities of Russia the figure is 250 credits, and at domestic universities - 245 credits
  
  (Fig.1).
  
  
  
  
  
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  Fig. 1. The average amount of credits for EPP of "Bachelor" degree.
  
  Therefore, it is clear that the training programs in Western universities are nearly half less according to credit component, yet at the same time, their efficiency is much higher. Here is a list of ten disciplines, which according to credit indicator and frequency at high schools showed the highest result: Theory of Advertising and PR 8.0k./33; Fundamentals of Journalism 7.5k./32; Principles of Marketing 7.0k./28; Copywriting 7.0k/28; Fundamentals of Management 6.0k./25; Ethics in Advertising and PR 5.0k./24; Integrated Marketing Communications 5.0k./24; Speechwriting 4.9k/ 2; Branding 4.8k. /0; Principles of Oratory 4.7k./ 7.
  
  We offer to consider the most appropriate, in our opinion, training program for experts in public relations for "Bachelor" degree.
  
  At the University of Tampa (US), in the first year of study, the emphasis is laid on various aspects of marketing communications [Conestoga College, 2017]. Special attention is paid to such subjects as event marketing, branding and copywriting. The program includes also a large number of subjects related to economics (microeconomics, macroeconomics, fundamentals of economics and basics of economic research). This strategy of subject presentation was chosen for students to have a better idea of how advertising, marketing, and business are related between each other.
  
  During the second year students have an opportunity to acquire more practical knowledge related to the preparation of advertising campaigns both through traditional means and through using electronic media. In addition, students are taught how to start and to operate their own advertising agency and how to use psychological techniques in work with clients. Other disciplines, such as consumer demand study, evaluation of campaigns" effectiveness and planning and purchase of large media companies. Much attention is given to the objective component, related to work based on Web 2.0 technologies to develop creative and analytical skills in the field of electronic media.
  
  In the last year students work mainly individually and conduct, researches related to branding, development of promotional strategies and integrated marketing communications.
  
  They complete degree work. Alternatively, they can be offered training module on production. This allows student to employ, gain more knowledge that is practical and receive credit for this activity. This module lasts for a year. The student is obliged to go to work and attend classes at the same time. The mark is put with regard to individual training schedule of a student, which is compiled at his place of work.
  
  
  
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  Masters
  
  The study analysed 35 training programs for education level "Master" in the field of public relations. The analysis showed that in masters" training in this field the same trend as in the bachelors" training remained. Western universities offer different periods for training of experts - 1, 1.5 or 2 years. Domestic and Russian universities offer training period of 2 years; credit exposure is also different.
  
  In general, training program for "Master" degree is more narrow than for "Bachelor" but domestic education system contains a large number of subjects of social and humanitarian sciences, which sometimes prevail in the ratio of professionally-oriented disciplines. The study, the same as for bachelors, divided them into four different categories: advertising and PR; communication; marketing; business and management. The amount and character of disciplines for "Master" degree differed significantly from "Bachelor" degree in Western universities. In Ukrainian, universities amount and character of disciplines almost had no differences with the disciplines of "Bachelor" degree. Western programs tend to have more administrative functions of public relations and to study subjects related to communications and research.
  
  It was also found that the average total credit exposure varies in different countries. For example, in Europe and the USA the average total credit exposure is 90 credits, at Russian universities - 124 credits, and at Ukrainian universities - 108 (Fig.2)
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Fig. 2. The average amount of credits for EPP of "Master" degree.
  
  In terms of these figures, we can conclude that the quality of training, but not quantitative content of the program plays an essential role. Master"s degree of education at the West provides high mobility of students with possible employment in the workplace and a lot of practical training, while domestic universities hardly change the approach to training of master"s degree. Here is a list of ten disciplines, which according to credit indicator and frequency at high schools showed the highest result: PR in politics 6.6k/25; Crisis PR 6.6/25; PR in Business 6.6/24; Imageology 6.4/23; Information Wars 6.2/22; Media Planning: 6.1/21; Strategic Planning 6.1/19; Political Consulting 6.0/18; Strategic PR 5.9/17; Human Resources 5.5/16.
  
  We offer to consider the most appropriate, in our opinion, training program for experts in public relations for "Master" degree.
  
  The program at George Washington University (USA) is based on the integration of disciplines that are intended to learn the work with customers, innovation management, and
  
  
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  to cultivate the skills of reputation management. The program is flexible, it consists only of seven mandatory and four optional courses and provides the opportunity to participate in a unique program of students" exchange (Global Perspective Residency GSPM). It was designed not only for young students, but also for the already experienced employees who want to get additional education. This program has an option of practice [Georg Washington University 2017]. The program itself is an alternative to MBA programs. The largest number of subjects is related to innovation management and public relations in the energy field.
  
  Doctor of Philosophy
  
  Since the EPP for "Doctor of Philosophy" degree in our country have been introduced recently, we have chosen five training programs of appropriate level to determine the educational content of these programs and principles of their educational training. Here is a list of the subjects that are the most often found at the third level of education in the field of public relations:
  
  We have selected five training programs for "PhD" educational level for experts on public relations, advertising and allied branches that have similar disciplinary and informal content, but certain differences in the course structure [Educational program, 2017; Educational program, 2017a; Educational program, 2017b; Educational program, 2017c; Educational program, 2017d; Educational program, 2017e; Educational program, 2017f].
  
  Training for PhD degree lasts from three to four years. Almost in all programs, graduate students are required to study, to be in parallel engaged in teaching and to work on their researches. In addition, all programs had common disciplinary framework that is related to communication studies, journalism, and media technologies and media researches. Some universities open access to certain subjects for the student only when he defends his academic paper. The fact that candidates to the PhD degree create their own advisory centres, where they, without assistance of senior colleagues, discuss their scientific achievements is atypical for our scientific environment. Due to this, they develop scientific thinking and skills to solve research problems. We offer to consider the most appropriate, in our opinion, training program for experts in public relations for "PhD" degree. Here is a list of ten disciplines, which according to credit indicator and frequency at high schools showed the highest result: The Stylistics of Writing of Scientific Texts 5.0k./5; Scientific Aspects of PR-activity 5.0k./5; Methods and Techniques of Scientific Research 5.0k./5; Seminars in Aid of Scientific Research 5.0k./5; Seminars Following the Results of Dissertation Research 5.0k./5; Statistical and Analytical Methods of Research 5.0k./5; Foreign Language Scientific Field 5.0k./4; Basic Methods of Research in PR 4.0k./4; Theory and Practice of Writing Research Papers 4.0k./4; The Psychology of High School 3.0/3; Main Approaches to teaching in Higher Education 3.0k./4; PR in Science and Education 3.0k /3.
  
  Feature of the program for the degree of "Doctor of Philosophy" at the University of New York in the field of "Media, Culture and Communication" is the focus on the interdisciplinary study of the media and culture [New York University, 2017]. PhD candidates study disciplines, which include the structure of the media, science and culture, media history, visual culture, the science of sound, anthropology, sociology, political science, in order to attract interdisciplinary strategy of analysis. The focus in teaching and research is done on multi-methodological approach, which involves the use of different research methods, qualitative and quantitative discourse analysis, deep interviews, network analysis and other explanatory and critical approaches. At the university, they study historical perspectives through media
  
  
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  study, technology and culture studies in the historical context, comparative historical research, genealogy and history of media. PhD candidates actively explore global and comparative research methods in the context of cultural differences, forms of media, historic framework and theoretical paradigms.
  
  During the education, there are many workshops, including two major theoretical seminars during the first year of study. The first seminar entitled "Introduction into communication studies" refers to the theme of philosophical and theoretical hypotheses for different methodologies, approaches, procedures of research, which include semiotics, discourse analysis, ideological analysis, political economic analysis, historical analysis, archival research, psychoanalysis, feminist analysis, networking analysis, transcultural analysis, ethnographic analysis, content analysis, in-depth interviews and analysis of audience perception.
  
  In the view of the research component of the program, the seminar on proposals to the thesis work is of vital importance. It is carried out in the first semester of the third year of study to provide students with a proper theoretical and methodological foundation before they start working on their thesis works. The course is conducted as a workshop, and students must make first crude schemes for thesis work and the final versions should be prepared during the second semester of the third year of study. In addition, the faculty, inside or outside, gives lectures on basic theoretical and disciplinary courses with a volume of 12 credits. This list of disciplines includes the subjects of anthropology, sociology, history, philosophy, computer science, social psychology, political science, law and politics, science about feminism, international science and science of regional development, the sciences of America, culture, film and performances, critical theory and others. These courses are selective. Another disciplinary component is optional specialized courses (minimum 8-10 credits, inside the faculty). They cover any important graduation courses offered at the faculty of media, culture and communication [Educational program, 2017e].
  
  Recommendations
  
  In modern education "the main condition for building a successful model of training is the principle of consistency, steadiness and continuity in education" [Delikatnyy, 1986]. Many scientific papers are dedicated to this issue [Batarshev, 1996; Delikatnyy, 1986; Goncharenko, 1997; Hanaba, 2014; Gritsyuta, 2015]. Relying on the philosophical, psychological and pedagogical literature, we can say that throughout the development of pedagogical science the scientists have been actively holding searches of the most appropriate model to ensure continuity in education.
  
  "Category of continuity in the literature can be considered in many aspects - scientific, philosophical, pedagogical and didactic. However, in order to understand this principle, we must consider some aspects of the interpretation of the concept of "continuity". Speaking of continuity as a social process, here are two its components - transfer of values and their assimilation." The nature of values to be delivered to the students also reflects the semantic component of continuity. Konstantin Delikatnyy, in his scientific work suggests that the process of continuity should involve a continuous connection between the past, the present and the future in the context of the acquisition of educational knowledge [Delikatnyy, 1986].
  
  Another scientist Semen Godnik, considers the phenomenon of continuity as "the law of operation of all specially organized and controlled processes and believes that gradual
  
  
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  progressive development is impossible without continuity" [Godnik, 1981]. We agree with this statement and will add that during the analysis of academic textbooks on pedagogy the scientist had found the ambiguous interpretation of the term "continuity" and the functions that it must perform.
  
  Semen Godnik found that scientificity is a training rule that ensures the implementation of principles of scientificity, accessibility and continuity in education. Also, the scientist stated that the category of continuity necessarily implies a connection between what has been studied and new knowledge, being the elements of an integrated system. He also draws attention to the interdisciplinary relationship in the context of continuity in education, which is the study of related disciplines in the context of lifelong education. The continuity is meant that teachers will build the learning process so that future teachers, who will lecture their subjects in the future, will also teach according to the principle of continuity.
  
  In most cases, the phenomenon of continuity is considered in two aspects - methodological and common didactic. Nataliya Aleksandrova indicates that continuity, as a phenomenon, reflects the normative nature of didactics, it regulates the relationship between learning process and student, and this makes it one of the main principles of didactics [Aleksandrova, 2016]. Another scientist Olga Nezhyva considers continuity in learning as establishing of relationship between elements of learning process so that they could perfectly interact in the system [Nezhyva, 2016]. It is also meant that connection must be established between the elements of the system, between the forms and methods of learning, as well as between the procedures of material adoption. This connection must be constant at all stages of the material learning.
  
  Continuity as a scientific and educational phenomenon enables to understand the major components of the educational process, such as objectives, learning, content, methods, forms and teaching means. "Namely with the help of such concepts as continuity, consistency and steadiness in education, the model of educational training of specialists in public relations can be improved and meet modern requirements of the labour market."
  
  The scientist Vitaliy Slastenin notes the following concerning continuity: "In general, principle of continuity, consistency and steadiness in learning is stipulated by objectively available knowledge stages, relationship between sensual, logical, rational and irrational, conscious and unconscious" [Slastionin, 2004]. A student, passing all stages of the educational process, should not only be intellectually prepared to move to the next stage of information digestion, but should be also ready psychologically and treat the learning process consciously.
  
  Vitaliy Slastionin also says, "The principle of continuity concerns the issue of training content, sequence of its stages, forms and methods of implementation of the educational process, strategies and tactics of interaction in the learning process. It allows you to combine and build a clear hierarchy of individual learning situations into a single integrated process of learning and contributes to the gradual assimilation of laws, patterns and relationships between objects and phenomena" [Slastionin, 2004]. The principle of continuity helps to organize learning process, to build a clear sequence of individual acquisition of knowledge and to organize the training process as an organized algorithm of consistent actions.
  
  In implementing the principles of continuity and consistency teacher has to solve certain specific tasks in a planned periods. In turn, the consistency and continuity also allow students to move from simple to complex forms of cognition.
  
  The principles of continuity and consistency in training give the possibility to solve the contradictions between the necessity to develop a system of knowledge and skills according to disciplinary component and the principle of vision shaping and understanding of the
  
  
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  worldview. This approach is provided by systematic development of educational programs and training aids and by the establishment of inter and intra meaningful relationships.
  
  System approach to education makes it possible to structure learning material more effectively, to create a system of training materials that would have consistent content and would be delivered in a clear hierarchy. System approach to structuring should highlight key concepts and categories in learning material and to combine them with other concepts and categories and to disclose their genesis.
  
  In educational practice, the principles of consistency, continuity and steadiness are realized in the process of thematic planning, when the teacher draws a plan of training process and establishes the sequence of material presentation. A teacher should build curriculum so that basic concepts were studied previously with the theory, and after that training exercises followed.
  
  It is also worth noting the basic principles to be followed in the drawing of educational process on the basis of consistency and continuity: a person receives certain knowledge, that he can use, only when his brain has a clear view of the outside world; the organized training is the only universal tool of development of a system of scientific knowledge; system of scientific knowledge is generated in the order determined by the content logic of material and cognitive abilities of students; the less breaks and illogical sequences the learning process has, the more effective it will be; if the process of learning is not constantly practiced and the acquired skills are nor perfected, they will be lost; if students are not taught to think logically, they will always have difficulty in thinking; if you do not maintain a distinct system in the organization of educational process, the process will slow considerably [Shamova, 2002].
  
  Here are the characteristics of the training concept for professionals in the field of public relations, necessary for competence training model to work during the process of knowledge acquiring: the process of education must be systematic, consistent and continuous; education should be socially humanitarian in the context of educational content with continual increase of professionally-oriented disciplines; training should be carried out with the account of peculiarities of creative nature of future profession; high-tech nature of education and training and quality technical support of the educational process on the basis of modern information technologies. In this context, we would like to point out that it is very important to conduct PR-promotion of high schools in the education market in order to attract more students to the educational process, and thus to increase university profits. This profit can be used to improve the financial security of the educational process. During the learning process, we should apply practical teaching methods that will nearer the student to the future realities of the profession. The terms of parity and simultaneity of theoretical and practical knowledge and skills acquired should be executed. In course of professional education, a comprehensive professional diagnostics, as a part of the final control of the degree of assimilation of necessary knowledge, skills, abilities and competencies should be carried out. Regarding the formation of training model, it should be noted that it should be the most relevant and should meet modern requirements of society. According to French social engineer, philosopher and futurist, that model should be considered as the one being useful to society.
  
  Considering all above mentioned approaches and principles of the educational process, we have developed three-level model of training of professionals in the field of public relations. The set of the necessary competencies was chosen based on components" study, which form a training program for professionals in public relations, international experience of educational programs drafting, scientific articles and reports on the results of research on PR-education
  
  
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  issues conducted by the US Commission on Education in the field of public relations. [Toth, 2010]. Let us note the basic principles of drawing educational training programs based on competency approach to training specialists in public relations.
  
  In his study, we did not take into account the educational level "junior bachelor", because this level is aimed to implement primary production functions and is unfinished education level in terms of approaches to the training of specialists in public relations.
  
  Based on data of content analysis we compiled the list of ten disciplines, which are met the most frequently in all EPP of western model. These disciplines the most closely reflect the trends in modern PR-education. Also, relying on the list of these disciplines, we can establish a set of competencies that should be acquired by students at each level of education (Bachelor -
  
  Master - PhD)
  
  "Bachelor" educational level provides basic social and humanitarian training of students. The emphasis is given to following subjects: fundamentals and theory of public relations, journalism, fundamentals of sociology. In addition, much attention should be given to disciplines related to the skills of speech and writing, psychology and the basics of communication. We should remember that full-range fundamental training should be carried out at "Bachelor" educational level.
  
  At "Bachelor" educational level experts should know the basics of advertising and PR-activities and have the theoretical basics of the branch. Similarly, experts should have knowledge of the theory of journalism and marketing. It is rather important for future PR-specialists to master the basic principles of writing of speeches and texts. An important aspect of training is the mastering of fundamentals of management by bachelors. Moreover, we believe that the concept of management in this context is different from the concept of human resource management.
  
  The primary objective is to promote ethical professional behavior of future PR professionals. With this in mind, it is important to introduce such disciplines as ethics in advertising and PR and business ethics. In this sense, it is necessary for experts to know the basic rules of business ethics and ethical standards of advertising and PR activities.
  
  Great attention should be paid to the study of communication. For example, disciplines "Systems of Marketing Communications" and "Integrated Marketing Communications" allow students to acquire the necessary competencies in this area.
  
  It is important that professionals receive solid training in the fundamentals of branding.
  
  Future PR managers must know the principles of brand formation and promotion. Special attention should be given to public speaking. As specialists in public relations are primarily communicators, they should master the skills of effective and persuasive public communication by means of oratory and rhetoric.
  
  The purpose of training for "Master" educational level is to provide students with the opportunity to receive and develop the skills and knowledge of management, gain knowledge of crisis and strategic management. In addition, the scope of master degree includes branch disciplines related to PR (PR in politics, PR in business sphere or social sphere). Also "Master" educational level is the first step in preparation for the educational and scientific level "Doctor of Philosophy" and, accordingly, disciplines related to scientific component of education, such as peculiarities of scientific perception and research, as well as basics of protection of intellectual rights and PR-science are lectured there.
  
  As for the educational competences of "Master" level, based on research data, we believe that the future PR-specialist should be aware of the specifics of promotion of any product and
  
  
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  in any field of PR-activities. It is important for students to acquire competences in the field of crisis response, to be able to counteract the aspects of the information war and to respond to any informational and communication threats systematically.
  
  Training of PR-specialists at "Master" educational level is more single-disciplined than at "Bachelor" level. It should be based on professionally oriented disciplines. It is important that in this context, experts acquire all the necessary knowledge, skills and abilities to develop and create the image. An important aspect of "Master" training is the ability to structure and form a competent media plan. In our opinion, qualified PR-specialist should be experienced in the field of political PR, political consulting and political technologies.
  
  Special attention should be given to management competences. For example, with the help of such discipline as strategic PR student will acquire the knowledge and skills of management and organization in the field of public relations, will learn to understand and to predict the conditions and prospects of development of public relations/media markets, to carry out critical analysis of public relations and information material, will be able to exercise the managerial functions of public opinion formation, to plan strategic actions as to the PR-campaign organization, will possess methods of cooperation improvement and actions coordination inside the team of PR department, agency or media office. Also this list includes the abilities and skills of promotion and popularization of web sites, PR-projects in Internet, the ability to control the placement of PR material on advertising media and more. In this context, it is important to acquire purely managerial competences. Therefore, for example, it is appropriate to include the discipline "Human resources management" into the training program for public relations on "Master" educational level. Research has shown that exactly this training component is necessary for masters in the field of PR. Training at this level should be professionally oriented, giving lectures on single-disciplined subjects.
  
  Speaking about "PhD" educational level in public relations, we should say that this level is theoretical, scientific and research. During the educational training PhD student shall develop theoretical, scientific and research skills necessary to supplement the range of scientific knowledge in public relations. Educational level "Doctor of Philosophy" is designated to prepare graduates for teaching, research and administrative positions at universities and to conduct applied research in the field of public relations.
  
  Students, who have completed third level of education training, should be competent and ready to serve as managers and future teachers at universities and research institutions. PhD students must be able to explain simply the course content and to evaluate the work of students effectively; be aware not only of complex knowledge of public relations, but also of cooperation of PR-science with branches related to PR; have necessary skills to develop and contribute to their discipline, conduct researches.
  
  As the part of the study, we have established that specialists in public relations have to be able to write texts in scientific language, conduct scientific researches, manage scientific and analytical methods of research. In addition, it is very important for students to speak foreign language and to be able to teach and share their knowledge.
  
  Conclusions
  
  Given to the fact that Ukrainian education recently moved to a new three-level model of education, it is of vital importance that educational training in public relations is based on the principles of continuity, steadiness and consistency. The principles of continuity and
  
  
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  consistency in training can solve the contradictions between the need to form a system of knowledge and skills according to disciplinary component and the principle of forming an integral vision and understanding of the worldview. Foremost, systematic development of educational programs and teaching aids and the establishment of interdisciplinary and interdisciplinary relations ensure this approach.
  
  The systems approach, in turn, makes it possible to structure the training material more effectively, to create a system of training materials that would have consistent content and shall be taught in a clear hierarchy. System approach to structuring should highlight the main concepts and categories in training material, combine them with other concepts and categories and to disclose their genesis.
  
  Based on the analysis of domestic and international approaches to the training of specialists in public relations, taking into account the educational and professional competencies, demanded by the labour market, as well as basic competencies, which are to be acquired as a result of learning content acquisition, a set of competencies of PR-specialist and professional competences that must be acquired at every level of higher education were conceptualized.
  
  For bachelors, these are the competences, related to operational functions and responsibilities in the field of social communications: knowledge and writing skills, features of promotional product creating, advertising budget establishment, graphic works, work with new media, marketing, journalism, conducting of communication research. The disciplines of social and humanitarian block are to be taught exactly at bachelor"s level.
  
  At the master"s level, competences related to the managerial component of public relations, crisis management, and branch PR are to be lectured. In addition, this level is a transition level to educational and scientific, so the disciplines, which will help students, gain basic knowledge on the fundamentals of scientific activity, protection of copyright and philosophy of science should be available.
  
  The third level, PhD, is educational and scientific level. Competencies of this level should be divided into three interrelated parts: 1) professionally and scientifically oriented; 2) research;
  
  3) teaching skills.
  
  The implementation of the above-mentioned provisions into domestic higher education will be gradual and will depend on many system factors (economic, political, and social). This applies particularly to the third level of higher education "Doctor of Philosophy." Therefore, as experience has shown, Ukrainian universities reform on new standards and approaches to education in high school considerably difficult.
  
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  The Experience of Calling: Educational Aspects and
  
  Cross-Cultural Comparisons
  
  Yevhen Muliarchuk - PhD, Senior Research Fellow
  
  H. Skovoroda Institute of Philosophy
  
  (Kyiv, Ukraine)
  
  E-mail: muliarchuk.yevhen@gmail.com
  
  The presented study of the phenomenon of calling in educational aspects is based on the results of the research accomplished in Ukraine in 2016. Calling experience of secondary school pupils and university students as well as of school teachers was examined in the surveys and in-depth interviews. Calling as a phenomenon appears to have the following structure: Desire - Talent - Realization - Social or Spir-itual Benefit. The aim of transpersonal goodness is the core of the phenomenon of calling and gives the integrity of its structure. The presented research in Ukraine mainly supports the results of the American research of calling for teaching performed at Liberty University, USA, in 2008. However, some cultural differences were revealed and analyzed.
  
  Key Words: phenomenon of calling, lived experience, self-actualization, career choice, responsibili-ty, social and spiritual benefit, goodness, morality, ethics, teaching
  
  Introduction
  
  Calling as a basic cultural phenomenon was positioned in the social thought of 20th century by Max Weber due to his researches of social and economic history, politics and studies of religion [Weber, 1980; Weber, 1952]. Weber"s concept of calling was developed in particular within the analyses of Protestant ethics and evolution of capitalism [Weber, 1963]. The Ger-man philosopher and sociologist analyzed the process of secularization of calling from the initial religious tradition and its transition into the ethics of profession spread in the Western countries" culture. It is clear that at the beginning of 21st century calling is a relevant idea for the Western Christian countries [Bigham & Smith, 2008: 9], but there is a question if it is ac-tually vital in the other cultures.
  
  The presence of the idea of calling in the contemporary Ukrainian society is not sufficiently researched. Calling belongs to romantic and religious tradition and it is important to know its role as a motivating factor in a rather secularized pragmatic world. Moreover, the reception of well-known cultural ideas and practices in the course of social transformation, as it is in
  
  Ukraine, could be complicated. Ukrainian scholars pay attention to hybridization as a global cultural trend: "For the globalization unprecedentedly opens opportunities for a meeting of unmeetable and so often unmatchable phenomena" [Gomilko et al, 2016: 178]. That is why it is necessary to find out how specific is the existence of the phenomenon of calling in the con-sciousness of Ukrainians. A particular interest presents the significance of calling in choosing and practice of profession in education. Teaching in Ukraine is definitely underpaid, its pres-
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  tige is rather imaginary than real. We have a shortage of teachers in some regions especially rural. Many successful students of pedagogic professions prefer to get other jobs. Pupils at schools do not often feel that their teachers are motivated to work and are not motivated for learning themselves. Nevertheless, the moral aspects of the motivation for the profession are highly important. An honest work in various fields often requires a kind of devotion. It is true that the salaries from the state budget in Ukraine hardly cover the living expenses of teachers and people of many other jobs as well. We do not expect a fast improvement of the situation. Thus the topic of calling is maybe more important in Ukraine than it is in the other countries.
  
  Methodology
  
  The origin of this study is the author"s metaphysic wonder of calling. Wherefrom comes the call we do not know exactly for sometimes it is from outside and sometimes it is intrinsic or both directions are present in our consciousness. Still we live in a responsive way and the most important is how we respond. There is a kind of hermeneutics behind every philosophic question and a big deal for ethics concerning many human deeds. Although we cannot know exactly the principal things in our life, we need to understand them.
  
  As for our research, hermeneutic phenomenology is a method and a strategy of thinking. The way we have got the experience of calling revealed is in-depth interviewing. When con-ducting an interview we are asking, hearing and speaking to our interviewee. We reconstruct and repeat what we have got from our interlocutor to bring the phenomenon of calling into the light of understanding. The in-depth interviews were preceded by target surveys to get some statistics about the factors of choosing future professions and about the share of those who declare having the experience of calling. That gives a piece of solid social reality for the represented phenomenon.
  
  There were conducted 2 target surveys in Kyiv, Ukraine in April and May 2016. The first was of 105 pupils of the 10th year of study from 2 Kyiv secondary schools. The second was of 90 students from National Pedagogical Dragomanov University, 10 of them were subsequently chosen to be the participants of the following in-depth interviews. In August 2016 were done 5 interviews with Kyiv school teachers chosen according to the references of their colleagues and pupil"s parents. All the process of interviews was agreed with faculty and administrations except teachers who were asked in private.
  
  The results of the surveys
  
  Secondary school pupils
  
  At present, there is an 11-year secondary school education system in Ukraine. We held a poll of the 10th form pupils just in the end of the school year. Before the last year at school, they were ready to speak about their future. The respondents answered whether they have cho-sen their profession, what is the role of their relatives in their choice, what are their motives, do they feel a call for any kind of work, and is it at all necessary for a profession to coincide with a personal calling.
  
  General ideas of secondary school pupils about their future professions:
  
  1. At least 90% of pupils of the capital city of Ukraine are going to get their future profes-sions at the universities and colleges.
  
  
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  2. At least 50% of them before their last year at school have decided what profession they would like to get.
  3. 30% of all respondents are going to choose the professions of their parents or close relatives.
  
  Motivation for the professional choice:
  
  1. 70% of respondents are motivated by monetary gain of their future profession.
  
  2. Almost the same, up to 70%, are looking for their personal development in the profes-
  
  sion.
  
  3. 30% of pupils think about social prestige of the profession.
  
  4. The same quantity, 30%, thinks that their future work should give them the convenient surrounding of alike-minded people.
  5. 30% declared that the main thing for them is a sphere or content of their job.
  
  6. About 30-35% said that they want to serve society or some good purpose in the world.
  
  Personal experience of calling:
  
  1. 33% of pupils declared that they feel a calling for their future profession or for some other kind of occupation in their life.
  2. 54% were not sure about what is their calling.
  
  3. 13% answered that they have no feeling or understanding of calling at all.
  
  Attitudes towards calling and professions:
  
  1. At least 50% of respondents said that it is important to choose a profession according to one"s calling.
  2. However, 45% said that calling and profession should not necessary coincide.
  
  3. 5% were not able to give their opinion about it.
  
  The results show that every third of 16-17 years old school youth in Ukraine knows what his or her calling is. Not less than 50% of them declare that calling is a base for their future pro-fession choice. 30-35% of respondents have rather altruistic or moral intention for goodness when think of their future occupation. Overall, calling is a relevant idea for Ukrainian youth.
  
  University students
  
  90 students of a National Pedagogical Dragomanov University in Ukraine were polled during April and May 2016. The students were asked if they have plans to go for teaching profession after the university, do they have relatives who are teachers or educators, is it their first profession, what are their motives of choosing their present place of study, what are their internal and external reasons to became teachers, do they feel a calling for the teaching work, is it at all necessary for a profession to coincide with a personal calling.
  
  The intention of education at the chosen university is mainly teaching. Nevertheless, along with teaching qualification students can get other kinds of professions like an interpreter, editor, social worker, university lecturer, etc. That is important for understanding of the obtained data.
  
  Vision about future profession:
  
  1. 23% are going to teach after university.
  
  2. 40% are not sure if they are going to teach.
  
  
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  3. 37% are not going to be teachers.
  
  Reasons for study at the university:
  
  1. 25% are interested to get a teaching profession.
  
  2. 65% have come to the university to study a specific subject like languages, philosophy, etc. without a direct aim to become teachers.
  3. 10% have no definite interest in any kind of profession. Their department and the univer-sity were just a place where they went after school.
  Only 3% had another profession before the university.
  
  External motivation for teaching profession:
  
  1. 15% think that long-term summer vacation is an important benefit.
  
  2. 6% reckon that teaching gives respect and prestige in the society.
  
  3. 21% see the possibilities of additional earnings along with school lessons as a benefit of teaching.
  Overall, the respondents who are going to be teachers do not see much of external benefits of this profession.
  
  Internal motivation for teaching profession:
  
  1. 60% of future teachers would like to work and communicate with children whatever subject it is.
  2. 35% would like to teach and educate youth.
  
  3. 29% want to benefit society and serve others.
  
  4. 18% declare a spiritual calling for goodness.
  
  5. 17% first of all like their special subject of teaching.
  
  6. 3% have a religious calling for teaching.
  
  Calling to teaching profession:
  
  1. 25% of the respondents are sure of being called to teach.
  
  2. 52% cannot say if they have or do not have a calling for teaching.
  
  3. 23% of the respondents state definitely that they do not feel any calling for pedagogics.
  
  General attitude towards calling:
  
  1. 50% of respondents say that it is necessarily to choose a profession according to own calling.
  2. For 20% it is desirable, but not necessary, to combine calling and profession.
  
  3. 30% think that calling can be fully realized beyond the profession.
  
  The results of the survey show that pedagogic university students in Ukraine have various reasons to study and not so many of them, about 25%, would like to become teachers. Rel-atively more, namely 33%, of senior pupils at schools appeared to know their callings. That means that pedagogic universities in Ukraine are not exactly focused on pedagogics. They of-fer a big variety of professions in order to get sufficient number of students. Therefore, for the significant part of the students teaching career is not the aim of their study. Nevertheless, for more than a half, up to 70%, of students calling is a really important motivating factor whether for teaching, or for another job.
  
