Philosophy as a special kind of spiritual activity and a system of knowledge is associated with the socio-historical practice of people, being focused on solving certain social problems, it seeks to give a holistic view of the world, of material and ideal processes, of their interaction, of cognition and transformation of reality in the course of practical activities. .Fulfillment by philosophy of its purpose involves the implementation of a number of interrelated functions through which its purpose is realized. The most significant of them are:

ideological

epistemological

methodological

information and communication

value-oriented

critical

integrating

ideological

educational

predictive

design

Worldview function

The ideological function of philosophy is considered one of the most important. It manifests the ability of philosophy to act as the basis of a worldview, which is an integral stable system of views about the world and the laws of its existence, about the phenomena and processes of nature and society that are important for maintaining the life of society and man. The worldview of the individual acts as a set of feelings, knowledge and beliefs. A special role in the worldview of a person is played by ideas about the principles that determine his relationship to the world, society and himself.

The worldview in its form can be:

mythological

religious

philosophical.

It depends on what basis it is based on - on mythological, religious or philosophical ideas. basis mythological worldview make up myths, that is, fantastic stories about the world order and about the place of man in the system of the universe. Such a worldview comes from the artistic and emotional experience of the world or from public illusions. Religious worldview is the next stage in the development of people's views on the world, unlike myth, religion does not mix the earthly and the sacred. The owners of such a worldview believe that the creative almighty force - God is above nature and outside of nature. At the center of any religious worldview are ideas about higher values ​​and ways to acquire them. It is based on an unquestionable faith and makes a person's views dependent on religious dogmas. Unlike him, philosophical outlook able to be based on the results of the cognitive and practical activities of people. An important role in the system of the modern philosophical worldview is played by the data of science, synthesized in the ideas about the scientific picture of the world. Often, in modern conditions, the worldview of individuals simultaneously combines mythological, religious and scientific ideas. These ideas give specificity to the worldviews of specific people. Worldview, worldview and worldview worldview, worldview and worldview of people. attitude constitutes the emotional-psychological side of the worldview. It finds an expression of sensations, perceptions, experiences of people. In worldview based on visual representations, the world appears in its reality, the images of which are mediated by a combination of emotional-psychological and cognitive experience of people. world outlook formed on the basis of worldview and worldview. The nature of the worldview as science develops is increasingly influenced by the knowledge it has acquired. The value of world outlook lies in the fact that it is the basis for the formation of the needs and interests of a person, his ideas about norms and values, and hence the motives of activity. The development and improvement of the worldview, worldview and worldview leads to an increase in the quality of the content of the worldview and an increase in the strength of its impact on living life. As a system of views, the worldview of people is formed on the basis of a wide variety of knowledge, but the final form is given to it by philosophy, which, as noted earlier, generalizes the contained in it installations and develops extremely general principles of both knowledge, understanding, and transformation of the world. The basis of the worldview is information about normative formations that mediate its direction and give it effectiveness. Philosophy is a means of forming and substantiating the content of the most general, fundamental and therefore essential normative formations of the worldview that mediate the entire life support system of people. In this sense, it is justified to consider it as the basis of the worldview that a person uses in his interactions with the world and endow it ideological function.Gnoseological functionAssociated with the named function epistemological or epistemological. The essence of this function lies in the ability of philosophy to carry out a theoretical study of human cognitive activity in order to identify the mechanisms, techniques and methods of cognition. In other words, the theory of knowledge, developing the principles and norms of knowledge, provides a person with the means by which people get the opportunity to comprehend the world, that is, to obtain true knowledge about it and thereby have a correct worldview that meets the requirements of modernity, on the basis of which an effective practice. Methodological function Philosophy, being a means of developing the principles of a human relationship to the world and a keeper of knowledge about these principles, is able to act as a methodology, that is, as a doctrine of the methods of cognition and transformation of reality. This means that philosophy is methodological function. The term "methodology" is used in the scientific literature in two senses: firstly, the word "methodology" denotes the doctrine of the norms, rules of human activity; secondly, methodology is understood as a set of certain norms that mediate cognitive and practical actions in order to optimize them. It can be argued that methodology as a set of principles and norms of activity acts as a manifestation of the worldview in action. The fulfillment of a methodological function by philosophy depends on the quality of the general principles of cognitive and practical activity of people developed within its framework, as well as on the depth of assimilation of knowledge of these principles by people who apply them. others and inform the latter about its content. This is the information and communication function of philosophy. is at the same time a system of criteria for evaluation activities which these principles serve. Evaluative activity, which is possible on the basis of people's awareness of the criteria of optimality proposed by philosophy, the usefulness of a particular set of phenomena and actions, acts as a means of orienting these people in the world. Philosophy as a means of developing knowledge about values ​​and a carrier of this knowledge, from the point of view of axiology, or the theory of values, is capable of performing a value-orienting function. Within the framework of philosophy, an assessment of what is happening in the world is carried out on the basis of the general ideas contained in philosophy about the norm and pathology of the phenomena and processes of reality surrounding a person. The critical attitude of philosophy to what is negatively evaluated in spiritual and material life contributes to the development of measures aimed at overcoming what does not suit a person, seems to him pathological and therefore worthy of transformation. The critical function of philosophy can manifest itself not only in people's attitudes to the world, but also be realized in the course of self-assessment by specialists of its own content. Thus, the critical function of philosophy is able to be realized both in terms of stimulating the development of knowledge about the world and updating the world as a whole, and in terms of improving the content of philosophy itself. Integrating function As you know, philosophy generalizes the knowledge accumulated by mankind, systematizes and integrates it into a single system. develops criteria for its subordination. This allows us to talk about the integrative function of philosophy in relation to knowledge. In addition, philosophy formulates extremely general principles of the world order, as well as requirements for a person’s relationship to the world, society and himself. Being assimilated in the course of education, becoming the property of different people, such principles provide them with the formation of positions that are close in content, which contributes to the integration of the social community into a single whole. This manifests another plan for the implementation of the integrating function of philosophy. Ideological function In close connection with these functions, philosophy able to fix and promote the interests of social strata and groups of society, i.e. act as an ideology, fulfill ideological function. This function may be specific depending on the interests of which social groups this philosophy expresses. As you know, the interests of groups can be progressive or reactionary. Depending on this is the orientation of the implementation of the ideological function, which is able to have a great influence on the manifestation of other functions of philosophy. Reactionary ideologies are able to slow down the development of philosophy, deform and distort its content, reduce its social value, reduce the scope of its application in practice. Educational function An important role is played by the educational function of philosophy, which stems from the ability of this discipline to have, as knowledge about it is acquired, a formative impact on the human intellect. Mastering the knowledge of philosophy by a person, the formation of the beliefs and skills of activity corresponding to it, are able to induce a person to an active, creative and productive activity that is useful for people. In the event that a person masters a reactionary philosophy, then this can give rise to a passive attitude towards affairs, alienation from people, from the achievements of culture, or turn into activity directed against society or its part. philosophy deals with forecasting, performs a predictive function. Many philosophers of the past acted as prophets, predicting the future. Some of the predictions were utopian, far from reality, but sometimes the prophecies of individual prominent thinkers reached great adequacy. Of course, it is difficult to foresee the future, but the value of philosophers' warnings about imminent dangers, for example, generated by the thoughtless and predatory consumption of natural resources, within the framework of the rules that the world economy uses today, is extremely high. For this poses the task of improving the norms that regulate the relationship between society and nature in order to ensure the survival of people. Design functionAnother one is connected with the considered functions of philosophy - design. In view of the fact that philosophy reveals the mechanisms and the most general tendencies in the development of nature, society and thinking, reveals the requirements, the observance of which ensures the operation of these mechanisms and tendencies, it is able to become the basis for influencing natural and social processes. Such an impact must be organized in order to ensure its clear direction and obtain certain results. Preliminary design of the social environment, for example, in the context of the development of territories, urban planning, construction of factories and factories, requires the participation of philosophy, which, together with other sciences, is called upon to develop the most general principles and norms that make up the regulatory framework for the creation and functioning of objects used to organize the life of people in an urbanized and other environment. Philosophy is called upon to play the same role in the organization of economic space. In a narrower sense, the design function of philosophy is realized in the formation of models of cognitive and practical activity. Consideration of the functions of philosophy is an illustration of its large-scale role in public life, in organizing people's activities aimed at understanding and transforming the world.

