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Purpose. The authors of this paper seek to comprehend, on the basis of ethics of discourse and communicative philosophy, the dimensions of human existence in times of war. This involves solving the following research tasks: to show the importance of moral and ethical norms in the structure of human existence and to emphasize the need for their observance by a person in the realities of war; to find out what the role of responsibility and co-responsibility is in preserving the space of human existence in times of war; to explore the influence of discourse on the establishment of rational and social dimensions of human existence, formation of communicative space of understanding. Theoretical basis. The ideas of communicative philosophy and principles of discourse ethics, focused on the problems of substantiating ethical norms and values in their relationship with the human life world, and its activities are underlying the research. The analysis of human existence in times of war was carried out considering the theoretical and methodological foundations of philosophical anthropology. Originality. It is substantiated that the recognition of the universality of moral norms and values, and the productive power of communication contribute to deepening the understanding of the complexity and versatility of human existence in times of war. It has been determined that human existence's rational and moral dimensions acquire particular significance in the context of russian aggression against Ukraine. The role of discourse was defined for affirming the humanistic foundations of human existence, in achieving cohesion, interaction, social solidarity, which is a condition for human development as a collective and unique being. It is noted that in war conditions the value of individual forms of human existence is complemented by the obligatory responsibility and co-responsibility for a person, awareness of the significance of coexistence in a situation where there is a threat to human life. Conclusions. The study of human existence involves the use of the methodological potential of discourse ethics, the significance of the ideas of which is increasing in the modern world because of the dangers caused by russian aggression against Ukraine. The recognition of the power of universal moral norms and the productive power of communication results in the affirmation of the humanistic foundations of human existence, the formation of the communicative space of understanding and consent necessary for a person. In times of war, the need for communicative rationalization of human existence, awareness of the value of morality and human humanity becomes obvious.

The article analyzes the existential problems of life, death and immortality in Ukrainian folklore (based on Ukrainian fairy tales). In the corpus of Ukrainian folk tales there are widely used topics, which in European philosophy and literature are called "tragic foundations of human existence" - awareness of the inevitability of death in the earthly existence of man, the search for forms of individual immortality. In Ukrainian fairy tales there is a dual attitude of the individual to the inevitability of his own death. On the one hand, there is the motive of reconciliation with the fate of human destiny, and in order to relieve the painful feeling of one's own finitude, the instruction on the higher meaning of the existence of death is forced. Death is justified because it appears as the prevention of the absurdity of infinite human existence or as an obstacle to the debauchery of the whims and dangerous wishes of the individual, or ultimately as the punishment of people for violating the commandments of the Supreme Spiritual Creature. In other words, death appears in a number of fairy tales as the expression of the highest world justice. At the same time, death mostly appears in fairy tales as an objectified pagan idea of Death as a concrete living creature with its whims, sympathies and weaknesses. The problem of finding ways to achieve immortality is traced in Ukrainian fairy tales in two ways. Most often, this search unfolds in the plane of the victory of the hero of the fairy tale over death, or through the imprisonment of death, or through the marriage of the hero to a divine being. This is a very common motive in the tales around the world. Less common is the motive of achieving immortality through the moral self-improvement of the hero, his compliance to the moral commandments of God. This is already a reflection in fairy tales of the influence of Christianity on the spiritual world of the ancestors of modern Ukrainians.

Purpose. This paper aims to study the ontological status of a trickster character in "Panchatantra" and its receptions. Methodology. The author has used analytical methodology of C. Levi-Strauss, C. Jung's theory of archetypes, and hermeneutical methodology. Theoretical basis and results. Perception of the world in the form of a narrative is inherent in the very specifics of the human thinking. Among the most famous literary narratives that structured cultural experience of different nations are the framed story "Panchatantra" and its receptions "Kalilah and Dimnah" and "Stefanit and Ihnilat". The framework of the analyzed text is the story about two jackals Karataka and Damanaka, Lion, and Bull. "Panchatantra" is deeply rooted in the animal epos, which is based on the totemic myth. Myths were created by primitive thinking that sought to systematize the world, to give it order through binary oppositions. Their hard core is "Life – Death" opposition. A myth deals with oppositions and seeks to neutralize them. Thus, a myth serves as the logical tool to overcome the fundamental contradictions. This is carried out by introducing a mediator. Two poles, two extreme points are unambiguous; ambiguity "occurs" at an intermediate stage only. Shift from one point to another is impossible directly – for this we need a mediator. In the given narrative the binary opposition "Life – Death" is replaced by its metaphor – Bull and Lion, herbivore (metaphor for life) and carnivore (metaphor for death). These oppositions are mediated by Jackal (Karataka&Damanaka) that feeds on carrion and has a dual nature. A mediator, which overcomes or at least mitigates the binary opposition, is seen as a compromise between herbivores and carnivores that embody the antinomy of life and death. This mediator is a trickster – bipolar character (good and evil at the same time). A trickster freely acts in unordered world of Chaos without Life – Death limitations. Scientific novelty. The breaking of cyclical time of the myth and deploying it into linear time gave rise to characters-doubles: the only one mythological image disintegrated and turned into different actors. A phenomenon of events became the basis of narrative storytelling. "Panchatantra", "Kalilah and Dimnah", "Stefanit and Ihnilat" have a dialogical form, which can be seen as a dialogue within one personality, i.e. at a certain stage one single mediator is splitting, and we get two characters – Karataka and Damanaka, Kalilah and Dimnah, Stefanit and Ihnilat. They represent opposing views and wisely defend their positions. This dialogue-dispute has neither beginning nor end. Karataka and Damanaka are the bifurcation of one single synthetic character – the manifestation of bipolar worldview that combines the opposing principles of life. Conclusion. The true nature of a trickster opposes any restrictions: it is open to everything. A trickster is free to move from one pole to another, he constructs reality and plays with it metaphorically overcoming the antinomy of life and death.