  
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  In-depth interviews about calling
  
  Ten students of the pedagogic university were invited for the individual interviews that took place at H. Skovoroda Institute of Philosophy of National Academy of Sciences of Ukraine in May and June 2016. The students were from various departments: 5 were linguistics and literature students, 2 were students of social psychology and social management and 3 were students of philosophy, religion and social science. All the participants were going to become teachers or educators in some perspective and declared their feeling or understanding of call-ing. They were in the end of the 3rd year of study at the university. 8 were female, 2 male, age 19-21 years old. The interviewees came to the university form the various parts of Ukraine. 5 teachers from Kyiv schools were also asked for the interviews in August 2016. The interviews were at places convenient for every teacher, mainly at their school or at H. Skovoroda Institute of Philosophy of National Academy of Sciences of Ukraine.
  
  All the interviews were audio recorded and later transcribed. In the process of analyses, the main themes were selected from each interview with reduction of non-relevant pieces. The consis-tent statements and general themes were repeatedly reflected on and analyzed. The individual dif-ferences of the experiences were not lost though. Every interview gives the unique appearance of the phenomenon of calling and personal attitudes towards it. The experience of everyone worth to write a special short story, but we have no room for it in this article. All the names of the students and teachers are changed in this article, except one teacher who wanted a real name to be left.
  
  The interview guide for teachers was not significantly different from the students" guide. I asked the students and teachers how did they come to their career choice, what they liked to do at schools and how it became clear for them what to do in their life. Then the theme was the understanding of calling, ethical and other problems on the way of its realization. In the end, we discussed the meaning of calling for pedagogic profession.
  
  The results of the interviews and their interpretation can be divided by 5 main blocks:
  
  1. Decision to come to pedagogic university and chose a teaching profession.
  
  2. Religion and spirituality as motivating factors of the career choice.
  
  3. The definitions and the structure of the phenomenon of calling.
  
  4. Calling and morality.
  
  5. Calling in the practice of teaching.
  
  1. Decision to come to pedagogic university and chose a teaching profession
  
  Teachers in families
  
  Presence of teachers among family members is an important factor for positive attitude to pedagogic profession. In our target survey 44% of students answered that they were from teacher"s families. Accordingly, in the sample for the further interviews 5 of 10 students and 2 of 5 teachers appeared to have relatives in education. Some of them consciously followed the careers of their family members or tried to do what their mothers or fathers had not realized in their own lives. Actually, children or grandchildren from teachers" or professors" families were not often persuaded to go the way of their elder relatives. It was rather a matter of example or the atmosphere at home that influenced the younger generation. Even more, students appreci-ated that their families let them make their own choice.
  
  
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  Good examples or good advice beyond a family
  
  Students and teachers often said that they wanted to be like some of their own teachers or professors. A good example of a school teacher sometimes was more important than the influ-ence of the family in a career decision. Loved teacher was a source of inspiration to come to the university and study his or her favorite subject or just to become an educator. For the part of the students, favorite professors at the university were the source of strengthening of their own professional choice. Some interviewees also told that they got a piece of a career advice from a psychologist or a teacher in their school years. The acknowledgement of person"s gifts and abilities to do something specific received from other people was an important support often needed for making a career choice. Usually it was a kind of specification in the favorite field of activity of the person.
  
  Desire to make a difference
  
  It is rather not a typical motivation, but two students and one teacher said that seeing many wrong examples of the way of teaching at their schools they wanted to be opposite, to become teachers of some new kind. They wanted to change the system and routine of education and bring creativity, helpfulness, liberty to school life.
  
  Previous pedagogic experience or an interest in a specific sphere of knowledge
  
  Many of interviewees said that they decided to become teachers because of their own teaching experience at school or at the university. They had a pedagogic practice, taught some lessons, led other school activities, took care about their younger schoolmates and they liked it. Many students, however, came to the university just to study their favorite subject. Only after a pedagogic practice and getting more knowledge of their field, some of them for the first time understood that they would like to be teachers.
  
  Disposition to teach and grow younger generation
  
  A really often explanation of the choice of a teaching career is love to children. The majori-ty of students and teachers told that they had always enjoyed being with children and therefore they would love to teach and grow up the youth.
  
  Disposition to work with children and interest in some subject for teaching were in many cases more important than every kind of suggestions of families or the other people"s positive or negative examples. Following what one likes to do or to be is a way to the right career de-cision and it appears to be the first trait of a calling.
  
  2. Religion and spirituality as motivating factors of the career choice
  
  5 of 10 student interviewees were believers of different kinds and depth of involvement in a religious life. 3 were Orthodox Christians, 1 was a believer of a new kind close to Protestantism and 1 was rather an intellectual believer without any church belonging. The first 3 students ac-knowledged the importance of religion for their disposition to help and care about people. Conse-quently, that led them to their profession. It is remarkable that the next person who was specially inclined to explain all her activities via God"s will did not have a direct aim to become a teacher. Her lifeway is not focused on some specific activity. The last of the 5, an "agnostic" believer as he named himself, does not see any link of religion and calling. Religion for him is a kind of a transpersonal philosophic belief, while calling is a rather individual necessity.
  
  
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  The dominating way of thinking about religion and calling of our interviewees could be reconstructed like that: even when one believes in God, he or she thinks that the choice of a profession is rather a matter of personal feeling or reasoning. The higher power is literally "higher" than the level of individual preferences. Even if everything happens by God"s will, one cannot know that will to the end. Believers understand that higher religious guidance as an implicit process and they just hope for God"s help on their lifeway. To specify that, I am giving the words of one student: "If God brought me to the profession, He would help me to cope with all the difficulties of that work."
  
  Spiritual motivation for the choice of profession is more common than religious one. Stu-dents can understand spirituality as an internal faith, personal convictions or moral values that motivate their actions more than material needs. However, not so many young people use the notion of spirituality to explain their motivation. There is a kind of skepticism towards worn moralist words and towards the variety of modern quasi-religious practices in Ukraine. Out of 5 students, who were religious believers, only 1 said that religion and spirituality is the same.
  
  For the majority of students the choice of their profession was caused by personal feel-ings and understanding, or it was a result of the influence of their family, teachers and other circumstances. Ukrainian students would rather see their future from the starting point of the desire, responsibility and courage. Nevertheless, some of them would accept that their lifeway is not only in their own hands or just subordinated to the society, but there is a higher power of Providence beyond their considerations.
  
  Anyway, all those who declare the feeling of calling think that it is not accidental, that it has a special meaning in their lives. Calling reveals the need of fulfilment and living a useful life.
  
  3. The definitions and the structure of the phenomenon of calling
  
  Actually, students and teachers could explain their motivation of career choice using var-ious terms and not necessarily "calling", but when asked they would readily interpret their experience as a calling. For some of students who had difficulties to formulate their own notion of calling was given the definition: "A career that is not motivated by monetary gain or is for the betterment of society or the good work of a higher power is considered a calling" [Colozzi & Colozzi, 2000]. One of the Ukrainian students, Paola, put it in the same words: "Calling is what one wants to do paying no regard to material benefits of it."
  
  Many students inclined to interpret calling as a "congenial work." The doctrine of "conge-nial work" belongs to the famous Ukrainian peripatetic philosopher of 18th century Hryhory Skovoroda. "The only way to happiness is to follow your heart and do what is congenial to you", taught the philosopher. His motto was Socratic: "Know thyself" [Skovoroda, 1994]. As Skovoroda"s philosophy is familiar to Ukrainian students, the "congenial work" is a paradigm of the understanding of calling for many of them.
  
  Nevertheless, we tried to go further and get more specific definitions, which allowed us to see the diversity of the experiences. The obtained definitions could be classified by their intentions: 1) self-actualization, 2) socialization, 3) transcendence. Actually, it was possible and even inevitable to combine two or three of those intentions, but one of them would prevail for every person.
  
  Self-actualization means calling for self-fulfillment. It can be shown in the words of the in-terviewees. Student Helen defines: "Calling is what one is interested in and what one succeeds in, because one has got ability to it." There can be also a self-manifestation aspect, namely to
  
  
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  do what is congenial for a person. Another student, Mary, says: "Calling is when one wasn"t taught specially to do something, but it comes out good and easy for him or her." One reveals an intuitive competence in something, can do it naturally. It is a kind of being a true yourself. It could also appear like student Andrew states: "Calling is when one understands about some work or activity that one just wants doing it and at the same time cannot do anything else." It is rather emotional statement, although there has to be a moment of conscious decision to go for what one wants instead what gives one more benefits that are external. Moreover, it is not about a realization of all gifts, because one may have many of them, but just a single calling. Another interviewee, Faina, would add that calling holds one not in a sense of obsession, but as something fascinating. It is when one does not want to divert of something, can do it hourly.
  
  Self-actualization is driven by desire and will of realization of personal abilities. According to student Tanya, "Calling is a steady desire that needs its realization." It is not necessarily an egoistic intention. Calling even obligates one to develop his or her talents and socializes the person. Socializing orientation of calling means that one wants to help other people or to serve for betterment of society. Helping people is an internal conviction and a pleasure at the same time. Christina says: "Calling is to help people and get satisfaction of that." The other student, John, agrees: "Calling is an activity that brings you happiness and benefits the society." Those two sides, happiness and social benefit, cannot be separated when it is a calling. Therefore, the formula of calling looks like that: Desire - Talent - Realization - Social Benefit. If one does something only for oneself without any obvious or at least indirect benefit for other peo-ple or society he or she will not prove that it is a calling. That line can be easily extended to transcendental motivation.
  
  Transcendental intention means calling for the higher purpose such as God"s will or good-ness itself. It also means that personal actions are not confined to the limits of human life and society. Religious motivation is the first example. It prompts one rather to rely upon God"s will than on own understanding. Student Jane says: "Calling is a purpose which God intended for me." She prays God: "If Thou created me than lead me where Thou will, because I do not know myself entirely." The second example is a motivation on the base of regulative idea of infinite spiritual development. There are ideas about the purpose of life, values, virtues that give direction without limits. The commandments from the Bible or the non-religious "spiri-tual" aims of service for goodness in the world are the ways of transcendence. Therefore, the religious or spiritual construct of calling is: Faith - Gifts - Deeds - Religious or Spiritual Benefit. One has to realize one"s faith using one"s gifts for God"s sake or for the sake of the idea of goodness to prove that it is a calling.
  
  4. Calling and morality
  
  Actually calling appears as a living for a good purpose or for a good idea. Nobody would consider own calling as a bad one. Calling requires moral virtues such as devoutness, courage, responsibility, patience, tolerance. They are important not only to realize calling, but also to weigh it towards the other obligations. Calling itself obligates. "If it is a calling, one has to follow it, to fight for it to the last possibility", says Helen. I asked: "Can one betray one"s calling?" The answer of student Andrew was: "Nobody swears about calling and therefore cannot betray it. One should not forget his or her calling, but that is a right of a person to de-cide what is more important." Generally, more important are duties towards family, defense of own country, etc. Still, common is a position that one should seek the balance or at least keep
  
  
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  a link with calling when cannot realize it for some time. Moreover, only those who are able to meet their obligations prove themselves as a mature people. Obligations are mainly social, whereas calling is personal. One must combine those social and personal levels. Responsibility enriches person and adds a value to the life in calling.
  
  Morality cannot compel one to a calling. If not an existential anxiety, it could be enough for the person to live according to morality and other obligations. Morality in turn makes living in calling complicated. It can even conflict with a calling. Sometimes the calling of a person looks unacceptable for the other people, whereas one does not see any harm in it. For example, a tattoo master thinks that he is a man of art and makes his customers happy, but other people would think that tattooing is a wrong thing. Still there could be more destructive affections, obviously harmful to the society. I had a provocative question: "Is it possible to get a calling for evil?" To my surprise, I got once an affirmative opinion. One student gave an example: there are people who like to kill or who are naturally aggressive. If there is no war, they go hunting, go to police service, or realize their passion another way. However, having found their place in the structure of the society, they could fulfil some useful function. I asked: "What makes a calling of such a passion?" The answer was: "constancy, persistency, inevitability." One feels that was born to it and realize oneself in it. One does not think of doing something evil for the sake of evil. Such a person just does what is natural to him or her. Idea that calling is natural seems to be a core of that student"s obviously mistakable opinion. Calling is not natural. It is human and humanity is more than natural. Calling is not subconscious. Evidently, we need to gain an external benefit, to socialize, to serve a good purpose, or at least hope for beneficial consequences of our actions. Even that naturally cruel activity from student"s example becomes in fact positive and righteous if it serves and benefits the society.
  
  Mainly participant students and teachers rejected the link of calling with evil at all. Calling cannot be demonic or diabolic. The interweaving of personal intentions with social evaluation and transcendental values with social benefits protects calling from being morally wrong or a mistaken. Nobody would think of calling contrary to the benefit of the other people. The obvious question about egoism of calling meets the answer that calling helps one to do the best and so to be useful in the society. Calling could look selfish only from some particular point of view, for example, for members of the family, etc. However, many think that successful people benefit the society and harmonize their surroundings. In the society a kind of a balance of various per-sonal callings is possible. Social structure of professions correlates morality and calling. Robert K. Merton said: "What, then, seems to be involved in the widespread push of professionaliza-tion? ... First, the value placed upon systematic knowledge and the intellect: knowing. Second, the value placed upon technical skill and trained capacity: doing. Third, the value placed upon putting this conjoint knowledge and skill to work in the service of others: helping. It is these three values as fused into the concept of a profession that enlists the respect of men." Therefore, "social invention of the professions institutionalizes altruistic behavior. The profession does not require practitioners to feel altruistic (although that might do no harm); it only requires them to act altruistically (at least to a substantial degree)" [Merton, 1960: 9, 11].
  
  Good and beneficial aim makes the feeling of true calling and unites it with morality. Whereas calling and morality are of different origin, the first is rather personal and the last is social, both need a transcendental horizon of goodness. Maybe that is a point where individual pleasure meets justice, personal right becomes righteous.
  
  We have got to add just a few moralistic theses to the topic calling. Who thinks to be called or have a calling should be able to hear oneself, the other people, and maybe the higher level
  
  
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  than just a man. To some extent, hearing is also opposite to calling. Obedience is a great mor-al and religious virtue that sometimes prevents from persistence on personal calling. As for Christians it is definitely not a new thought. That is how we can understand the double nature of calling according to Hryhory Skovoroda. The philosopher said about the task to combine a personal inclination to some work and the general aim of looking for the kingdom of God: "Happy is a man who combined his sweetheart working with the general one" [Skovoroda, 1994: 116]. So that the general calling is what everyone obligated to and the personal calling is what an individual able to fulfill. We would add 2 more virtues and vices that are important or harmful for calling. The virtues are love and wisdom. The vices are laziness and fear. Virtues can help to get a balance in our life. Vices prevent from fulfillment our calling.
  
  To sum up the ethical part, calling itself has a transpersonal benefit as its aim. Therefore, the external to individualistic point of view on calling is possible and necessary. That is why there is a room for an ethical reflection about calling,
  
  5. Calling in the practice of teaching
  
  Teaching as a calling
  
  Teaching is not entirely a dynastic profession. Although every 2 of 3 students in our target survey who said that they feel a calling for teaching were from pedagogic families, at least 1 of 3 came from the other surrounding. Teaching is not a destiny. It is a calling. Why calling is so important for teaching? Because on teacher"s work depends the future generations of people. Teacher is involved in a twofold process of "1) education as a purposeful cognitional activity of gaining knowledge, abilities, and skills and their improvement, 2) upbringing as a purposeful methodical forming of proper features of a person..." [Beregova, 2016: 36] The result is a social maturity, responsibility, creativity of young people. For the development of the personality of pupils a kind of caring is expected from teachers. It is impossible without an internal motivation of calling.
  
  Calling requires self-development from a teacher and makes him or her able to develop youth, otherwise a teacher is a cause of degradation and lost interest of pupils to study. As for every other profession, for teaching is true what our interviewee-students stated. For example, Jane said: "The work in calling is creating and the work without calling is ruining of oneself and others." Mary reasoned: "By calling one brings harmony. One acts with love." John noted that, "working by calling one gets moral satisfaction, joy and gives the same to the others."
  
  Calling is responding. A called person is responsible for the profession and for the others who involved in it, teacher is responsible for pupils. Let us get again to our students" opinions. Daria: "If I become a good teacher, it means that I will realize my calling and I will have a responsibility for my profession and for the children." Faina said: "We do not need even to say "calling" when we mean responsibility, ability to do something really good and to overcome difficulties. That is just a human life." Is it enough to be just a responsible professional without a calling for teaching? Not at all! Our interviewees would not agree that calling is no use at schools.
  
  Do we have to demand any evidences of calling from teachers? Formally, we do not need such a requirement. Fortunately, there is a kind of natural selection at schools: not so many teachers can stand the difficulties of the profession without a calling. Those who see that they are not happy with that job usually quit teaching after the first years of practice. It is a common response from teachers we interviewed: teaching without a calling cannot be an attracting
  
  
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  profession. One of our students, Tanya, says expressively: "Work with children is a nightmare without a calling." For those lazy and passive people who would have stayed in teaching job the assessment procedures would be a peril. Actually, they never have good results at their work. Teaching, when it is really successful, is not only a profession. It involves all the person-ality of an educator. Just having skills is not enough. "One can get all the certificates, pass all the exams, but his or her lessons are unbearable", student Andrew says from his school expe-rience. Why? Because there has to be something more than formal responsibilities in teaching, something personal and even transcendental what we try to catch in the word "calling".
  
  Calling cannot be measured and certified. It is even unethical to require proofs of calling from candidate for a job, because calling is free and because the person who enters the profes-sion should have a credit of time and chance to try it. To add more, at the low level of salaries at schools we mostly have teachers by calling, because they survive the difficulties. We would say nothing about the minority of those who do not do their work honestly. However, when we try on calling every beginning teacher we will never have a sufficient amount of teachers at schools.
  
  Actually, it is not so hard to see who is called to teach. The first indicator is pupil"s be-havior. If they feel respect for themselves and respect a teacher, if they have an interest for learning, if they are responsive that is an evidence of teacher"s disposition to the educational subject and teaching as well. Such a teachers are those whom everyone remembers and whom everyone grateful from schooldays. They are examples to follow in every school. Called per-son brings more than required to his or her work, does more than it is paid for, because needs it not for money first of all. In teaching it means do not stick at formal programs and plans, but create, give own sole to it. The passion and joy of teacher"s work is evident. It fulfills and it is catching. It passes to others and brings happiness.
  
  Teachers" experience
  
  We would like to add some findings from 5 interviews with teachers. Actually, they were 4 teachers and 1 school psychologist. The main things we had understood with students did not change after the interviews with teachers. We just tried to catch the wisdom of experienced people and add it to the whole picture.
  
  Iryna, a teacher of elementary school, is 25 years in profession. Her sense of profession: "I am working, because it is mine. I get used to it, I like it and I just cannot be without it." The difficulties of the profession do not overweight a satisfaction that Iryna gets from teaching. Those flashes of inspiration, desire to give something special to pupils, to teach them thinking, to evoke their creativity supports the teacher in her work. The work holds her. Her thoughts are busy after working hours. She thinks about her work, her pupils. Still, it fulfills her, gives her wings.
  
  The phenomenon of calling for Iryna is both internal and external: "That is not just our own device. We feel a push for it from outside." Mainly calling is a matter of self-actualization. For the person it brings happiness up to the end of the life, but loftily speaking it is also a mission. Her calling is for people, not the deeds, but people call. The teacher sees the faces of children in her mind and they inspire her to stay in profession, to respond them with her devotion.
  
  Yevhen, 13 years in teaching of English, is looking at calling as a way of honest life. Chil-dren will not allow one to lie. Knowledge that teacher gives is not just a bunch of facts on a subject, but it is a way to know the world and oneself. Moreover, it is a kind of attitude to life: be conscious, know thyself, be responsible, and bring benefit to the world. That starts from school.
  
  
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  "Teacher"s calling is to bring young people to their callings", that is how we understand
  
  Yevhen. That is the core of the teacher"s mission in the world. If one is called to teach, he or she leads young generation by the way of knowledge and prompts them to be mature, respon-sible and beneficial citizens. That is a way to make young people happy in their lives.
  
  Therefore, to be a teacher is a different thing than just to have a teacher"s job. Teaching is a way of living when internal work never stops.
  
  Svitlana has been a teacher of Ukrainian language and literature for 30 years. Teaching is a task not only to help young people find their own ways, but also to show those ways in purpose, to give the direction in the society, even to make them patriots of their land and cul-ture. Black weekdays are shined for the teacher by the asterisks of children"s success, because everyone has own talent.
  
  "For Ukrainians calling is what they feel by heart and then recognize in mind", says Svit-lana. Teacher is called to bring goodness and knowledge into the world. Teacher"s calling is permanent development in order to develop others. "Teacher is a perpetual pupil."
  
  Laura is a teacher of arts and social educator at school. For 32 years she has been in ed-ucation starting from a day nursery and then working at school. Calling for her is an internal flame that she carries all the life. It can be strong or weak sometimes, but it cannot extinguish. Whatever various it is or looks like, in its essence it is the same. Calling always finds its way of realization and influences the surrounding. It is holistic. Thus, Laura"s gift for painting is not a hobby or just a tool for a lesson. It is a part of educating process and her art-therapy.
  
  For the educator calling is a passion to help people and a will to achieve a positive result, because the result is a benefit for the life of children and their families. Educator has to be a winner, not a dominator, but a strong person able to take risk and to achieve goals. Teaching a-priory serves good purposes, for education cannot be evil in essence.
  
  Caroline has been working at school for a one and a half year. She is a psychologist doing her PhD project. A career consultancy or vocational guidance is a part of her work with pupils. Caroline says that she does not teach, but she guides. As a psychologist, she likes bringing people to their own right solutions.
  
  Her calling as an educator and a school psychologist is to help young people to realize themselves and to find out what they like to do and to be. "All the taste of life, its beauty and diversity is what one called for. Still, it is one"s choice to go for it or do not go. We cannot drive one into a calling", says Caroline.
  
  Comparisons with the results of Jared T. Bigham"s research "Role of
  
  Spirituality in Persons Choosing a Career in Education:
  
  Calling as a Motivating Factor"
  
  One of the sources of inspiration for the presented research was the article of Jared Bigham and Samuel Smith "Called to Teach: Interpreting the Phenomenon of Calling as a Motivating Factor" [Bigham & Smith, 2008]. Thanks to Prof. Samuel J. Smith, I got the manuscript of Jared Bigham"s dissertation and thus the possibility to know about that research in the details. With my own research, I am answering the call of Bigham to conduct the similar study in a different environment. Here is just a brief comparison of the results. To begin with the differ-ences, my research was not about the role of spirituality in choosing of teaching profession. It was first of all about the phenomenon of calling itself. The samples for the interviews were
  
  
  
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  also different. The pupils, students, and teachers were from secular educational institutions. The cultural background was different too. Ukraine is a Christian country, but mainly Ortho-dox, where Protestant and Catholic denominations are rather minorities. The everyday life of Ukrainians flows mainly in a secular surrounding. Religion is a rather good old tradition for the most part. We conducted a quantitative research to confirm that the idea of calling is in the trend of Ukrainian school and university youth"s vision of their future work and life. We have also done 5 interviews with teachers to deepen and validate our knowledge from student"s in-terviews. That was not in the frame of the referred American research. Anyway, it is interesting to sum up what we have got in common and what actually differs.
  
  The reasons for the choice of teaching profession and the spread of the idea of calling could be different in Ukraine and in the USA, but we would not compare the exact shares of opinions. We just state that there is a phenomenon of calling in Ukraine. We have got various evidences of vocational motivation in our research. For instance, about 30-35% of school pupil youth feel a calling for their future profession or for some other kind of occupation in their life and state their will to serve society or some good purpose in the world. As for pedagogic university students it appears that 60% of them would like to work and communicate with children, 35% would like to teach and educate youth, 29% want to benefit society and serve others and 18% feel a spiritual calling for goodness. For more than a half of Ukrainian school and student youth, it is important to choose a career according to calling.
  
  All in all the phenomenon of calling appears the same in such different countries like Ukraine and the USA. It emerges in the process of understanding and interpretation of per - sonal experience and is rather not just a single event of revelation. Although there can be some special events and sparks of inspiration that further interpretation recognizes as a calling. The American and Ukrainian students also generally accept the idea of passion for something and of gifts as the base of calling. In our research, we have also got opinions of the part of students and teachers that God gives talents and the person is free to develop them or not. The common understanding of calling as caring for social and spiritual benefit is also supported by our comparison. We got the same evidence of the dynamics of intrinsic force and external pull in the construct of calling. Moreover, the progression when calling became more and more evident in time is also a generally valid way of interpretation of the phenomenon.
  
  A born-to-the-calling philosophy can also have its place in both countries, because for some people it was clear from early years what they would like to do and to be. Some images or metaphors about calling are also corresponding in the language of Ukrainians and Amer-icans. Thus the metaphor of "doors opening and closing to guide a person into a particular role" [Bigham, 2008: 69] can be supported from our interviews by the image of open path to go. There is, however, a difference about the idea of a direct impact from outside on a called person. For the religious believers "implicit in vocation is the presence of a caller. In biblical narratives, the caller has a name Yahweh, God, Jesus. The caller"s voice is heard as something outside the person called" [VanOosting, 2002: 11]. Most of the students in the American re-search would agree with that. Even though they did not have, and had not expected to get, a direct vocal experience of calling, they do believe and say openly that God calls them, for example, to became teachers [Bigham, 2008]. Whereas in a secular educating institutions like we have seen in Ukraine it was true out of 10 only for 1 or 2 students. Nevertheless, the idea of God"s rather subtle providence was acceptable for the half of our interviewees. The Orthodox Christian people in Ukraine would say that in a rather humble way. For us, Ukrainians, the
  
  
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  experience of calling is rather personal and internal. That is not what we would talk in public. For teachers and pedagogic students the only real external personification of calling is mainly an image of children"s faces, of pupils whom they teach.
  
  Although the experience of calling is akin to responsibility and sacrifice, people in Ukraine do not feel it like a heavy burden. The possible in America and Western Europe opinion that calling is a necessity even when one does not like it would rather not be supported on the base of our research in Ukraine. For example, we can find in the "Theological Dictionary" by Karl Rahner and Herbert Vorgrimler that any career, "even one that is disliked, can be a vocation, since one may have a duty to do what one finds difficult" [Rahner & Vorgrimler, 1965: 483-484]. Contrariwise, calling is rather a personal happiness than a duty for Ukrainians. Hard work for calling can be acceptable, but still it fulfills and brings happiness. Ukrainian students generally insist that freedom is the essence of calling. Moreover, some of them feel easy to say that callings can change during the life, because they are personal.
  
  What is also different is that Ukrainians are very cautious about affirmation that they are chosen for their callings. That could mean the difference of the religion and culture in Ukraine comparing to the USA. Ukrainian believers would accept that God brings them into definite field of activity, gives them some gifts and will give the abilities to overcome the difficulties, but to say that they are chosen ones is too strong statement for the majority of them. Only 1 student of 10 and 1 of 5 teachers told directly that they did not choose their way themselves because the choice was in God"s hands.
  
  The experience of calling as a career-motivating factor in Ukraine is rather not religious. It is about self-realization, social service and helping people, about goodness. Ukrainian students and teachers do not use the word "spirituality" when talking about their calling for pedagogic profession. During our interviews, the Ukrainian Christian believers did not tell that they were going to be teachers directly because of the religion. Our survey also showed a very little evidence of impact of the religion on the choice of teaching profession. Only 3% of students admitted that they got a religious calling to teach. At the same time love for children, desire to give knowledge, to benefit the society as motives are really important and it is evident that teaching profession cannot be a calling without them. Teaching as a career definitely needs calling, even though it is not true for some teachers. That is undoubted thesis for Ukrainians and for Americans as well. Maybe in Ukraine we need it even more.
  
  I think that the cross -cultural studies of calling need further development as for the sub-ject fields, methods and procedures and present a big scientific and practical interest. More-over, the cross-cultural competence is a vital need of a contemporary world [Aleksandrova, 2016: 21]. Thanking the American colleagues form Liberty University for their research and for the impetus of my study, I hope that presented article has also added some knowledge and experience in the field of education and for general understanding of the phenomenon of calling.
  
  Conclusions
  
  Let us make a short summary of our findings. Calling as a phenomenon has a structure that can be presented as follows: Desire (Passion) - Talent (Abilities) - Realization - Social Benefit and Good. In case of religious belief, the structure of calling looks like this:
  
  Faith - Gifts - Deeds - Religious or Spiritual Benefit. There could be no calling when it is a lack or a gap in it. Whatever structures can be invented, we feel that calling goes from
  
  
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  the depth of human being and from the wonder of co-existence with people, or even from the transcendent being of God. Calling is a sacred possession or rather a gift that one is free to take or to lose.
  
  The aim of transpersonal goodness is the core of the phenomenon of calling and gives the integrity of its structure. Calling is for good, it cannot ruin. It is a kind of participation in creation within this world. What is opposite to it is not an evil. It is human laziness and fears that can be overcome with faith, love and wisdom.
  
  Because of free character of the phenomenon, calling cannot be a criterion for a formal assessment of teacher"s ability to work at school. That is rather a regulative idea for some more detailed instruments for the improvements and training of teachers and for the politics in education. Teacher"s calling is to bring young people to their own callings.
  
  If the essence of education is raising people to the level of spirit out of the level of matter, the task of a teacher is to bring up that ability in the youth. That is the core the teacher"s mis-sion in the world.
  
  Calling is not all in our life. It has its limits, its horizons of appearance and there is al-ways something else or someone else beyond it. That is why calling needs ethics and, as we can say, first of all calling needs faith. However, the attention to the phenomenon of calling is definitely a part of caring for the future of humanity.
  
   References
  
  Aleksandrova, Nataliya. Cross-Cultural Competence of Specialists Engaged in International Business, Economic Relationships and Management: Content and Structure (with a view to business challenges). In Future Human Image. Volume 6, 2016: 9-23.
  
  Beregova, Galina. Philosophy of Education: Pragmatism-Instrumentalism Concept of Forming the Future Human in Higher Education. In Future Human Image. Volume 6, 2016: 32-45.
  
  Bigham, Jared T. Role of Spirituality in Persons Choosing a Career in Education: Calling as a Motivating Factor. A Dissertation, Liberty University, USA, 2008.
  
  Bigham, Jared T., and Samuel J. Smith. Called to Teach: Interpreting the Phenomenon of Call-ing as a Motivating Factor. Liberty University. Faculty Publications and Presentations. Paper 99. 8-2-2008. http://digitalcommons.liberty.edu/educ_fac_pubs/99
  
  Colozzi, Edward A. and Laurence C. Colozzi. College students" callings and careers: An inte-grated values-oriented perspective. In Career counseling of college students: An empir-ical guide to strategies that work. Edited by D. A. Luzzo. Washington, D.C.: American Psychological Association, 2000: 63-91.
  
  Gomilko, Olga, Denys Svyrydenko, and Sergii Terepyshchiy. Hybridity in the Higher Edu-cation of Ukraine: Global Logic or Local Idiosyncrasy? In Philosophy and Cosmology. Volume 17, 2016: 177-199.
  
  Merton, Robert K. Some thoughts on the professions in American society. Address before the Graduate Convocation Brown University, June 6, 1960, Brown University Papers, Num-ber XXXVII, 1960.
  
  Rahner, Karl, and Herbert Vorgrimler. Theological Dictionary. New York: Herder and Herder.
  
  1965.
  
  Skovoroda, Hryhory. Works in two volumes. Volume 1. Poetry. Fables. Tractata. Dialogues.
  
  Ukrainian Research Institute of Harvard University, Shevchenko Institute of Literature National Academy of Sciences of Ukraine. Кyiv: Oberehy, 1994.
  
  
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  VanOosting, James. Vocation Education. In America, July 01, 2002: 8-11, http://www.ameri-camagazine.org/issue/377/article/vocation-education
  
  Weber, Max. Politik als Beruf. In Weber M. Gesammelte Politische Schriften. Tübingen, 1980:
  
  505-560.
  