In the activity of an economist, the functions of the acquired philosophy are realized not only in the content of his professional practical and theoretical activity. The embodiment of the worldview, epistemological, methodological and other functions of philosophy is carried out both in terms of understanding macroeconomic problems, and in their implementation at the level of microeconomic relations. At the same time, it becomes possible both to generate innovative ideas, to make informed decisions on their implementation, to successfully implement them in economic activity, and to perfectly follow the requirements of economic relations accepted for execution in society. In other words, philosophy, having become the property of an economist as a component of his professional training, is able to act as the foundation of his practical activity. The success of this activity will depend, among other things, on what philosophy the economist has learned and how skillfully he can apply it in practice.

Ticket No. 9.1. Idealism is a direction of philosophy opposite to materialism, the initial principle of which is the assertion that the basis of things and phenomena of objective reality is not material, but ideal, spiritual beginning: world mind, idea, feelings, etc. When solving the main question of philosophy - about the relation of thinking to being - idealism proceeds from the recognition of the primacy of consciousness, spirit and the secondary nature of matter. There are two forms of idealism: objective and subjective. Objective idealism bases everything that exists on consciousness as such, the world spirit, the absolute idea. Plato gave the most complete system of objective idealism in ancient times. Objective idealism reached its highest development in the philosophy of Hegel, who developed the system of idealist dialectics. In Ukraine, the philosophical principles of objective idealism were defended by S. Gotsky, A. Novitsky, G. Chelpanov. Modern schools of objective idealism, neo-Thomism and personalism, are widespread. Subjective idealism proceeds from the recognition that only our sensations, our “I”, are primary and really existing, and everything that surrounds us is only a product, a complex of our sensations. Subjective-idealistic views can lead to solipsism, i.e. recognition of the existence of only one's "I". The system of subjective idealism was most fully expounded in the 18th century. in the philosophy of the English bishop J. Berkeley. In the form of skepticism and agnosticism, subjective idealism was developed by the English philosopher D. Hume and the German philosopher I. Kant. I. Fichte was a well-known representative of subjective idealism. In Ukraine, subjective idealism was promoted by P. Yurkevich and others. Modern subjective idealism is divided into numerous schools: empirio-criticism, pragmatism, semantic idealism, logical positivism, empirical realism, existentialism and others. Most currents of modern idealism are characterized by irrationalism - the denial of the objective content of logical thinking and replacing it with intuition. Subjective idealism of I. Fichte and objective idealism of F. Schelling

The problems posed by Kant were the first in German classical philosophy to be solved by I. Fichte (1762-1814). His philosophical system is based on the recognition of the active, practically active essence of man. The initial concept of Fichte's system is "I", which affirms itself as such in the act of self-consciousness. "I" is a volitional, acting being. Not only the form of knowledge, but also all of its content must be derived from the “pure Self”, i.e. natural world. In addition to the individual "I" there is an "absolute I", the absolute beginning of everything that exists, from the activity of which the whole fullness of reality, the whole world surrounding a person, must be explained, i.e. "not me". According to Fichte, the active subject "I", overcoming the resistance of nature, develops all its definitions, i.e. endows nature with its characteristics. Thus, the subject sphere of a person turns out to be a product of his activity. Ultimately, the "I" masters the "not-I" and achieves identity with itself. However, such an identity cannot be achieved over a finite time. It is an ideal towards which humanity has been striving throughout its entire historical development. The relationship of the individual "I", i.e. a specific individual with his inherent will and thinking and the absolute "I", i.e. humanity as a whole characterizes the process of human development of the environment. The individual and the absolute "I" sometimes coincide and are identified, sometimes they disintegrate and differ. This pulsation of coincidences-divergences is the core of Fichte's dialectic, the driving principle of his system. The ideal of all movement and development is to achieve the coincidence of the individual and the absolute "I". However, the achievement of this ideal would lead to the cessation of activity, which, according to Fichte, is absolute. Therefore, all human history is only an approximation to the ideal. Fichte's ideas were developed further by his younger contemporary F. Schelling (1775-1854). In Schelling's teaching, the opposition of the world of nature as the world of phenomena and the world of freedom as the subjective active "I" is overcome on the basis of the doctrine of their identity, i.e. identity of subject and object. The absolute subject in Schelling's system turns into the divine beginning of the world, the absolute identity of the subject and object, the point of "indifference" of both of them. The emergence from this original identity of the whole variety of definitions of this world is a "creative act", which, being unknowable to the mind, is the subject of a special kind of irrational cognition - intellectual intuition. Such intuition is inaccessible to all mortals, it is given only to especially gifted people, geniuses. According to Schelling, intellectual intuition is the highest form of philosophical creativity and serves as the tool by which self-unfolding of identity is possible.

