Міфологема «Схід–Захід» та український контекст: православна соборність і католицький персоналізм

Abstract

Головне концептуальне положення пропонованої наукової розвідки – деконструкція модерної міфологеми «Схід–Захід» на грунті компаративного аналізу православної та католицької картин світу. Методом герме¬нев-тичної інтерпретації смислів східного й західного християнства створюються дві моделі міфологічного топосу: православна з притаманними для неї тенденціями до містицизму, соборності, комунітарних (соціалістичних) форм управління і католицька, якій властиві раціоналізм, персоналізм, ліберальна демократія, домінування особистісного чинника. Національну культуру розглянуто на засадах феноменології релігії як маргінальну міфологічно-географічну зону з відповідними типами регіональних ідентичностей Західної й Східної України, що постають у ролі подвійної іпостасі Чужого. . The main provisions of the proposed conceptual exploration - deconstruction of modern myth of «East – West» on the basis of comparative analysis of the Orthodox and Catholic world views. Through hermeneutic interpretation of meanings in Eastern and Western Christianity are created two models of mythological topos: Orthodox space with its tendencies to mysticism, collegiality, communitarian (socialist) forms of governance, and Catholic space, which is characteristic of rationalism, personalism, liberal democracy, the dominance of the personal factor. National culture is interpreted on the base of phenomenology of religion as a marginal mythological and geographical area of the two types of regional identities in Western and Eastern Ukraine, which appears as a double incarnation of Strange. Comparative analysis of pictures of the world Orthodoxy and Catholicism allowed to postulate the presence of Christianity in the two discourses of thinking and being: Western individualistic (personalism) and Eastern collectivist (unity, collegiality). This difference is the basis of cultural and historically conditioned differences in the further development of the mentality of the East and the West, and assumes the character of radical opposition to social mythology in the Ukrainian context. Mental topos in Western Ukraine (the myth of «Lviv») and mythological geography of «South» and «Donbass» are partial manifestations of discourses Person and Union which function despite all the liberal calls for a «multicultural tolerance» by archetypal opposition «We–They». Western topos comes from bourgeois rationality and tends to private enterprise, individual integrity, liberal freedoms, national values. The eastern topos leans towards social (community) irrationality, collective ownership, dissolution of personality in general totalitarian forms of government and class equality. Conflict of local identities, that tend to rebuilt itself, bringing to the absolute their ethnocultural features with the aim self-clarification. Its content becomes: social and class («capitalism–communism», «bourgeoisie – proletariat»), political («democracy–totalitarianism»), linguistic and national («pro-Russian» – «Pro-Ukrainian»') and symbolic and mythical («Bandera–Crime»). These symbolic lines can be continued indefinitely. Of course, it would at least be naive to believe that religious motivation in today's secular society has an absolute impact on the global geopolitical faults and confrontation. However, going after the M. Weber, one could argue that it is sacred values as unconscious, deeply embedded in the social psyche structures on the level of mentality inertially continue to influence mental setup and mutual prejudices between East and West Ukraine – even regardless of awareness of their speakers. The partial removal of tension in this dichotomy is possible through finding common origins of western and eastern traditions, that should be sought in the evangelical concept of love.This concept was pronounced in the formula-signature of Sophia inherent to Kiev version of the doctrine. Sophia suggests the harmony (symphony) of sociality and spirituality, rationality and emotion, theory and practice. Sophia makes favorable conditions for dialogue of Orthodox Church with the Catholic concept of integral humanism. This is the priority vector of reforms of the Catholic doctrine. Implementation of this dialogue must take the combined forces of church and state. State cultural policy must be based on the achievements of modern theoretical cultural studies, in particular knowledge of the religious mechanisms of modeling of myths, stereotypes, phenomenology of Alien and experience with Stranger.