  Weber, Max. Wissenschaft als Beruf. In Weber M. Gesammelte Aufsatze zur Wissenschaftsleh-re. Tübingen, 1952: 572-597.
  
  Weber, Max. Die Protestantische Ethik und der Geist des Kapitalismus. In Weber M. Gesam-melte Aufsatze zur Religionssoziologie. Tübingen, 1963.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image. Volume 7, 2017 101
  
  
  
  
  Educational Cognitive Technologies as Human
  
  Adaptation Strategies
  
  Marja Nesterova - Doctor of Philosophy, Associate Professor
  
  National Pedagogical Dragomanov University
  
  (Kyiv, Ukraine)
  
  E-mail: marja@nesterova.com.ua
  
  Modernity is characterized by profound changes in all spheres of human life caused by the global transformations on macro and micro levels of social reality. These changes allow us to speak about the present as the era of civilizational transition in the mode of uncertainty. Therefore, this situation demands qualitative transformations of human adaptive strategies and educational technologies accordingly. The dominant role in the dynamics of pedagogics and andragogy"s landscape belongs to transformative learning. The transformative learning theory is considered as the relevant approach to education of the individual, which is able to become an autonomous communicative actor of the social complexity. The article considers the cognitive technologies of social cohesion development and perspectives of their implementation in the educational dimension. In addition to implementing the principles of inclusion, equity in education, an important factor for improving social cohesion, stability and unity of society is the development of cognitive educational technologies. The key factors and foundations for the cognitive educational technologies are transversal competencies. They create the conditions for civil, public dialogue, non-violent type of communication. These "21st century skills" are extremely important for better human adaptation. One of the aspects and roots of social adaptation is social cohesion. Mutual determinations and connections between social cohesion development and transversal competences have been shown. The perspective direction of further researches is to find a methodological base for the further development of cognitive education technologies and platform for realization of innovative services for educational programs. New educational paradigm offers the concept of human adaptation as cognitive effectiveness and how to reach it through educational technologies. The article includes topics of creative thinking, teambuilding abilities, effective decision-making, engagement in the learning and teaching processes, cognitive skills improvement, social cohesion abilities, etc.
  
  Key Words: cognitive technologies, complexity, education, social cohesion, transformative learning theory, transversal competences
  
  Introduction
  
  The modern world is very fast changing complex system. And human needs to change its adaptation strategies because of different cognitive and evolutionary niche. Internet of Things, Augmented and Virtual Reality, 3D manufacturing, Artificial intelligence and socio-economical global crisis challenges for the new innovation approach in education and upper-education of the specialists in the future creative economics. First of all this is a challenge for the system of high education. While the concept of "triple L" (LLL) - long life learning is suited to the innovative creative society. Anyway, it means to change the educational system
  
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  of it is as creative. This is not only special coursed for the development of creative tools and approaches. The main task of modern high education (in particular) is to prepare new learners for the current global realities. The core problem is changing of cognitive niche of humans. Especially young people are living in informational, digital society, mostly in virtual reality. The social reality is very non-stabile with the high level of uncertainty. It actualizes the problem of proper decision making skills and creative thinking. New generation needs higher order thinking, higher cognitive effectiveness. Mainly it concerns of empowerment of creativity, creative thinking. It is clear because of creative economy demands creative actors. On the other hand we have to take into the consideration the problem of academic mobility which is arising because of many political and social-economic reasons. So, one of the main factors is globalization [Svyrydenko, 2015].
  
  Innovations in high education should be based on the latest scientific researches, approaches and technologies. Therefore, the one of the most perspective direction is cognitive. Cognitive technologies in education based on multimodal learning, embodied cognition and interactive-learning framework. Cognitive technologies aimed to cognitive effectiveness improvement not using of new neurotecnologies (neurodevices) but training of various mental abilities
  
  (neurobics, eidetic and mnemonics). Cognitive technologies based on practical technologies of interactive communication (facilitation, mediation, active learning based case studies, serious games, etc.).
  
  Educational cognitive technologies - are the set of technologies, which are based on the using of the cognitive channels - first of visual. All these technologies aimed to the creativity development and other directions of cognitive effectiveness. In addition, they deeply involve students in interactive processes of teaching and learning for better results in education for better cohesion, teambuilding and social intellect training. One of the most innovative approaches is Interactive Visual Communicative Technologies (IVCTs) because of connections of these technologies with the most powerful mechanisms of human cognition - visual communications and mutual games. These technologies will help to improve a cognitive effectiveness and proper decision making because of involvement of learners in to the educational virtual dimension with the immersion in the real context.
  
  Traditions of the "Future Human Image. The Scientific Journal" demands to keep both focuses of the consideration: academic and practical. Following to the scientific discourse on the pages of the above journal, "different learning theories should be viewed from the perspective of several main scientific orientations: behaviorism, cognitivism, humanism, developmental theories, social learning, constructivism, which have different philosophical background and, accordingly, different understanding of the nature and methodology of learning" [Lytovchenko, 2016: 67]. But the main focus of this consideration is opportunity of the practical implementation of methodological concepts and theories in to the modern educational system.
  
  Perspectives of Interactive visual communicative technologies in education
  
  The objective of the above approach is implementation of interactive communicative cognitive technologies based on the visualization. They are applied in the gaming, design, marketing and business spheres. Now they are successfully implementing into the educational system. These are technologies of video scribing, doodle video, serious games, graphic
  
  
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  facilitation and art scribing which could be effectively connected with the teaching and learning processes. These cognitive technologies will help to increase a cognitive effectiveness, social cohesion in education, motivation and involvement in teaching & learning processes. These techniques will allow starting education from the youngest students and successfully educating them by creating of motivated learning dimension. Therefore, these IVCTs will strengthen the concept of secondary and high education. In addition, this approach will help to solve the problem of social cohesion by education of various groups of students (with different social and cognitive styles).
  
  Implementation of the visual technologies in the educational processes started very early.
  
  For instance, the predecessor of modern visual presentation technologies (like Microsoft Power
  
  Point or Prezi) - Kamishibai theatre. Kamishibai is part of an ancient visual storytelling tradition that originated during the 12th century in Buddhist temples in Japan (kami = paper, shibai = drama; paper dramas). Monks there used picture scrolls to pass moralistic stories to a largely illiterate audience. Traditionally it is a small theatre box in which large prints can be inserted. On the back of these prints is a story that the kamishibai narrator reads or tells: image and language coincide perfectly. A kamishibai story is reminiscent of delayed animation. For thirty years, from 1920 to 1950, this narrative technique was all the rage in Japan; it was the forerunner of the popular manga culture. For the past several years, this unique narrative form has made a global comeback not only in Japan but also in Europe. Kamishibai stories for educational purposes are still being published and can be found in schools and libraries throughout Japan and more recently, through the efforts of Kamishibai for Kids, in the United States and Canada. (www.kamishibai.com). It is very popular in kindergartens and various types of schools. It is connected with the one of main task of education - morality and sense making. The main approach is to develop thinking of the students, to increase the level of their cognitive ability. Moreover, the one of the efficient methods is implementing of philosophy in the system of high education. This approach is well known in the pedagogics. PHILOSOPHY FOR CHILDREN (P4C) is a worldwide educational movement that began in 1972 with the work of Professor Matthew Lipman and colleagues at the IAPC. Mattew Lipman wrote special "philosophical novels" for use with children and comprehensive "manuals" of accompanying resources. He also suggested the "community of inquiry" as an appropriate method and aim of P4C. Now Philosophy for Children is practiced in more than thirty countries around the world (www.P4C.co.uk). Doubtless, this approach with the proper impact of visualization should be implemented (in accordance with the age psychology and axiology) into the system of high education. Luck of values platform for the successful adaptation and personal self-development of youth is the one of the most fundamental and painful problem nowadays.
  
  The normal practice of using innovative cognitive technologies is video scribing in the education processes. It is really practical because of possibility in a 5 steps to create your own whiteboard video (http://www.videoscribe.co). The same approach proposes other companies like Sparkol - Doodle Video, etc. This is sort of a new type of kamishibai: an interactive approach in drawing the pictures and following speech.
  
  It is actual, that the above cognitive educational technologies are aimed to the involvement and motivation for learning of youth. Video and graphic connects with young people. Multimedia whiteboard videos are not just fun - they are shown to grab attention, invite engagement and boost retention for exams. In addition, it will help to empower teachers by using interactive visual communicative technologies (Video Scribe, in particular) to illustrate complex and difficult for understanding ideas. These technologies will bring dry topics
  
  
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  alive, teach storytelling, design and media, to learn IT skills. The results of the application of the above cognitive educational technologies - new educational tools, new approach for subject education, methodological courses for supervision and upper-qualification of teachers (especially of high education schools).
  
  Methodological foundations of cognitive educational technologies
  
  It is necessary to find methodological foundations for the implementation of new approach in the educational system. This approach should be based on the recent achievements of cognitive researches, neurosciences, social\communicative educational technologies implementation, etc. It should be taken into the consideration that practical educational tools also need to be upgrade according to the recent innovations. It means that cognitive technologies (for example, Interactive Visual Communicative Technologies - IVCTs) both as advanced courses and as important educational tools should be precisely implemented into the education system. This process should be based on the relevant aspects of European educational policy (including social cohesion and transversal competences studies). The main task is the dissemination of this direction of educational policy cognitive principles. Innovations in high education should be based on the latest scientific researches, approaches and technologies. Therefore, the one of the most perspective direction is cognitive.
  
  Cognitive technologies in education based on multimodal learning, embodied cognition and interactive-learning framework. Cognitive technologies aimed to cognitive effectiveness improvement not using of new neurotechnologies (neurodevices) but training of various mental abilities (neurobics, eidetic and mnemonics). Cognitive technologies based on practical technologies of interactive communication (facilitation, mediation, active learning based case studies, serious games, etc.). Implementation of educational cognitive technologies has to take into consideration the basic cognitive mechanism. One of the major cognitive mechanism is the game - trough the game, as evolutionary epistemology shows to us, a person learns and develops. In addition, the game is one of the most emotionally deep, exciting process not only for children and young people but for adults too. This specificity of our cognitive system is successfully taken into account in "the experience economy", "economy of entertainment." The existing trend of development of social reality reflected in this area - "virtual offset": more and more games are transferred to virtual reality, and even in the space of social networks. The development of technology speeds up this process - right now, there are gamers devices that combine the real physicality of the player with a virtual "avatar." Helmets for the other sensory experiences of reality are improving very quickly, along with a variety of devices that enhance our cognitive capabilities (for example, see or hear in the human range). However, even without these devices a virtual game captures an increasing number of people. Some modern cognitive technologies, for instance, mediation, also could be applying in the educational dimension. Their application could be by the innovative modern approach called "Serious Games". The Serious Games are the new technologies of involvement of young and adult learners into the educational dimension amplified by the thinking and social cooperation. This is a recent evolution in training technology, bought about by the rise of gamification (the use of game theory and game mechanics such as points, leader boards, badges, progress bars etc., in non-game contexts to engage users). The main purpose of Serious Games is the development of the skills of the player. However, it reaches by retaining attention and engagement through immersive and entertaining media sources and attracting scenarios.
  
  
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  We can consider a gamification as the one of the most perspective educational cognitive technologies. At the recent decades, the gamification is intensively spread in the education system. An important aspect of applying a particular category of games (including in education) is in focus of interests of the company Serious Games - the Serious Games Society (www. seriousgamessociety.org). Recently the Serious Games Society conducted the international conference on The Games and Learning Alliance conference (GALA 2015), which was dedicated to scientific and applied researches and developments in the field of "serious" games. They are considered as a useful and effective tool for better learning, study, training, and evaluation in the education system.
  
  Educational cognitive technologies for the social cohesion development
  
  Education and training are key factors in maintaining social cohesion and competitiveness in the European Union. Lisbon strategy fifth updated social EB confirms that education is one of the key elements of the European social model. But the modern problem of the separation of society due to the war (Ukraine) and waves of migrants (Europe) or internally displaced persons (Ukraine), requires go to another level of consideration of educational strategies focus on enhancing social cohesion. Educational cognitive practices are based on the using of the cognitive channels. In addition, they deeply involve students in interactive processes of teaching and learning for better results in education for better cohesion, teambuilding and social intellect training. From my point of view, they are so effective because of connections with the most powerful mechanisms of human cognition - visual communications and mutual games. Mutual games to be considered as one of the most effective way to reach social cohesion in educational dimension.
  
  It is very important to notice that the problem of new educational technologies is actual because of increasing social problems in the modern society. In particular, the problem of social cohesion and its educational background is very painful worldwide. The society meets new and unprecedented challenge of responding to its own staggering complexity. The structure of our society needs to change. Around the world, people are creating revolutionary movement against their governments. They do not want to live under the rules of government"s dysfunction and corruption. People are trying to create a new world in which individual capabilities and the implementation is not detrimental to collective action.
  
  In some places violence destabilize state power and social order. In others, mass dissatisfaction and frustration lead to unprecedented social movements. Unrest in rich and poor societies called deep and comprehensive frustration from a lack of something vital, for example, the food, and the stalled, sustainable economic and other expectations. Local communities as one of the most predictable and effective tools on this matter should be developed, for instance, during the program of decentralization (the core direction of reforms in Ukraine). To support this direction of reform and economy development should be change the educational dimension to enhance the social cohesion processes for better communities strengthening.
  
  There is a very perspective approach in this direction - community based universities. One of the best practices is University of Brighton (www.brighton.ac.uk). From small beginnings in 1850s Brighton, the University of Brighton has grown to a complex and diverse institution based in three towns across the south coast of England. The ethos of this University is defined by four core values: inclusivity; sustainability; creativity; partnership. These core
  
  
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  values help to keep the students to be a part of a dynamic, diverse and creative community that embraces partnership working and that makes a positive difference to society. Important to notice, that all these values are seemed to be very perspective not only to educational but societal development.
  
  Transversal competences and educational technologies
  
  Thus, it leads to the problem of proper changes and innovations in the educational system.
  
  Education policies and curricula aim to incorporate a broad range of skills and competencies necessary for learners to successfully navigate the changing global landscape. "Transversal competencies", sometimes referred to as "21st Century skills", are broad based skills that aim to meet these challenges, such as technological advances and intercultural communication. Education policies and curricula aim to incorporate a broad range of skills and competencies necessary for learners to successfully navigate the changing global landscape.
  
  There is very important direction of the development of transversal competences - implementation of their forming into the educational processes. They all solve the problem of effective response to contemporary civilizational challenges of the knowledge society.
  
  In modern conditions higher education institutions no longer dominate in the production of knowledge, but they continue to play an important role in connecting knowledge and citizenship [Delanty, 2008: 29]. Trends and challenges in integrating transversal competencies into education should be considered and applied in the educational dimension.
  
  Nowadays the use of on-line training, stimulating has been increasing in all sectors of social activities. "From virtual reality to prepare surgeons for complex brain surgery, to airplane pilots being tested on simulators. Yet despite these advances, soft skills training like mediation, has been one of the last bastions of face-to-face only training. The reason for this of course is up until now the teaching of a process which is about human relationships always seemed impossible to deliver via technology" [South, 2017]. Now communicative cognitive technologies could be transferred into the virtual, digital sphere because of outstanding growth of its power and flexibility. However, with the trend toward on-line, interactive learning in all its forms increasing and the sophistication of the technology able to deliver many more nuanced approaches to learning. It concerns first the soft skills (facilitation, mediation, etc.) and how to transfer their art to professionals and practitioners. "We should seek to capture the spirit of mediation - which is also about innovation and flexibility - and collaborate with on-line training organisations to develop content and approaches that will meet mediator trainees needs while safeguarding the fundamental aspects of mediation and skills based training" [South, 2017].
  
  Despite of complex problem of transfer and modification of cognitive communicative technologies into the virtual, on-line sphere, cognitive technologies in education and training are key factors in the development of transversal competences as the base of the European educational policy. In general, the main goal of education is to adopt student to the success activities in the complex, non-stabile society (do not forget about challenges of the virtual and augmented realities). To date, no consensus has been reached for referring to non-academic skills, non-cognitive skills, 21st century skills, or transversal competencies, and this is reflected in the reports from the respective countries and economies. In the report from the Philippines, the term used is "non-cognitive skills." In its report "Future Work Skills 2020" the Phoenix Research Institute has identified these transversal skills and defined them in ten large blocks
  
  
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  of competences." These competences are as follows: Sense-Making, Social Intelligence, Adaptation thinking: Intercultural competences, Computational thinking, Transdisciplinarity, Design mentality, Cognitive load management, Virtual collaboration [Future Work Skills 2020].
  
  The European educational policy oriented to develop these important and useful skills. Some of them are well-known but changed a little. Therefore, strategic thinking is very important cognitive competence but it is transferred to the more complex and actual competence of Sense-Making. We can define it as the ability to find the deepest or most significant meaning of what is being expressed. That means the competence to synthesize the key points that help to create a unique viewpoint before taking decisions. This is sort of "mix" between strategic thinking, proper decision-making and creativity. Moreover, Interactive Visual Communicative
  
  Technologies should be the most important tool in the process of development and dissemination of sense.
  
  The integral parameters of successful interpersonal communications are base of the competence of Social Intelligence: the ability to connect with other people deeply and directly, to detect and stimulate the desired reactions and interactions. Socially intelligent employees know how to rapidly evaluate the emotions of people around them and adapt their words, tone and gestures. As a result, this is a key skill for working together and building relationships of trust, and it is necessary for getting along with groups of people in different contexts.
  
  The information society demands the competence of Computational thinking: the ability to translate large amounts of data into abstract concepts and understand reasoning based on data. As the quantity of data that we have available to us increases exponentially, many more functions will require computational thinking skills in order to make sense of this information In the "behavior economics", with its management of cognitive patterns of social activities, there is actual the competence of Mastering the new media: the ability to evaluate critically and develop content that uses the new media forms, using those media for persuasive communication.
  
  The coming generation of workers will have to have fluent competences in differing formats such as video, be capable of "reading" and evaluating information critically, and communicating it through a number of different channels. The unexpected growth of non-professional video blogging could be considered as the additional prove of the above trend.
  
  The complex social reality demands from young and adult learners becoming experts in recognizing what way of thinking each task requires and reconditioning the working environments to improve that ability to carry them out. It means that the competence of Design mentality is very important for the successful adaptation. This competence is the ability to represent and develop tasks and work processes in order to get results. In addition, this competence means the ability of new way of thinking - to design the mental process before the appearance of cognitive tasks. It is important to notice that these cognitive tasks could be multiply and nonrelated. Therefore, it proves that in the conditions of unlimited flows and dimensions of information extremely useful the competence of Cognitive loads management: the ability to discriminate and filter out the important information, and to understand how to make the most of current knowledge using a variety of tools and techniques. Young and adult learners have to develop their own techniques to deal with the problem of cognitive overload.
  
  In the nearest future will be the most appropriate competence of Virtual collaboration: the ability to work productively, to enhance participation, and demonstrate a presence as a member of a virtual team now that ICT makes it easier than ever to work, share ideas and be productive in spite of physical separation [Future Work Skills 2020].
  
  
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  There is very important direction of the development of transversal competences - implementation of their forming into the educational processes. Trends and challenges in integrating transversal competencies into education should be considered and applied in the modern educational policy.
  
  All terms broadly refer to the adaptation skills, competencies, values, and attitudes required for the holistic development of learners, such as: collaboration, self-discipline, resourcefulness, and respect for the environment. Therefore, it means that new approaches, which are aimed, on its development should be implemented into the educational system.
  
  Many organizations in Europe have taken an interest in the problems of improvement of high education by implementing new approaches. For instance, National Learning and Work Institute (England and Wales) situated in UK is one of them. This is the one of the organizers of Festival of Learning. Festival of Learning is part-funded by the European Social Fund (ESF) to help promote ESF activities and successes in the field of educational policy support. The ESF is a European Union initiative that supports activities to extend employment opportunities and develop a skilled workforce. Established by the European Union, the European Social Fund helps local areas stimulate their economic development by investing in projects, which will support innovation, businesses, skills development, job creation, social inclusion and local community regenerations. This is a sufficient financial support of high education because of investing over £2.5 billion in England in the 2014-2020 programme to extend employment opportunities and develop a skilled workforce for students (https://www.festivaloflearning. org.uk/info/european-social-fund).
  
  The recent project supported by EU in the frame of the Seventh Working Programme of Horizon 2020 - "Idea Garden". This is the project based on the motivation to better support creative practices and the goal to bridge the gap between traditional, often fuzzy, nonlinear work practices and the available ICT infrastructure. The idea is to implement a creative learning environment, which will consist of state of the art hard, and software technologies that assist during all phases of the creative process (http://idea-garden.org/). This is a response of educators to the demands of creative economics. It is very important to notice that the problem of new technologies in the system of high education is actual because of increasing social problems worldwide. In particular, the problem of social cohesion and its educational background is actual and will be considered in more details.
  
  All these technologies will positively impact on creativity and social cohesion development of all subjects of educational sphere. However, this way of learning is similar to instrumental learning and does not solve many actual communicative, psychological and social problems. They are seemed to be appeared nowadays and continued at least at the nearest future. Therefore, it is necessary to implement into the educational system the different approach - more holistic and compatible with the actual social challenges. This is the transformative learning approach.
  
  Transformative learning approach as cognitive adaptation strategy
  
  Jack Mezirow of Columbia University has developed this transformative learning approach based on the Transformative Learning Theory. The history of this approach started in the 1970"s, after researching factors related to the success or lack of, and of women"s re-entry to community college programs [Mezirow, 1978]. His result was that a key factor was perspective transformation. When Mezirow studied the data of his original studies, he noted
  
  
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  a number of participant"s patterns of activities or behaviors through which they are usually held and reported. Based on these descriptions, he developed an overall step-by-step model of the process of transformative learning [Mezirow, 1978]. In a broad sense, these steps describe the general process of involving people in activities that may cause it to shift in semantic perspective as well as to different consequences. It is important to notice, that these steps were carried out in a unique individual manner. They are very different and in a different manner help learners to integrate their learning outcomes and give them important senses and meanings. In his work "Transformative changes of adult learning" Mezirow [Mezirow, 1991] scrupulously compared the proposed step-by-step model of transformative learning theory with other theories of adult learning, finding the many correspondences between them, noting that these steps can be implemented in different ways and in different orders. They can be cyclic or recursive and learn the individual may start with any of them or not include them at all. He described "10 phases of the transformational process" and argued that transformations often follow some variation of the following phases of meaning becoming clarified:
  
  - A disorienting dilemma.
  
  - A self-examination with feelings of guilt or shame.
  
  - A critical assessment of epistemic, sociocultural, or psychic assumptions.
  
  - Recognition that one"s discontent and the process of transformation are shared and that others have negotiated a similar change.
  - Exploration of options for new roles, relationships, and actions.
  
  - Planning a course of action.
  
  - Acquisition of knowledge and skills for implementing one"s plan.
  
  - Provision trying of new roles.
  
  - Building of competence and self-confidence in new roles and relationships.
  
  - A reintegration into one"s life on the basis of conditions dictated by one"s perspective [Mezirow, 1991].
  The first phase was a disorienting dilemma. The next two phases are important aspects of
  
  the second of the theory"s themes - critical reflection. The next phase represents the third of the theory"s themes, rational discourse. This is a very effective communication tools. The effectiveness lies on exploring with others the discovered "misfit" between your premises and your environment. And specifically it means that:
  
  - "Recognition that one"s discontent and the process of transformation are shared and that others have negotiated a similar change;
  - Exploration of options for new roles, relationships, and actions;
  
  - Doug"s discussions with his group allowed him to explore this "misfit" how competition wasn"t always the best approach to performance situations and explored other potential roles or approaches" [Mezirow"s Ten Phases of Transformative Learning]. This approach seems to be a very actual in the "rainy days", which we are experiencing now. The modern society, which is oriented on to the competitiveness and "success race", should be changed to the society of support and cohesion. Therefore this finding balance approach is suitable for the transformation way.
  
  A few years after the establishment of the theory in 1991, in response to criticism and suggestions, Mezirow revised its initial position and extended the original 10-steps model of the transformation process through the inclusion of an additional step: "review of existing and constructing of new relationships" on the basis of critical reflection and rational discourse [Mezirow 1994: 224]. This step can be regarded as a test on the formation of the individual as an autonomous, communicative
  
  
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  and responsible subject of social relations. Therefore, we can consider this step in the direction of critical reflection as methodological basis of human adaptation strategies.
  
  Critical reflection as foundation of educational cognitive technologies
  
  The way of cognitive transformation starting from competitiveness to the cohesion could not be realised without proper changes in the way of thinking. Many followers of Mezirow also assign an important role to the critical reflection in the educational processes, especially in the processes of transformative learning. "Critical reflection is a tool that we use in our beliefs and assumptions, assessing their validity in light of new experiences or knowledge, considering their sources, and learning background, their underlying" [Cranton, 2002: 65]. Patricia Cranton explains that "transformative learning theory leads us to see learning as a process of understanding assumptions and their assessment" [Cranton, 1994: 730]. She also states that we always proceed from the existing complexes of assumptions that define our teaching practice, and stresses that "if basic assumptions are not challenged, the change cannot take place" [Cranton, 1994: 739].
  
  Therefore, finalizing main principles of the transformational learning and the difference between instrumental and transformational learnings we can share the following suggestion:
  
  "Instrumental learning is the acquisition of skills and knowledge (mastering tasks, problem solving, manipulating the environment: the "how" and the "what"). In contrast, transformative learning is perspective transformation, a paradigm shift, whereby we critically examine our prior interpretations and assumptions to form new meaning the "why." This perspective transformation is achieved through (1) disorienting dilemmas, (2) critical reflection, (3) rational dialogue, and (4) action" [Mezirow"s 10 Phases of Transformative Learning].
  
  Conclusion
  
  New educational paradigm offers the concept of cognitive effectiveness and how to reach it through educational technologies. It includes topics of creative thinking, teambuilding abilities, effective decision-making, engagement in the learning and teaching processes, cognitive skills improvement, etc. The idea is application of innovative cognitive technologies (interactive visual communicative technologies, gamification, mediation, etc.) in to the system of education. It will change the existing approach to the teaching and learning in secondary schools and universities. The perspective direction of further researches is to find a methodological base for the platform for realization of innovative services for educational programs: integration of flexible teaching methods, the latest hardware and software, digital 3D-objects and multimedia content and elements of augmented reality.
  
  In addition, the focus on transversal competences and their development by the way of applying the cognitive technologies in education will improve the process of real cognitive effectiveness and human adaptation. First, it leads to the theoretical and practical implementation of the achievements of cognitive sciences and technologies on the matters of educational motivation, creativity, values, cognitive effectiveness, etc. To increase social and personal impact it is necessary to deliver tailor-made courses on visualisation, gaming, decision-making, creativity, mediation, facilitation, non-violence communication, etc. These courses should help to improve the human adaptation strategies. However, our analysis, in any case, does not purport to cover all the problems of human adaptation strategies. We have
  
  
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  highlighted just the areas and identified the ideas, on the basis of which we will build proper development of cognitive technologies.
  
  Therefore, we have considered the implementation of new cognitive technologies, primarily focused on the development of the "21st century skills." transversal competences. These competences connected with the social intelligence, in particular, with the social cohesion development. These types of technologies are very effective because of their impact on the development of human"s social adaptation.
  
   References
  
  Cranton, Patricia. Understanding and Promoting Transformative Learning: A Guide for Educators of Adults. San Francisco: Jossey-Bass, 1994.
  
  Cranton, Patricia. Teaching for Transformation. In New Directions for Adult and Continuing Education. No. 93. Contemporary viewpoints on teaching adults effectively. San Francisco, CA: Jossey-Bass, 2002: 63-71.
  
  Delanty, Gerard. The University and Cosmopolitan citizenship. In Higher Education: New Challenges and Emerging Roles for Human and Social Development. New York, 2008: 374.
  
  Future Work Skills 2020 https://www.scribd.com/document/94872255/Future-Work-
  
  Skills-2020
  
  Lytovchenko, Iryna. Role of adult learning theories in the development of corporate training in the USA. In Future Human Image. Volume 6, 2016: 67-81.
  
  Mezirow, Jack. Education for Perspective Transformation: Women"s Re-entry Programs in Community Colleges. New York: Teacher"s College, Columbia University, 1978.
  
  Mezirow, Jack. Transformative Dimensions of Adult Learning. San Francisco: Jossey-Bass,
  
  1991.
  
  Mezirow, Jack. Understanding transformation theory. In Adult Education Quarterly. 44 (4), 1994: 222-232.
  
  Mezirow"s Ten Phases of Transformative Learning. https://sites.google.com/site/ transformativelearning/elements-of-the-theory-1
  
  South, James. A turning point for soft skills - The Mediation Simulator. 2017. https://www. cedr.com/articles/?item=A-turning-point-for-soft-skills-The-Mediation-Simulator Svyrydenko, Denys. Globalization as a factor of academic mobility processes expanding. In
  
  Philosophy and Cosmology. Volume 14, 2015: 223-234.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Homo Economicus as the Basis of "Asgardia"
  
  Nation State in Space: Perspective of Educational
  
  Technologies
  
  Roman Oleksenko - Doctor of Philosophy, Associate Professor Melitopol State Pedagogical University named after Bogdan Khmelnitsky (Melitopol, Ukraine)
  
  E-mail: roman.xdsl@ukr.net
  
  Lidiia Fedorova - PhD, Associate Professor
  
  Melitopol State Pedagogical University named after Bogdan Khmelnitsky (Melitopol, Ukraine)
  
  E-mail: fashionstar2008l@mail.ru
  
  This paper considers the perspective of using the concept of Homo economicus as a cultural ideal. According to the authors, modern educational technologies must be directed to achieve this cultural ideal. The concept of education is understood by the authors in the classical interpretation, as deliberately molding human character. The authors use the historical method, formalization method and others in this paper. It has been proved that all constructive criticism of old interpretations of the concept of Homo economicus does not deny the possibility of using this term in the foreseeable future. On the contrary, criticism gives new interpretations of Homo economicus, which open up new prospects for using this concept, in particular, as a cultural ideal for educational technologies when creating the "Asgardia" nation state in space.
  
  Key Words: Homo economicus, education, cultural ideal, future human image, Asgardia
  
  Introduction
  
  We will consider one of the possible prospects for the development of modern education in this study. Moreover, the authors understand that the "perspective on the development of modern education" is a whole problem field of the philosophy of education, which was researched in many scientific studies. For example, this problem field was researched by some scientists such as Oleg Bazaluk [Bazaluk, 2015], Galina Beregova [Beregova, 2016], Lidiia Fedorova [Fedorova, 2016], Denys Svyrydenko [Svyrydenko, 2016], Valentina Voronkova [Voronkova, 2016], etc.
  
  The concept of education is understood by the authors in the Attic interpretation. In this issue, the authors are based on the definition of education, which was formulated by Werner Jaeger who is a recognized authority in this field of study. In his book "Paideia: The Ideals
  
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  of Greek Culture" Jaeger writes, "They were the first to recognize that education means deliberately moulding human character in accordance with an ideal" [Jaeger, 1946: xxii].
  
  Thus, when we consider a perspective on the development of modern education as a scientific problem, we must solve at least two problems:
  
  1. To define an ideal, with which the deliberately molding human character will be carried
  
  out.
  
  2. To prove the expediency of achievement of a cultural ideal, which was formed by us for civilization.
  
  Homo economicus in the classical interpretation
  
  In our previous studies, we paid much attention to the problem of the features of human existence in the sociocultural space in the Age of Globalization and the Information Revolution. For example, in the book "The Philosophy of Market Relations" we examined the diversity of interpretations, which are embedded in the concept of Homo economicus, as well as the importance of these interpretations in the Age of Globalization and the Information Revolution [Oleksenko, 2013; Oleksenko, 2013a]. Based on the results of the research of John Stuart Mill, Adam Smith, William Stanley Jevons, Vilfredo Pareto and other economists, we examined the classical interpretation of the Homo economicus concept.
  