The world, which is in constant motion and development, corresponds to an equally dynamic thinking about it. “If everything develops ... then is this one of the most common concepts And categories thinking? If not, then thinking is not connected with being. If so, then there is a dialectic of concepts and cognition that has an objective meaning. The concepts of categories and laws in their relationship contain such a “dialectic of cognition”. Even the simplest thought: “A black car drove up to the entrance” includes such concepts as “object” (car, entrance), “quality” (black), “movement” (drive up). If we, perceiving objects, do not bring them under any concepts, categories, then we are generally doomed to look at things senselessly. The categorical structure of thinking acts as a necessary prerequisite and condition for any cognitive act.

The categories of dialectics are formed at certain stages of the historical development of society. Gradually, the knowledge of mankind about the universal connections of being is deepened, enriched, brought into the system. This was the case, for example, with the knowledge of the connections between the qualitative and quantitative characteristics of objects. Starting with naive conjectures, it eventually reached a mature expression. Special philosophical concepts (quality, quantity, measure, leap) were developed and with their help the corresponding law was formulated. As material and spiritual culture develops, human thinking is enriched with new categories. Knowledge about categorical relations, the results of understanding the universal connections operating in the world mature, crystallize, polish, and are stored in the language. Thus, from a spontaneously working categorical apparatus it turns into a thoughtful, conscious one. This gives dialectical thinking as a cultural phenomenon tremendous strength, makes it possible to cognize, assimilate, and consciously apply dialectics in solving various theoretical and practical problems.

Speaking about the categories of dialectics, it is impossible not to say that they have the characteristics namely, firstly, they are connected in such a way that each of them can be comprehended only as an element of a system of categories. It is impossible, for example, to understand the material and spiritual reality through one category of "matter", without resorting to the categories of "motion", "development", "space", "time" and many others. Otherwise, we will not go beyond a simple statement of reality. To comprehend reality, we are forced to draw on the whole system of philosophical categories and concepts, where one is characterized through the other, in unity with the other, sometimes merging into a whole, sometimes diverging. Secondly, in the categories of dialectics, objective knowledge about the corresponding form of connection between phenomena (causality, law, and others) and the form of thought are closely related - a cognitive method through which such a connection is comprehended and comprehended. And the more perfect the conceptual means, the ways of comprehending certain connections, the more successfully their real discovery and interpretation can be carried out in principle. One presupposes the other. Philosophers speak in connection with this about the unity of the ontological (objective knowledge of being) and epistemological (cognitive techniques) meaning of categories.

Among the infinite variety of connections of the real world philosophical knowledge has historically singled out various types of universal connections.“Single - general”, “many - one”, “similarity - difference”, “quality - quantity”, “simple - complex”, “part - whole”, “finite - infinite”, “form - content” and other concepts about such connections can be combined into a group of categories expressing "device", "organization" being. In the history of cognition, another categorical series is also traced, expressing the universal connections of determination: “phenomenon - essence”, “cause - effect”, “accident - necessity”, “possibility - reality” and others. The first approach to the analysis of universal connections can be conditionally called “horizontal”, the second - “vertical”. In this paper, we would like to make a semantic explanation of universal connections on the example of such categorical pairs as “single - general”, “phenomenon - essence”, “necessity - chance”, “possibility - reality”, “part - whole”, “content - form", "quality - quantity and measure".

So let's start with "singular and general".

Singular and general.

There is an infinite variety of things in the world. All things and events are different from each other, single in their being. Although there is an expression among the people “they are like two peas in a pod”, applicable, as a rule, to people, but science knows such a phenomenon as genes that contain unique, always individual information, indicating that it is impossible to to find two people who are absolutely identical in everything, identical to each other. A myriad of unique conditions, a mass of accidents, participate in the “sculpting” of a single one. Thus, the dissimilarity of any pair of maple leaves is due to differences in lighting, nutrition, temperature, energy microclimate, which, in turn, predetermines differences in their size, color shades, shape, etc. , thus, there is an object taken in its difference from other objects in their unique specificity. The individual characterizes an object, phenomenon, process, which differs in its spatial, temporal and other properties from others, including similar objects, phenomena, processes. Not only a separate object can be considered as a single object, but also their whole class, if it is taken as one thing, as well as a separate property or attribute of an object, if it is taken in its individual uniqueness.

However, infinite diversity is only one side of being. Its other side lies in the commonality of things, their structures, properties and relationships. With the same certainty with which we stated that there are no two absolutely identical things, we can say that there are no two absolutely different things either. One cannot but agree that, although all people are individual, we nevertheless easily fix the generic essence inherent in them all, thereby highlighting behind their uniqueness, originality and something common to all of them, expressed in the general concept of “man”. The common is one in many ways. Or, in other words, the general is the objectively existing similarity of the characteristics of individual objects, their similarity in some respects, belonging to the same group of phenomena or a single system of connections.

The dialectics of the individual and the general is manifested in their inseparable connection. The individual is “dominated” by the general, which mercilessly “forces” the individual to consistently perish as transient in the name of preserving the general as something stable: the individual dies, but the genus lives.

Why is the general internally “attached” to the individual? Yes, because, due to the discreteness of the world, the general does not exist and is not given to us otherwise than through the individual. They are not side by side things, and the dialectic is not that one exists and the other exists and somehow they interact with each other, but that something exists and manifests itself as existing (in one way or another) due to the material unity of the world . Therefore, the general does not exist separately, but as the law of the birth and life of the individual. It contains the pattern of processes in any single phenomenon of a given class. The action of regularity, the anonymous power of the general, is expressed only in the individual and through the individual. Thus, as the individual is impossible without the general, and the general is impossible without the individual, which serves as a prerequisite and substratum of the general.

Essence and phenomenon.

