ДОБРОЧЕСНІСТЬ ЯК СКЛАДОВА СВІТОГЛЯДНОЇ КУЛЬТУРИ ТА ЧИННИК ЖИТТЄТВОРЧОСТІ.

Urgency of the research. The complexities of socio-cultural development (Russian aggression, military-political conflicts worldwide, technological progress, quality of life issues, threats to environmental protection and natural resources) touch upon the very foundations of human existence. It poses a serious challenge for educational and upbringing practices, life strategies that need to adapt flexibly to rapid changes. In democratic societies with diverse future possibilities, various political, religious, and ethical perspectives influence an individual's worldview choices. For the younger generation, the crucial question arises: what values and ideals should guide life; how important is the pursuit of moral integrity, and what threats (and consequences) come with abandoning tradition and virtuous conduct in individual life creation? Target setting. The issue of integrity in contemporary culture is under special scrutiny by scholars (legal experts [1;4], linguists [13], educators [14]) and is the subject of public discussions and professional debates [3; 11]. Problems such as corruption and cybercrime have heightened the global community's attention to ethical and moral issues [8]. The abuse of academic freedom has brought renewed focus from scholars and educators to academic integrity [2]. Actual scientific researches and issues analysis. Philosophical reflections on the cultural-creative process are widely represented in both domestic and Western philosophical thought, particularly in the works of Y. Bystritskyi, M. Boichenko, S. Krymskyi, M. Kultaieva, N. Radionova, P. Sloterdijk, V. Sukhomlynskyi, and E. Fromm. Productive ideas regarding the formation of integrity and worldview culture in educational and upbringing practices are traced in the works of V. Bekh, M. Boichenko, N. Boichenko, Yu. Boychuk, N. Dyichyk, I. Dorozhko, M. Drobotenko, H. Korzh, S. Kremen, M. Kultaieva, N. Radionova, S. Pylypenko, S. Pustovit, and M. Tryniak. Despite the considerable attention from scholars, educators, and the public to the issue of integrity, the complexity of contemporary sociocultural development requires a comprehensive approach that considers both classical and modern scientific works, as well as encyclopedic publications on this subject. The research objective. This article attempts to demonstrate the humanistic potential of philosophy and education in constructing contemporary strategies of integrity as productive life-creation in various spheres of human existence. In the changing contexts of the present, it aims to justify the role of culture as a resource in shaping integrity at both social and individual levels. The article seeks to unfold the cultural-creative resource of integrity and its influence on modern educational and upbringing practices. The statement of basic materials. Despite diverse interpretations of the concept of integrity, it can be identified as a state of coherence and consistency between beliefs, decisions, and actions based on ethical values. In the philosophy of José Ortega y Gasset, a conception of noble life has emerged, characterized by active creativity, self-development, and the internal need for voluntary submission to a higher norm. Emphasizing duties over rights, Ortega y Gasset argues that “nobility obliges”. In contrast to virtuous noble life, he describes an inert state of relaxation, undisciplined behavior, irresponsibility, and an inability to adhere to any norms, even those considered ethical. This state is purposefully contrasted with integrity. Indicating that dishonesty is perilous for both individuals and society, it renders individuals defenseless against the influence of propaganda and manipulation. Society is also at risk of establishing authoritarian or totalitarian regimes. The organic connection between democracy and ethical principles is crucial, and courage is required to defend them despite associated risks. Education and art play significant roles in the pursuit of virtuous life. Theodor Adorno argues that they provide spaces where individuals can experience freedom. However, mass culture and semi-education may hinder individuals by culturally masking the antitheses of integrity. Conclusions. Therefore, society's superficial attitude towards mass education, the educational needs of the younger generation, cultural acquisitions, and human subjectivity contains the danger of losing valuable benchmarks. Crisis phenomena in various processes of social life demand not mutual accusations (which do not lead to understanding the complexities of socio-cultural dynamics) but the search for a new humanistic mindset, societal attention to the culture-forming potential of integrity, and effective life-creating strategies. Integrity manifests in the active life-creating endeavors of individuals, their personal interest in the results of their activities and work. In future research, it is worthwhile to analyze integrity strategies as life-creating processes at different levels of educational practices (preschool, primary, secondary, and higher education; formal and informal contexts; youth policies, artistic and cultural projects, cinematography, and design). [ABSTRACT FROM AUTHOR]