  For example, in the 19th century John Stuart Mill wrote about Homo economicus: "It is concerned with him [man] solely as a being who desires to possess wealth, and who is capable of judging of the comparative efficacy of means for obtaining that end.... It makes entire abstraction of every other human passion or motive; except those which may be regarded as perpetually antagonizing principles to the desire of wealth, namely, aversion to labour, and desire of the present enjoyment of costly indulgences" [Mill, 1844: 321].
  
  Historical Antecedents the birth of Homo economicus as we understand the concept nowadays can be found in the work of Carlos Rodriguez-Sickert [Rodriguez-Sickert, 2009].
  
  Criticism of the concept of Homo economicus
  
  From the outset, the term Homo economicus carried a pejorative connotation. Back in the 19th century, John Kells Ingram caricaturized Homo economicus by demoting him from the genus Homo and declared it a "money-making animal" [Ingram, 1888]. Among the critics of the concept of the Homo economicus we can call such economists as Thorstein Veblen, John Maynard Keynes, Herbert A. Simon, etc. and such economic anthropologists as Marshall Sahlins, Karl Polanyi, Marcel Mauss, Maurice Godelie, etc.
  
  For example, let us consider the criticism of Homo economicus by Peter Weise (German economist). Weise not only distinguishes human images in sociology and economic theory, but he is very categorical in his conclusions. Considering the image of man who meets the requirements of social sciences, Weise comes to the conclusion that Homo economicus and Homo sociologicus are special cases of Homo socioeconomicus, which can exist only in the world of equilibrium, but not in the world of disequilibrium. According to Weise, the concepts of Homo economicus and Homo sociologicus exist only as theoretical abstractions and no more [Weise, 1989: 160].
  
  Here is another example of criticism of the concept of Homo economicus. A Swiss economist Bruno Frey notes that economics tends to become a branch of applied mathematics; the majority
  
  
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  of all publications in professional journals and books are full of axioms, lemmas and proofs, and they are much concerned with purely formal deductions. However, Frey defends another point of view and believes that economics is a social science. Therefore, economics as a social science has every right to offer its concept of man or a model of human behavior. This model is slightly relevant to the concept of Homo economicus as consistently rational and narrowly self-interested agents, because this interpretation of the concept of Homo economicus are excessively formalized and torn away from real human behavior. Therefore, in his interpretation of the concept of economic man, Frey considers man not as an object-agent of theory, but as a subject of research and as a key structural element of social relations [Frey, 1992].
  
  The interpretation of Homo economicus was criticized a lot, and deservedly. We wrote about this in our studies (e.g. Oleksenko"s studies [Oleksenko, 2013]). A comment about the concept of Homo economicus is presented, for example, in the studies of Bruno Frey [Frey, 1992], Carlos Rodriguez-Sickert [Rodriguez-Sickert, 2009], etc.
  
  Analyzing the constructive criticism of the interpretation of Homo economicus, we come to the conclusion that, in fact, the criticism of Homo economicus not only refutes and denies the use of the concept, but gives new interpretations to it and expands the scope of application.
  
  This applies, above all, to the expansion of the interpretation of the concept of Homo economicus due to achievements in the field of cognitive psychology and neurophilosophy. In this case, Homo economicus moves from the formal mathematical term to the domain model, projected and managed by educational practices. It becomes possible to apply to Homo economicus the formative forces, which, according to Protagoras, are the act of shaping the soul [Jaeger, 1946].
  
  New interpretation in the concept of Homo economicus
  
  In modern economic theories and game theory, Homo economicus is considered as consistently rational and narrowly self-interested agents who usually pursue their subjectively-defined ends optimally. Generally, homo economicus attempts to maximize utility as a consumer and profit as a producer. The modern interpretations of the concept of Homo economicus are considered, for example, in the works of Bruno Frey [Frey, 1992], Wolfgang Stroebe [Stroebe& Frey, 1980], Peter Weise [Weise, 1989], Richard H. Thaler [Thaler, 2000].
  
  The basis for the modern interpretation of Homo economicus was formed in the paper "In Defense of Economic Man: Towards an Integration of Economics and Psychology" by Wolfgang Stroebe (Professor of Psychology) and Bruno S. Frey (Professor of Economics). Analyzing previous interpretation of Homo economicus in economic sciences, the authors came to an understanding that consideration of Homo economicus outside of psychology and its achievements in modern realities is incorrect. The main idea of the paper is "psychological man" who is a close relative of "Homo economicus" [Stroebe& Frey, 1980: 120].
  
  Further developing the main ideas of his predecessors, in his paper "From Homo Economicus to Homo Sapiens" Richard Thaler argues that, for objective reasons, Homo economicus will become a slower learner [Thaler, 2000: 135-136].That is, unlike the classical interpretations which represent Homo economicus as a formal concept in economic theories, the modern interpretation of Homo economicus has changed qualitatively. We are talking about the possibility of learning Homo economicus and, accordingly, about the distinction of psychological properties in Homo economicus corresponding to Homo Sapiens [Thaler, 2000] or Homo Sociologicus [Weise, 1989].
  
  
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  Considering modern interpretation of Homo economicus, Thaler comes to an important conclusion that the models of quasi-rational emotional humans and the interpretation of Homo economicus changes significantly due to the fact that the models of rational, unemotional agents, within the boundaries of which Homo economicus is traditionally considered, move to a more complex level [Thaler, 2000]. It is important for our study. In turn, Denys Svyrydenko talks about complex changes of anthropological nature, which was initiated by the "mobility turn" in the life of modern society: "Contemporary society lives at "the coordinates" of mobility and modern individual needs to transform one"s own everyday practices to stay at the advance-guard of the social development, to perform successful carrier steps etc...
  
  According to "mobility turn" at the modern humanities and social sciences, mobility starts being comprehended as part of individual, information, idea, value attribute" [Svyrydenko, 2016: 103]. We think that it is necessary to take this trend into account when we consider the image of Homo economicus in modern education.
  
  Expanding Homo economicus of interpretations from cognitive psychology and neurophilosophy allows us to find classical interpretations originating from the Greek paideia, which Plato was perhaps the first to use the word mold, πλάττειν, for the act [Jaeger, 1946: 314], and not those classical interpretations of this concept, which were given by John Kells Ingram or Peter Weise [Ingram, 1888; Weise, 1989]. It is these interpretations, which later the Romans accumulated in the concept of "humanitas", to transform Homo economicus into a cultural ideal. Therefore, a variety of educational practices, which are written by Werner Jaeger [Jaeger, 1946], Oleg Bazaluk [Bazaluk, 2014], Olga Gomilko [Gomilko et al, 2016], Denys Svyrydenko [Gomilko et al, 2016], are intended to achieve this cultural ideal.
  
  We can cite the scientific study by Daniel Kahneman (the 2002 Nobel Memorial Prize in Economic Sciences) and Amos Tversky [Choices, 2000] as an example of new interpretations of Homo economicus from the field of cognitive psychology. In this study, the authors discuss the cognitive and the psychophysical determinants of choice in risky and riskless contexts. Furthermore, they propose prospect the theory. Extensions and applications to diverse economic phenomena and to studies of consumer behavior are discussed [Choices, 2000].
  
  We will consider the expansion of the interpretation of Homo economicus by studies from neurosciences using the example of the research paper "Neurophilosophy in the Formation of Planetary-Cosmic Personality" by Oleg Bazaluk [Bazaluk, 2014]. In this paper, the author considers the spectrum of neurophilosophy possibilities in the formation of planetary-cosmic personality. The author considers a human development strategy from neural ensembles to moving forward. He also introduces new concepts and interpretations which are used in neuroscience. These are such concepts as "neural ensembles of subconsciousness and consciousness", "neuroevolution", "Intelligent Matter", "mentality", etc. [Bazaluk, 2014].
  
  Thus, new interpretations of Homo economicus not only radically change its interpretation, but also indicate the direction of further transformation of the concept and scope of application.
  
  Homo economicus reaches new levels of interpretation, if we project it onto the future human image. These levels of interpretation are a creation of "Asgardia" nation state in space.
  
  The role of Homo economicus in the creation of "Asgardia" nation state in space
  
  Concept "Asgardia - the Space Nation" by Dr. Igor Ashurbeyli presented at the press-conference in Paris on October 12, 2016. The project"s concept comprises three parts -
  
  
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  philosophical, legal and scientific/technological [Ashurbeyli, 2016]. The Asgardia project is being directed by the Vienna-based Aerospace International Research Center, a private company founded by Russian scientist and businessman Dr. Igor Ashurbeiyli.
  
  Asgardia is a new pacifist nation-state in space. This project is interesting for us because its organizers were a businessman and a group of scientists who uses interpretations on the borderline between futurology (and probably phantasy) and economics. "The group says it will open up new opportunities in space for commerce, science and "peoples of all countries on earth" [Scientists Plan, 2016].
  
  In the project"s concept "Asgardia - the Space Nation" it is worth paying attention to the fact that the future human image in it will not be divided into science and technology. Moreover, in this respect, Homo economicus as the future human image is the most suitable in a variety of new interpretations. Volodymyr Khmil and Tetiana Khmil argue that understanding and reasoning of paradigm systems development based on moral constituent of the state is an anchoring point for the reforming state towards human values [Khmil & Khmil, 2015].
  
  Let us pay attention to the research of Sergey Krichevsky, Arkady Ursul, Eduard Vitol, Tetiana Danylova, etc. [Krichevsky, 2015; Krichevsky, 2016; Krichevsky, 2017; Ursul, 2017; Vitol, 2014; Danylova, 2016]. For example, Sergey Krichevsky has formed the basis of the management concept of the technosphere"s evolution consisting of two blocks such as: 1) a conceptual model of the technosphere structure and the process of the technosphere"s evolution; 2) a conceptual model of the management system of the technosphere"s evolution. Krichevsky suggests the management system structure of the technosphere"s evolution and the strategy which is aimed to achieve three main goals: 1) saving the Earth"s biosphere; 2) security, survival and sustainable development of humankind in the balance (co-evolution) with the biosphere and the environment on the Earth and in the Solar system; 3) the creation of the conditions for disclosure and the use of the potential of technologies, equipment, technical development to manage the future, the implementation of the transition to the noosphere, the attainment of human immortality in the Universe [Krichevsky, 2015; Krichevsky, 2017].
  
  Homo economicus as an ideal of deliberately moulding human character
  
  The previous analysis allowed us to consider Homo economicus in a completely new format. Firstly, Homo economicus has classical interpretations, which allow us to examine a man as consistently rational and narrowly self-interested agents. That is, we can use interpretations contributed to Homo economicus in the 19th century by John Stuart Mill, Adam Smith, etc. Secondly, Homo economicus clearly discerns the interpretations, which were formed by Wolfgang Stroebe, Bruno S. Frey, Richard H. Thaler in the twentieth century.
  
  Homo economicus "becomes human." Namely, Homo economicus as a concept begins to be used not only in statistical economic theories, but also in dynamic i.e. it gets more close to reality. It was seen that Homo economicus has the cognitive and the psychophysical determinants of choice in risky and riskless contexts (in the understanding of Daniel Kahneman and Amos Tversky [Choices, 2000]). Finally, thirdly, the concept of "Asgardia - the Space Nation", which was developed and proposed by the economist-practitioner, opens a new field for the use of the concept. This concept is futurology.
  
  Thus, Homo economicus has moved from a formal agent of economic theories to a qualitative new level. We take into account the reality of the prospect of creation "Asgardia" nation state in space and emphasize that a new point of Homo economicus is a cultural ideal of
  
  
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  deliberately molding human character. Homo economicus enriched by new interpretations can be considered as a cultural ideal. Moreover, modern educational technologies must be directed to achieve this cultural ideal. In the foreseeable future, Homo economicus, as a cultural ideal, may lead to the creation of "Asgardia" nation state in space. In Asgardia, Homo economicus will become the fundamental unit of the new nation, which will embody the harmony of rational and ideal beginning. Perhaps even thanks to the new interpretations of Homo economicus, Asgardia will become a practical embodiment of the ideal state, which is defined by Plato in his work [Plato, 1994].
  
  Conclusion
  
  Thus, returning to the perspective of the development of modern education as a scientific problem, we come to the following conclusions:
  
  1. New interpretations, which significantly change understanding and expand the scope of the concept of Homo economicus, allow us to consider it as a cultural ideal. Deliberately molding human character can be carried out according to the cultural ideal.
  
  2. This cultural ideal is necessary and important to civilization. It is proved, for example, by its effectiveness in the creation of "Asgardia" nation state in space.
  In this paper, we proved that all constructive criticism of old interpretations of the concept of Homo economicus does not deny the possibility of using this term. On the contrary, criticism gives new interpretations of Homo economicus, which open up new prospects for using this concept, in particular, as a cultural ideal for educational technologies.
  
   References
  
  Ashurbeyli, Igor. Concept "Asgardia - the Space Nation". October 12, 2016. https://asgardia. space/en/page/concept
  
  Bazaluk, Oleg. Neurophilosophy in the Formation of Planetary-Cosmic Personality. In Future Human Image 1 (4). Kyiv: ISPC, 2014: 5-13.
  
  Bazaluk, Oleg. Postmodernism: Philosophy of Education. In Future Human Image, 2 (5). Kyiv: ISPC, 2015: 9-22.
  
  Beregova, Galina. Philosophy of Education: Pragmatism-Instrumentalism Concept of Forming the Future Human in Higher Education. In Future Human Image, 3 (6). Kyiv: ISPC,
  
  2016: 31-45.
  
  Choices, Values, and Frames. Edited by Daniel Kahneman and Amos Tversky. New York: Cambridge University Press, 2000.
  
  Danylova, Tetiana. The Theory of Civilizations Through the Lens of Contemporary Humanities.
  
  In Anthropological Measurements of Philosophical Research. 9, 2016: 55-62.
  
  Fedorova, Lidiia. Model of Social-Pedagogical Understanding Work with Tutelary Family in Secondary School. In Humanitarian Visnyk, Volume 65, 2016. Zaporizhzhya: ZNU,
  
  2016: 212-220.
  
  Frey, Bruno S. Economics As a Science of Human Behaviour. Towards a New Social Science Paradigm. Springer Netherlands, 1992.
  
  Gomilko, Olga, Denys Svyrydenko, and Sergii Terepyshchyi Hybridity in the Higher Education of Ukraine: Global Logic or Local Idiosyncrasy? In Philosophy and Cosmology, Volume 17, 2016. Kyiv: ISPC, 2016: 12-25.
  
  
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  Ingram, John Kells. A History of Political Economy. 1888. http://oll.libertyfund.org/titles/ ingram-a-history-of-political-economy
  
  Jaeger, Werner.Paideia: The Ideals of Greek Culture: Volume I: Archaic Greece: The Mind of Athens. Basil Blackwell, Oxford, 1946.
  
  Khmil, Volodymyr, and Tetiana Khmil. Anthropological Aspect of the Nature of the State. In
  
  Anthropological Measurements of Philosophical Research. Љ7, 2015: 7-15. Krichevsky, Sergey. Evolution of Technologies, "Green" Development and Grounds of the
  
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  Krichevsky, Sergey. New Model of Evolution of Technologies and Prospects of Research with Using Big Data. In Philosophy and Cosmology, Volume 17, 2016: 118-135.
  
  Krichevsky, Sergey. A Management Concept of the Technosphere"s Evolution. In Philosophy and Cosmology, Volume 18, 2017: 153-164.
  
  Mill, John Stuart. On the definition of political economy and on the method of philosophical investigation in that science. London and Westminster Review (October). Reprinted as Essay V in Essays on some unsettled questions in political economy (1844). In Collected Works of John Stuart Mill. Edited by J.M. Robson. Toronto: University of Toronto Press:
  
  309-339.
  
  Oleksenko, Roman. The Philosophy of Market Relations. Its Formation and Development in Ukraine in the Age of Globalization and the Information Revolution. Kyiv: Znanie Ukraine, 2013.
  
  Oleksenko, Roman. Economic Education and Upbringing as a Means of World View
  
  Foundations of the Modern Enterprise. In Vysha Osvita Ukraine. 4, 2013a: 79-85.
  
  Plato. Collected Works in Four Volumes. Moscow: Mysl", 1994.
  
  Rodriguez-Sickert, Carlos. Homo Economicus. In Handbook of Economics & Ethics. Edited by Jan Peil and Irene Van Staveren. Edward Elgar Publishing, 2009.
  
  Scientists Plan to Create "Asgardia" Nation State in Space. 13 October 2016. http://www.bbc. com/news/world-europe-37650274
  
  Stroebe, Wolfgang, and Bruno S. Frey. In Defense of Economic Man: Towards an Integration of Economics and Psychology. In Schweizerische Zeitschrift für Volkswirtschaft und Statistik, 1980, Bd.116, S.119-148.
  
  Svyrydenko, Denys. Mobility Turn in Contemporary Society as an Educational Challenge. In Future Human Image, Volume 3(6), 2016. Kyiv: ISPC, 2016: 102−108.
  
  Thaler, Richard. From Homo Economicus to Homo Sapiens. In Journal of Economic Perspectives. Volume 14 (1), 2000:133-41.
  
  Ursul, Arkady, Tatiana Ursul and Mideg Dugarova. New Goals of Sustainable Future. In
  
  Philosophy and Cosmology, Volume 18, 2017: 37-50.
  
  Vitol, Eduard. The Future of the Earth"s Evolution is Known (Philosophizing beyond Reality). In Philosophy and Cosmology, Volume 13, 2014: 202-209.
  
  Voronkova, Valentina. The Formation of the Concept of Noosphere Development of Modern Society in the Conditions of Information Society. In Philosophy and Cosmology, Volume 16, 2016: 179-189.
  
  Weise, Peter. Homo economicus und homo sociologicus: Die Schreckensmänner der Socialwissenschaften. In Zeitschrift für Sociologie. April 1989, Jg.18, H.2, S.148-161.
  
  
  
  
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  The Ideal Image of a Man: the Main Characteristics
  
  and Ways of Achieving
  
  Galyna P. Shevchenko - Doctor of Pedagogical Sciences, Professor
  
  Volodymyr Dahl East Ukrainian National University
  
  (Severodonets-Kyiv, Ukraine)
  
  E-mail: shevchencko.gala@yandex.ua
  
  Key aspects of the problem concerning culture and arts implementation in the context of an ideal personality creation are described in the article. The focus is on the crucial necessity to overcome the upbringing crisis in modern society. It has emphasized that lack of culture and arts development, which appears to be fundamental for creation of human excellence, could lead to a great failure in the context of cultivating a true human. The views of the world-known educators as well as national ones are represent-ed in the articles. The importance of upbringing, culture and arts is underlined. It has been identified that improvement, purification, culturalization and enlightenment of "human material" should be carried out through the mentioned above approaches. It gives a person an opportunity to glitter by the brilliancy of the unique individual talent, which everyone gets from the Almighty. The model of a cultural personality is described in the article as well. It is underlined that following the moral rules of the Universe will allow people to achieve a higher level of spirituality and morality, to improve their interaction culture between individuals, nations and countries. Also, it will give people an opportunity to get excellence. Usage of the counterfactuality as a term for marking the modality to some event becomes a new trend in social sciences.
  
  Key Words: ideal image, culture, arts, personality, creation of an ideal personality, man of culture, perfect image
  
  Introduction
  
  Future of Ukraine significantly depends on the quality level of teaching new generations about spirituality and culture. Of course, it is urgent for people of any age as well. A great upbringing failure has become evident in the context of a military conflict and social confron-tation, which has finally led to a deep crisis in all spheres of people"s life. In connection with the mentioned above, it comes to mind the ideas expressed by Erich Fromm and Immanuel Kant focused on the fact that a personality should become the main value and purpose of hu-man existence. People should cultivate their best traits. Moreover, the Day of the Humanity is worth to become the main holiday of the year! Nowadays we have to observe depreciation of spirituality, moral values, vagueness of ideals, and uncertainty of people"s desires in the con-text of their life planning, as well as a general lack of culture in the society. Degeneration of the human spirituality is increasing. Social vulnerability and instability as well as mass media and other information and technical tools have had a negative impact on human souls and spir-it. Particularly, it has influenced on consciousness and feelings of young people. We strongly
  
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  believe that education and upbringing should become an energy source for the further "culture production" where "culture" term is closely connected with high moral values. This is because the culture aspect discussion implies taking into account many centuries of humankind"s ex-perience in sciences and arts development as well as all kinds of the conventional wisdom.
  
  Also, it is necessary to take into account the highest human aspirations such as spirituality, moral and esthetical views, as well as behavior in general context and the particular human deeds. Without dealing with culture and arts, which serve as a fundamental basis for an ideal creation, it is impossible to educate a true human being - a patriot, a man of consciousness and honor. In the mentioned above context an ideal creation as an example of excellence can be considered as a road map for forming an individual values scale and finding opportunities to make human life rich and fulfilled.
  
  The objective of the study - to represent the role and significance of culture and arts for educational process where they are considered as a fundamental basis of youth"s upbringing in the context of universal and national human values.
  
  The content of the study
  
  Nowadays education in Ukraine is looking for innovative ways of further development, particularly, in the context of European education. We strongly believe that it can lead to success only if we follow the words of wisdom said by well-known educators as for the im-portance of upbringing, culture and arts. We should remember that improvement, purification, culturalization and enlightenment of "human material" should be carried out through culture and arts. It gives a person an opportunity to glitter by the brilliancy of the unique individual talent, which everyone gets from the Almighty. John Amos Comenius, a founder of a peda-gogical science, was right when he encouraged all nations of the world to build a rapport and support as well as to form a universal human brotherhood and to encourage peaceful labor. He highly appreciated human life that, as he believed, should reflect a humanistic idea. In his view every person is the most beautiful and perfect creature of nature. Only through education and upbringing, it is possible to realize the full human potential and not to become "wild animals, still logs" [Komenský, 1982: 80]. That is why he called school as a "humanity studio." He rec-ommended studying at Academies only for "the finest human individuals." In his mind, only the most talented young people should get education.
  
  Every historical stage according to the prevalent culture, arts and ideals used to build a particular model of a cultural and aesthetic human image. In Antiquity, an ideal of a man who had a beautiful body and soul was glorified. In Middle Ages, an image of a noble knight who served as an example of honor, modesty and courage was celebrated. In the mentioned above context Renaissance is of a particular interest for us. That time the focus was on humanistic ideas, universal knowledge, personal harmonious development as well as educational, cogni-tive and hedonistic values of arts. An ideal human image of those times has been imprinted forever in masterpieces of art, sculptures, literature and music. Eternal images of a true Man are still recognized as hard-working, creative and honest people who have high moral qualities and are able to create a better life. Moreover, that life is associated with the ideals of Wisdom,
  
  Beauty and Goodness. Only true patriotism, spirituality and fortitude can inspire arising of the best ideas and sincere feelings. We speak about a strong desire to harmonize the surrounding reality, to create with a great excitement for the benefit of the whole humankind.
  
  It is important to understand that there is not only a generally accepted image of human
  
  
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  excellence but it also exists a personal understanding of an ideal in the context of "ecology of personality." That is the reason of differences existence. The process of the ideal creation is connected with identification and development of the personal originality. That necessitates constant inner world development of as well as an ability to find the whole world beauty and of every particular person as a part of it. We should remember about goodness and generosity of a human soul, people"s intentions to get the highest aspirations, come close to wisdom, warmth, behavior culture and high ground acts. "Cain" and "Abel" sculptured likenesses by Giovanni Dupre vividly illustrate the mentioned above ideas. The main point is that every man can act as Abel or Cain did. Moreover, it is important not to make a mistake in the context of his life choice. As it was mentioned by Mikhail Bakhtin "every image needs much time to be assessed and understood."
  
  An urgent need to educate a spiritual, cultural, moral and aesthetic personality is a chal-lenge in the context of our time. We speak about a man who should be ready for social, eco-nomic and cultural changes as well as for revolutionary and reform challenges in all spheres of the modern social life. As it has been mentioned by culturologists, "in case of necessity a person can merge his individuality into culture which is considered as a memory of the whole mankind. It reflects human spirituality development, which is a consequence of the particular cultural events in the past. A man addresses that culture as "a talking mirror" and creates his personal image." [Kruglikov, 1987: 181] The problem of educating a well-cultured person is extremely challenging. A number of factors, which inhibit the process, affects it. The following ones could be identifies as the most influential: lack of interest in the inner world exploring and improving, focus on personal everyday troubles, mass media hypnotic influence on conscious-ness and feelings of youth, current trends to commercialize, pragmatism and deprive society of spirituality.
  
  Television is the most powerful tool for the mass influence. As Dario Salas Sommer men-tioned "it is the strongest and the most excellent hypnotist." That is why to distract the viewers from the thoughtful life reflection and to change positive worldview they substitute true cul-ture and high art on the cult of entertainments and cruelty, depreciation of high morals and no-ble deeds as well as second-rate stories and characters. The "hypnotist"s" target is to "weaken" people"s pure intentions and high aspirations. The focus is on dealing with the everyday issues.
  
  Personal culture is formed in the context of cultural diversity. It includes friendly envi-ronment, well-cultured people, self-education and considering culture phenomenon as a great value. These points show the way how to create an ideal personality. Level of an individual culture must correspond with the national scale and the culture level accepted in the whole world. An image of a Man of Culture reflects harmonized aspects of both external and internal worlds. Neither perfect, aesthetic appearance nor good communication skills and an ability to give a professional assessment to the works of art can be considered apart as a complete image of a cultured person. It is too little. It is also necessary to remember about human inner world, sincerity, integrity, honesty, justice and behavioral culture, attitude to the world and other peo-ple. At each historical stage there was presented a particular model of a well-cultured person. Immanuel Kant described a Man of Culture as a mystery, "an unknown object in itself." As it is mentioned by Sommer we can describe a well-cultured person as a man who "believes that his inner spiritual world is the main value. Moreover, that evolution of his consciousness helps to fill his every wish, deed or though with goodness. It will allow people to come closer to the main purpose of human existence - self-improvement. That is only thing that can help us to change the world where we live for better" [Sommer, 2014].
  
  
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  Today"s reality shows that instead of helping people to get noosphere and, particularly, a cos-moplanet level of consciousness when everybody lives in harmony with nature, the Universe and his own soul, when people are able to transfer higher cosmic spiritual energies into the human world which is aimed at forming the noosphere civilization, technosphere rules the real world. It maims human hearts and souls, inhibits emotions and feelings. That leads to increasing the distance from the true human culture as in general sense so in national aspects. Development of
  
  Pedagogy of Noosphere is a current trend. This science has an important spiritual mission - to lay theoretical and methodical foundation for harmonization of human life and the Universe [Fu-ture Human Image, 2011; Future Human Image, 2012; Future Human Image, 2013]. Also, it en-courages next generations to realize the main purpose of the mankind existence on Earth planet. A cosmoplanet human has a highly developed spirituality which can be found through showing care about the surrounding, creating Goodness and Beauty, a strong desire to improve personal inner world. Vladimir Vernadskyi underlined that an individual existence full of positive energy would encourage human transferring from the biosphere stage to the noosphere one. Modern scientists pay much attention to the noosphere education problem. They stress the necessity to harmonize a Man and the Universe relations on the basis of culture centricity, aethetization, artistry, spiritual and value aspects of the content and methods of education. It conditions the ne-cessity to "pass through the filter of a bracing higher consciousness," which will allow people to follow the Universe morals. As Dario Sommer states, "Everyone is connected with the Universe through invisible fibers and once been sending those vibrations will get back much intensified. Nature forgives nothing. The way you treat others is the way you will be treated. Therefore, if you want a better life you should sow the best seeds... As much you are ready to give so will get." [Sommer, 2014: 236] In addition, it is worth revising the following moral Rules, which are the basis for the Universe and Man further harmonization. The author states: "Do not claim on what you doesn"t deserve. Do not feel hate as it will get back hundred times intensified. Do not commit perjury and contempt. Show respect to older people and support them. Always defense truth and justice. Do not do to others what you would not have done to you. Be free from negative emotions and thoughts. Follow the Universe rules and you will be rewarded. Live in harmony with Nature and you will get the highest goodness." [Sommer, 2014: 236] If people follow the mentioned, above recommendations it will be possible to get higher spiritual level and morals as well as better situation in the context of interaction culture between individuals and nations. It will give an opportunity to create an ideal image of humanity in people"s souls. In addition, the author identifies morality as "a cause-and-effect, vibrating and energetic connection between a Man and Space where the following rule works - everyone pays for what he does." [Sommer, 2014: 235] If a person is considered as a Man of High Spirituality, it is obvious that he should have high morals and culture. He should live in accordance with his spiritual values. It is worth noticing that Sommer has introduced the "morals physics" term, which considers such aspects as consciousness and voluntary interaction with nature all around the Universe aimed at getting the highest sake. It supposes general human perfection and, particularly, aesthetic aspect. [Sommer,
  
  2014: 6]
  
  What system of values does our society believe in and suggest follow? The information space is weakly controlled. It affects a personal value system, an ability for critical thinking as well as spiritual, moral and aesthetic ideals. The TV guide"s analysis makes us to ask the following question: What has happened to those television programmes which consist of spir-itual, cultural and art contents? We mean high quality arts: cinema, theater, painting, music, literature. Also, it is important to become familiar with museums around the world, meet out-
  
  
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  standing scientists and people of culture, as it will help to rich a higher level of spiritual life, to broaden the worldview, to observe examples of a bright human spirit and greatness. Then the second question has arisen: How idealization of successful in business and "cool" TV characters can help us to form highly educated and well-cultured individuals and society? If we want our country to become harmoniously developed in the context of accelerated changes, we should think about the following: Who are those examples for young people to follow? Dario Salas Sommer reflected on the mentioned above in his "Morals of 21st century" book. The author asked: "Are there Pythagoras, Socrates, Michelangelo, Leonardo Da Vinci, and Shakespeare within those people? Socrates was convinced of talking too much. Nero killed Seneca because he could not stand the truth. Jesus Christ exposed an imperfect world and was crucified. All those stories illustrate that at all times perpetrators could not hear the truth. That is the reason for destruction and defamation of true prophets by people who try to imitate goodness." [Sommer, 2014: 30]
  
  We can find further development of the mentioned above thought in works by Pitirim Sorokin. The author has mentioned that the basis of an existing culture is always those values, which are important for a particular society [Sorokin, 1992]. In this context, it is important to notice that every historical stage forms a unique architecture of social life. It identifies a particular system of values, which all members of the community have to share. In turn, that system determines the content and the purpose of human existence. Dario Som-mer has rightly underlined that a real human value is in his own content, but not because of the assessment by others. "We should please our Lord, not the crowd. We should under - stand that only following the way pointed by our Creator we can get full self- realization as humans" [Sommer, 2014: 41]. In his "Morals of the 21st century" book, the author draws our attention to the fact that modern people have not been still reflecting a Perfect Human Image programmed by the Almighty. They rather look like a bridge between a wild animal and a true Man. Current image is not completed. That is why "people should realize their eternal unimportance, rebuild their capacities and complete the true Man"s Image. Every person has enough spiritual power to break out of imperfection through constant moral and spiritual improvement" [Sommer, 2014: 47]. The author underlines the importance to become people with a strong will and a firm character, but being sympathetic and united. [Sommer, 2014: 215] To get that purpose, as the author believes, it is necessary to come back to the traditional human values: hard work, honesty, integrity, readiness to sacrifice, tolerance, goodness, love, justice, solidarity, friendship and altruism. It is also important to remember about spirituality as a particular practice, which allows people to develop the highest virtue and get self- improvement through formation of a personal consciousness. As Sommer has identified the mentioned above qualities are the basis for a Completed Human Image. His classification consists of 23 points. Let us consider some of them. "A Completed Man" cannot be influenced by the crowd. His "I am" perception is developed and mature. He is thankful to God, his family and country. He feels hate to anybody. He is patient, kind, sympathetic, obtains the highest human qualities. He is not able to cause harm consciously. He assesses himself objectively. He controls his consciousness and stays open-minded. He evaluates himself according to the current development level, but does not depend on other"s appreciation" [Sommer, 2014: 41 50].
  