The development of knowledge is the incessant movement of thought from the superficial, visible, from what appears to us, to ever deeper, hidden - to the essence. Essence, on the other hand, has true reality only as a result of certain forms of its self-discovery. Just as leaves, flowers, branches, and fruits express the essence of a plant in appearance, so, for example, ethical, political, philosophical, scientific, and aesthetic ideas express the essence of a particular social system. What is the social system in its essence, such are the forms of its manifestation in domestic and foreign policy, in the nature of the people's will, in the forms of justice, in labor productivity, etc. The phenomenon, as a rule, expresses only a certain facet of the essence, one of its aspects . For example, many manifestations of a malignant tumor (cancer) have been studied in sufficient detail, but its very essence is still largely an ominous mystery. . The essence is hidden from the gaze of man, while the phenomenon lies on the surface.(The wise Prutkov not without reason called: “Look at the root!”) Essence, therefore, is something secret, deep, abiding in things, their internal connections and controlling them, the basis of all forms of their external manifestation.

The phenomenon is the external, observable, usually more mobile, changeable characteristics of an object, relative to an independent area of ​​objective reality. Appearance and essence are dialectically connected opposites. They don't match each other. Sometimes their discrepancy is pronounced: the external, superficial features of the object mask, distort its essence. In such cases, one speaks of appearance, appearance. An example of visibility is a mirage - a visual vision that occurs due to the curvature of light rays by the atmosphere. Pricing can appreciably distort the relationship of value, of which it in principle serves as a manifestation.

The categories of phenomenon and essence are inextricably linked. One of them presupposes the other. The dialectical nature of these concepts is also reflected in their flexibility, relativity. The concept of essence does not imply any rigidly fixed level of reality or some limit of knowledge. Human knowledge moves from phenomena to essence, deepening further from the essence of the first order to the essence of the second order, etc., more and more thoroughly revealing causal relationships, patterns, tendencies of change, development of certain areas of reality. Thus, the Darwinian theory was an important step in the knowledge of the laws of biological evolution, but their study did not stop there. And today, science, taking into account evolutionary genetics and other studies, has a deeper knowledge of wildlife. There are many such examples. The relative nature of the concepts "essence and phenomenon" thus means that This or that process appears as a phenomenon in relation to deeper processes, but as an essence (of a “lower” order) - in relation to its own manifestations.

This, to a certain extent, allows us to understand that we are not talking about some rigid concepts that can be assigned to constant levels of reality. Phenomenon and essence are concepts that indicate the direction, the path of the eternal, endless deepening of human knowledge.

Necessity and chance.

Very often people ask the question: how does this or that event happen - by chance or by necessity? Some argue that only chance reigns in the world and there is no place for necessity, while others - that there is no chance at all and everything happens out of necessity. However, in our opinion, it is impossible to unequivocally answer this question, because both chance and necessity have their own share of the “right” to being. What is meant by both concepts?

Let's start with the notion of "coincidence". Randomness is a type of connection that is due to insignificant, external, incidental reasons for this phenomenon. As a rule, such a relationship is unstable. In other words, randomness is subjectively unexpected, objectively incidental phenomena, it is something that under given conditions may or may not be, it may happen this way, or it may happen otherwise.

There are several types of randomness:

External. It is beyond the power of this necessity. It is determined by the circumstances. A man stepped on a watermelon peel and fell. There is a reason for the fall. But it does not follow from the logic of the actions of the victim. Here there is a sudden intrusion into the life of blind chance.

Internal. This randomness follows from the very nature of the object, it is, as it were, “swirls” of necessity. Randomness is considered as internal if the situation of the birth of a random phenomenon is described from within any one causal series, and the cumulative effect of other causal sequences is described through the concept of “objective conditions” for the implementation of the main causal series.

Subjective that is, one that arises as a result of a person's free will, when he performs an act contrary to objective necessity.

Objective. The denial of objective randomness is false and harmful from both scientific and practical points of view. Recognizing everything as equally necessary, a person is unable to separate the essential from the non-essential, the necessary from the accidental. In this view, necessity itself is reduced to the level of chance.

So, in short , random is possible under appropriate conditions. It opposes the natural as necessary in the appropriate conditions. Necessity is a natural type of connection between phenomena, determined by their stable internal basis and the totality of the essential conditions for their emergence, existence and development. Necessity, therefore, is a manifestation, a moment of regularity, and in this sense it is a synonym for it. Since regularity expresses the general, essential in a phenomenon, necessity is inseparable from the essential. If the accidental has a cause in another - in the intersection of various series of cause-and-effect relationships, then the necessary has a cause in itself.

Need, as well as chance, maybe external and internal, that is, generated by the object's own nature or by a combination of external circumstances. It can be characteristic of many objects or only for a single object. Necessity is an essential feature of the law. Like the law, she can be dynamic and statistical.

Necessity and chance act as correlative categories in which the philosophical understanding of the nature of the interdependence of phenomena, the degree of determinism of their occurrence and existence is expressed. The necessary makes its way through the accidental. Why? Because it is realized only through the singular. And in this sense, randomness is correlated with singularity. It is accidents that influence the course of the necessary process: they speed it up or slow it down. Thus, chance is in manifold connections with necessity, and the boundary between chance and necessity is never closed. However, the main direction of development determines precisely the need.

Accounting for the dialectics of necessity and chance is an important condition for correct practical and theoretical activity. The main goal of cognition is to reveal the regular. In our ideas, the world is revealed as an infinite variety of things and events, colors and sounds, other properties and relationships. But in order to understand it, it is necessary to identify a certain order. And for this it is necessary to analyze those specific forms of chance in which the necessary is manifested.

Possibility and reality.

Randomness and necessity are relative: what is necessary under one set of conditions may appear accidental under another, and vice versa. In order to distinguish them reliably, the specific conditions must be carefully considered each time. In a concrete analysis of causal relationships, necessity and contingency turn out to be closely connected with the relationship between the possible and the actual, with the transformation of possibility into reality.

Cause-and-effect relationships that implement the principle of causality arise when a phenomenon-cause gives rise to an accidental or necessary consequence. If the phenomenon has not yet become, but can become a cause, they say that it contains the possibility of becoming a real cause. In other words, possibility is a prerequisite for the emergence of a particular phenomenon, process, its potential existence. Thus, possibility and reality are two successive stages in the development of a phenomenon, its movement from cause to effect, two stages in the formation of causal relationships in nature, society and thinking. Such an understanding of the connection between the possible and the actual reflects the objective inseparability of the process of development of any phenomenon.

In each specific process of transforming a possibility into reality, as a rule, both necessary and random cause-and-effect relationships are realized. It follows from this that reality embodies heterogeneous possibilities, contains a multitude of not only necessary, but also randomly formed properties.

Part and whole.