The problem of the human existence foundations in a crisis world has been and remains an urgent philosophical
problem. The current situation in the world is not just a crisis, but catastrophic, which aff ects the life and
activities of a person in the most destructive way. What are the grounds and conditions for a truly human existence
under these circumstances? The article attempts to provide some answers to these diffi cult questions. In particular, it
is argued, that refl ection, self-determination, communication and self-activity, associated with large trans-historical
programs of development of philosophy, science, engineering, education, art, etc., in all likelihood, are necessary
conditions for human existence in an era of catastrophes.

Purpose. The article is aimed to study the anthropological, socio-philosophical and philosophical-legal dimensions of the ontological sphere of human life within the discourse of restricting human rights during pandemic threats. To do this, one should solve a number of tasks, among which are the following: 1) to explore the anthropological and praxeological understanding of fear as a primary component of human existence in a pandemic, which prevents people from changing their lives for the better and healthier, having fun and happiness; 2) to put a focus on the habituation of fear as a two-dimensional (short-term and long-term) adaptation to risks and threats from pandemics; 3) to reflect the anthropological features of changes in human life experience under the influence of the COVID-19 pandemic in the discourse of human rights and public health measures. Theoretical basis. Today, international guiding principles on human rights response to global natural threats have been updated. However, there are still no specific legal recommendations (both at the international and national levels) concerning measures on human rights protection during outbreaks of various infectious diseases. However, the influence of unexpected global challenges (especially COVID-19 and not just that) causes a change in the anthropological component of society and the state, so it requires immediate comprehensive research. Originality. It was substantiated a systematic approach to the implementation of modern healthcare policy towards the recognition of human life as the highest value, increasing the level of psychological preparedness for pandemic challenges and approximation of statutory provisions of human rights protection to modern challenges and threats to the health of the individual, society and state. The study of anthropological, socio-philosophical and philosophical-legal dimensions of human existence in the discourse of pandemic threats made it possible to reveal the profound influence of fear on human life, social justice and, consequently, identify the moral and legal dependence of the development level of society and the state on the level of axiological and anthropological concept of human dignity. Conclusions. Based on the study of statistical reports, international analysis and the use of personal authorial methods, the following can be stated: the methods of combating the modern pandemic have directly affected everyone on national and international level. Their influence is significant because it changes the rules of coexistence and life of people in all spheres. However, the influence on the consciousness and other intentions of the individual has mostly temporally insignificant limits.

The article presents the results of the educational special course "Ecology of human existence" for bachelors of the fi nal year of study at the Department of Philosophy of Chelyabinsk State University. The structure and brief description of the course, the results of the survey are refl ected. Analysis of the input and fi nal questioning of students helped to create a picture that refl ects the degree of mastering the proposed material by students. The course ended with the successful completion of the creative task of writing scientifi c articles in co-authorship with the teacher, which were published in the collection of scientifi c papers of the student conference. The compilation and implementation of the special course is based on an eco-humanistic approach that goes beyond traditional ecology as purely natural science knowledge into the fi eld of interdisciplinary and transdisciplinary, as well as the level of philosophical reflection.

Most scholars link the origin of politics to the formation of human societies, but in this innovative work, Tilo Schabert takes it even further back: to our very births. Drawing on mythical, philosophical, religious, and political thought from around the globe--including America, Europe, the Middle East, and China--The Second Birth proposes a transhistorical and transcultural theory of politics rooted in political cosmology. With impressive erudition, Schabert explores the physical fundamentals of political life, unveiling a profound new insight: our bodies actually teach us politics. Schabert traces different figurations of power inherent to our singular existence, things such as numbers, time, thought, and desire, showing how they render our lives political ones--and, thus, how politics exists in us individually, long before it plays a role in the establishment of societies and institutions. Through these figurations of power, Schabert argues, we learn how to institute our own government within the political forces that already surround us--to create our own world within the one into which we have been born. In a stunning vision of human agency, this book ultimately sketches a political cosmos in which we are all builders, in which we can be at once political and free.