Human worldview: structure, typology, characteristic features. The general concept of worldview and its main types

Worldview is an important part of a person’s life. As a rational being, he must have his own thoughts, views, ideas, perform actions and be able to analyze them. What is the essence of this concept? What is its structure and typology?

Man is a rational being who lives consciously. It is inherent mental activity and sensory perception. He is able to set goals and find means to realize them. This means he has a certain worldview. This concept is multifaceted and consists of several important definitions.

Worldview is:

• belief system person to the real, objective world;
• attitude intelligent being to the surrounding reality and to one’s own “I”;
• life position, beliefs, ideals, behavior, moral and ethical values ​​and the concept of morality, spiritual world personality, principles of cognition and application of experience related to the perception of the environment and society.

Defining and developing a worldview involves studying and perceiving only those views and ideas that have the utmost generalization.

Subjects this concept are personality, individual, and social group, society. An indicator of the maturity of both subjects is the formation of a stable, unshakable view of things, which directly depends on the material conditions and social existence with which a person is connected.

Levels

Human individuality cannot be the same. This means that the worldview is different. It is associated with several levels of self-awareness.

Its structure consists of a number of important components that have their own characteristics.

1. First level- everyday worldview. Most people are on it, because it is a system of beliefs that are based on common sense, life experience and human instincts.
2. Second level– professional. It is possessed by people engaged in a certain field of scientific and practical activity. It arises as a result of gaining knowledge and experience in a specific field of science, politics, and creativity. A person’s thoughts and ideas that arise at this level are educational in nature and are capable of influencing and being transmitted to other people. Many philosophers, writers, and public figures had this worldview.
3. Third level– the highest point of development is theoretical (philosophy). At this level, the structure and typology of a person’s views on the world and himself is created, studied, analyzed and criticized. The specificity of this level is such that it was reached especially prominent figures, theorists of philosophical science.

Structure

In the structure of the world vision, more specific levels are distinguished:

• elemental: the components of the worldview are combined and realized in everyday consciousness;
• conceptual: basis – ideological problems – concepts;
• methodological: concepts and principles that form the center, the core of the worldview.

These structural components have their own characteristics. From them one can judge how complex and contradictory the beliefs of a person are when he tries to combine knowledge, feelings, values, actions, and his own character traits coming from the outside.

Types

Depending on the level of development of a person’s belief system and the characteristics of his individual perception of the world around him, the following types of worldview are distinguished:

1. Ordinary(everyday) arises in the conditions of habitual Everyday life. Usually it is passed on from the older generation to the younger, from adults to children. This type is characterized by clarity of position and ideas about oneself and the environment: people and the environment. WITH early age the individual realizes what the sun, sky, water, morning, good and evil, etc. are like.
2. Mythological implies the presence of uncertainty, the absence of separation between the subjective and objective. A person experiences the world through what is known to him by virtue of existence. In this type, the worldview ensured the interaction of generations through mythical connections of the past and the future. The myth became reality; they compared their own views and actions with it.
3. Religious- one of the most powerful and effective types, associated with belief in supernatural forces that control will, knowledge, moral and physical actions of people.
4. Scientific consists of specific, rational, factual thoughts, ideas, devoid of subjectivity. This type is the most realistic, reasoned and accurate.
5. Philosophical includes theoretical concepts and categories that are based on scientific knowledge and justification of natural, social and personal phenomena in accordance with logic and objective reality. Philosophy, or “love of wisdom” contains the highest meaning of scientific comprehension of the world and selfless service to the truth.
6. Humanistic stands on the fundamental principles of humanism - humanity, which state that:

• man is the highest global value;
• every person is a self-sufficient person;
• every person has unlimited opportunities for their own development, growth and manifestation of creative abilities;
• every person is capable of changing himself, his character;
• Every individual is capable of self-development and a positive impact on others.

In any type of worldview, the main thing is the person, his attitude towards himself and the world around him.

Despite some differences, the functions of each type are aimed at ensuring that a person changes and becomes better, so that his thoughts and ideas do not harm either him or those around him.

What role does vision of the world play in a person’s life?

A man goes through in his life different stages. The formation of personality takes place in constant searches and doubts, contradictions and discoveries of truth. If a person is truly interested in his own development and wants to achieve highest point knowledge, he must develop his personal life position based on his own worldview.

Personal views can bring together different points of view and ideas. Their transformation allows a person to become a person, an individual.