Many centuries ago, there was a belief that to understand this or that object means to find out what it consists of. Philosophical concepts, with the help of which the “arrangement” of being was comprehended earlier of all, and moreover for a long time, were the concepts of “simple - complex”, “part - whole”. These pairs of categories are closely related, because for a long time the simple was thought of as elementary, without parts, and the complex - as composed of parts, decomposable into simple components.

Parts were understood as such "objects", which in their totality form new, more complex objects. The whole was considered as the result of a combination of parts of an object. More simply, the whole was considered the simple sum of its parts.

However, gradually in science and philosophy there was a conviction that the properties of the whole are irreducible to a set of properties of its parts, its constituents. But it remained unclear what the secret of integrity was. It is impossible to answer this question on the basis of metaphysical thinking. Dialectics provides the key to the solution: the secret of integrity, its irreducibility to a simple sum of parts, lies in the connection that unites objects into complex complexes, in the mutual influence of parts. Thus was opened formulated the principle of integrity, playing an important role in the development of knowledge and practice. Even Socrates noticed that the face binds its parts into a single whole: lips, mouth, nose, eyes, ears, chin, cheeks. And no matter how different in appearance and function all parts of the face, and no matter how similar they are, in themselves they do not form a face. The face is something single, whole. It is inseparable and irreducible to those parts of which it consists, without losing its qualitative certainty as a person. It unites the parts, covers them all and forms a unique whole with new integrative properties.

The role of the principle of integrity in modern scientific and philosophical analysis, as well as in other forms of comprehension of reality, is exceptionally great. Orientation to this principle makes it possible to overcome the limited ways of understanding that prevailed at the previous stages of cognition: elementarism (separation of the complex into simple components), mechanism (understanding of the whole only as the sum of parts), reductionism (reduction of the complex, of a higher level of development to the simple).

Within certain limits, the way of understanding complex objects in terms of "part - whole" and today, in general, has not lost its significance, but has received a serious deepening, enrichment, and has taken an important place in the modern systematic approach to a wide variety of objects.

The enrichment of the categories "part - whole" with the concept of connection opened the way for the gradual formation of new categories: element, structure, system. The concept of connection first of all gave impetus to the refinement and development of ideas about the ways in which various objects are ordered.

Content is the identity of all elements and moments of the whole with the whole itself; it is the composition of all elements of the object in their qualitative certainty, interaction, functioning, the unity of its properties, processes, connections, contradictions and development trends. Not everything that is “contained” in an object is its content. For example, it would be meaningless to consider the content of an organism to be the atoms that make up the molecules that make up cells. You will never know what a pigeon is if you carefully study every cell of its body under an electron microscope. The constituent elements that form the content include parts of the whole, that is, such elements that are the limit of the divisibility of the object within the framework of a given qualitative certainty. Therefore, it is impossible to attribute the canvas to the content of the picture, for example, although without it it is impossible to imagine a picture. The content of an organism is not just the totality of its organs, but something more - the whole real process of its vital activity, proceeding in a certain form. The content of society is all the richness of the material and spiritual life of the people acting in it, constituting this society, all the products and tools of their activity.

Having defined the content as the identity of the components of the whole with the whole itself, let's move on to the form. What is a form?

When we perceive and think of any object, we distinguish it from the surrounding background, thereby fixing its external appearance, external form. Used in the sense of appearance, the form of an object is expressed in the category of boundary. The boundary, indicating the difference between this content as a whole and everything else, is the form - external shape of an object. The external form expresses the connection of this object with others. In addition, the category of form is also used in the meaning of the mode of expression and existence of content. Here we are dealing not with an external, but with an internal form. inner form is associated with the qualitative definiteness of the object, and qualitative definiteness is understood in this case not in the sense of one or another material substratum of the object (stone, metal, wood, etc.), but as its certain semantic formalization, indicating the method of activity with the object, determining a way of its perception and inclusion in the system of a certain spiritual and practical activity.

Thus, form is the principle of order, a way of existence of one or another content.

The dialectics of form and content presupposes their relative independence with the leading role of content. The abstraction of form from content can never be absolute, because there are no “pure” forms indifferent to content. Each change in form is a reflection of the transformation of the content, the internal connections of the subject. This process, unfolding in time, is carried out through a contradiction, which is expressed in the lagging of the form behind the content, that is, the presence of such a state of the system when the new content does not have an adequate new form, but remains in the old content, oriented towards the content that has already become obsolete. The contradiction here is expressed in the multidirectionality of these moments of a single whole and is always resolved by the breaking of the old form and the emergence of a new one. And it cannot be otherwise because of the irreversible nature of development.

Quality, quantity and measure.

Quality is such a certainty of an object (phenomenon, process) that characterizes it as a given object that has a set of properties inherent in it and belongs to the class of objects of the same type with it. With the loss of qualitative certainty, the object ceases to be itself, acquires new features that determine its belonging to another class of objects. For example, molten ore is converted into slag and metal; a teenager, growing up, becomes a young man, a young man - a man, a man eventually becomes an old man; a village, growing, can become a city, etc.

Quantity - a characteristic of phenomena, objects, processes according to the degree of development or intensity of their inherent properties, expressed in quantities and numbers.

Evaluation of the quantitative characteristics of real "things" begins with the identification of common properties in them, inherent in both homogeneous and qualitatively different in nature "things". Such properties, by which dissimilar objects can be compared, can be linear dimensions, speeds of movement, mass, temperature of bodies. For human organisms, we can talk about weight, height, lung capacity, etc.

The consideration of various objects from a quantitative point of view on the basis of some common property, as it were, erases their qualitative differences. Thus, qualitatively different goods - bread, clothing, cars - are "equalized" when they are loaded, unloaded, transported on the basis that they all have weight and dimensions. “Equalizing” the qualitative differences of objects, bringing them to some unity makes measurement possible, which involves the establishment of an appropriate unit of measurement (meter, kilogram). Quantitative characteristics of objects, phenomena, processes are widely used in social practice: in planning and financing production, construction, social development, in scheduling transport, etc.

That is, qualitative and quantitative methods of analysis, study, evaluation are widely used in various branches of science and practice. In addition, the concepts of "quality" and "quantity" are important for understanding the conditions for the transition of the economy from an extensive to an intensive path of development. In the first case, output increases due to the introduction of new enterprises, an increase in sown areas, production capacities, the number of employees, etc. In the second case, an increase in output is ensured by an increase in labor productivity with the same or even fewer workers and means of production by improving the quality technological equipment, advanced training of workers, etc.