  The 21st century is known as a period of rapid changes in the environment, society, culture, economics, interpersonal communication sphere and a Man"s inner world. Alvin Toffler, the author of the "Future Shock" book, discusses in his work the following question: "What do
  
  
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  people feel in times of changes?" In his opinion, they experience an unprecedented acceler-ating and that is why people might look for another world escape. "Their souls can"t catch up with the changes. The world seems to be hostile and scares by its immensity. When new cul-tural standards appear, people get a "cultural shock." The author underlines as well that every culture has its own pace of development. That"s why cultural shock should be considered as a particular phenomenon in the context of a certain period which has appeared as a result of overlapping a new culture level on the old one [Тоffler, 2002]. As Professor Pavel Gurevich notices, it is important not to become a slaver of transience. It is necessary to be prepared for changes, train adaptability in the context of decreasing fear of changes. The proper training should include development of observation and critical thinking skills. It will give an oppor-tunity to assess the particular events and phenomenons in the context of their accordance with the purpose and potential value for future.
  
  Unfortunately, most often we face anti-values. It provokes such negative emotions as pes-simism, disappointment, irritation. They affect human ideals in general and, particularly, nega-tively influence on our young generation. In this situation, it is extremely important to support humanitarian aspect of social life. Today the process of youth education is focused on master-ing competencies. The whole system gives the top priority to the professionalism. However, it is a well-known fact that "professional improvement can"t be substitute for the complex human development process, as these two aspects do not usually go together." We speak about education, which depresses upbringing. Moreover, it is dangerous for a person. Particularly, it is pity to notice that youth upbringing activity as a part of teaching has been excluded from HE teachers" working plans. Following Anton Makarenko ideas, it is worth to say that people create their image all his life. Therefore, we can definitely state that a person should been ed-ucated and increases his culture level all his life as well.
  
  It is important to notice that a principle of culture centricity has become as one of the current trends within the education content and methods modernization process. It supposes development of a humanitarian culture, which should make "the most complicated mechanism of a human soul" (Dmitry Likhachov) to start working through forming the universal value system, establishing positive dialogue as well as through emotional and spiritual development of youth. It is supposed that culture will become the content of pedagogy. Correspondently, the basis for the education content filling includes different texts within certain cultural con-texts as well as different kinds of art, which represent an ideal of a particular historical stage. [Kashekova, 2014] These ideas have a strong potential to become implemented into modern educational process. Culture and arts will help to develop visual and verbal thinking skills, stir creative imagination, get high ground thoughts, arise Beauty in human souls, develop emo-tional culture and an ability to sympathize. What is the power of culture as an educational tool? Philosophical determinations of the "culture content" term give the answer to the mentioned above question.
  
  Among a great number of the "culture" term determinations, we can choose the following: "Culture is a fundamental source for the world recovery which feeds human minds and feel-ings. People can percept the world model and interpret the answers to the main questions in the context of human existence through culture. It lives by its own life. Therefore, it is necessary to safe the culture as we do with a human life. Culture encourages high tension of a spiritual energy, intellectual excellence and human desire to harmonize himself with the environment" [Arnoldov, 2007]. In addition, we can enlarge "culture" tem description and add the follow-ing: culture is a perfect performance. It includes the best examples of morals and aesthetics
  
  
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  of human behavior and deeds. Culture is a filter through which a person percepts the world. Culture phenomenon can be subdivided into the following subgroups: internal, external, spir-itual, political, ecological, artistic, aesthetic, communicative etc. It should be considered as a part of an ideal creation and as an ideal based system in the context of human existence, where an ideal is considered as moral purity and consciousness improvement (Dario Sommer). The ideal is the center of a life sense idea and human spirituality. In the mentioned above context the following words of Fyodor Dostoyevskyi are relevant: both Man and nation cannot exist without the highest idea. The value system is a fundamental basis for a perfect existence. In turn, culture and arts are the most important tools for this. Arts draw our particular attention. We cannot imagine an Excellent Man who lives apart from it. The world-known Canadian culturologist Paul Shafer rightly admitted that studying arts should serve as a basis for general education. Arts "fill people with a spiritual fullness," "teach to express thoughts and feelings through images," form spiritual, moral and aesthetic ideals, emotional culture and a feedback to Beauty and Hatefulness, high art taste and aesthetic perception. Arts reflect advances and a culture level of a particular historical period, dominated aesthetic and artistic preferences and ideals. It can also show preferable examples of possible future. The art world teaches an indi-vidual the most difficult thing to do - live among real people through getting such experience that he did not have in his real life before (compassion together with the characters). It is urgent to implement into pedagogical practice the following idea of an American scientist D. Kagan.
  
  The main point is that educational process has some features that allow us to consider it as a particular form of art. In addition, it has characteristics, which help us to identify it as an art image and, in some way, as an artwork. That is why any form of educational process should be considered as an energetic art performance, an act of human interaction and as a picture of art. This process encourages formation of general cultural knowledge, visual thinking, value con-sciousness, humanitarian worldview. The value of art in the context of looking for the purpose of human existence is in an opportunity to unify people around the highest spiritual ideals.
  
  Moreover, it can be implemented through spiritual and moral deeds, ethics of human behavior, aspiration to beauty, overcoming "emotional still" aimed at creating an aesthetic world picture.
  
  Conclusions
  
  Culture and arts are the catalysts for appearance of excellent humans who have good souls, thoughts and deeds, who feel an urgent necessity to live in accordance with their conscience, to give people joy and happiness. The purity and light of these people are comparable with those perfect images, which are brightly represented in arts and nature. It comes to mind the follow-ing literary abstract, which is an excellent illustration to the mentioned above: "I saw a lily which was in dark swamp water. Everything around was rotted. However, the lily stayed pure like angel"s clothing. Then some waves appeared in the dark pond. They waggled the flower but any sport appeared on its surface." So people should become like those flowers. We have to remember that "we aren"t so civilized, conscious, kind and fair as we suppose. Actually, we are in the very beginning of our long walk to excellence. Our feeling of greatness and power is based just on the advances of the scientific and technological progress. But it isn"t helpful indeed for true human improvement" [Sommer, 2014: 19].
  
  
  
  
  
  
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  The Ideal Image of a Man: the Main Characteristics and Ways of Achieving by Galyna Shevchenko
  
  
   References
  
  Arnoldov, Аrnold. Society and Culture. Modern Portrait. Мoscow: МGUКI, 2007. Future Human Image: Whom and How to Educate in the Rising Generations? Edited by Oleg
  Bazaluk. Volume 1. Kyiv: Condor, 2011.
  
  Future Human Image: Whom and How to Educate in the Rising Generations? Edited by Oleg Bazaluk. Volume 2. Kyiv: Skif, 2012.
  
  Future Human Image: Whom and How to Educate in the Rising Generations? Edited by Oleg Bazaluk. Volume 3. Kyiv: ISPC, 2013.
  
  Kashekova, Irina. Modernization of Contents and Methods for General Education on the Cul-ture Centricity Basis. In Pedagogy of Arts. Љ4, 2014. http://www.art-education.ru/AE
  
  -magazine.
  
  Komenský, Jan Amos. Selected Works in Education. In two volumes. Мoscow: Pеdagogika, 1982. - Vol. 1.
  
  Kruglikov, Valery. Space and Culture of a Man of Culture. In Culture, Man and the World Picture: collection of articles. The USSR Academy of Sciences, Institute of Philosophy, 1987: 167-197.
  Sommer, Dario Salas. Morals of the 21st century. Moscow: Kodeks, 2014.
  
  Sorokin, Pitirim. Man, Civilization, Society. Мoscow: Politizdat, 1992.
  
  Тоffler, Alvin. Future Shock. Мoscow: AST, 2002.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image. Volume 7, 2017 127
  
  
  
  
  Divided Universities: The Postcolonial Experience of
  
  Contemporary Ukrainian Higher Education
  
  Denys Svyrydenko - Doctor of Philosophy, Professor
  
  National Pedagogical Dragomanov University
  
  (Kyiv, Ukraine)
  
  E-mail: denis_sviridenko@ukr.net
  
  The paper considers the problem of Ukrainian divided universities, which appear at the result of Revolution of Dignity, annexation of Crimea by Russia as well as formation of quasi-republics of the East of Ukraine. Most of educational institutions form these territories were evacuated (students and teaching stuff), but "twin universities" appeared using campus and facilities of migrated ones. Author demonstrates the heuristic potential of using the interdisciplinary approaches for understanding the essence of this situation applying metaphors like "university cloning", "university mitosis" and so on. This approach is strengthened by the ethical judgment through the basic axiological values of modern "idea of university" (freedom of thinking, academic freedom, institutional autonomy, will of knowledge and truth etc.) collected at Magna Charta Universitatum.
  
  From these positions, migrated universities comprehend as an active bearer and translator of "idea of university". The "twin universities" have a lot of formal arguments to be comprehended as authentic ones, but author stresses on the fact that these institutions don"t fit the universities axiological criteria: these universities rejected ones" own tradition; teachers are ready to work in censored conditions and manipulate the knowledge; teachers and students risk to became subjects of violence; the autonomy and academic freedom are absent. Author also appeals the historical facts on the example of Cambridge University origination that let make the optimistic conclusion concerning the perspectives of migrated universities.
  
  Key Words: divided university, idea of university, Ukrainian higher education, postcolonialism, quasi-republics, Revolution of Dignity, university cloning, university mitosis, Magna Charta Universitatum
  
  Introduction
  
  There is a well-known fact, that Ukraine as a national state passes the complex processes of modernization trying to overcome one"s post-totalitarian "heritage". These processes started at the beginning of the 1990s as a result of USSR break-up. Political and cultural transformations at Ukraine have two opposite poles (the European-oriented and Russia-oriented ones). During more than twenty-five years, Ukraine tries to build independent, democratic national state and stop being the "little brother" for Russia. The intensiveness of these processes differs from the political courses of the Ukrainian presidents.
  
  The extreme activating of democratic activity at 2013-2014 initiated the political crisis in relations with Russia. The most tragic aspects of this crisis are following: the annexation of Crimea by Russia; the inspiration and support of terroristic organizations at the East of
  
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  Ukraine, which caused the origination of temporary uncontrolled territories at Donetsk and Luhansk regions.
  
  From the one side, these territories are supported by Russia that let them imitate the independent political and cultural activity at the form of quasi-republics (DPR - Donetsk People"s Republic and LPR − Luhansk People"s Republic) or annexed Crimea. From the other side, origination of these political subjects was promoted by the specific worldview orientations of the territories citizens. Mentioned regions had industrial economics. They are territorially close to Russia. Most of people lived at the Soviet Union and can be characterized using metaphor of "homo sovecitus." Thus, the majority of these regions" people feel the nostalgia for USSR transformed to respect of Russia.
  
  As a result, these people do not share the Ukrainian national idea and European values. This situation fits the logic of postcolonial interpretation of mentioned Ukrainian territories: "The intersection of imperial and local cultures creates different kinds of practices and ideas. While some of them articulate the colonial values, others destroy them. Meanwhile, not always the local holds authentic meanings as culturally productive practices. In some cases, the imperial brings development to the local. For example, the modernization of a large part of former modern colonies took place due to the interaction with metropolises" [Gomilko at el, 2016:
  
  180].
  
  The quasi-republics originated at the result of military conflict, which takes place up-to-date. This conflict caused large-scale migration processes. The millions of Ukrainian people become the subjects of migration trying to escape form the direct military activity at their cities. The Ukrainian politicians also understood the need of saving the social and intellectual capital of the regions. At the result, most of the scientific and education institutions performed the migration procedure too. However, this migration had a special nature: the institutions migrated without facilities and resources; the stuff of migrated institutions was not full too (sometimes, the majority of the institution stuff stayed at the territory of "new republics" sharing ones" ideology or at the result of life occasions) and so on. The Ukrainian national state strived to grant the facilities for these migrated (evacuated) institutions trying to save their potential as well as help Ukrainian citizen to avoid possible violence. The institutions at uncontrolled territories saved ones" institutional status becoming a part of new social order of quasi-republics.
  
  Ukrainian philosopher Roman Dodonov describes the contradictions of universities migration in a following way: "The question about evacuation of 18 Ukrainian universities and
  
  10 academic institutes form the zone of counter-terroristic operation raised at the beginning of 2014/15 academic year. Most of them relocated ones" studying process to own affiliated branches within the bounds of Donetsk" and Luhansk" regions... At the same time, almost every evacuated university had one"s "duplicate": many students and teachers declined to leave the bounds of their own city factually bearing with the military occupancy and re-subordination to "governments" of self-proclaimed republics" [Dodonov, 2015]. For the situation described by Dodonov, we can find many descriptions in modern discourse of philosophy of education. There are some of them: "divided universities", "cleave on two universities", "evacuated universities", "in exile universities" and so on.
  
  At the research author is also going to discover the heuristic potential of interdisciplinary and transdisciplinary methodological approaches for understanding the essence of the universities multiplication at the social and cultural landscape of modern Ukraine. Author hopes to find the correct methodology, which would help to understand the logic of classification of these
  
  
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  "coupled" universities and substantiate the possibility to interpret one of them as an authentic university on the theoretical basis.
  
  Author substantiates the idea that it is important to provide the clarity in problematic situation and answer parallely the questions alike "Is modern university a sum of teachers and students?", "Is modern university a lifeworld (sum of practices, places like campus)?", "Does idea of university work for both types of divided universities?" According to author"s point of view, it would let estimate, which one of the paired universities can be comprehended as authentic. It also would let make some prognostic conclusions depending the future of
  
  Ukrainian higher education modernization processes.
  
  Theoretical and methodological approaches of research
  
  Modern philosophical discourse is characterized by the wide series of methodological approaches for discovering the complex educational problems of globalized world. The multidisciplinary, interdisciplinary and transdisciplinary methodological approaches demonstrate ones" heuristic potential at this context. Education is a social and cultural phenomenon that has productive connections with economic, spiritual and other spheres of human life. Thus, approaches of philosophy of education sometimes can be productively augmented by the methods or concepts of other sciences.
  
  We understand that using of methodological approaches of other sciences should be predicted by the proper theoretical estimation and substantiation. The same position demonstrates William Spady, saying that using interdisciplinary approaches scientists laments the lack of conceptual clarity, methodological rigor, complexity of design, breadth, and analytic sophistication that characterizes most existing work, their recommendations regarding new and more thorough research approaches also lack a definite theoretical basis [Spady, 1970: 64].
  
  At the research we stand on position that educational problematic can be fruitfully discovered using approaches of not only similar sciences (sociology, history, pedagogy and so on). The analysis of contemporary researches at the sphere of higher education demonstrated that researchers heuristically used the approaches of geography, mathematics and other disciplines to enrich their research potential. Some scientists stand on position that metaphor can be a productive research instrument at the context of linguistic turn at philosophy of the 20th century. Metaphor starts being comprehend not only as a literature phenomenon or as instrument for everyday language complement. It is an effective instrument for understanding the ontological essence of the processes of contemporary world. The special place at this context has educational sphere of human being.
  
  As an example of productive (sometimes metaphoric) using of the potential of other sciences can be concept of "axiological palette". This concept productively complement the term "axiological system" when idea of system (hierarchy, unity and so on) does not work. In addition, we can find a lot of researches where authors used the concept of "education matrix" [Jones & Oleksiyenko, 2011]. The postmodern discourse of philosophy of education actively uses "risoma" term, which was borrowed from biology. The next demonstrative example is research of Serhii Terepyshchyi "Modern Education Landscapes" [Terepyshchyi, 2016] where author performs the analysis of education landscape concept through the prism of transdisciplinary interrelationship of natural science knowledge as well as humanitarian one.
  
  According to this logic, we think that processes of universities division at Ukrainian social and cultural space can be reviewed using the metaphors of cell biology. At the research, we
  
  
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  attempt to use the biological concepts trying to pierce the logic of the mentioned processes. For example, trying to check possibility to comprehend the universities division as cloning, mitosis and other metaphors of cell biology.
  
  The cloning metaphor has two following biological notions: 1) a cell, cell product, or organism that is genetically identical to the unit or individual from which it was derived; 2) a population of identical units, cells, or individuals that derive from the same ancestral line
  
  [Cloning, 2017]. According to this logic, evacuated universities are only the "clones" of the "original" ones stayed on the territory of DPR, LNR and Crimea.
  
  For demonstrating of methodological potential of mitosis metaphor, we use the following definition: mitosis is a process where a single cell divides resulting in generally two identical cells, each containing the same number of chromosomes and genetic content as that of the original cell [Mitosis]. According to this logic, both universities seem like equal.
  
  The natural science metaphors look heuristic being strengthened by the ethical component. We stand on position that there is a need to evaluate the fact of idea of university correspondence for both (evacuated and "twin") universities. These steps will be performed at the next parts of the article and help to make conclusion depending the perspectives of the current situation development.
  
  One of the methodological orientations of the research is comprehension of social and cultural situation in Ukraine through the idea of postcolonialism. We want to underline, that approaches of postcolonial studies could be fruitful for understanding the special social and cultural landscape of modern Ukraine. The postcolonial (post-totalitarian, post-Soviet) status of Ukraine is preciously proven on the modern philosophical discourse.
  
  Ukrainian higher education also feels the influence of the mentiones phenomenon: Ukrainian socio-cultural space can be considered through the optic of mixing the features of postcolonial (imperial - Russian, Austro-Hungarian), post-totalitarian (Soviet), national (Ukrainian), modern (European / Western) and global (world high standards) paradigms of higher education
  
  [Gomilko at el, 2016: 178]. The tragic facts of Revolution of Dignity, military activity at the East of Ukraine, annexation of Crimea demonstrates that Ukraine can be reviewed through the postcolonial methodological optics. Ukrainian situation is very similar to the following ideas of Fazal Rivzi and other authors: "Independence from colonialism does not mean liberation, and that "national consciousness" often fails to achieve freedom because its aspirations are primarily those of the colonized bourgeoisie, who simply replace the colonial rule with their own form of dominance, surveillance and coercion over the vast majority of the people, often using the same vocabulary of power... Even after independence, the colonial subjects remain colonized internally, psychologically" [Rivzi at el, 2006: 251].
  
  Social and cultural prerequisites of universities division processes in Ukraine
  
  The processes of political modernization after the fall of Soviet Union have an extremely active phase since 2013. This year is an edge point at the chronology of Ukrainian modernization activity. Viktor Yanukovych, former president of Ukraine, tried to change the modernization direction radically form European one and initiate Russia-oriented political activity. The Yanukovych regime is also known as an organized system with highest level of corruption.
  
  The series of political steps of this politician initiated the protest activity called Revolution of Dignity. Yuriy Shveda describes the logic of revolution activity and one"s preconditions in
  
  
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  a following way: "The most salient reason for the revolution is the failure of the new (post-Soviet) political elites in reforming Ukraine and building up a new statehood. Despite its newly earned independence, Ukraine has remained as an inefficient hybrid of the old (Soviet) and new (oligarchic) in its management and leadership. That is, the current political crisis in
  
  Ukraine is simply the external manifestation of a systemic crisis: the political elite"s lack of will to reform and their inefficiency in policymaking since the 1990s" [Shveda, 2016:86].
  
  We share the opinion of Yuriy Shveda who stresses that the Revolution of Dignity was not a direct reaction against the Yanukovych regime"s rejection of Ukrainian national values. Three fundamental causes were:
  
  1. Indignation of citizens toward the unprecedented rise in corruption.
  
  2. Failure to sign the Association Agreement with the EU for the prospects of rapprochement with Russia.
  3. The brutal violence that the police used on those who dared to express dissatisfaction with Yanukovych"s policies [Shveda, 2016:86].
  The president escaped from Ukraine to Russia and the crisis in relation between Ukraine and Russia get deeper and deeper. At the result of direct and hidden military activity, Russia performed the annexation of Crimea. Two quasi-republics were originated at the East of Ukraine. This situation caused intensive refugees movement. The educational institutions also became the subject of evacuation processes.
  
  Tragic experience of Ukrainian higher education and universities division
  
  We already underlined that postcolonialism is comprehended as a fruitful methodological approach for discovering the logic of the contradictions of Ukrainian modernization. Higher education of Ukraine (HEU) is also the subject of postcolonial social and cultural dynamics: "The remains of colonial and totalitarian systems in HEU are perceived as its own originality and uniqueness. The danger of such narcissism is romanticization and glorification of reality that actualize the pre-modern practices and forms of education. Nostalgic motives about the
  
  "effectiveness" of Soviet HE contribute to hybridization of totalitarian colonial educational elements into the system of global education, creating its illusory and imitative substitutes" [Gomilko at el, 2016: 182].
  
  At the previous parts of the articles, we paid some attention for discovering the social and cultural preconditions of divided universities problem. Also we tried to substantiate the need of performing of ethical evaluation procedure at the "idea of university" values coordinate system. To check the fact that university fits the requirements of "idea of university" we decided to analyze the fundamental principles of contemporary universities declared at Magna Charta Universitatum.
  
  This document contains the following fundamental principle: "The University is an autonomous institution at the heart of societies differently organized because of geography and historical heritage; it produces, examines, appraises and hands down culture by research and teaching. To meet the needs of the world around it, its research and teaching must be morally and intellectually independent of all political authority and economic power" [Magna Charta Universitatum, 1988]. It is a proved fact, that universities at uncontrolled (annexed) territories have no autonomy. Maybe one"s research and teaching are morally independent of political authority? We have no reasons to answer positively.
  
  
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  Magna Charta Universitatum also places an emphasis on the fact, that freedom in research and training is the fundamental principle of university life, and governments and universities, each as far as in them lies, must ensure respect for this fundamental requirement [Magna Charta Universitatum, 1988]. This fundamental principle is also violated in case of the universities operated at the territory of annexed Crimea, some territories of Donetsk and Luhansk regions.
  
  From the other hand, students and teaching stuff that performed troubled (and even danger for their life) procedure of evacuation should be comprehended as people who are firm to the principal of Magna Charta Universitatum. This document rightly comprehended as a dense collection of the basic principles of modern idea of university. Thus, evacuated universities are evaluated positively by us from the ethical positions: these universities stayed firm to Ukraine as well as to university fundamental principles.
  
  Trying to be independent during the judgment steps, we also want to use the potential of history of Cambridge University origination. According to author"s vision, it is very similar to the processes described above. We underlined, that divided universities phenomenon is a result of geopolitical clash between Ukraine and Russia when it was necessary for people to evacuate form the territories with military activity to avoid the violence for having alternative opinion. The similar situation took place in Oxford according to the research of the famous historian of this institution Ross Anderson: "Successive popes in the twelfth and thirteenth centuries incited the mob against lepers, gays, Jews and other undesirables, in the process forming a culture of persecution of outgroups and minorities that has blighted Europe ever since. It was against this background that our founders fled Oxford in 1209 and settled in the newly chartered town of Cambridge. The townsfolk of Oxford had hanged two clerks for a murder of which they were apparently innocent; the king backed the townsmen, and the scholars dispersed for five years. Some of the refugees came to Cambridge, and established our university" [Anderson, 2009]. Thus, the history of European higher education contains the facts that moving form violence can became a fruitful possibility for university to build one"s own successful way.
  
  Conclusions
  
  The research of the problem of divided Ukrainian universities demonstrated the complexity of the procedure of evaluation of "paired" universities from the position of their authenticity. The easiest way was to judge them according to the principles of international law, marking evacuated universities as legal and declaring universities form uncontrolled territories illegal.
  
  Avoiding this, we tried to find the heuristic natural science metaphor of describe the logic of this division.
  
  We expertise the possibility to interpret university division process as cloning mechanism. According to this logic, evacuated universities seem like "clones" of "original" which stayed at the uncontrolled republics or annexed territories. The logic of "mitosis" postulates the equal status of both universities: the university produces two equal "daughtery" universities. From one hand, evacuated universities lost one"s campuses as well as part of students and stuff.
  
  From the other hand, the universities at the uncontrolled territories accepted new values, which could contradict with the idea of university in general.
  
  Author substantiated, that these natural science metaphoric approaches should be complemented by the ethic estimation through the fundamental axiological principles of "idea of University". According to Magna Charta Universitatum, autonomy of thinking, academic freedom, autonomy from political authority and economic power are the mentioned principles.
  
  
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  All these principles are violated by the institutions stayed on quasi-republics and annexed territory. The evacuated universities seem like bearers and active translators of fundamental values of the modern universities.
  
  It is pity, but it looks that geopolitical clash between Ukraine and Russia passes to "frozen" stage. Thus, it is hard to predict the date when uncontrolled territories will join Ukraine again. The next big question rises concerning the content of complex procedures of the territories reintegration of the world-view level. It may happen that strengthened (after period of being a part of non-Ukrainian national state) postcolonial axiological orientations of the people will bring many contradictions to reintegration processes. These problems could be the subject of the series of future scientific researches. And the question of higher education system reintegration is also at the "order of the day". As a very minimum, Ukraine should actualize the potential of the researches for substantiating the national educational strategies directed on the actualization of Peace idea [Bazaluk, 2015a]. According to our opinion, the heuristic way for prevention of such tragic events is searching and implementation of the strategies for the overcoming of postcolonial (post-Soviet, post-totalitarian) heritage on the world-view horizon of Ukrainian people as well as socio-cultural landscape of Ukraine.
  
  Roman Dodonov writes the next ideas concerning the potential of any futurological predicts at the field of divided universities reintegration: there is no granted safety for students and teachers till we hear the sounds of shots − the problem of divided universities has a lot of uncertain aspects to formulate the perspective of ones" future [Dodonov, 2015]. At the same time, remembering the historical experience of Cambridge University origination, we stand on optimistic positions concerning the future of evacuated universities.
  
  The tragic bloody experience of territorial disintegration could be interpreted as a painful evolutionary step. At the result of external influence, the group of students, teachers and administrators can became a social capital for new educational institutions starting one"s activity "tabula rasa". These people are firm to the values of university, firm to the European values such as freedom and democracy. They are firm to own Motherland. Thus, they may become a fundamental spiritual and intellectual resource for these institutions.
  
  Acknowledgment
  
  We thank Professor Olga Gomilko (H. Skovoroda Institute of Philosophy, Kyiv, Ukraine) for her comments on the earlier version of the manuscript. The recommendations were fruitful for deeper understanding of idea of modern university.
  
   References
  
  Anderson, Ross. Cambridge University - the Unauthorised History. Feb 19, 2009 http:// www.cl.cam.ac.uk/~rja14/unauthorised.html
  
  Bazaluk Oleg. The Problem of War and Peace: а Historical and Philosophical Analysis. In
  
  Philosophy and Cosmology. Volume 18, 2015: 85-103.
  
  Bazaluk, Oleg, and Tamara Blazhevych. Modern Basics Philosophy of Education. In Future Human Image. Volume 5, 2015: 93-101.
  
  Bazaluk, Oleg, and Olga Nezhyva. Martin Heidegger and Fundamental Ontology. In Annals of the University of Craiova - Philosophy Series, 38, 2/2016: 71-83.
  
  Cloning. In Definition from Dictionary.com. 2017. http://www.dictionary.com/browse/cloning
  
  
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  Dodonov, Roman. Divided Universities: To Stay Or to Return? 11.12.2015. http://gazeta.dt.ua/
  
  EDUCATION/rozdileni-universiteti-povernutisya-ne-mozhna-zalishitisya-_.html Gomilko, Olga, Denis Svyrydenko, and Sergey Terepyshchyi. Hybridity in the Higher Education
  
  of Ukraine: Global Logic or Local Idiosyncrasy? In Philosophy and Cosmology. Volume 17, 2016: 177-199.
  
  Jones, Glen A. and Anatoly Oleksiyenko. The internationalization of Canadian university research: A global higher education matrix analysis of multi-level governance. In Higher Education, Vol. 61(1). 2011: 41-57.
  
  Khmil, Volodymyr. Ambiguous Janus of Modern Democracy. In Anthropological Measurements of Philosophical Research. Љ 9, 2016: 47-54.
  
  Magna Charta Universitatum. 18.08.1988. http://www.magna-charta.org/resources/files/the-magna-charta/english
  
  Mitosis. Definition from Biology Online. http://www.biology-online.org/dictionary/Mitosis Rizvi, Fazal, Bob Lingard, and Jennifer Lavia. Postcolonialism and education: negotiating a
  
  contested terrain. In Pedagogy, Culture & Society. Vol.14: 3. 2006: 249-262.
  
  Shveda, Yuriy, and Joung Ho Park. Ukraine"s revolution of dignity: The dynamics of
  
  Euromaidan. In Journal of Eurasian Studies. Vol. 7. 2016: 85-91.
  
  Spady, William G. Dropouts from higher education: An interdisciplinary review and synthesis. In Interchange. Vol. 1. 1970: 64.
  
  Svyrydenko, Denys. Plagiarism challenges at Ukrainian science and education. In Studia Warmińskie. Issue 53. 2016: 67-75.
  
  Terepyshchyi, Sergii. Modern Education Landscapes. Kyiv: Phoenix, 2016.
  
  Terepyshchyi, Sergii. The concept of "knowledge society" in the context of information era. In Studia Warmińskie. Issue 53. 2016: 77-84.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Education and Globalistics
  
  Arkady Ursul - Doctor of Philosophy, Professor
  
  Lomonosov Moscow State University
  
  (Moscow, Russia)
  
  E-mail: ursul-ad@mail.ru
  
  Tatiana Ursul - Doctor of Philosophy, Professor
  
  National Research Technological University "MISiS"
  
  (Moscow, Russia)
  
  E-mail: ursul-ad@mail.ru
  
  It is shown that the study of global processes and globalization is already taking effect on the prospects of global transformation of education, which can not only find their planetary community and integrity, but also a tendency to fill its subject field with global content. It is noted that education should be not only upgraded, but also futurized, in certain aspects, to become a leading education, effectively paving the way to a desired global sustainable future. It is assumed that the formation and evolution of models and types of global education will be run by a new type of global research - education and globalization as an interdisciplinary field that connects global studies and the science of education. Among the common and the most important global processes in education, which will study the educational globalistics, processes such as globalization of education and the formation of global education and the patterns of their evolution.
  
  Key Words: globalistics, global processes, global education, educational globalistics, anticipatory education, education for sustainable development, sustainable development, futurization
  
  Introduction
  
  Phrases stating that we live in the age of globalization, are in a state of global revolution, entering the global age, etc. have become more and more common. The term "global" is appearing in daily life increasingly, marking a new look at the world around us - a world which we already view as a global world. In this situation it is important to find out: how science reflects the current global situation and orientation of our life? What processes and trends are of scientific knowledge, which should not remain indifferent to the ongoing and future global changes? Moreover, indeed, since the last century, science began to be interested in all sorts of global phenomena and mainly towards the end of the second half of the 20th new scientific disciplines and areas of research emerged and began to focus on global issues.
  
  The emergence and development of globalistics and other forms of global scientific research was inevitable scientific response to the global challenges of 20th and beginning of 21st century. Awareness of the importance of globalization, global issues and other planetary
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  phenomena and understanding of the prospects for further deployment of total global activity has become an important area of scientific research and a new stage of development of modern science. Global studies have nominated to leadership in scientific-educational process and become one of the foundations of modern scientific world view and outlook.
  