Video: Worldview

Worldview is a system of views on the world as a whole and on a person’s relationship to this world. A system of principles, values, ideals and beliefs that determine both the attitude to reality, the general understanding of the world, and life positions, programs of people's activities. Worldview has a complex structure, including a contradictory unity of knowledge and values, intellectual and emotional, reason and faith, beliefs and doubts, personal and socially significant.

Worldview = system.

A system is a kind of integrity that includes elements that in turn can represent an independent entity.

The elements of the system are connected by forming bonds.

The following can be distinguished structural components worldviews:

Firstly, it is a stable picture of the world, which includes specific historical ideas about the world;

Secondly, an assessment of life based on a system of ideals;

Thirdly, a goal-setting idea, oriented towards a value system. Thus, the essence of the philosophical worldview is a world consisting, as it were, of three “kingdoms”: reality,

values ​​and meaning.

Worldview traits:

Systematicity (staticity)

Processuality. (constantly being in the dynamics of change)

2. Systematic worldview

From this definition the following aspects can be distinguished: systematic and procedural worldview. In order to figuratively imagine systematicity in some process, it can be compared to a photograph that captures only a moment. But by looking at the photo we can judge the phenomenon as a whole. Considering the worldview as a system, in statics, we will use the concept of worldview field. It is multicomponent; in addition to those listed in the definition, many others can be named. The components themselves, in turn, are complex multi-component systems. Components can be considered myth, religious views, professional, social and other group components. Also, a separate component of the worldview field can be considered what is essentially procedural - historical, national (ethnic, etc.). Like any system, the components in the ideological field are connected by system-forming, dominant components. The dominance of one or another component depends on the point of consideration (epistemological aspect), firstly, and on the subject, secondly.

3.Types, types, forms, levels of worldview.

Depending on the dominant, types and types of worldviews, as well as forms, can be distinguished. The fact is that worldview is not all views and ideas about the world around us, but only their utmost generalization. This is the core of social and individual consciousness.

Shapes:

• philosophy

The very name of the “form” speaks about their meaning. They give shape and shape the ideological field. The historical component is formed by the primitive, ancient (or ancient), medieval worldview, modern worldview, modern, transitional types of worldview. In its essence, a worldview is a social historical phenomenon that arose with the advent of human society, shaped by the material life of society, social existence.

everyday (everyday-practical)

theoretical.

Everyday - based on common sense, diverse human experience, has a specific consistency and validity. The everyday level is often compared with the mythological worldview. This comparison is fair in terms of the specificity of the systems of these worldviews and their validity, but they cannot be reduced to each other. The theoretical is formed purposefully, is distinguished by scientific validity and consistency, and is based on the results of scientific knowledge and the arguments of reason.

By type, worldviews are distinguished between individual and group, scientistic and antiscientistic, etc. There are other classifications in science. All of them are essentially related to the epistemological position of the authors. That is, with what they chose for their research as the dominant component and subject of their worldview.

Worldview Structure Object of worldview- the world as a whole. Subject of worldview Levels – attitude worldview worldview Historical types Mythology Religion – Philosophy-

Comparative analysis philosophy, mythology, religion, science.

Philosophy(from Greek - love of truth, wisdom) - the doctrine of general principles being and knowledge, about man’s relationship to the world, the science of the universal laws of development of nature, society and thinking. Philosophy develops a generalized system of views on the world, the place of man in it; it explores cognitive values, the socio-political, moral and aesthetic attitude of a person to the world. Specific features philosophy: 1. rationality; 2. freethinking; 3. criticality; 4. openness to dialogue; 5. different directions, currents; 6. special specific language (concepts and terms). Mythology is a fantastic, illusory reflection of the world in myths, tales, and legends. Specific features of mythology: 1.humanization, animation outside world, because ancient man he did not know how to separate himself from this world, he endowed this world with his own traits and characteristics; 2. basics mythological worldview are attitude and worldview - they have a clearly expressed emotional character; 3. emotional-sensual form of reflection (what I see is what I reflect); 4. Syncretism - (indivisibility) everything is mixed: pure views and scientific knowledge, and everyday knowledge. Religion – this is a fantastic, illusory reflection of the world, based on belief in the supernatural powers of the gods. Features of religious worldview: 1. division of the world into 2 reality - world supernatural deities and the earthly, natural world; 2. a person’s confidence in the existence of a supernatural world and connection with it; 3. religious. worldview is formed in close unity with other forms of understanding the world (politics, law, art, morality); 4. the religious world is created by a certain group of people (clergy); 5. religious. peace is one of the elements of the structure of religion. The relationship between Philosophy and the special sciences was controversial nature. Particular sciences were engaged in research, and general theoretical issues of these sciences were dealt with by Philosophy. Modern science is an extremely extensive system of knowledge. All known phenomena of the world ended up in the “private” possession of one or another special. Sciences. Philosophy has clearly defined itself in the system of scientific knowledge. Not a single private science studies the patterns common to natural phenomena, the development of society and human cognition; these patterns are the subject of Philosophy. Philosophy brings together the results of research in all fields of knowledge. Philosophy as a theoretical form of consciousness that rationally substantiates its principles differs from the mythological and religious forms of worldview, which are based on faith and reflect reality in a fantastic form. Philosophy, unlike other forms of knowledge, has its own special object of study– the world at large .