Today, specialists in various fields are faced with the task of mastering the most promising, qualitatively new forms of activity, finding ways to transfer the entire economy to a new qualitative state. This requires the most effective solutions to the problems of economics and management. From this it is clear how important it is to imagine, due to which, in principle, qualitative shifts in the state of the system are ensured, to understand the dialectical relationship between quality and quantity.

Quality and quantity express opposite and at the same time inextricably linked characteristics of objects. This connection between them in philosophy is expressed by the concept of measure.

Measure - the dialectical unity of quality and quantity, or such an interval of quantitative changes, within which the qualitative certainty of the subject is preserved. The measure acts as a “third member”, linking quality and quantity into a single whole. For example, labor productivity as a measure has two sides: the quality of labor and its productivity (the amount of product produced). But it is not enough to say that measure is the unity of quality and quantity, and also that it is the boundary in which quality manifests itself in its definiteness. The measure is deeply connected with the essence, with the law, regularity. Let us pay attention to the fact that the meaning-forming root element of the word “regularity” is precisely the measure. A measure is a zone within which a given quality is modified, varies due to changes in the quantity and individual non-essential properties, while maintaining its essential characteristics.

So, we have considered some categorical pairs. And in conclusion, we can say that interdependence, the transitions of some phenomena to others reflect the universal property of moving matter, act as a manifestation of the universal universal connection of objects, “everything in everything”.

Worldview function of philosophy

test

QUESTION 1. Explain what is the ideological function of philosophy

The ideological function of philosophy is that, giving people a general, holistic view of the world, philosophy allows a person to determine his place and role in this world, makes him a conscious participant in this process, sets before him universal goals and tasks of social progress. The core of the worldview is made up of values ​​- these are the phenomena of human culture, acting as factors of choice. They set the value attitude of a person to the world, i.e. specifically human scale of world exploration. The central place, for example, in Kant was occupied by the triad "Truth - Goodness - Beauty". It is these values ​​that determine how a person answers himself, in particular, to the questions formulated by Kant. Philosophy uses rational forms of justification of value orientations, while religion appeals to divine authority and miracle. This is one of the reasons for the conflicts that arise between these forms of justification of the worldview.

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Philosophy as a science performs certain functions. Function refers to a specific duty, activity. In a logical sense function means a relationship between two or a group of objects in which a change in one is accompanied by a change in the other.

Functions of Philosophy:

1. Worldview function, consisting in the formation of the basis of a scientific picture of the world, the explication (identification) of the most general ideas, ideas, forms of experience on which this or that particular culture or socio-historical life of people as a whole is based, i.e. cultural universals.

2. Methodological function, which consists in the development of methods of cognition used by all sciences, thereby exerting a guiding effect on the sciences.

3. Critical function, since the formation of a new worldview should be accompanied by criticism of various kinds of errors, stereotypes, delusions, prejudices that stand in the way of true knowledge.

4. Theoretical-cognitive function, which consists in the increment of new knowledge.

5. The logical function associated with the fact that any thought process is properly organized, systematic, consistent.

6. Ethical and axiological function associated with the orientation of philosophy to humanistic values.

7. Prognostic, formative ability to anticipate the consequences of one's actions, to see the prospects for the development of the situation.

6. The structure of philosophy

Philosophy as a system of knowledge has its own structure. Its structural elements are philosophical teachings that consider any one side of the material and spiritual world.

Before proceeding to a brief description of these sections, let us pay attention to an important circumstance. The development of philosophy is characterized processes of differentiation and integration. Differentiation means the division of philosophy into an increasing number of relatively independent sections and branches. New branches of philosophy, as a rule, are isolated from the old ones, grow, acquire independent significance. At the same time, many modern spheres of philosophical knowledge are characterized by integrative tendencies: they not only “sprout” from one or several well-known branches, but also absorb the achievements of many other sections of philosophy, as well as science and culture in general. So, philosophy and methodology of science largely grew out of the classical theory of knowledge. At the same time, it absorbed a number of achievements in social philosophy, the philosophy of culture, the history of philosophy, and the history of science. Philosophy of art originally emerged as a branch of aesthetics. However, she managed to absorb the achievements of the philosophy of history, anthropology, art history, etc. Philosophy of global problems involves the generalization of a wide range of knowledge from the field of social philosophy, politics, economics, geology, biochemistry, etc.

At the same time, a number of sciences have recently “spun off” from philosophy, until recently even being taught at philosophical faculties. They retain the closest ties to philosophy. This psychology, cultural studies, political science, mathematical logic, science of science, praxeology and some others.

The main sections of philosophy the following:

Ontology(Greek “ontos” - “existing”) - the doctrine of being world and man; about the origins of all things, expressed in universal principles and categories (such as “world”, “nature”, “matter”, “spirit”, “space”, “time”, “development”, “evolution”). The main question of ontology is: what truly exists, and what existence is an illusion, an illusion? Ontology seeks to create a certain picture of the world which would not only make it possible to form an idea of ​​the world as a whole, but would also reveal its hidden entity his deep reasons.

Epistemology(Greek “gnosis” - knowledge) - theory of knowledge, interpreting its essence and capabilities; conditions of reliability and relation to reality; the ratio of truth and error in it; the concept of knowledge and its varieties. It answers the questions: How does a person know the world around him? What are the stages or stages of knowledge? What is truth in knowledge? In what ways is it achievable? And etc.

Theory of scientific, especially complex and responsible knowledge often called epistemology(Greek “episteme” - “opinion”).

Metaphysics - so called ontology and epistemology combined. Questions about the mind, soul, cosmos, causality, freedom of choice, etc. are called metaphysical.

Logics(Greek “logos” - “word”, “concept”, “understanding”) - part of the theory of knowledge, namely the doctrine of thinking, its universal forms and principles, the laws of consistent and evidence-based alternation of thoughts in an accurate discussion of any problem. Logic is interested in correct thinking, procedures for checking this very correctness of our thoughts.

Methodology(Greek “metodos” - way, meaning - research, the procedure for performing mental and practical actions) - the doctrine of effective methods of work, the principles of rational activity of a scientist and professional practitioner.

philosophical anthropology- a section of philosophical knowledge, specially occupied with the comprehension of man. Anthropology as a philosophical discipline should be distinguished from anthropology as a private, primarily cultural science. In the world literature cultural anthropology most often they understand the study of life, traditions, customs, ways of thinking, cultural characteristics of various peoples. Philosophical anthropology differs from all other sciences that study man, primarily in the breadth of its approach. Philosophy considers man as a special kind of being, different from all other beings. In philosophical anthropology, the problems of human nature and human existence are comprehended, the categories of human existence are analyzed.

