EMOTIONALISM AND CORDOCENTRISM IN THE HISTORICAL AND PHILOSOPHICAL REFLEXION OF DMITRY CHIZHEVSKY

Abstract

Svitlana Gumenyuk emphasizes the character of Dmitry Chyzhevsky and his study of important features of Ukrainian culture – emotionalism and cordocentrism in her article. Since D. Chyzhevsky considers heart as the image of emotional life, the notion of emotionality and cordocentrism are interrelated and interdependent. Through their prism, D. Chyzhevsky researches the legacy of Kievor’s scribes, Ostrog traditionalists, as well as the legacy of Panteleimon Kulish and Pamfil Yurkevich.

S. Gumenyuk deeply explicate the study of D. Chyzhevsky, devoted to the analysis of the literary heritage of I. Vyshensky, one of the most expressive representatives of the Ostroh culture and education center, noting the ability of the philosopher-polemistist to consider a temporary separate conflict through the prism of global problems of mankind. Chyzhevsky also analyzes the works of Gerasim Smotrytsky, Andriy Kurbsky and Cyril Tranquillion-Stavrovetsky, who rely on the authority of Dionysius Areopagite and cultivate high ideals of hesychasm.

D. Chizhevsky states the fact of the birth of “a number of thoughts” that became crucial for the further development of Ukrainian culture, in particular the idea of a person as a microcosm, the external and internal sphere of the human psyche, where the deeper are the inner person and the notion of “heart”, the notion of self-knowledge, Christian ethics, etc.

Analyzing the work of Panteleimon Kulish, D. Chyzhevsky, underlines the struggle of the “depths of the heart” and “external man.” At the same time, the emotionalism of Pamfil Yurkevich, according to D. Chyzhevsky, is related to the emotionalism of Russian religious philosophy.

S. Gumenyuk concludes that emotionalism and cordocentrism in the research of D. Chyzhevsky are conceptual notions through which the specificity of the actual Ukrainian worldview and its important dominantes is highlighted. It is precisely in the present globalist tendencies they can direct the vectors of movement towards cultural and historical identity.