Taras Lyuty, philosopher, professor of the Department of Philosophy and Religious Studies at the National University of Kyiv-Mohyla Academy, answered this question for UkraineWorld.
Skovoroda's influence on the formation of the ideas of the Ukrainian "philosophy of the heart."
The Ukrainian intellectual tradition is often called "cordocentric". This means the emphasis on the concept of "heart".
It is often misleadingly seen as opposed to "reason"; but if we look deeper at this tradition, we will see the emphasis on the idea of wholeness (combination of reason, feeling and will), as opposed to fragmentation. It is deeply linked with the Christian ontology and anthropology, in particular Christian idea of mercy, which is linked to Christ's love and grace.
If we turn to philosophical tradition, it is worth remembering Pascal, who also spoke about the order of love coming from the heart. On the one hand, as a scientist, he upholds rational truths, i.e., refined reasoning, and on the other hand, as a mystic, he upholds the deep truth of the heart.
In Ukraine the idea of cordocentrism can be traced back to the mid XIX century, the times of Panteleimon Kulish, a writer of the Romantic period, and Pamfil Yurkevych, a philosopher and graduate of the Kyiv Theological Academy.
For the former, for example, the concept of cordocentrism is irrational because it is associated with an inner, deep, emotional way of life. For the latter, it encompasses not only bodily, sensual, and passionate, but also mental, spiritual, and moral factors of human life. Although earlier, when Skovoroda speaks of the heart, this is, incidentally, in line with the biblical tradition or German, so-called Rhineland mysticism.
However, Dmytro Chyzhevsky, prominent Ukrainian 20th century intellectual, insists that Skovoroda should not be reduced to a purely emotional cordocentric philosopher.
For Skovoroda, the heart primarily represents the centre of the mind,
while the mind does not refer to reasoned thought. It is rather the mind of the pre-Socratics. For example, in a similar way, Heraclitus speaks of the Logos, the word, the mind, or wisdom, which was later associated with Christian Sophia. And for Anaxagoras, it is Nous (the heavenly divine mind).
Christian Neoplatonism as a Leading Feature of Hryhoriy Skovoroda's Philosophy.
In Skovoroda's philosophy, one can see distinct motifs of Platonism and Neoplatonism. Speaking about Skovoroda's doctrine of three worlds and two natures, we immediately feel a Platonic moment.
For example, let us look at his notion of 'the invisible nature'. What Plato refers to as eidos or form, Skovoroda refers to as invisible nature, God, form, eternity, divine nature, truth, thought, one, universal mind, necessity, and spirit. Skovoroda also adds Christian characteristics - Lord, King, Father, etc.
Whereas material appearance is determined by sight. It is deceptive because it never provides certainty. For Plato too, it is the world of becoming, the world of things that are changeable, that arise and disappear. That is why Skovoroda uses the following words to describe visible nature: idol, shadow, darkness, ashes, earth, flesh, decay, urine, etc.
In general, Skovoroda is a thinker who provokes and creates a thought contrast. This is likely the true beginning of philosophy.
On the one hand, Skovoroda calls for consideration of what lies behind the physical manifestations of things, and thus he is drawn to Plato and Plotinus with the idea of the One as an infinite source of being, which in Christian doctrine is identified with God.
On the other hand, like Aristotle, he does not shy away from nature. However, for him, like the Stoics and Epicureans, nature is viewed as the centre of perfection. In general, Skovoroda interprets the classical philosophical tradition, taking into account the context of his culture.
For example, Plato's Republic mentions three classes: artisans, guardian warriors, and philosophers-kings. For Skovoroda, these are farmers, warriors, and theologians. It was important for Skovoroda to show God's involvement in the world, in earthly existence, but without dissolving him in the world.
He argues that a person notices the invisible and is attuned to the good. This is very similar to Aristotle's thesis that the good is not forced but can be achieved through the pleasure of living together because man is a social being.
It seems that for Skovoroda, God is an inner man. What can we understand by Hryhoriy Skovoroda's personalism?
Oleksandr von Kulchytskyi, philosopher and psychologist, calls Skovoroda one of the forerunners of Western personalism. Skovoroda's time was a period when the Hetmanate lost its autonomy and came under the influence of the Russian Empire. As the state and cultural institutions were being destroyed, people chose the strategy of individualism.
This is strikingly similar to the Hellenistic period during the conquests of Alexander the Great. Back then, individualism was also prevalent in ancient Greek philosophy. But individualism is not enough for Skovoroda.
As we know, Skovoroda does not have a great career and does not tie himself to any institutions. However, he writes his works for the closest circle of interested people. His philosophy begins with an individual who, by recognising his or her individual abilities, can become a unique person.
Philosophising, according to Skovoroda, begins with self-knowledge. And it ends with the formation of a community of like-minded individuals. Thus, according to Skovoroda, self-construction leads to the Hornya Respublika (Highland Republic), an association of self-sufficient individuals.
The empire required a person to be a cog in the machine. Skovoroda speaks of the need for a second birth of the 'self', the discovery of God within oneself, and thus an authentic vocation in life. No external reason should encourage self-realisation; it is everyone's own work.