Axiology(Greek “axia” - “value”) - interprets concept of values life and culture, procedures for assessing phenomena and events that are significant for a person.

social philosophy- a section of philosophical knowledge that studies the most general characteristics of social life.

Philosophy of history- studies issues related to the meaning and purpose of social history, with its driving causes.

Ethics(Greek "ethos" - temper, customs) - moral doctrine, i.e. the rules of human behavior, the happiness and duty of a person, his duties in relation to society, the state, his neighbors and himself.

Aesthetics(Greek “aistethicos” - sensation, feeling) - the doctrine of the canons of beauty, forms of its development and creativity, primarily in art.

philosophy of religion substantiates the idea of ​​God and belief in him; analyzes the arguments of supporters and opponents of religion, the ways of its historical development and its role in modern society.

History of philosophy considers the historical development of philosophy. She studies the philosophical work of thinkers of the past, as well as modern authors, identifies eras in the development of philosophy, analyzes the relationship of philosophical concepts with culture and characteristics of society. The task of the history of philosophy also includes the comparison of various teachings, the identification in them of what may be of value for the present and the future. The history of philosophy is fundamental basis for the development of all branches of philosophical knowledge.

These are the main areas of application of philosophy, through which its goals, objectives and purpose are realized.

Philosophy is characterized by a system of interconnected and complementary functions that are designed to realize all the formed spiritual potential into reality. The whole variety of functions of philosophy can be classified for different reasons and into different groups, each of which is designed to solve a particular range of philosophical problems and tasks.

According to their purpose, all the functions of philosophy can be reduced to two large groups - worldview functions And methodological functions which are aimed at both contemplative and creative activity.

Worldview functions are manifested in the process of forming a universal, systemic view of the whole world as a whole, of its unity and diversity, of determining the place of man and all mankind in this infinite world.

Worldview function of philosophy lies in the fact that it, by equipping people with knowledge about the world and about man, about his place in the world and the possibilities of his knowledge and transformation, influences the formation of life attitudes, the awareness of social subjects of the goals and meaning of life.

Often, when it comes to worldview, its characterization as a generalized system of ideas and views on the world, man, his place in the world, etc. comes to the fore.

Among the worldview function, it should be noted such subfunctions as humanistic, information-reflective, ideological, social and moral, educational, artistic and aesthetic, etc.

1. G humanist subfunction - one of the eternally living in philosophy, but it either increased or decreased in its significance, realizing in different areas of life the historically actualized problems of humanity and social harmony.

2. AND informational-reflective subfunction is intended to organize a universal substantive foundation in which one could express in a simple and clear way all the infinite complexity and diversity of the world. One of the ways for this is the special world of symbols, the use of signals, signs, models, etc.

3. AND deological subfunction It is expressed in the fact that it helps the whole society, as well as social groups, to develop and use guiding ideas and principles aimed at the development of political, legal, socio-economic processes in a direction that leads to the achievement of goals, to the solution of problems.

4. FROM socially-moral subfunction consists in the fact that affirms in social life the conscious-normative attitude of a person towards himself and towards other people.

5. X artistically-aesthetic subfunction affirms in the mind the images and concepts associated with the formation of harmonious unity and beauty.

6. BUT psychological(value) subfunction (translated from Greek axios - valuable) consists in assessing things, phenomena of the surrounding world from the point of view of various values ​​- moral, ethical, social, ideological, etc. The purpose of the axiological function is to be a "sieve" through which to pass everything you need, valuable and useful, and discard the inhibitory and obsolete. The axiological function is especially enhanced in critical periods of history (the beginning of the Middle Ages - the search for new (theological) values ​​after the collapse of Rome; the Renaissance; Reformation; the crisis of capitalism at the end of the 19th - 20th centuries, etc.).

7. P practical subfunction - associated with the development of meaning, goals, rules, principles and mechanisms of practical human life.

8. Social subfunction - explains society, its causes, evolution, current state, its structure, elements, driving forces; reveals contradictions, indicates ways of their elimination or mitigation, improvement of society.

9. culturally-broadcasting function - is associated with the generalization and transmission from generation to generation of the most important achievements of the spiritual culture of mankind.

10. Educational and humanitarian function philosophy is to cultivate humanistic values ​​and ideals, to instill them in a person and society, to help strengthen morality, to help a person adapt to the world around him and find the meaning of life.

Methodological functions are manifested in the organization of the most common ways and methods of human activity. The method itself is a special form of knowledge about the ways of organizing the means of activity for the purposeful transformation of things and objects of the surrounding world. The method always manifests itself when it is necessary to organize activities in order to achieve the set goals. Therefore, human activity always relies on some method.

Selection methodological function as the initial one is due to the fact that philosophy occupies a special place in the process of understanding being in the structure of social consciousness.

Methodology should be understood as a system of initial, fundamental principles that determine the method of approach to the analysis and evaluation of phenomena, the nature of the attitude towards them, the nature and direction of cognitive and practical activities. These principles include ideas expressed in a general form about the essence of the world and man, about the ultimate foundations of their existence, about man's attitude to the world and to himself.

What methodological foundations does philosophy open up for human activity? In a broad sense, the methodological function of philosophy continues and complements its ideological function, because a person's views on the means of his activity also have an ideological significance. In turn, the worldview is an integral part of any methodology.

First of all, it should be noted here that all the most general methods of cognition are widely used in philosophy, but the so-called general methods, which are used only in philosophy, play a special role. These include the dialectical method (about the laws of motion and development), the metaphysical method (about the eternal properties of being), the relativistic method (about the changing properties of the world), etc. Each such method has its own methodological specificity of functioning. Among the methodological functions, it should be noted such as logical, epistemological, heuristic, selective, integration, etc.

1. L ogical subfunction consists in the use of philosophical categories, ideas and principles as methods that organize the process of thinking in a direction predetermined by the goal.

2. E vristic subfunction organizes the search for new realities and promotes the discovery of new knowledge about them in different spheres of being.

3. FROM elective subfunction associated with the solution of philosophical problems of choice and conscious selection of the necessary features, properties, things and relationships in the process of activity.

4. AND integration subfunction It is aimed at combining different methods of activity, at subordinating them to one problem-driven goal, at the formation of a single and coordinated result in multifaceted activities. On this occasion, it should be noted that classical philosophy proceeded from a direct correspondence between the subject and the method.