  In recent years the attention of global knowledge, i.e. knowledge concerning everything that exists and develops on the planet Earth in the context of planetary integrity, has been focused mainly on globalization and global issues, thus the "centre of gravity" is now shifted strongly towards the study of the issues of globalization. This is indicative of the fact that over time the subject field of globalistics has been changing, and as we will show, will continue to evolve rapidly. It becomes apparent that among global phenomena, besides those mentioned, there are others that should be studied by globalistics, if it is considered more broadly and deeply in the sense of knowledge of the nature and origin of these phenomena than it is now used. In this broad sense, globalistics, in the opinion of the authors, should study global processes and systems, identify patterns and trends in their existence and development.
  
  We will see that globalistics, turning into a complete scientific and educational discipline, however, goes beyond this and in interdisciplinary dimensions developed in a number of trends, including the space of scientific knowledge and creating new research areas, interacting with other branches of science. New subsections or research areas of globalistics continue to emerge, that have cropped up almost every year (to a number of them, in whose creation the authors of this work participated, we will devote special sections).
  
  In connection with such a broad interdisciplinary "scope" of globalistics, there is question by scientists, sceptical about the global field of knowledge: Do not blow globalistics all science? This question can be answered in the negative, since all science cannot be represented as a "sprawling" in its space globalistics. Between globalistics and all other sectors and areas of knowledge, and along with them, there will always be some other, including globalized scientific knowledge. Thus there is intuitive feeling about the limits of the current active expansion of globalistics, but it is difficult to specify those boundaries in advance. However, it is hardly possible to establish the limits to process of globalization of science, although some of the considerations in this regard are below.
  
  If we take as a starting point that globalistics is studying global processes and systems, we can deploy substantive field of globalistics and the entire global knowledge somewhat differently, and on this basis also the emergence of new areas of global activity, and especially of global education. Until now, globalistics has only begun to form its subject field in research and in educational perspectives. With recognition of the fact that the subject of globalistics focuses on the global processes and systems in their evolution (or rather, co-evolution), the situation has radically changed.
  
  Adequate understanding of this research process will also enable better focusing of the process of establishment of different sectors and areas of global practice. Because understanding of the place and the role of various global phenomena in the evolutionary processes on the planet and in the universe as a whole will optimize practical activities aimed at the survival of civilization and the preservation of the natural foundations of its existence - the biosphere [Bazaluk, 2015]. The global science trend has a particular importance for global education that facilitates the formation of planetary and advanced consciousness, capable to realize these humanistic goals and contribute to the establishment of global governance to the greatest extent. Beginning with the scientific-educational
  
  
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  creativity of Vladimir Vernadsky global direction of education was formed, including both the globalization of education and formation of global education.
  
  Therefore, further development of globalistics and global studies has not only research, but also educational and methodological aspects. Research aspect means much more profound degree of understanding, developing and predicting in perspective the ways of global studies development, and in particular, globalistics as a new fundamental sphere of interdisciplinary studies that affects the process of globalization of whole science in general.
  
  The educational aspect is related to the research one and focuses on the introduction of the new knowledge obtained in the course of the research into the learning process. This is reflected both in the establishment of special training courses, and in the formation of a "global" reserve in the traditional courses already underway, linking subjects and methods of their research with emerging global knowledge.
  
  Education as socially organized institution on a global scale at the beginning of the third millennium is on the radical change of its development. Being one of biggest social mechanisms of more or less normal functioning of society, education should change the content and form of its own development in such way in order to promote further survival of civilization, its way out from still deepening global crisis. Such a crisis of anthropogenic origin is intensified as a result of the increasing challenges and other negative global processes, which become larger and threaten the existence of mankind and all life on the Earth.
  
  Therefore the crisis has become global and threats to human existence got worldwide character and scale (for example, environmental problem). It is impossible now to get out of the crisis without the use of proactive mechanisms and factors (one of the main ones, as it will be shown, is the proactive education). Therefore, if global environmental or worldwide catastrophe happens, there will be nobody to eliminate its consequences.
  
  The bigger the disaster, the more difficult it will be to struggle with its negative impact on mankind and therefore means of eliminating of global crises and catastrophes, solutions of global crises and catastrophes in principle should be proactive rather than "lagging" as the elimination of the consequences of local emergencies and catastrophes.
  
  "From the elimination of the consequences of catastrophes to prevention of them" - this is a fundamentally new strategy to combat any negative processes, and for global processes this is the main and perhaps the only temporal strategy. It is possible that a number of cyclic processes in the world (global) economy and other spheres of human activity can be "smoothed" by using of preventive measures to prevent negative components of cycles if they have anthropogenic and not natural dominant.
  
  Anti-crisis responses to global challenges lead to the transformation of the global development of civilization and they begin already to affect significantly the expected forms and models of education of the 21st century. Education in principle should promote forms of social development and socionatural interaction that will implement the strategy for the survival of humankind and the biosphere preservation more effectively, ensure our overall sustainable future.
  
  Formation of a global education
  
  However it is necessary to ascertain that the world education has turned to be inertial-conservative social system that no longer meets the needs of contemporary life and basically models the past of our civilization and its science in significantly deformed form [Botkin et al,
  
  
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  1979; Coombs, 1968; Coombs, 1985; Education, 1998]. Education as a social mechanism of the formation of man is very weakly concerned with the decision of immediate and especially global issues, many of which threatened destruction of humankind and the destruction of the biosphere. Quite often, they talk about the lag of education from practice, referring mainly to those forms of practices that are specific to the current model of unsustainable development
  
  (unsustainable development). Meanwhile, it is obvious that further strengthening of link between education and contemporary practice of unsustainable development leads to bigger deepening of the global crisis of civilization as well as its education.
  
  It is impossible to solve effectively global and other issues by means of such "lagging" and inadequate for creating of sustainable future education and therefore it is "detached" from active participation in the search for optimal solutions in anti-crisis activity and it does not promote the survival of civilization. Therefore, at the beginning of the third millennium humankind should radically change the model or the form of their development so that it could adequately respond to global challenges and threats, to ensure its further secure and sustainable development. Being one of the biggest social mechanisms of functioning of society, education should change the content and form of development in such way in order to contribute to the survival of civilization. Now it basically does not perform this "saving function" because to a large extent it is one of the most conservative areas of social activity and significantly it is focused on our common past. Meanwhile, the "survival through education" is a kind of motto, slogan of fundamentally innovation process in education, which meanwhile concerns not only a single person, but also humankind as a whole.
  
  The basic idea of the proposed conceptual and methodological approach to the study of prospects of world education is that education needs to be focused on such proactive global transformations that are closely linked to the evolution of civilizational process and the interaction of society and nature [Ursul & Ursul, 2012; Ursul & Ursul, 2013a,b]. This will not be just one "final" model of education of the 21st century (for example, only a model of education for sustainable development, as already discussed [Environmental education, 1996; Сasimov, 2004; Stepanov, 2009; Ursul & Ursul, 2012; Ursul, 1995; Ursul, 2012; Ursul & Ursul, 2011; Ursul & Ursul, 2013a], but an evolutionary number of models and strategies of consecutive global educational processes and systems to facilitate establishment of a new, more secure civilization, providing co-evolutionary interaction of society with existing biosphere.
  
  A characteristic feature of the emerging new models and forms of education is their global nature, what is quite obvious in conditions of globalization and the impact of other global processes on education. In our opinion, the evolution of these models of global education will be the field of an educational globalistics as an interdisciplinary field, linking globalistics and science of education.
  
  If the pedagogical aspect of global education is studied, in this case we can talk about a pedagogical globalistics, or even "global pedagogy."
  
  Among the most general and most important global transformations of education that will be studied by the educational globalistics we can mention such processes as globalization of education and establishment of global education. Global education should be distinguished from the globalization of education, although they sometimes cannot be distinguished, that have already attracted attention before [Ilyin et al, 2011]. Globalization of education relates more to the process of formation of integrity, interaction and integration of various national state and regional public educational systems in the future. The same purpose is transnational (trans-boundary) education, when, for example, students who live in one country, receive
  
  
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  educational services mainly remotely in universities of other countries.
  
  The term "global education" is appropriate to use to describe the qualitative and meaningful transformations in the global educational process, whose subject field is being "filled" with global knowledge and worldview, as well as innovative content, appearing as a result of global studies and the general globalization of science.
  
  We consider Vladimir Vernadsky as an originator of global education and it follows from our previous statement. Scientist lectured at Moscow University at the beginning of the last century. These lectures contained the "embryo" of global education. His general conceptual reflections on education actually contain the basic ideas of global education, which is now developed on the basis of global education [Vernadsky, 1995].
  
  However, the term "global education" and first concepts of this new type of education originated in the 1970s in the United States as "an educational response" to the first conscious global challenges and the prospect of living in an interconnected world on the planet. In 1970, the American Forum for Global Education was created. It is a non-governmental organization that oversees development of global education in the U.S. and beyond. On the initiative of this Forum in 1995 in New York, UNESCO held an international conference "Bridges to the Future", which defined the main fields of development of global education in the 21st century, whose purpose is to prepare the student for living in a dangerous, dynamic and interconnected world, who will be ready to solve growing global issues.
  
  Now global education is considered in a new form in comparison with mentioned years of the last century, when this model was proposed by U.S. pedagogues. James Botkin and Robert Henvi [Botkin et al, 1979; Henvi, 1994; Liferov, 2009]. Models of global education that emerged in the U.S. in the 1970s of the last century are based on the representation of the world as a whole, and humankind as a huge interconnected global community, where life activity and wellbeing of each person depend on all other people. These models, which are based on the principles of globalism, holism, humanism and an interdisciplinary approach, to some extent are presented as one of directions of integration of a single world educational space, opening new global perspectives.
  
  James Botkin (one of co-authors of the seventh report to the Club of Rome) in his proposed model of globally oriented education and innovative teaching believes that traditional education is focused on the unconscious adaptation to reality. Meanwhile, it is important to make the transition to conscious prediction on the basis of an innovative approach.
  
  Complicity and anticipation should be unified in the innovative approach. Anticipation means the ability to anticipate events and their consequences make decisions, share responsibility for them, linking the past with the present and the future, offer new possibilities and alternatives. Complicity suggests the possibility and the capacity for dialogue and mutual understanding, cooperation, empathy, improvement of communication skills and abilities.
  
  Robert Henvi bases his model of global education on several principles (planetary dimensions): the formation of an objective understanding of the world, study of the state of the planet, cross-cultural literacy, understanding of the dynamics of world processes, awareness of opportunity of choice.
  
  In the 60-70 years of the last century elements of global knowledge just began to emerge, basic approaches in not yet widely "declared" globalistics were formed.
  
  Moreover, most likely, it was the time of formation of still syncretic global worldview - globalism, which is based on the concept of the world as a whole and humankind as an interconnected global community.
  
  
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  At this time a way of worldview, in which general planetary characteristics prevail and awareness of complicity to humankind problems and global processes happened, was formed.
  
  Global education emerged on the same "global wave" as other intellectual and spiritual phenomena. It is relatively not yet differentiated global worldview and knowledge was presented in pedagogical sciences in the form of first concepts of global education.
  
  The evolutionary sequence was not so clearly expressed - global knowledge first, and then on its basis formation of global education. At first glance, it even seems that the emergence of global education preceded the emergence of global knowledge. However, this is not the case. In some extent, the creators of first pedagogical concepts of global education based them on accumulated knowledge about global phenomena, as it is clear from even brief presentation of their concepts. Now concepts of global education continue to evolve, adopting new forms, whose metamorphoses were not thought over by the creators of original concepts.
  
  Anyway, we would like to draw attention to the problem of global knowledge, which is the result of global already conducted studies. Indeed any concepts of global education should be based on the global knowledge, on those forms of it that have already been obtained in science.
  
  Moreover, although it is undeniable that during the educational process a new, including global, knowledge can also be generated, nevertheless the predominant part of this knowledge is a result of scientific search. Global knowledge displays real global processes and, at the same time, should anticipate and predict them, directing global thinking and global activity in the desired direction for man and humankind.
  
  As the authors of the introductory article to the almanac "Evolution" note, "global world (which it is becoming now) requires a global knowledge now" [Grinin et al, 2009: 7]. In our view, global knowledge is integrative general scientific knowledge, which is obtained from the study of global processes and global evolution, which in the future will serve as fundamental platform of development of all science and education of the 21st century. This new form of knowledge is necessary not only for science but also for many other spheres of practical activity, which are getting filled with global content, and primarily for education, which gradually becomes, using already obtained global knowledge (and partly creating a new, particularly in terms of pedagogy), fundamentally a new type of current and future education - global education.
  
  Consideration of issues of global education has led experts in the field of pedagogy to the opinion that it provides education of students interest and respect for the cultures of the peoples of the world, gain of an understanding of common global origin of these cultures and attention to global events, awareness of their character and anticipation of the consequences, use of a systemic approach to the study of global processes.
  
  Recently issues of formation of global education were associated with the prospects of open and distance education, primarily via the Internet. However, along with the formal organizational and technological aspects related more to the issue of globalization of education, conceptually meaningful aspect of global education was developing. Above all, we are talking about teaching of globalistics and concept (strategy) of sustainable development as already developing global process (now mainly in high school).
  
  Evolution of the global education
  
  Development of global education can be considered as a stable trend of last four decades and achievable positive perspective of further transformation of subject field of the educational
  
  
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  process, which not only gets its planetary commonality and integrity, but also detects the actual and potential opportunities of globally meaningful evolution. As mentioned, these opportunities were first implemented in the transformation of contemporary education (including now existing experimental options for global education) into education for such global process of sustainable development (sustainable development), which is accepted by the international community and evolves into noospheric formation during the subsequent formation of the sphere of mind through the global transition to sustainable development. At least, they are next two stages of largest and most anticipated globally evolutionary transformations of world education in the field of planetary development, which is considered here.
  
  These are stages, which should be studied in detail by the educational globalistics.
  
  It is not just very inefficient, but really impossible to manage the processes of globalization and solve global and other issues effectively by means of contemporary, but "conservatively lagging" education. Education "is detached" from active participation in the search for optimal solutions in the emerging global anti-crisis activity and is not conducive to the survival of humankind. On the contrary in contemporary "conservative" form it contributes to the further "slipping" to global anthropogenic disaster, not giving the necessary knowledge and skills to get out of growing planetary crisis.
  
  The current global transition of civilization to sustainable development and its coevolutionary interaction with nature raises the question of radical transformations of all forms and areas of social activity, including education.
  
  The new model of world education must comply with the model of sustainable development of civilization and facilitate an innovative transition to global sustainable future.
  
  As noted, the evolution of global education is implemented first in the transformation of contemporary education into education in the interests of sustainable development as the main educational process of the 21st century, whose preservation and development is aimed at achieving the goals and principles of sustainable development of global community. In the future education for sustainable development during noospherogenesis will be transformed into noospheric education, and in parallel with it and even more so in the future into the "globally-evolutionary" education, which is oriented at significantly more developed by noospheric science global evolutionism as a main integrative general scientific core of scientific and educational process of the present century [Polischuk, 2015; Ursul, 2015].
  
  In relation to the formation and evolution of global education along with evolutionary there is a proposed so-called ontological approach, when education is considered not only as individual public (in the system "man-society"), but also as a universal global creative form of development, when all universum, not just socio-cultural, but also globally-natural (and universally-cosmic), being involved with man, co-evolutionizes and informationally affects the formation of personality.
  
  Perhaps, in this broadest representation of the educational process the formation of man is considered through "the prism" of global evolutionism in a more general - socionatural system "man-society - nature". It is not just one of the processes of socialization of man, but his perception of informational evolutionary interaction with entire universe in its social and natural aspects. From the standpoint of this (so called globally-evolutionary) approach education implements the function of formation of man by informational processes in planetary cosmic system of evolution "man-society-nature". In this interpretation education is not simply as a student-centered process of socialization of the individual, but as an informational and co-evolutionary process of interaction of man, society and nature.
  
  
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  Not only spatially global but also early mentioned its temporal integrity is important for optimization of the development of the global educational process (as well as for other spheres of human activity), which is one of most important historical and evolutionary principles. Education in contemporary super dynamic global situation cannot be limited just by continuation of translation of knowledge and other information, reflecting the world of the past and partly happening.
  
  Proceeding from the principle of temporal integrity and identified above perspective of the evolution of the global educational process it is possible now to offer some recommendations for the contemporary development of global education, which have practical values. This refers primarily to temporal optimization of educational courses, which are included to education, i.e. gradual but discrete introduction to practice of such elements and factors (teaching materials, programs, courses and etc.), which will determine future pedagogical process from a content point of view. Main process of futurization as evolutionarily temporal optimization is in this strengthening inclusion of "factor of global future" in modern education.
  
  Global education will fully become a proactive education, particularly if it is combined with its fundamental nature and humanization.
  
  Now it is important to summarize the practical development of global education in dozens of countries around the world (including Russia), where already first "sprouts" of this type of education, facilitating obtaining of planetary unity of educational space emerged.
  
  In our country until recently, global education was developed within the framework of main study activity (the concept of global prospects etc.). Practical activity in other areas of global education was realized in experimental educational projects for the development of a global mindset of active "citizens of the world" (mainly through the associated schools and the number of UNESCO Chairs).
  
  Such highly amorphous syncretic understanding and representation of global knowledge, which was used in first concepts of global education, differs significantly from its current representation, as discussed above. It is important to continue the positive trends and fields of development of global education both in terms of expanding of the teaching of results of global studies, including as new global phenomena as the concept and strategy of sustainable development into the subject field of educational activity (especially in their noospheric orientation).
  
  Currently education generally corresponds to both industrial and to some extent a post-industrial society. However, global transformations of education are not only aimed at the creation of an information society and the knowledge society, but planetary civilization and sustainable development, realizing the goal of survival of civilization and the biosphere preservation. These features can be implemented first in the transformation of contemporary education (including now existing experimental options for global education) into education for sustainable development.
  
  Hereinafter emergence of noospheric education in the process of further formation of sphere of mind through global transition to sustainable development is proposed.
  
  At least these are the next two stages of the largest and mostly anticipated globally evolutionary transformations of the world education in planetary field of development, which is considered here.
  
  There is a certain measure between conservative and innovative trends in any process of development. Education is clearly not focused on innovative processes. Therefore, innovative processes in education in the future get a new orientation: it is necessary to transform education
  
  
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  so that it was possible to implement the transition to our common future - sustainable development. After all, contemporary man, who even mastered the knowledge and cultural achievements of unsustainable development model, will not be able to build a new global society with sustainable development. Only innovative transition from unsustainable to sustainable society can guarantee the satisfaction of the vital needs of both present and future generations of people and their more harmonious interaction with nature.
  
  Globalization and integration of educational space [Liferov, 2009], the acquisition of a planetary unity and integrity cannot be subjected to meaningful and qualitative changes, showing global character of the evolution of contemporary humankind and awareness of his place in the universe. Formation of contours of globally integrated world is somehow manifested in educational sphere, which still with some lag "copies" mentioned global and civilizational aspirations. However, it is clear that education should not remain on the periphery of the overall global development as a traditional part of this process and particularly important to become a "catalyst". Moreover, we can assume that without specially organized learning and education humankind will not be principally able to make a transition to sustainable development and followed by one of the forms of civilization process, ensuring its survival and its indefinitely long existence.
  
  In this regard fundamentally new conceptual and methodological concepts and approaches to the study of evolutionary processes in education are necessary. In connection with the development of global studies it is appropriate to talk not only about their introduction into the educational process, but also about formation of "educational globalistics" ("pedagogical globalistics") and, perhaps, a "global pedagogics".
  
  Informatization of the global and anticipatory education
  
  Formation of an idea of proactive education for sustainable development is concerned more with information and informatization, than with ecology and ecologization [Colin & Ursul, 2015]. Right on the way of informatization and formation of virtual reality in human activity in general, and in science and in education in particular, there is a possibility of proactive modelling of reality. Formation in the future of global noospheric intelligence, which most fully implements proactive modelling of socionatural processes, leads to the fact that it will be possible not only to display of not only the past and present but also the future and formation of rational and efficient socio-ecological development on this basis.
  
  As the property of anticipation in education (and actually in all other forms of activity) is directly associated not only with environmental but with information issues, then in the future we are talking about the formation of the information society, which will be part of the sphere of mind - the noosphere, whose ideas were expressed by Edouard Le Roy, Pierre Teilhard de Chardin, and Vladimir Vernadsky at the beginning of the last century. Formation of the most reasonable sphere of interaction between nature and society through the transition to sustainable development happens right on the way of noospherogenesis, including ecologization, informatization, futurization and many other global positive processes and trends [Ilyin et al, 2011].
  
  In education, noospheric trends are most clearly manifested on the way of formation of so-called "smart education" [Tikhomirov, 2013]. Intensively developed mainly in the West concept of Smart education suggests transfer of the educational process mainly into the electronic environment, providing effective education in this interactive environment using
  
  
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  freely available content from all the world. Smart education through the introduction of e-learning makes learning available anywhere and anytime, combining educational institutions and teaching staff to implement joint educational activity on the Internet (which is one of the main sources of knowledge for the student). Smart education is a flexible learning in an interactive educational environment, implementation of educational activity on the Internet on the basis of common technologies, standards and agreements.
  
  Information society in all its possible variants (knowledge societies, education societies etc.) will have to function as a component of the sphere of mind and certainly, it must become proactive social system in planetary scale.
  
  Therefore way out of the current global crisis of civilization is in the evolutionary transition to the way of formation of information society as one of levels of the sphere of mind, while according to general strategy, way out of the global crisis of education is in the transformation of inertially lagging, conservative educational system into innovatively proactive and in the future the noospheric educational system. Without informatization formation of such brand new education is in principle impossible and therefore most radical innovative processes in education are presumably related with the transition to the information society, being an important feature of the global transition to a way of sustainable development.
  
  New proactive noospheric innovatively educational system must comply with information society with sustainable development, based on knowledge and information.
  
  We intentionally focus attention on the information aspect of education: property of anticipation is a brand new mechanism of its formation. Here information factors are a priority component of upcoming globally noospheric and initially information civilization. In this sense, property of "anticipation" is inherent not only to education.
  
  So-called anticipatory reflection presumably emerged in the process of evolution of life [Anokhin, 1962]. According to Petr Anokhin, this type of reflection is like the accelerated model of what else should happen, to the highest extent fast reflection of future events of the outside world. Anokhin believes that proactive reflection of reality is the main form of adjustment of living matter to the space-time structure of the inorganic world. Anticipatory reflection acts as a temporal reaction of a living organism, which was previously prepared near consistently repeated impacts from the environment.
  
  Previously it was assumed that anticipatory reflection emerged only at the level of living matter. However, in our view, proactive reflection still first emerged and existed in inanimate nature, in any case, in the real, observable universe. It was formed in the first moments after the Big Bang in the so-called inflationary futurization [Ursul, 2012], in any case, when four kinds of fundamental interactions were formed from a single physical interaction, whose aspect is the reflection.
  
  Furthermore, there are grounds to believe that exactly anticipatory reflection and temporal futurization as ultrafast extension of time into the future are ones of motors of the universal process of evolution, what until recently was not in the focus of attention, emphasizing on spatial expansion and leaving temporal characteristic of adaptation, coevolution and evolution actually in a state of even flow, as in the contemporary era. However, anticipatory reflection in inanimate nature presumably in post-inflationary era was already sporadic and was manifested in a small scale, and therefore it was not noticeable as in living matter. With the acceleration of evolution on its main progressive trajectory (superhighway) there was a process of a larger formation of anticipatory reflection in the higher material systems by level of development.
  
  Actually, property of "anticipatory" will be characteristic for all upcoming era of the noosphere. The emergence of the latter from sociosphere is associated not just with the fact,
  
  
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  which mind will take a priority position, but also with the fact that "proactive" intelligence will be not just for individuals, but integrated into the noosphere as a whole, i.e. noospheric intelligence. Noosphere will differ from sociosphere not just by its informational potential, but also the fact that the latter in form of noospheric intelligence will anticipate, predict, forecast and manage activity of noospheric civilization. All fields of this activity will be "anticipatory" - scientific studies will be anticipatory, education in its sustainable noospheric form will also be futurizing, management will be functioning in proactive regime, forming intellectual information base of education for sustainable development. In this respect, "smart education", which began to develop nowadays, becomes noospheric education only during globalization and futurization after gaining a property of "anticipation."
  
  The emergence of innovative proactive processes in global education leads to significant futurization of it and formation of anticipatory education. The latter will not only develop faster relatively to global practical activity, but also to focus on the future in the content of learning, development and education, basing on the principle of temporal integrity. In this sense during the evolution of global education, there will be a shift in emphasis from modernization of education to its futurization and formation of global noospheric education through education for sustainable development as a contemporary prototype of future noospheric education.
  
  Taking into account mentioned earlier, there are other arguments in favour of the formation of anticipatory education, for example, in connection with already mentioned studies of the formation of noosphere. We note that the noosphere is often understood as a sphere of interaction between society and nature, within which reasonable human activity becomes the determining factor of the development. Such an understanding of the noosphere is still prevalent in the post-Soviet "scientific area" (including Russia), and this interpretation can be found in the works of Vladimir Vernadsky [Vernadsky, 1991; Vernadsky, 2004].
  
  However, the "intelligent human activity", being dominant in the field of socio-natural sphere, is not rational, because, as noted, in the future leads to a global anthropoecological catastrophe.
  
  Therefore, it is natural to assume that the noosphere is not a contemporary prevalence of the human mind in its interaction with nature and the rationalization of this interaction, giving a coevolutionary harmonious character to it. This is condition for the survival of mankind and the noosphere should be defined as the future state of socio-natural sphere, which ensures the survival (preservation) of mankind and the natural conditions of its existence on the planet and in space [Bazaluk, 2013; Bazaluk & Blazhevich, 2012; Ursul, 2015]. Meanwhile of not only the current and next generations, but also future generations of people, what the concept of sustainable development suggests. That is why we believe that the emergence of the noosphere and the transition to sustainable development are not just close processes and the formation of the sphere of mind begins through the transition to sustainable development and is significantly increasing with the gradual inclusion of information and intellectual factors in the overall global development.
  
  This transition will gradually lead to the fact that humankind will have a new state of collective consciousness, which was called a noospheric intelligence (despite some editorial tautology). Such an integral hybrid (human-machine) intelligence will have a quality, which is absent in contemporary social consciousness (especially for all humankind), which lags significantly behind social life and therefore cannot fundamentally implement the formation of the noosphere and the transition to sustainable development. In order to do it noospheric intelligence should possess property of anticipation of social life, directing it to the optimal trajectory of survival (existence). The need to develop a new form of integrated intelligence is caused primarily by existential circumstances.
  
  
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  There is a conclusion from proposed property of anticipation by noospheric intelligence of mankind being, that a priority mechanism of formation of such intelligence is science and education not in its contemporary states, but brand new anticipating education and science orientating in its basis on transition to SD [Environmental education, 1996; Ursul, 1995; Ursul, 2008b; Ursul, 2012; Ursul, 2015].
  
  Translation of outdated "educational knowledge" from previous generations to current, on what contemporary education is basically oriented, does not mean that it helps to solve the pressing problems of today, and even more tomorrow. The reason for this situation is the fact that the existing knowledge, skills and achievements of culture and circulating in education, are not just outdated, as already discussed above. They are a reflection of a fundamentally different model (form) of social development - model of unsustainable development - USD. Mechanism of accelerated futurization of education and formation of anticipatory education must be included. These two processes in education are very closely correlated with the processes of globalization of education and the formation of global education (globalization with futurization and the emergence of anticipatory education with the formation of global education). Educational process becomes gradually and increasingly a leading innovative proactive and in addition global process and rapidly include all, what does not exist yet but will or may occur in the future.
  
  It is obvious, that this task was not set by pedagogical sciences and other sciences, studying the educational process. This may be absurd, a kind of nonsense for the traditional thinking of the teacher. How to teach what does not exist yet and why new knowledge should appear in education?
  
  However, the inappropriateness of such a question is absent, if you carefully study the process of implementation of the future and new to the educational process.
  
  If translation of outdated knowledge in the educational process will not help the transition to a sustainable global future, it means that process should be radically changed, making it innovative largely, adapting traditional linearity and conservativeness of pedagogical mind-set.
  
  For the survival of humankind and its transition to sustainable development, it is important to include proactive factors and mechanisms of this process, to predict and forecast the future. Moreover, if it is clear that innovative transition from unsustainable development to sustainable is necessary, it is important to bring together all existing and possible forms and trends, which can solve this basic civilizational issue of the third millennium. In fact, if pedagogical science was not based on "historical" and "translational" model of education, but was based on information and ontological model of the educational process and it would become the official global setting, it could be possible to put the question earlier about the total innovatization and futurization of education and especially the development of anticipatory and global education.
  
  In the educational process information should be transmitted not only from past generations to the present, but also completely new information from the not yet existing future generations to the present (in the form of virtual models of study of future), as well as information about the future from the current generations. In this proposed innovative and information virtual model of the educational process past, present and future will be connected to one systemic temporal integrity. However, here comes the next question: how to obtain new information from the future and about the future?
  
  Such information and educational virtual model contradicts not only a traditional pedagogical science, but also generally contemporary science, which relies on the facts, practice, truth and other similar concepts that form the foundation of the study process. It is obvious that the knowledge
  
  
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  about the future cannot contain the truth and facts, which are checked in practice in past and present. In this sense, future is detached from official (factual) science, although the prediction and forecasting is recognized as a function of the theoretical level of knowledge. However, if you look closely at what is written in this case about the study of the future, actually main focus is on a linear vision of the temporal process (extrapolation of evolutionary historical trends into the future).
  
  This means that in study of the future and its implementation in the educational process new principles, ways and forms of exploration of the future will be realized.
  
  One of the fastest growing forms is the modelling of what may happen in the future, i.e. proactive modelling in its various forms and especially using new information technologies. This is the way of implementation of the future in innovation and the educational process, which involves the computerization, because only at the information level it is possible to make and study models of the future as regulatory (such as strategies of sustainable development), as research forecasts and predictions. There are possible as linear ways to the future from the past and present, as nonlinear innovative breakthroughs to the extent that it is possible to create models without prototypes in the past or analogues in the present.
  
  Emphasis on the past was the "axiom" of pedagogical activity: textbooks, teaching aids, state educational standards, programs, etc., which are guided by "established" knowledge and other similar information products. If over 95% of knowledge contain information about the past in contemporary science (and mean first of all social sciences), the "educational knowledge" increases this percentage almost up to one hundred.
  
  Schematizing, we can say that in most of cases the teacher was "a transmitter" of outdated information to students, while students were recipients of this information, which they had to memorize.
  
  Of course, such a scheme of the pedagogical process is very rough and simplified, but it is important to show that such a scheme did not focus on the main components of the human mind but not on those of its functions that should be developed in the process of the formation of man and his consciousness. Indeed, Aleksey Ivanitsky said, "the basis of consciousness is the idea of renovation, which gives highest meaning to life and determines the constant human desire for novelty" [Ivanitsky, 2004: 720]. Contemporary education, focusing on the past and memorization of it, is detached from the creation of the future and this contradiction must be solved on the way of adaptation of innovative education to the future.
  
  This means that during the further development of innovative processes in education it is appropriate to eliminate significantly temporal asymmetry of past and future in relation to the present and to start formation of consciousness of man in a different direction.
  
  Focus on the past in education and other sphere of human activity is "temporal strategy" of model of unsustainable development. This temporal focus was manifested in preferential formation and existence of means and mechanisms for conservation and storage of information, without which biological and social organisms cannot exist.
  
  If learning of the past was based on memorization, the inclusion of innovative and proactive modelling in the process is based on the principles of more creative process of developing education.
  In my opinion, proactive education, which was proposed for the implementation of the principle of temporal integrity, was the core of education in the interests of sustainable development.
  
