ФЕНОМЕН ДВОЄВІР'Я У ТВОРЧІЙ СПАДЩИНІ І. ОГІЄНКА

Introduction. In modern foreign and Ukrainian intellectual thought the growing interest in the phenomenon of traditional cultureis observed. It is stipulated by the fact that globalization has substantially blurred the foundations of national identity. The need for search of cultural and value orientations has actualized the study of those factors that would become the new conceptual basis of national strategies and would ensure the ideological and cultural unity of the population of national states. This would safeguard the latter on the political scene of the world.The construction of a common historical memory and cultural values of the community necessitates constant reconsideration, and in the case of Ukraine, the return to the cultural treasury of the nation, the theoretical groundwork of those thinkers who devoted their lives to highlighting the cultural uniqueness of the community. In cases where the cultural identity and mental uniqueness of Ukrainians as an ethno-cultural and national community are revealed, I. Ohienko’s intellectual heritage occupies one of the leading places. He made one of the first and most successful attempts to show the mental uniqueness of Ukrainians through the prism of the phenomenon of dual faith. The purpose of our research is to highlight the peculiarities of the interpretation and ethno-creative potential of dual faith menon in I. Ohienko’s creative heritage. The task of the paper is to highlight the conceptual and socio-cultural prerequisites of I. Ohienko’s appeal to the dual faith phenomenon, to reveal its significance not only in the process of formation of ethno-cultural and religious identity of Ukrainians, but also its deliberate and purposeful destruction during the XX century. Methods. The paper is based on the principle of the unity of the historical and logical. The central place in the research process is played by methods of historical and philosophical reconstruction and cultural analysis. Inter alia hermeneutic method and method of comparative analysis are widely used. Results. Dual faith in I. Ohienko’s creative heritage is presented by that very ideological and cultural phenomenon, which determines not only the spiritual culture of the people, but also the national originality of their ideological and religious beliefs and ritual practice through the communication of significant elements of collective memory, and with them the ethno-cultural originality. It has been shown that I. Ohienko, in contrast to his predecessors (F. Buslaev, O. Afanasyev, V. Miller), believes that the construction of cultural identity of the people takes place not so much due to the conscious and purposeful activity of the elite, as a result of being involved in the custom and ritual practice, but as a consequence and transformation of the cultural elements created by the elite, the most acceptable and understandable to the national environment. This ensures the continuity of the cultural identity of the peopl