Subject and main sections of philosophy. Functions of philosophy.

Subject of Philosophy historically changed in close connection with the development of society, all aspects of its spiritual life, including the development of science and the philosophical knowledge. Philosophy originated at the dawn of human civilization in India, China, Egypt, but reached its classical form in Dr. Greece. The first, the philosophers of the ancient world, sought to discover a single source natural phenomena. Natural philosophy was the first historical form philosophical thinking. As private scientific knowledge accumulated, the process of distinguishing mathematics, astronomy, medicine and other sciences began. Various philosophical theories and currents. Main branches of philosophy : ontology - the study of being, epistemology - the study of knowledge of the world, logic - the science of the forms of correct thinking, philosophical anthropology - the philosophy of the study of man, dialectics - the study of development and universal connections, social philosophy - the science of society, axiology - the study of values. Functions of philosophy: 1. ideological; 2. epistemological (cognitive); 3. methodological; 4. humanistic; 5. praxeological (transformational); 6. prognostic.

Features and stages of development ancient philosophy.

Originated in the 6th century. BC. in a civilized society, in Miletus. Stages of development of ancient philosophy– mythology was replaced by philosophy; paganism was replaced by world religions (Buddhism); science appeared as a body of theoretical knowledge about the world; appears modern type personality. Features of ancient philosophy: 1. Ancient Greek philosophy was genetically and problematically connected with mythology (myths were used only as a means of expressing thoughts); 2. ancient Greek f. unlike the eastern one, it was more associated with science rather than religion; 3. f. appeared thanks to the emergence of inquisitive people who looked at the world and they marveled at him; 4. other Greek philosophers tried to explain the essence of the world, the process of the emergence of a harmonious cosmos from chaos; 5. constant desire f. towards truth, obtaining objective historical knowledge about the world; 6. other Greek f. represented by various directions, trends, schools. As private scientific knowledge accumulates, spec. Research techniques began the process of distinguishing mathematics, astronomy, medicine and other sciences.

Natural philosophy of antiquity.

During the VI-V centuries. BC. In Greece there was a rapid flowering of culture and philosophy. Representatives Milesian school: Thales- was the first to formulate the question: “what is everything,” “what is the fundamental principle.” Everything came from some moist primordial substance or water. The earth is a flat disk floating on the surface of water. Water and all the things that come from it are not dead. The universe is full of gods, everything is animated. Examples - a magnet and amber can set other things in motion - they have a soul. All knowledge must be reduced to one basis - sensory appearance, Anaximander- the primary source is a certain primary substance apeiron from which the opposites of warm and cold are isolated, giving rise to all things. Apeiron has no boundaries, it is limitless. The earth is a cylinder. Everything that has separated from the infinite must return to it. Therefore, worlds arise and are destroyed. The sensory world is only a manifestation real world Therefore, it is necessary to go beyond direct observation. Anaximenes- the primary substance is air. All substances are obtained through the condensation and rarefaction of air. Air is the breath that embraces the whole world. The earth is a disk supported by air. The soul also consists of air. Air has the property of infinity. Asking themselves where everything comes from and what it turns into, they sought the beginning of the origin and change of all things. They believed that there was a primal substance - living as a whole and in parts, endowed with soul and movement. Were also involved in various practical activities. Natural philosophy was the first historical form of philosophical thinking. In the 5th century BC e. Miletus lost its independence (at the mercy of the Persians) and the development of philosophy here ceased. Ephesian School: HERACLITUS- the origin of the whole world is fire. The cosmos is one, everything that exists was not created by anyone and is a living fire, it lights up and goes out. Fire turns into water - the seed of the universe, water turns into earth and air; and back. The soul is a fiery breath - the basis of life. The first distinguished between the sensory and rational cognition. Truth is comprehended by the mind, which cognizes the essence (logos) of the world, being beyond the threshold of the senses. Knowledge begins with feelings, but they must be processed by the mind. Education and concept are fused together, because feelings and rational knowledge are united. There is unity in the world as a result of the combination of opposites. The struggle of opposites is natural, since it is the source of the creation of the world. Opposites unite and harmony is established. Heraclitus develops dialectical views. “Everything flows, everything changes,” “you cannot enter the same river twice,” everything is born due to the death of something. This is a spontaneous dialectic, where the cosmos is considered as a single whole and is in constant movement and change. School of Atomists: representatives: Leucippus and Democritus. In their opinion, the fundamental principle of the world is the invisible, indivisible. But intelligible particles are atoms. The atomic theory of the structure of the world occupies a dominant position in f. and physics until the end of the 19th century.