  
  
  
  
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  Temporal integrity and futurization education
  
  The process of futurization of education consists of two important components, happening in the education and in its relation to other areas of human activity. Let us start from the latter relation. In order to implement the transition to sustainable development, during several generations at least it is necessary to form the consciousness of people, accepting noospheric idea, implementing new civilizational strategy, and anticipating the consequences of their decisions and actions. Such anticipatory consciousness (noospheric) is necessary to be formed not only because sustainable development in its global implementation is possible only in the future. This is due to the fact that as mentioned in the publications, a global catastrophe (or series of them), which may happen in the 21st century, won`t enable mankind to eliminate the consequences of it, as it is done now, when local disasters, emergencies happen, and then their consequences are eliminated.
  
  As already noted above, global (and primarily anthropoecological) catastrophe can be prevented only by proactive actions, because there will be nobody to eliminate its consequences.
  
  Therefore, knowledge and understanding of the need of prevention of catastrophes and skills of anti-crisis management in order to avoid occurrence of irreversible cataclysms, which are disastrous for humankind must be included in the education. It is possible, if innovative anticipatory noospheric consciousness, formation of knowledge about the future and the ability and willingness to proactive actions will be rapidly formed in education, being the most effective means.
  
  Now we can come to the conclusion that education for such a global process as sustainable development will have to develop not only more rapidly than contemporary education, but also significantly anticipate other forms of activity, on which it has significant influence, orienting them on implementation of the model of sustainable development. Dynamism of futurization of innovative processes in education must be significantly different by its pace from modernization of education (although it is formed on its basis). In case of futurization, normative part of the study of the future should significantly influence on it, because this part will be the basis of formation of education for sustainable development. However, this does not exclude, but also involves a search part of the study of the future, because only in this way other more effective ways of survival and further progress of humankind can be found.
  
  Now it is clear that the transition from modernization to futurization of education is not just a theoretical fiction of individual scientists, but it is the imperative of time, without which the survival of humankind in the form of its transition to a sustainable future is simply impossible.
  
  Futurization of education is a necessary component of the transition to education for sustainable development (ESD). ESD is not just a new field in contemporary education and not even its modernization. ESD in its developed and holistic form is a fundamentally new form. If you wish, it can be called a radically different type of innovative education, which fully corresponds to evolutionary ontological approach to education. Indeed, in this case formation of man, which is carried out with the help of ESD, will be fully included in the ontology of the process of transition to sustainable development.
  
  However, during the formation of ESD anticipatory processes cannot be reduced just to a more rapid and accelerating process of taking a priority place by education (with science) in civilizational transition process to a new evolutionary strategy. Processes of futurization must occur in the content of education, when this content will be more and more filled with "innovative future". Contemporary education even in terms of accelerated development of
  
  
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  innovative processes and modernization in it still remains very conservative system, mainly due to the dominant ideology of learning to fundamental educational knowledge, which even because of this interpretation shouldn`t be new knowledge at the same time.
  
  Emergence of anticipatory mechanisms and forms in innovative educational process is caused primarily by accelerating of process of aging of as scientific, as also educational knowledge and acceleration of generation of scientific (and technical) information. According to estimations of experts, working in the information field, doubling of the scientific and technical information now happens less than for a year, possibly even for ten months (although doubling of all information, not just scientific, takes just a few days, taking into account contemporary global communications and especially Internet). This requires, of course, replacement of outdated technologies and means, forms of scientific knowledge, functioning in the sphere of education (educational knowledge on new more contemporary forms (on what "smart education" is aimed), but also simultaneously generation and implementation of other ways of transformation of this knowledge and means of knowledge.
  
  Among these methods, which should be in focus of teachers-innovators, synthesis and interdisciplinary synthesis and fundamentalization of scientific knowledge, which is "implemented" in the educational system and functions here for a certain time. Moreover, the reason is obvious: more general and fundamental knowledge becomes outdated much slower and therefore it does not require additional educational and methodical work. However, it is hardly possible to restrict solutions just by synthesis even of general scientific knowledge and fundamentalization of knowledge and it is necessary to make a positive innovative movement from "imperatives of modernity" on the way of futurization of education as general civilizational process and formation of innovative anticipatory education (but certainly not in the direction of the postmodern, randomizing future and present).
  
  Proactive education as a kind of "top" of innovative aspirations in education should involve such a new content, which will appear only in the future, but will be generated only by virtual computer ways and proactive modelling, which will have conceptually theoretical or information computer forms. The property of anticipation in innovative educational process will mainly be concerned with goals and content of education and to a certain extent organizational status, role of the whole process of learning and education among other areas of social activity. If the transition to sustainable future depends on the new type of education, then legal, regulatory, managerial, and organizational methods and forms should legalize functional role in the society.
  
  It is quite clear that no matter how education was modernized, no matter what innovative processes filled it, essence of upcoming transformations is not in this. The main innovative process, which should cover all the world education in general, is in its futurization (both associated with globalization) and display of all currently existing and possible proactive factors and mechanisms. This will ensure temporal integrity of the educational process [Ursul, 2005; Ursul, 2008a], which is now significantly disrupted by focus of teaching activity on the past. However, restoration of the temporal integrity of education will be accompanied by its globalization and the emergence of global education.
  
  It is appropriate to introduce a special principle of "temporal study" in any field of scientific and educational activity - a principle that connects not only the past and present but also the future in one global systemic temporal whole. Thereby interrelation between temporal worlds is formed, where not only a linear relation, but nonlinear interaction of periods is
  
  Temporal integrity implies that what we call time connects all three modes of temporal worlds (periods) - past, present and future in a single (linear or nonlinear) system. When
  
  
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  analysing the role and interconnection of all three temporal worlds (past, present and future) in most areas of social activity in the contemporary unsustainable development, including global processes, attention is drawn to clearly set asymmetry or inequality. This inequality is that science, education is focused on the past and present, and the future is on the periphery of our attention and interest. Of course, depending on the type of activity proportions of temporal worlds (i.e. past, present and future) are different. However, the fact that the future is not in "favor" is obvious and many activities, including scientific and educational, show neglect of the future in the current model of unsustainable socio-economic development.
  
  As also noted above, education, anticipating many activity-related processes in the formation of man, during formation of sustainable future must be developed more rapidly in all respects (particularly in terms of financing and provision of other resources) than all other forms of social activity. In this perspective education won`t just translate from generation to generation already significantly outdated knowledge for decision-making, but will also contribute to better understanding of the need for anti-crisis actions to move to sustainable development. Only proactive innovative education of sustainable development will become an integral component of human activity on the survival of civilization and conservation of the biosphere. However, this feature of anticipatory education will be the most obvious and, so to say, lying on the surface of the process of formation of education of sustainable development. Basic and profound essence of the model of "sustainable education" still is in the emphasis on the issue of the future in the content of education of sustainable development.
  
  It is appropriate to say a few words about the education of sustainable development and anticipatory education. It is quite obvious that they are different types and forms of innovative processes in education. Anticipatory education includes futurization and proactive mechanisms for any options of vision of the future, not just normative sustainable development.
  
  In this sense, it can be used beyond the education of sustainable development and in any other discipline, course and field of education because this is an innovative process, which is focused on the future. In this sense a special anticipatory education such as, for example, environmental and economic types of education cannot be.
  
  However, if there is a science of the past - history, there are sciences of the future - futurology, prognostics and other forms of study of the future, which may be included in the educational process as something temporally symmetric to traditional historical approach, significantly supplementing it and implementing the principle of temporal integrity.
  
  Futurization of all education can be in significantly increased attention to the future in all possible subjects and fields of the educational process. If this field of futurization coincides with the introduction of sustainable development in education, then it will be "sustainable futurization" when, as stated in the UNECE Strategy, there must be "the acquisition of knowledge by teachers, allowing to include issues of sustainable development in their disciplines" [UNECE Strategy, 2005].
  
  Conclusion
  
  At this stage it is most important to include issues of social development to all courses and educational disciplines, what happens in EU countries and other countries. Such inclusion, as well as the formation of special areas of education of sustainable development (innovative diversification process) means that proactive education of sustainable development will be implemented. This process was significantly intensified, when in June 2012 UN Conference
  
  
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  on sustainable development was held in Rio de Janeiro. Many higher education institutions made commitments regarding practice of provision of sustainability according to this and subsequent Conference. ESD proved to be one of the key mechanisms for achieving the Millennium Development Goals, as well as 17 new global sustainable development goals that were adopted at the Summit on sustainable development of the 70th UN General Assembly, adopted the agenda of sustainable development up to 2030.
  
  To some extent, the emergence of anticipatory (as noospheric) intelligence for the whole civilization will continue the process of cephalization, taking the baton from biological and social evolution, using the latest information technologies. Due to proactive collective intelligence civilizational process will be adapted to sustainable future and the natural environment, providing further secure evolution of global space system "man-society-nature." Educational process, which is still focused on the formation of individual, to some extent spreads on more extensive - supraindividual sociosystems, being included in integrative information structures of noospheric intelligence and the process of creation of sphere of mind and in perspective in creation of noospheric global space socio-ecological system. There is expected unification of learning and education as important subsystems of future noospheric intelligence into one holistic system.
  
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  Philosophical Reflection Smart-Society as a New
  
  Model of the Information Society and its Impact on the Education of the 21st Century
  
  Valentina Voronkova - Doctor of Philosophy, Professor
  
  Zaporizhzhya State Engineering Academy
  
  (Zaporozhe, Ukraine)
  
  E-mail: valentina-voronkova@yandex.ru
  
  Olga Kyvliuk - Doctor of Philosophy, Senior Research Fellow
  
  National Pedagogical Dragomanov University
  
  (Kyiv, Ukraine)
  
  E-mail: panyolga@ukr.net
  
  This article presents philosophical and educational reflection of smart-society as a new model of the information society and presents its impact on human (intellectual) capital. It reveals timeliness of this topic, which is innovative and hardly developed. It analyses international experience in establishment and growth of smart-society and dimensions of axiological field of smart-society, which is based on axiological matrix of information and knowledge, which are considered and being civilized dimensions of modern society. The main idea is to prove the evolution of the information society to smart-society and the possibility of establishment of smart-society in Ukraine. The analysis of smart-society formation was made and its characteristics were defined, which claims priority role in the world information space formation and contribute to the competitiveness of Ukraine in the international information space.
  
  Key Words: smart-society, sustainable growth, human capital, intellectual capital, information, knowledge, education, knowledge economy
  
  Introduction
  
  Timeliness of the research topic
  
  The first, implementation of smart-society strategy (smart, intelligent, high-tech, digital) is the continuation of the previous research theme "Improving of the information society growth mechanisms as civilization paradigm of modern Ukraine under the conditions of globaliza-tion", in the context of which we have analyzed the evolution of the information society to a smart-society that needed further study and identification of established consistent patterns of formed model of smart-society (theories, concepts).
  
  The second, the formation of smart-society is an important socioeconomic, scientific and technological world-wide problem, as the concept of smart-society is the basis of modern
  
  љ Voronkova, Valentina, 2017
  љ Kyvliuk, Olga, 2017
  
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  axiological cultures of western and eastern societies that are included in the state program of growth of many leading countries in the USA, Europe, South Korea and Japan. Currently, smart-society is the main trend and priority of global growth of modern civilization of the 21st century, which, developing market of information services and products, promotes smart-edu-cation, smart-technology, smart-identity.
  
  The third, developing the concept of smart-society, we consider international and domestic experience, which include activities of social institutions of information technologies man-agement that contribute to growth of human (intellectual) capital, which is determined by the growth of modern information civilization.
  
  The fourth, the concept of smart-society as a new model of information society affects all spheres of society-economic, political, social, spiritual and cultural, educational and contrib-utes to formation of a unified educational information environment, in the context of which smart-citizens (smart, intelligent, creative, able to work in a team) are demanded, smart-cit-izens who are to represent a society intellectual human capital and state strategic resource.
  
  The fifth, the implementation of smart-society strategy in Ukraine requires formation of a new educational paradigm, based on the accumulation of effective synthesis capabilities of modern information technologies and advanced models and technologies of the information society, which, thanks to the use of various matrices-paradigms-models of information tech-nologies contributes to the growth of information capital.
  
  The sixth, smart-society formation requires the formation of a new generation of manage-ment teams that promote social and cultural content of intelligent organizations, which need an increase of their assets and new dimensions of information and innovative culture of smart-so-ciety, based on knowledge economy.
  
  The seventh, all this makes it possible to associate the growth of smart-public with educa-tional paradigm of knowledge management as a factor of introduction of international stan-dards of information literacy in educational activities of Ukrainian higher educational estab-lishments, which influence growth of human and social capital. This concept (paradigm) is as new for Ukraine as for the leading countries of the West and the East, which are moving towards implementation of smart-society achievements by using them in a new educational paradigm of the smart-society they were able to take advantage of information-innovation society in education, economy, science and provide the ability to turn knowledge into value, which is the source of success in the new millennium. The basis of smart-education consists of massive open online course, online tutorials and interactive education, "smart" class system and people education in the virtual world [Andrushchenko, 2006: 7].
  
  Analysis of the last researches and publications where the question of solution of the given problem was raised for the first time, the articles to which the authors refer
  
  Concept of the information society growth and of its transition to smart-society is record-ed in the documents "Europe 2020: A strategy for smart, sustainable and inclusive growth". Information society includes the growth of economy based on knowledge and innovations, it contributes to sustainable growth, more efficient use of resources, including inclusive growth of the population high employment, which generally contributes to growth of the Internet economy, formation of "smart technologies" and "intelligent society" that is a factor of an intellectual and economic growth. In the basis of the economy, based on knowledge there is a usage of crowdsourcing, collective intelligence technologies, knowledge management sys-tems; recognition that the digital world is becoming smarter than Big Data technologies and
  
  
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  semantic search; recognition that mobile and cloud technologies help to manage companies; what the "internet of things" is and whether it is already their era [Bazaluk, 2016: 12-25].
  
  Problematic situation
  
  Highlighting of earlier unsolved aspects of the whole problem, which the article is dedi-cated to.
  
  Advanced highly developed countries have already formed paradigms of the information society, which is associated with the growth of "knowledge societies", based on factors of innovation and dissemination of new knowledge. The concept of "knowledge society" and "smart-society", which is a continuation of the growth of the information society, lie at the root of the modern state growth programs of the United States, Europe, South Korea and Japan. Smart-society strategy includes the number of FTTH network subscribers; download speed, broadband access quality. At the core of smart-society evolution, there is an evolution of the paradigm from industrial to educational, and that led to formation and growth of "smart-soci-ety" paradigm. Smart-society formed in the West is a new quality of society where total use of technologies, services and internet causes changes in the quality of individual"s cooperation that provide new effects - social, economic and other benefits that are competitive and lead to a new quality of life [Vashkevych, 2016: 133-139].
  
  In Ukraine a smart-society is to be formed, a society based on a complex modernization and innovation-driven growth of all components that provide higher value added and have high energy efficiency, based on energy-saving technologies, environmental infrastructure and which need information security [Bazaluk, 2017].
  
  Research technique: smart-society conceptualization as a factor of sustainable growth and its effect on the formation of a new educational paradigm [Bazaluk & Blazhevych, 2013:147-
  
  160].
  
  In order to achieve the goal, the following tasks should be performed:
  
  - To develop theoretical and methodological principles of formation and growth of smart-society in Ukraine, based on information, as the main trend of modern growth, and smart growth - the economic growth based on knowledge and innovations.
  
  - Тo explore the conceptual and categorical apparatus of smart-society as a civilization paradigm of modern society growth in the context of globalization and its projection on the Ukrainian realities [Gomilko et al, 2016: 177-180].
  
  - Тo analyze the formation of smart-society in Ukraine in the context of national and in-ternational experience and define its main characteristics, which will allow Ukraine to occupy a leading position among the states, claiming priority role in shaping the global information space, the implementation of process connected with integration, in order to contribute to the competitiveness of Ukraine in the world information space and to ensure global sustainable growth [Bazaluk, 2014: 5-13].
  
  The methodological value, availability, completeness and justification of newly created ap-proaches, methods and means of scientific research. Application possibility of them, as of in-terdisciplinary ones is reduced to use of system, synergetic, structural and functional method-ology. Methodological work components will be new, which is quite justified by comparison
  
  
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  to the world analogues and prototypes, because smart-society as a complex social phenomenon and dynamic process that develops rapidly can be analyzed through the synergetic methodol-ogy that allows analyzing society as a nonlinear system, developing in a nonlinear space of smart-society. Methods of systemic and structural analysis allows considering smart-society as a complex social system that has several subsystems which interact with the environment all the time, and the combination of synergetic and systematic methods and approaches help to explain the features of smart-society growth in normal and catastrophic conditions (modes sometimes with intensification). Anthropological and socio-axiological approaches allow to reveal the socio-anthropological and socio-axiological measurements of smart-society, based on person, education, knowledge and progression of society to the society of knowledge and innovation [Bazaluk, 2016].
  
  The main idea - to prove the evolution of the information society to smart-society and the possibility of establishment of smart-society in Ukraine.
  
  The main research hypothesis, which is offered to solve research questions is new and can shift the theory. There is an idea in searching of innovative mechanisms for smart-society im-plementation that is based on advanced (smart) information and communication technologies, society with advanced innovation economy, which is demonstrating high-tech basis of society and can contribute to the growth of mechanisms for society self-regulation through smart tech-nologies, which are run by highly trained citizens who can live in a smart society and cultivate knowledge as the main resource of innovative society, that is a factor of society sustainable growth [Bazaluk, 2016а 28-52].
  
  The working hypothesis: one of the working hypotheses is a hypothesis of technology and human balance in society, which is a model of smart-society. It is new. It describes a new mechanism for anthropogenic crisis intensification and overcoming and also conditions and ways to achieve sustainable growth [Bazaluk, 2016b].
  
  Hypothesis of technology and human balance reveals regular correlation between three variables - innovation and technological potential of the country, quality of cultural and ed-ucational regulators in smart-society and internal stability of the social system, which helps to clarify the phenomenon when a result of anthropogenic crisis is not self-destruction of social and culture system of the country but a cardinal reorganization society through the smart-cul-ture, inclusive education, personal growth. In our opinion, the idea is innovative if culture and education play a role of commentator factor that is included in the period of transformations which contribute to the restoration of the balance between the three variables - economic, technological, cultural and spiritual factors that can lead to system sustainable growth due to smart-culture [Voronkova et al, 2016: 13-27]. The research also takes into account the fact that any concepts of society should interpret one as phenomenon with mobile ontology [Svyryden-ko, 2016: 102-103].
  
  The problem discussion
  
  It is idealized abstract design of smart-society - is formed system of concepts, general-izations based on deterministic communication between them, assumptions regarding the form of communication, which may be called the concept of smart-society. Conceptualization of
  
  
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  smart-society paradigm was based on logical positivism methodologies synthesis, operational things and pragmatism. Methodological research components are new, as well as subject of the research - smart-society, because smart-society as a complex social phenomenon and dynamic process that develops rapidly, can be analyzed through the synergetic methodology that allows analyzing society as a nonlinear system, developing in a nonlinear space of smart-society. An-thropological and socio-axiological approaches allow to reveal the socio-anthropological and socio-axiological measurements of smart-society, based on person, education, knowledge, infor-mation, culture and progression of society to the society of innovation [Voronkova, 2016: 80-82].
  
  The analysis shows that in time instead of the information society, there will be "knowl-edge society", which is identified with the information, but in other cases it is referred to as the next stage of growth with a critical knowledge - smart-society. The growth of the infor-mation society is connected with the beginning of the era of intellect formation. The logical continuation of the network society is a smart-society, which is developing on the basis of smart-technologies and smart-education. Smart-technologies and smart-education generate a new paradigm of social growth, which is considered the most important factor in the formation of Smart-society. It is not an accident that this growth is recorded in the document "Europe 2020: A strategy for smart, sustainable and inclusive growth" (Smart growth) - a strategy which includes the growth of economy based on knowledge and innovations, and contrib-utes to sustainable growth, more efficient use of resources, including inclusive growth and strengthening of the population high employment, which generally contributes to growth of the Internet economy. Smart-society transforms business, which makes management more in-telligent (flexible, smart), and direct to use knowledge and innovation for activities [Kyvliuk,
  
  2011: 336].
  
  Therefore, in our opinion, you should refer to the analysis of axiological field values of smart-society, which is to change the information. It is based on the value-semantic matrix of information and knowledge as a socio-cultural phenomenon, which are civilization dimen-sions of modern society growth. In philosophical thought, there is a certain shortage of meth-odological techniques reflection, which would detect problems of axiological and anthropo-logical discussion of smart-society and would contribute to improvement of knowledge about the formation of a society that affects human capital [Kyvliuk, 2016: 225-232].
  
  The philosophy concept of smart-society as strategic direction of Ukrainian society transformation
  
  The philosophy concept of smart-society as strategic direction of Ukrainian society trans-formation is based on socioeconomic, socio-anthropological and socio-cultural factors that contribute to the formation of society of sustainable growth. The introduction of the concept of personal information culture resists virtual-stochastic social organization. Factors and mech-anisms for implementation of the information society as a civilization paradigm of modern society growth in conditions of global human transformation are narrowed down to the so-cioeconomic, socio-political, socio-cultural factors that contribute to the strengthening of the organization. In the smart-society, technologies that previously were based on information and knowledge are transformed into technologies based on interaction and experience exchange - smart-technologies. They transform the "hard work" in the "intelligent, intellectual, and cre-ative" and make innovative changes in strategy of work, economy and education management [Maksymeniuk, 2016: 266-278].
  
  
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  This means that this type of smart-society needs more creative and open thinking; it needs intelligence, flexibility, originality and mobility to be priority top values. So the most import-ant point of smart-education is training of staff which possesses original, creative potential to find and use information effectively, staff with high information culture and able to adapt to variable environment. Use of information and communication technologies, that contribute to improve the smart-society improvement, allows businesses and organizations to achieve significant economic success, new quality of processes and results of educational, scientific, intellectual, commercial, social and other activities [Melnyk, 2016: 78-89].
  
  In conditions of dynamically developing technologies and IT environment of the smart-so-ciety, quality of environmental factors and their changes rate is growing steadily. As a result of these processes "smart" qualification is demanded in the management of many processes, including education. Smart-technologies are taking place of information ones. They are char-acterized by a set of properties that allow adapting a particular arrangement in the course of its operation according to the user needs, smartphones, smart TV and so on [Nikitenko, 2013:
  
  139-146].
  
  Smart-technologies are becoming top technologies (like nanotechnologies), which can de-termine the following stage of society growth after informational stage. Technological, eco-nomic, social and cultural factors of modern civilization determine the need for creation of a smart-education concept. A key element of smart-education is smart-learning, which is impos-sible without the accumulated electronic learning (e-learning). Smart-education is a motivated, flexible, high-tech, self-management training, enriched with information resources and tech-nological training methods. Smart-education is an association of educational institutions and teaching staff in order to determine the current educational activity on the Internet based on common standards, agreements and technologies.
  
  Use of information and communication technologies that contribute to the improvement of the information society will allow businesses and organizations to achieve great economic success due to quick adaptation to variable business environment, use of remote offices, con-tinuous communication with customers and partners.
  
  Smart-education
  
  Let us compare the features of information smart-society. Information society is character-ized by such indicators as knowledge and resources; hard work, which is based on knowledge; possession of competency of getting education; competent knowledge; openness of use of certain software and hardware, new role of informational technologies which are acting as a single public infrastructure that connects isolated social networks into a single intelligent network of people which are environment in order to spread knowledge and get extra cost of products due to knowledge and new received information [Bazaluk, 2011: 328].
  
  Let us emphasize the basic principles of smart-education, based on the principles and methods of information and mesospheric type of education:
  
  - Systematic approach to training, education, growth, management.
  
  - Advantage of the spiritual and moral values of education and training targeting.
  
  - Academic education system integrity.
  
  - Compliance with environmental and moral imperatives in life management.
  
  - Mesospheric approach in the growth of educational content.
  
  - Ethical and axiological components of mesospheric consciousness formation.
  
  
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  - Reverence for life, which is reflected in the content of education.
  
  - Activity approach in organization of educational process.
  
  - Establishment of conditions for a free creative individual.
  
  - Return of cosmic pedagogy in the educational process of higher educational institutions.
  
  - Inclusion of cosmic theme model to all content lines with regard to educational standards, school resources and society.
  - Integration of natural, humanitarian and technical knowledge.
  
  - Inclusion of aesthetic components in all blocks of educational process of higher educa-tional institutions.
  - Education priority before the last components of university life.
  
  - Subject-subject interaction at all levels of university life management.
  
  Smart-education is a social institution that performs multifunction"s of subject training in order to work in the smart-society educational environment and for various areas of professional activity, based on smart-society modes, methods of education, which guarantees the subject ad-aptation to the social and cultural conditions of this society. Smart-education is multi processes and results of discourse comprehension of society cognitive models and differentiated knowl-edge in the constellations of macro levels of personality growth at certain stages of growth of its existence in addition to systematization of knowledge about smart-technologies, which provide with growth of skills that individuals acquire in higher educational institutions. Personality cre-ates socio-cultural activation within its profession. It regulates its public life-sustaining activity and reproduces system-model integrity of smart-society through mediation of use of rational significant matrices of personality active pragmatic essence [Punchenko, 2013: 448].
  
  Conclusions
  
  Smart-society formation as a factor of sustainable growth and its impact on the formation of a new educational paradigm suggests that the modern world is in a state of system global changes and global human transformation. Breakthrough in the ICT system determined deep meaningful changes in all areas of professional and social activities, so today there is every reason to talk about the evolutionary transformation of the information society. The national education system has become a key element of the global struggle for leadership in the pres-ent-day world. The ability of citizens to adapt to the needs and requirements of lapsing chang-ing world is determined by the speed of innovations mastering and first of all by the level of modern educational technologies mastering, e-learning technologies.
  
  A necessary condition for the formation of smart-society is smart-education, based on for-mation of subject competence, as an integral part of its information competency: knowledge of smart-environment and order of formation of interaction with it; the ability to search and use smart-resources, smart-technologies. The interaction in smart-environment should be carried out in the context of cooperation with the media sphere and cyberspace that involves imple-mentation of multilingual modal logic [Tihomirova, 2012].
  
  Formation and growth of smart-culture involves formation of culture-smart-interaction in the smart-environment, smart-security, computer, and information ethics. As smart-society, smart-culture is not an independent entity: it is an element of the information culture, media culture, which is based on them and develops them.
  
  Smart-competence and smart-culture are the condition of the subject growth and self-growth, of its smart-education, which involves the growth of information worldview and mo-
  
  
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  tivation to know the world, growth of its cognitive and active activity in the smart-environ-ment. The smart-society subject must grow and develop, adapt to this environment, develop psychological resistance of the subject to the smart-environment influence in order to protect its internal environment and personal information.
  
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  AUTHORS
  
  Oleg Bazaluk is a Doctor of Philosophy, a Professor, philosopher, political analyst and writer, and the author of one of the modern scientific theories of evolution, that of "Evolving Matter". His research interests include interdisciplinary studies in the fields of neuro-biology, psychology, philosophy, and cosmology. To date, he has published 17 books and over 120 articles, including The Universe: Living and Intelligent Matter (2005); Philosophy of Education on Basis of the New Cosmological Concept (2010); Space Travels - Traveling Mentality (2012); Philosophical Problems of Cosmology (with Illiana Vladlenova); The Theory of Evolution: From a Space Vacuum to Neural Ensem-bles and Moving Forward (2016); Corruption in Ukraine: Rulers" Mentality and the Destiny of the Nation, Geophilosophy of Ukraine (2016); and The Theory of War and Peace: The Geophilosophy of Europe (2017). He founded the International Society of Philosophy and Cosmology (ISPC) and the annual international project "Space Trav-els." He is also Editor-in-Chief of the academic journals Philosophy and Cosmology and Future Human Image, and is currently a Professor in the Department of Philosophy at Pereiaslav-Khmelnytskyi State Pedagogical University, Ukraine. Kyiv (Ukraine).
  
  E-mail: bazaluk@ukr.net
  
  Natalia Boychenko is a Doctor of Philosophy, Docent. Professor of the Department of Philos-ophy at Shupyk National Medical Academy of Postgraduate Education, author of the concept of counterfactual ethical values of modern university education. Her research interests include the unity of ideas in the field of interdisciplinary studies - ethics, phi-losophy of education, philosophical problem of medicine. Today is the author mono-graph Modern university: value-ethical dimension (2015) and co-author of 2 collective monographs: Being of a human in society: relationship, communication, spirituality. Historical-philosophical perspective (2010), Being of a human in society: relationship, communication, spirituality. Systematic summary (2012), co-author of encyclopedic dictionary Adult Education (2014), co-author of the manual Philosophy of Education
  
  (2009), author of more than 50 scientific articles, including Counterfactual objectives of university education (2016), Axiological and cognitive dimensions of higher educa-tion (2016), Values of the student community (philosophical conceptualization) (2016), Values of professors as university community (2016), Social equality/inequality as the values of the university communities (2016), Moral practices and methodology of their theoretical understanding by means of applied ethics (2015), Philosophy of educa-tion as axiology (2015), etc. Scientific interests include the study of ethical-philosoph-ical bases of the postgraduate education, educational management, bioethics. Kyiv (Ukraine).
  
  E-mail: n_boychenko@ukr.net
  
  
  
  
  
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  Lidiia Fedorova earned a PhD degree in Pedagogical Sciences from the Pavlo Tychyna Uman State Pedagogical University, Ukraine (2014). Her thesis topic is Social and Educa-tional Work with the Custodial Family in the Secondary School. Her research interests are in the area of social work, preventive work with families and especially social work with society. She currently works in the Department of Social Work, Social Pedagogy and Preschool Education at the Melitopol State Pedagogical University named after Bogdan Khmelnitsky. Melitopol (Ukraine).
  
  E-mail: fashionstar2008l@mail.ru
  
  Temyr A. Khagurov is a Doctor of Sociology, Professor of Kuban State University, Krasno-dar (Russia), leading researcherof Institute of sociology of Russian Academy of Scienc-es Researcher in the field of the philosophical issues of the knowledge representation in educational space. Author of more than 150 publications in the field of study of deviant behavior philosophy and sociology of education, education policy, sociology of youth; monographs Consumingmen: experience of deviantological analysis (2006), On the way to crime (2012), The risks of growing in modern Russia (2013), On a precipice (2015), Education reform: the opinion of the professional community (2014). Krasno-dar (Russia).
  
  E-mail: khagurov@mail.ru
  
  Serhiy Klepko is a Doctor of Philosophy, Docent, vice-rector for science of M.V. Ostro-gradski Poltava Regional In-Service Teachers Training, chair of the department of the Philosophy and economy of education. Member of the National Union of Journalists of Ukraine.
  
  Researcher in the field of the philosophical issues of the knowledge representation in educational space. Author of more than 300 publications in the field of philosophy of education, knowledge integration, education policy, social philosophy and manage-ment, scientific work and knowledge management; monographs Integrative Education and Polymorphism of Knowledge (1998), Philosophy of Education in the European Context (2006), Conspectuses in Philosophy of Education (2007). Co-author of text-books and handbooks: Basics of Democracy (2009), Philosophy of Education (2009), Civic Education: Basics of Democracy. For the 11(12) grade (2009), Development of the Leadership Competence in School (2012), History of Political Thought (2014). Ed-itor-in-chief of Pedagogical Studies Journal "Postmethodika." Poltava (Ukraine).
  