The classical requirement says that a given object should be known only by the method corresponding to it, which cannot be applied to other objects. Postclassical philosophy has developed a methodological mechanism in which one object can be cognized in many ways by several methods, and several different objects can be cognized by one universal method.

5. P gnostic subfunction - consists in predicting development trends, the future of matter, consciousness, cognitive processes, man, nature and society on the basis of the existing philosophical knowledge about the world and man, the achievements of knowledge.

6. TO rhytic subfunction , whose role is to question the surrounding world and existing knowledge, to look for their new features, qualities, to reveal contradictions. The ultimate goal of this function is to expand the boundaries of knowledge, the destruction of dogmas, ossification, its modernization, and the increase in the reliability of knowledge.

Philosophy performs a number of cognitive functions, related to the functions of science. The immediate goal of science is the description, explanation and prediction of the processes and phenomena of reality that constitute the subject of its study, on the basis of the laws it discovers. Philosophy has always, to one degree or another, performed in relation to science the functions of the methodology of cognition and the worldview interpretation of its results.

Philosophy also combines with science the desire for a theoretical form of building knowledge, for the logical evidence of its conclusions.

Summing up what has been said, it should be noted that all the functions of philosophy reveal the richness and diversity of its possibilities in understanding the world.

test questions

1. How will you answer the question "What is philosophy?".

2. How do philosophy and worldview relate to each other?

3. Is every worldview a philosophy?

4. Name the levels of reflection of reality.

5. What is the subject of philosophy?

6. What questions does philosophy begin with?

7. Explain what the philosophical method is.

8. Name the functions of philosophy and explain how they are related.

9. What is the methodological function of philosophy?

10. How do philosophy and science relate to each other?

11. What is the relationship between knowledge and faith?

Philosophy - polyfunctional knowledge

Main functions:

1. worldview

2. epistemological

3. methodological

Worldview function is manifested in the fact that philosophy offers one of the pictures of the world. In a number of worldview issues, the central problem is the attitude of man to the world. This problem is concretized as the relation of thinking to being.

Depending on the nature of the philosophical doctrine, the relationship of thinking to being may have other expressions. This may be the relation of consciousness to matter, the relation of spirit to nature, the relation of the mental to the physical, the relation of the ideal to the material. These are all formulations of the main question to philosophy.

Depending on the solution of the basic question of philosophy, all philosophers are divided into two large groups: materialists and idealists.

Materialists recognize the primacy of matter, which exists outside of human consciousness and does not depend on it. Matter in its development generates all the material diversity of the world and the ideal spiritual world. Matter is primary, consciousness is secondary.

Idealists consider spirit, consciousness, the ideal to be the primary principle, and consider matter to be a product, a product of consciousness.

Objective and subjective idealism.

Objective idealism: The ideal beginning has an objective character. It is not connected with human consciousness, it is outside of it.

Ideas exist by themselves (according to Plato)

Subjective idealism: something ideal is primary. Human consciousness is recognized as such a primary ideal. The world is a complex of my sensations.

The essence of the ideological function is to give a general picture of the world, to explain the world as a whole, to designate a person's place in the world and his relationship to this world.

Philosophy, solving the worldview function, satisfies the human need for views and beliefs of a higher order, which are associated with solving questions about the truth of the existing, about the meaning of various phenomena of this world, which determine the supreme norm of people's activity and which give the inner content (filling) of people's lives. When such needs are not satisfied, the inner world of a person feels emptiness, and the outer one loses its beauty. (c) Solovyov.

Gnoseological function

It is connected with the cognitive attitude of a person to the world. The main epistemological question is whether our thinking is able to cognize the real world and whether we can make a true reflection of reality in our ideas and concepts about the real world.

The division of philosophers into two groups:

Some philosophers deny the possibility of reliable knowledge of the world and knowledge of the essence of phenomena - agnostics.

Other philosophers are confident in the cognitive capabilities of man. They believe that a person can reveal the essence of things and present a fairly accurate picture of the world. Man can acquire true knowledge. They are called Gnoseological optimists (gnosticism).

Philosophy seeks to explain in its teachings in a rational way that which cannot be verified empirically, that which cannot be described or indisputably refuted, i.e. philosophy gives a rational explanation of those things that science cannot investigate.

Philosophy offers its theories and hypotheses, various conceptual approaches to explaining various undiscovered or little studied phenomena, thus philosophy to a certain extent fills the unsatisfied interest in their knowledge. Leaves less room for fantasy, non-scientific approaches.

Within the framework of the epistemological function, philosophy comprehends cognitive activity itself. Fundamental epistemological problems: what is knowledge? What is the mechanism of cognition? What are the forms of knowledge? Stages and levels of knowledge? The problem of the truth of knowledge.

Methodological function

A method is a way of carrying out any particular operation, a way of cognitive or practical activity. (answer the question "how?")

Methodology - a set of methods for carrying out any activity.

Methodology - knowledge about methods and techniques.

Types of methods: 1. private scientific; 2. general scientific; 3. universal (philosophical)

Philosophy develops universal universal methods that are used in the fields of scientific and practical activities of people.

Philosophical understanding of the world poses the problem of perception of the world. Is the world surrounding a person, its objects and phenomena in a state of rest or the world changes, develops and passes from one state to another.

This question has divided philosophers into two groups: 1. motionless; 2. fluid.

With the development of the motionless gave rise to the direction of metaphysics, which gives a static picture of the world. Fluid eventually began to be called dialectics - they gave a dynamic picture of the world.

Induction and deduction are methods that have been developed and appeared within the framework of philosophy. The method of induction was defended by supporters of empirical knowledge; deduction - supporters of rationalism.

Philosophy performs a methodological function and the fact that it gives a general idea of ​​the fundamental features of various phenomena of the world.

Other functions of philosophy:

4. Integrating function - combines various areas of knowledge, various areas of spiritual culture to solve cross-cutting common problems

Example: Anomie - the breakdown of the old value system and the absence of a new value system. Philosophers begin discussions in society, attracting public consciousness.

5. Axiological functions. Philosophy - knowledge in which there is a place for evaluating the phenomena of the world. Philosophy develops and defends various systems of values, develops various ideals.

6. Critical function. Everything is questionable. Some philosophical views criticize the value system of other views.

7. Predictive function. Philosophy speaks of possible development options based on a given state of affairs.

8. Humanistic function

9. Cultural function