  E-mail: klepkosf1@gmail.com
  
  Sergey Krichevsky is a Doctor of Philosophy, a Professor, researcher, philosopher, historian, ecologist, former cosmonaut-tester and military pilot. His research interests include interdisciplinary studies in the fields of philosophy and history of technology, of social philosophy, of aerospace activities and technologies, of safety and development, of clean and "green" technologies, of evolution of technologies and global future, so-cio-techno-natural system, environment. He has published 10 books and over 300 ar-ticles, including: Environmental hazard of the Space activities: An analytical review (co-authored with Vlasov M.V.) (1999); Environmental history of technology (method-ology, research experience, perspective) (2007), Aerospace activities: Interdisciplinary
  
  
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  Analysis (2012). He has developed and published a number of original concepts and projects in the fields of philosophy of technology, of aerospace activities, of Space colo-nization, the theory and practiceflight safety, the general theory of technology, greening the techniques. А leading researcher in the Department of the history of technology and technical sciences Institute of the History of Science and Technology named after S.I. Vavilov, Russian Academy of Sciences. Moscow (Russia).
  
  E-mail: svkrich@mail.ru
  
  Andrii Kyrychok is a PhD, Senior Lecturer in National technical university of Ukraine "Kyiv polytechnic institute named by Igor Sikorsky", the author of monograph Theory and practice of creating modern model of education in PR field." His research interests include interdisciplinary studies in the fields of social communications, education, phi-losophy. To date, he has published 30 articles, including: Special aspects of using a mentoring approach to train public relations specialists (2016), Analysis of research in the field of Crisis Communications (2016), Problems and disadvantages of education in the field of public relations (international and Ukrainian context) (2016), Charac-teristics of research in education in the field of public relations (2017), The analysis of specific scientific approaches to the investigation of crisis communication phenomenon
  
  (2017), An impact of Situational crisis-communication theory on the efficiency of in-vestigations in the field of crisis communications (2017). Member of the scientific team who investigates the topic: "Tools of asymmetric response to hybrid aggression in the humanitarian field." Kyiv (Ukraine).
  
  E-mail akyrychok@ukr.net
  
  Olga Kyvliuk is a Doctor of Philosophy, Senior Research Fellow, head of the Department of methodology of science international education National Pedagogical Dragoman-ov University. Editor-in-chief of the scientific publication "Educational discourse: a collection of scientific papers" (philosophical and pedagogical sciences), co-editor of the collection of scientific papers "Gileya scientific journal" (Philosophical, political, historical sciences), a member of the editorial board of the collection of scientific works "Scientific Notes" (pedagogical sciences) of National Pedagogical Dragomanov Uni-versity. The author of over 80 scientific works on the philosophy of education, pedago-gy, methodology of science, management of international educational activities, etc., including monograph Information Pedagogy: Philosophy, Theory, Practice (2011) and The Information Space of Modern Education (in co-authorship) (2017). Kyiv (Ukraine).
  
  E-mail: panyolga@ukr.net
  
  Yevhen Muliarchuk is a PhD, Senior Research Fellow of the Department of Philosophy of Culture, Ethics and Aesthetics at H.Skovoroda Institute of Philosophy National Acade-my of Sciences of Ukraine. His research fields are Ethics, Philosophy of Culture, Phil-osophic Anthropology, Ontology, contemporary interdisciplinary studies in Sociology, Politics, Religion and Education. Among the primary interests of Yevhen Muliarchuk are the problems of human finitude, ethical issues of humanity, philosophic and ed-ucational aspects of study of the phenomenon of calling. He is the author of more than 30 scientific articles in Ukrainian Philosophic journals and abroad, articles for
  
  
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  Philosophic Dictionary (Kyiv, 2002). Yevhen Muliarchuk is a co-author of 4 collective monographs: Ethics and Politics: the Problems of Correlation (2001, V. Malakhov, A. Yermolenko, V. Gur and others); Ethos and Morality in the Contemporary World (2004,
  
  V. Malakhov, A. Yermolenko, T. Abolina and others); Civilizational Dimensions of Mo-rality: Change of Paradigms (2007, V. Malakhov, V. Zhulai, M. Savelieva); Dialogue: Sub Specie Ethicae (2011, V. Malakhov, V. Darenskiy, V. Zhulai and others). The main individual monograph of Yevhen Muliarchuk is On the Verge of Existence: Philosophy of Human Finitude and Ethics (2012). He also writes for daily papers on the topics of politics and humanities (The Day newspaper). Kyiv (Ukraine).
  
  E-mail: muliarchuk.yevhen@gmail.com
  
  Marja Nesterova is a Doctor of Philosophy (Philosophy and Methodology of Science). Her sphere of academic interests includes following: the modern cognitive researches,
  Theory of complexity, Synergetics, Cognitivistics, modern management and their re-lations with educational policy; Philosophy of Education; Social Cohesion Develop-ment in Education; Cognitive technologies in Education. She is a member of board of Ukrainian Synergetics Society, member of Interregional Association of Cognitive Researches, Head of Ethical Committee of Ukrainian Association of Management Con-sultants "CMC-Ukraine", author of more than 90 scientific papers, including two per-sonal monographs Post-nonclassical Management (2011) and Cognitivistics: Origins, Challenges, Perspectives (2015). Author is currently an Associated Professor in the Department of Management, Information-Analytical Activity and European Integra-tion and a Head of Laboratory of Social Dimensions of Cognitivistics in the Research Center of Cognitivistics at the National Pedagogical Dragomanov University, Kyiv (Ukraine).
  
  E-mail: marja@nesterova.com.ua
  
  Roman Oleksenko is a Doctor of Philosophy, Associate Professor, Head of the Department of Philosophy at the Melitopol State Pedagogical University named after Bogdan Khmel-nitsky. The thesis topic is The Philosophy of Market Relations in Modern Ukraine (so-cio-philosophical analysis). His research interests are in the area of marketing philos-ophy and market transformations in the context of globalization and the information revolution, and the analysis of the competitiveness of enterprises. He currently works in the Department of Philosophy at the Melitopol State Pedagogical University named after Bogdan Khmelnitsky. Melitopol (Ukraine).
  
  E-mail: roman.xdsl@ukr.net
  
  Galyna P. Shevchenko is Doctor of Pedagogical Sciences, Professor, Academician of the National Academy of Pedagogical Sciences of Ukraine, Honored Scientist of Ukraine, Academician of International Jan Amos Komensky Slavonic Pedagogical Academy, member of the National Committee of Ukraine on the line of UNESCO, the author of new directions in modern pedagogical science such as methodology, theory and prac-tice of spiritual development of student"s youth by means of art and cooperation of arts in aesthetic development of youth. Her main research interests are problems of methodology, theory and practice of spiritual development of student youth; art and
  
  
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  aesthetic education of students; influence of arts interaction on the spiritual world of a personality.
  
  To date, she has published 33 books and over 130 articles, including Aesthetic Educa-tion in School (1985); Interaction of Arts in Aesthetic Education of Teenagers (1991); Aesthetic Education in Higher Educational Institutions of Ukraine in Modern Times
  
  (in co-authorship with Kh.M. Jaber, 2004); Formation of Spiritual Culture of Youth through Art (in co-authorship with O.S. Belykh, Ye.A. Zelenov and others, 2006); Ar-tistic and Aesthetic Education of Students (in co-authorship with Yu.A. Pastukhova, 2010); Creative Thinking and the Process of its Formation through Art (in co-author-ship with N.V. Funtikova); Creative Attitude of Students to Musical Performing Activ-ity (in co-authorship with I.O. Yenenko, 2010); Basics of Pedagogy (in co-authorship with Ye.А. Zelenov, О.G. Styopina, N.V. Funtikova, 2010); Spiritual Development of a Personality as a Process of Spirit Creation (2012); Formation of the Students" Corpo-rative-Neural Network Approach (2012); Spiritual and Cultural Values of Upbringing: Essence and Main Content Characteristics (in co-authorship with the staff of the De-partment of Pedagogy, 2013); Poetic Image of Morality in Art: the Experience of Moral Education of Senior Pupils (in co-authorship with L.L. Butenko, А.I. Skurin 2014);
  
  Improving the Quality of Artistic Education through Interaction of Different Kinds of Art: the Experience of Ukraine (2014); Spirituality of the 21st Century Person and the World of Art (part of the collective monograph, 2015); Upbringing - the Process of Humancreativity, Culturalcreativity and Spiritualcreativity (2015); Upbringing of Spiritual Values of Modern Student Youth by Means of Art (2016); Spiritual Value of Action (in co-authorship with A.S. Ushakov, 2016); Art of Upbringing of a Person (in co-authorship with the staff of the Department of Pedagogy, 2017).
  
  She founded the scientific school "Formation of student"s youth spiritual culture by means of art." She is also Editor-in-Chief of the collection of research materials "Spir-ituality of a Personality: Methodology, Theory and Practice"; member of the editorial boards of the journals "Director of School, Gymnasium and Lyceum" and "Word of a Teacher", and "Philosophy of Communication"; Head of the Specialized Academic Council on Defence of Candidate and Doctor Theses, and is currently the Head of the Department of Pedagogy; Director of the Scientific Research Institute of Spiritual Development of Man; Head of the International UNESCO Chair "Spiritual Cultural Values of Upbringing and Education" at Volodymyr Dahl East Ukrainian National Uni-versity, Severodonets-Kyiv (Ukraine).
  
  E-mail: shevchencko.gala@yandex.ua
  
  Denys Svyrydenko is a Doctor of Philosophy (Social Philosophy and Philosophy of History), Associated Professor. His sphere of academic interests includes following: the social transformations at 20th-21st centuries and ones relations with educational policy; Philos-ophy of Education; Academic Mobility as Educational Phenomenon; Discriminations on Education. He is a member of editorial board of Philosophy and Cosmology, Future Human Image, Gileya scientific journals and is an author of more than 40 scientific papers. Author is currently a Professor in the Department of Methodology of Scienc-es and International Education at National Pedagogical Dragomanov University, Kyiv (Ukraine).
  
  E-mail: denis_sviridenko@ukr.net
  
  
  Future Human Image. Volume 7, 2017 167
  
  Autors
  
  
  
  Arkadiy Ursul is Professor and Director of the Center for Global Studies Faculty of glob-al studies at the Lomonosov Moscow State University. He is a prominent scientist in the field of philosophy and methodology of science and technology, particularly natural, technical and agricultural sciences, social Informatics and cybernetics, cos-monautics and synergetic, social ecology and noosphere studies, security issues and sustainable development, globalistics and global studies, universal evolutionism. He put forward and substantiated the concept of formation of a number of new areas of sci-entific knowledge - the philosophy of information, philosophical problems of space exploration, social informatics, information cultural studies, noosphere studies, global evolutionism, space globalistics, theory of sustainable development, global education, anticipatory education for sustainable development, and concept of security through sustainable development.
  
  In 1971, Ursul received title of professor, and in 1984, he was elected a member of the Academy of Sciences of the Moldavian SSR. In 1997, he was awarded title of Honored Scientist of the Russian Federation (1997), and in 2001 became an honorary employee of higher education in Russia. In 1991, he was elected an academician of the Interna-tional Academy of Astronautics (IAA, 1991. Paris), the International Academy of Sci-ences (IAS, Munich, 1994.), the International Academy of Philosophy (Yerevan, 2010).
  
  He is also an active member of several scientific and public academies. A. Ursul is author and co-author of more than one thousand two hundred scientific publications, including more than 200 monographs, books and pamphlets, executive editor of more than 150 scientific journals and collective works. More than 350 of his publications have been translated into dozens of foreign languages; his books published hundreds of positive reviews. Moscow (Russia).
  
  E-mail: ursul-ad@mail.ru
  
  Tatiana Ursul is a Doctor of Philosophy, Professor. Since 1990, she has been working at the National Research Technological University "MISiS", since 2009 she has been head of the department "Social science and technology." Her research interests - in the field of philosophical and methodological problems of science and technology, social ecol-ogy, social science, a new integrative scientific direction - include globalistics, global evolutionism, philosophical and methodological problems of security and sustainable development. She has published more than 200 scientific papers, including more than 20 monographs, 19 educational and teaching aids. She is an honorary worker of higher professional education of Russia, full member of International Academy of noosphere (sustainable development), Tsiolkovsky Russian Academy of Cosmonautics, Russian Ecological Academy and the International Academy of Global Studies. Moscow (Rus-sia).
  
  E-mail: ursult@mail.ru
  
  Valentina Voronkova is a Doctor of Philosophy, Professor. Head of the Department of Man-agement of Organizations and project management, Zaporozhye State Engineering Academy, academician of the Ukrainian Academy of political Sciences, academician of the International Academy of Sciences of higher school, academician of the Acade-my of Sciences social technologies and local self-government, chief editor of collection
  
  
  168 Future Human Image. Volume 7, 2017
  
  Autors
  
  
  of scientific papers "Humanitarian Bulletin Zaporizhya state engineering Academy", author of the concept of humanistic management philosophy and personnel manage-ment. Her research interests include the unity of ideas in the field of interdisciplin-ary studies - philosophy, philosophy of globalization, project management. Today is the author of over 20 monographs, individual and collective, more than 300 scientific articles, author of encyclopedic dictionary - political, sociological, legal, including monographs The Philosophy of Globalization (sockanathan, socio-economic and so-cio-cultural dimension) (2009); Philosophy of Economics (2011, A.Tkachenko); So-cially-oriented public administration (A.Fursin, N. Sapa); The Philosophy of modern society: theoretical-methodological context (2012); Philosophy of anti-crisis public management: theoretical and methodological context (M.Azhazha, V. Bilogur and oth-ers, 2014); The current international system and global development (socio-political, socio-economic, socio- anthropological dimension) (A. Sosnin, E.Postol, 2015); Man-agement of projects: national and international experiences (2015). Scientific interests include the study of anthropological bases of the philosophy of management, political management, information society. Zaporizhzhya (Ukraine).
  
  E-mail: valentina-voronkova@yandex.ru
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image. Volume 7, 2017 169
  
  Information for Authors
  
   The articles that are published in the journal "Future Human Image" follow the"dou-ble- blind-peer-review" procedure.
   Submitted papers must be clearly written in English, Russian, or Ukrainian.
  
   The preferred mode of submission is as MS Word (.doc) by email attachment to: lo-gos35@yandex.ru
   The target length for an article is 6,000-8,000 words (20,000-40,000 characters with spaces). If your article is longer than this, please contact the editorial office.
   The style (e.g. fonts, font size, spaces, margins, etc.) is adjusted by editors.
  
   It is suggested that figures, tables and formulae should be displayed with features of your software package (e.g. MS Word tools).
   The list of References (Bibliography) should appear at the end of the main text, and be listed in alphabetical order by author"s name.
   References to publications within the text should be as follows: [Zsizsek, 2002: 26], [Encyclopaedia of Philosophy, 1983: p. 220], [Zsizsek, 2008a: 26], [Zsizsek, 2008b: 75], in appropriate languages. There must be a strict one-to-one correspondence be-tween the names and years in the text and those in the list of references.
  
   Footnotes should be kept to a minimum and indicated by consecutive superscript num-bers.
   Information about the author should include: author name, honorary or other degree(s) (if any); affiliation. Provide also the full postal address, including the country name, e- mail address and, if available, phone numbers (with country and area code). Contact de- tails must be kept up to date by the corresponding author.
  
   The abstract should state briefly the purpose of the research, the principal results and major conclusions. The abstract should not be less than 250 words.
   The abstract should also contain a short list of carefully chosen Key Words or content indicators (5-10 words).
   Acceptance of manuscripts is based on originality and importance to the field as as-sessed by the Editors. Manuscripts are reviewed by the Editorial Board with ad hoc assistance of external reviewers (blind peer review). Publication decisions are made by the Editorial Board. Based on editorial judgment, some submissions are rejected initially without external review.
  
  Payment policy
  
  The journal provides publishing of articles for free as well as access to issues of the journal.
  
  Open access policy
  
  Our journal provides immediate open access to its content on the principle that making re- search freely available to the public supports a greater global exchange of knowledge. Copyrights for articles are retained by the authors, with first publication rights granted to the journal. Au- thors have rights to reuse, republish, archive, and distribute their articles after publication. The journal is not responsible for subsequent uses of the work.
  
  This journal is licensed under a Creative
  
  Commons Attribution 4.0 (CC BY)
  
  
  
  
  170 Future Human Image. Volume 7, 2017
  
  До вiдома авторiв
  
   Редакцiя приймає до публiкацiї статтi росiйською, англiйською та українською мовою.
  
   Матерiали приймаються в електронному виглядi в текстовому редакторi Word на e-mail: logos35@yandex.ru.
   Обсяг статей - 0,5-1 др. а. (20-40 тис. знакiв з пробiлами); за погодженням з редакцiєю обсяг статтi може бути збiльшений.
   Форматування тексту (шрифт, кегль, iнтервал, поля) здiйснюється редакцiєю.
  
   Рисунки i формули бажано вставляти в текст за допомогою вiдповiдних iнструментiв редактору Word.
   Список лiтератури, що додається до статтi, не нумерується; видання розташовують- ся за абеткою з повним бiблiографiчним описом.
   Посилання в текстi наводяться в квадратних дужках i включають: прiзвище автора (авторiв) з вiдповiдної позицiї в списку лiтератури; пiсля коми - рiк видання; пiсля двокрапки - номер сторiнки. Напр.: [Жижек, 2002: 26], [Dawkins, 1989: 126]. В
  
  посиланнях на видання, наведенi в списку лiтератури без вказiвки автора, наводяться першi слова назви або її абревiатура (яку потрiбно вказати в списку лiтератури) - напр.: [Философский энциклопедический..., 1983: 220]. Якщо в списку лiтератури на один рiк приходиться декiлька видань одного автора, то пiсля року видання необхiдно курсивом проставляти вiдповiдну (починаючи з a) букву латинської абетки (як у списку лiтератури, так i в посиланнi) - напр.: [Жижек, 2008a: 26], [Жижек, 2008b: 75].
  
   Примiтки до тексту розмiщуються внизу сторiнки з числовим форматом номеру i з опцiєю нумерацiї "на кожнiй сторiнцi".
   В україномовних статтях вiтається буква "ґ".
  
   В авторськiй довiдцi необхiдно вказати: прiзвище, iм"я, по батьковi; (при наявностi) науковий ступiнь, вчене звання, почеснi та iншi звання; мiсце основної роботи i посаду; поштову адресу; телефон; e-mail.
  
   До статтi додаються анотацiї (реферати) англiйською мовою, а також мовою написання статтi обсягом не менше 250 слiв (реферати англiйською мовою до росiйськомовних та україномовних статей, бажано робити бiльшими за обсягом, нiж анотацiї мовою статтi).
   До анотацiй додаються ключовi (5-10 слiв).
  
   Редакцiя i наукова рада МФКО здiйснюють вiдбiр матерiалiв для публiкацiї за критерiями наукової новизни, оригiнальностi, вiдповiдностi тематичнiй спрямованостi журналу, стилiстичнiй адекватностi жанру наукової статтi.
  
   Рецензування здiйснюється "наослiп" (без вiдомостей про автора): на першому етапi - членом редколегiї, на другому - запрошеним рецензентом.
  
  Полiтика cплати
  
  Розмiщення статей авторiв в журналi, а також доступ до архiву випускiв журналу, є безкоштовними.
  
  Полiтика вiдкритого доступу
  
  Журнал забезпечує безпосереднiй вiдкритий доступ до своїх випускiв вiдповiдно до принципу, що роблячи дослiдження загальнодоступними, ми сприяємо бiльш високому рiвню глобального обмiну знаннями. Авторськi права на статтю залишаються за авторами, в той час як журналу надається право першої публiкацiї. Журнал не несе вiдповiдальностi за подальше використання статтi. Даний журнал має лiцензiю вiдкритого доступу Creative Commons Attribution 4.0 (CC BY).
  
  
  
  
  
  Future Human Image. Volume 7, 2017 171
  
  К сведению авторов
  
   Редакция принимает к публикации статьи на русском, английском, украинском языках.
  
   Материалы принимаются в электронном виде в текстовом редакторе Word на адрес lo-gos35@yandex.ru.
   Объём статей - 0,5-1 п. л. (20-40 тыс. знаков с пробелами); по согласованию с редакцией объём статьи может быть увеличен.
   Форматирование текста (шрифт, кегль, интервал, поля) осуществляется редакцией.
  
   Рисунки и формулы желательно вставлять в текст с помощью соответствующих инструментов редактора Word.
   Список литературы, прилагаемый к статье, не нумеруется; издания располагаются в алфавитном порядке с полным библиографическим описанием.
   Ссылки в тексте приводятся в квадратных скобках и включают в себя: фамилию автора (авторов) с соответствующей позиции в списке литературы; после запятой - год издания; после двоеточия - номер страницы. Напр.: [Жижек, 2002: 26], [Dawkins, 1989: 126]. В ссылках на издания, приведённые в списке литературы без указания автора, приводятся первые слова заглавия, напр.: [Философский энциклопедический..., 1983: 220]. Если в списке литературы на один год приходится несколько изданий одного автора, то после года издания следует проставлять соответствующую букву латинского алфавита, напр.: [Жижек, 2008a: 26], [Жижек, 2008b: 75].
  
   Примечания (сноски) к тексту размещаются внизу страницы с числовым форматом номера и с опцией нумерации "на каждой странице".
   В русскоязычных статьях приветствуется буква "ё".
  
   В авторской справке следует указать: фамилию, имя, отчество; (при наличии) научную степень, учёное звание, почётные и иные звания; место основной работы и должность; почтовый адрес; телефон; e-mail.
  
   К статье прилагаются аннотации (рефераты) на русском и английском языках объёмом не меньше 250 слов (рефераты на английском языке к русскоязычным и украиноязычным статьям, желательно делать больше по объёму, чем аннотации на языке статьи). Аннотация должна отражать основное смысловое содержание статьи.
  
   К аннотациям прилагаются ключевые слова на русском и английском языках (5-10 слов).
   Редакция и научный совет МФКО осуществляют отбор материалов для публикации по критериям научной новизны, оригинальности, соответствия тематической направленности журнала, стилистической адекватности жанру научной статьи.
  
   Рецензирование осуществляется "вслепую" (без сведений об авторе): на первом этапе - членом редколлегии, на втором - приглашенным рецензентом.
  
  Политика оплаты
  
  Размещение статей авторов в журнале, а также доступ к архиву выпусков журнала, являются бесплатными.
  
  Политика открытого доступа
  
  Журнал обеспечивает непосредственный открытый доступ к своим выпускам в соответствии с принципом. Делая исследования общедоступными, мы содействуем более высокому уровню глобального обмена знаниями. Авторские права на статью остаются за авторами, в то время как журналу предоставляется право первой публикации. Журнал не несет ответственности за последующее использование статьи. Данный журнал имеет лицензию открытого доступа Creative Commons Attribution 4.0 (CC BY).
  
  
  
  
  172 Future Human Image. Volume 7, 2017
  
  International Society of Philosophy and Cosmology
  
  (ISPC)
  
  ISPC - an organization formed at the suggestion of members of the First Interna-tional Seminar "The Universe - structure, stages of formation and development" (Pe-reyaslav-Khmelnitsky, Ukraine, 5-7 October 2004). The mission of the project ISPC - to merge into a single information space academic scientific and philosophical researches on space matters.
  
  
  Activities
  
  Currently, ISPC specializes in the design and creation of the common information space in the space exploration.
  
  
  The priority for ISPC is the three areas:
  
  1. The scientific and philosophical research of the structure of the Universe and the stages of its evolution and the study of man"s place at the scale of the Earth and the Cos-mos;
  
  2. The scientific and philosophical analyst of modern educational systems in order to create the image of future man - an abstract ideal way of future generations of serving a guide for the existing systems of education;
  
  3. Theoretical and practical research of the organization and implementation of space travel. In addition to enabling high-quality communication and access to current informa-tion about space exploration, ISPC publishes research journals "Philosophy and Cosmolo-gy" and "Future Human Image", a series of monographs "Space Travel", conducts online conferences, international seminars, exhibitions, etc.
  
  
  Proposal for cooperation
  
  ISPC is ready to cooperate with academic researchers, teachers of educational insti-tutions at all levels of accreditation, students, enthusiasts and all interested to create the common information space in space exploration.
  
  http://www.bazaluk.org/
  
  E-mail:logos35@yandex.ru
  
  
  
  
  
  
  
  
  
  
  
  Future Human Image. Volume 7, 2017 173
  
  Philosophy and Cosmology
  
  The Journal of International Society of Philosophy and Cosmology
  
  Philosophy and Cosmology is an open access, peer-reviewed and refereed journal that focuses on the theoretical and conceptual problems and issues in the philosophical and cosmological research. Philosophy and Cosmology is published by International Society of Philosophy and Cosmology. The objective of Philosophy and Cosmology is to promote exchange and collaboration among philosophers, social, technical and natural science researchers throughout the world. In pursuit of this objective, the journal not only publishes high-quality research papers but also ensures that the published papers achieve broad international credibility. Philosophy and Cosmology publishes original papers, review papers, conceptual frameworks, analytical and simulation models, case studies, empirical research, and book reviews. The Journal Philosophy and Cosmology (ISSN 2307-3705) was established by Oleg Bazaluk as a press organ of International Society of Philosophy and Cosmology at 2004. This Society was established in the setting of Pereyaslav- Khmelnitskiy State Pedagogical University. Initially, the Journal was printed as a special edition of Ukrainian philosophical journal "Sententiae" (Editor-in-Chief - Oleg Khoma) and covered the scientific and philo-sophical researches of the space problematic. Since 2008, the Journal Philosophy and Cosmology is an independent printed issue. Since 2009, with coming of G. Aliaiev, the Journal Philosophy and Cosmology has gained International status for printing Advanced Studies in the sphere of:
   cosmic education,
   social philosophy,
   philosophy of Space,
   philosophic anthropology,
   philosophy of cognition,
   philosophy of science and technology,
   philosophy of religion,
   futurology,
   cosmology,
   philosophy of cosmology.
  
  The Journal printed the papers of leading specialists from Russia: E. Vitol, G. Gladyshev, A. Kononov, S. Krichevs- kiy, I. Lantsev, T. Lolaev, M. Prokopenko, M. Prokhorov, K. Khrutskiy, V. Yakovlev; from Ukraine: G. Ali-aiev, O. Bazaluk, I.Vladlenova, G. Zheleznyak, V. Okorokov, N. Malysheva; from Kazakhstan: S. Kolchigin; from Georgia: L. Djakhaia; from the USA: A. Khazen.
  
  At present scientific-philosophical Journal Philosophy and Cosmology is an annual printing issue which focuses on the publishing of studies in the sphere of philosophy of Space also with the creation of an integrated informational area for Space observation and outer space exploration.
  
  REVIEWING A MANUSCRIPT FOR PUBLICATION
  The received papers pass through two stages of peer review: the internal one (performed by the members of the editorial board) and an external one (performed by the professional researchers from different scientific and education-al organizations). The Journal involves of peer review advanced scientists form Taras Shevchenko National University of Kyiv, Lomonosov Moscow State University, Kharkov Polytechnic Institute (Ukraine), Tbilisi State University named after Ivane Djavakhishvili (Georgia), some Institutes of Russian Academy of Sciences, National Academy of Sciences of Ukraine and others.
  The Journal has two top-priority directions of activity:
   Scientific and philosophical research of the Universe structure and one"s stages of evolution; searching for a place of Human at the scale of Earth and Space;
  
   Theoretical and practical research of organization and performing of space travelling.
  
  The Editorial Board of Journal is opened for collaboration with academic scientists, lecturers (any levels of accreditation of educational organizations), students and another interested party for the creation of an integrated informational area for Space exploration.
  
  ACADEMIC ETHICS POLICY
  The Editorial Board of Philosophy and Cosmology follows the rules for writing academic texts and academic ethics, according to the work by Miguel Roig (2003, 2006) "Avoiding plagiarism, self-plagiarism, and other question-able writing practices: A guide to ethical writing", and suggests to potential contributors of the journal, reviewers and readers to follow this guidance in order to avoid misconceptions in academic writing.
  
  ACCESS POLICY
  
  Our journal is practising a policy of immediate open access to published content, supporting the principles of the free flow of scientific information and global knowledge sharing for the common social progress.
  
  http://ispcjournal.org/en/index.html E-mail: logos35@yandex.ru
  
  
  
  174 Future Human Image. Volume 7, 2017
  
  Future Human Image
  
  The International Journal on Philosophy, Psychology and Education
  
  The scientific journal Future Human Image is a project of the International Society of Philosophy and Cos-mology. The main aim, which is pursued by editors-in-chief of the journal and its editorial board, consists in the consideration and generalization of the most effective methods of impact on mentality of the rising generations with the possibility of their further use when forming a future human image.
  It is necessary to understand the two principal components for efficient operation of any educational system:
  1. The vision of the aim of the educational impact that is some ideal image, to achieve it using the full potential of the educational system.
  2. Knowledge and usage of the methods that allow achieving the aims.
  That is, any educational system needs to foreknow whom and how to educate in the rising generations.
  Modern society, having stepped over a threshold of the third millennium, departed further from the first main criteria proclaimed during the Age of Enlightenment and basing on the European and American education system. Many of them are used so far by the state education systems of the USA, France, Germany, Italy, Russia, Ukraine, etc. The fourth century each new generation of Europeans and Americans is brought up on "a crucial role of science and mentality in cognition of "natural order", on "need of distribution of knowledge and culture" and on a number other common truths of the Age of Enlightenment.
  However, the world around us is evolving, and humanity, society, noosphere are developing.
  In order to catch new tendencies in the development of the society, to provide continuity between generation and high-quality development of new generations, the education system has to be improved.
  
  Therefore, in the organiser"s opinion, the journal Future Human Image as a synthesis of the advanced researches in neurophilosophy, philosophy of education, psychology and pedagogy, will be constantly actual and demanded. The scientific journal Future Human Image is a platform for the large-scale interdisciplinary research of the features of the modern influence of the social environment on structurally and functionally developing mentality of new gener-ations.
  
  The editorial board of the scientific journal Future Human Image hope of the productive cooperation with all interested persons and the organizations in the field of the research of modern methods of impact on mentality of the rising generations. To the discussion of the question "Whom and How to educate in the rising generations?" the ex-perts in the field of neurophilosophy, education philosophies, public figures, psychologists, experts in neurosciences, teachers, parents are invited. In order to progress the society, it is necessary to offer and discuss not only the classical methods and training programs but also new educational technologies. Our children have to get the best education in the world and only we can help them in it.
  AIMS AND SCOPE
  Future Human Image attempts to assess a framework to the contemporary research theories in the fields of philosophy, psychology, pedagogy, neuroscience, futurology, sociology linked to the issues of forming a future hu-man image.
  Future Human Image is a transdisciplinary, multidisciplinary, and intercultural journal.
  Future Human Image serves as a forum for the exchange of information and views between academics and practitioners, NGOs and the community, data producers and users.
  We welcome the articles written by professional scholars and practitioners in:
   Philosophy of Education
   Neurophilosophy
   Social Philosophy
   Philosophical anthropology
   History of Philosophy
   Philosophy of Mind
   Futurology
   General Psychology,
   Differential Psychology,
   Cognitive Psychology,
   Educational Psychology
   Psycholinguistics
   Social Psychology
   Pedagogy
   Education theory and practice
   Curriculum
   Psychopedagogy
   Gender studies in education, etc.
  
  http://www.fhijournal.org/
  
  E-mail: logos35@yandex.ru
  
  
  
  
  
  Future Human Image. Volume 7, 2017 175
  
  Future Human Image, Volume 7, 2017
  
  The Academic Journal
  
  
  
  
  
  Future Human Image, Том 7, 2017
  
  Науковий журнал
  
  
  
  
  
  Future Human Image, Том 7, 2017
  
  Научный журнал
  
  
  
  
  
  
  
  
  
  
  Коректура - Базалук О.О. Комп"ютерне верстання - Панченко Н.В. Макет обкладинки - Панченко Н.В.
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