Philosophical teachings Kant.

The founder of classical German idealism, who revived the ideas of dialectics, was I. Kant (1724 - 1804). It was with Kant that the philosophy of modern times began. The concept of origin he developed solar system from a giant gas nebula is still one of the fundamental scientific ideas in astronomy. With his natural science works, Kant made an attempt to apply the principles of modern natural science not only to the structure of the Universe, but also to the history of its origin and development. He put forward the idea of ​​​​distributing animals according to the order of their possible origin, as well as the idea of ​​natural origin human races. Kant believed that the solution to such problems of philosophy as problems of existence, morality and religion should be preceded by an investigation of the possibilities of human knowledge and the establishment of its boundaries. The necessary conditions knowledge is embedded, according to Kant, in reason itself and forms the basis of knowledge. Kant distinguished between the phenomena of things perceived by man and things as they exist in themselves. We experience the world not as it really is, but only as it appears to us. We have access only to the phenomena of things (phenomena) that make up the content of our experience. The world of phenomena corresponds to the essence of things independent of human consciousness - “things in themselves.” Absolute knowledge of them is impossible. Kant did not share unlimited faith in the powers of the human mind, calling this faith dogmatism. In the fundamental limitations of human knowledge, he saw a certain moral meaning: If a person were endowed with absolute knowledge, then there would be no risk or struggle for him in fulfilling his moral duty. Kant was convinced that the ideas of space and time are known to man before perception. Space and time are ideal, not real. In his doctrine of knowledge, Kant great place devoted to dialectics: contradiction was considered as a necessary moment of cognition. In an effort to reconcile science and religion, he said that he had to limit the scope of knowledge in order to give room to faith.

Philosophy of Marxism.

The philosophy of K. Marx is called dialectical and historical materialism. Dialectical materialism also included a materialistic understanding historical development human society. K. Marx showed that only in their unity dialectics and materialism become philosophical concepts, covering all spheres of the nature of society and human consciousness. Marx believed that philosophers in various ways explained the world, but the point is to change it. This position can be considered the main one in Marxism. You need to change the world with the help of theory, but not just one. It is not individuals who can change, but only the masses, the working people. Marxism enters the area of ​​social life, affecting the fate of millions of people and even all of humanity. Marx was not satisfied with the improvements in social life. He believed in the power of its revolutionary qualitative transformation. Before Marx, philosophers made plans for the social improvement of the world. Former reformers saw the root cause and fundamental basis of social life in perestroika, the re-education of human consciousness. Marx's philosophical worldview is characterized by an understanding human activity. A radical restructuring in the interpretation of its nature is carried out in the course of considering questions about subject and object social development. Marx calls the relationship of man as a subject to nature as an object as labor and considers it the foundation of all culture-forming activity. Nature for Marx is not only the living conditions and the house in which a person lives, nature is also the person himself, his own body. Marx affirms the naturalness of man. The basis for constructing a philosophy for M. becomes the analysis of capitalist production. M. seeks to anticipate further evolution. And he saw the self-destruction of capitalism. Basic provisions of Marx's theory: 1. the antagonism between labor and capital determines all historical progress, division into five formations based on the relationship between productive forces and production relations. 2. the mechanism of transition from one formation to another - the contradiction between productive forces and production relations. 3. The theory of surplus value: there is time required to produce a commodity, it is paid to the worker in the form of wages. And there is time that is not paid, then profit is created. Thus, surplus value is the time when profit is created. To increase profits you must either increase work time, or use a low-paid labor. This can only be avoided thanks to technological progress. Marx's concept is sociological. M. Considers a person’s place in society and tries to know when and under what conditions a person realizes himself as an integrity. Every person is a citizen, he is connected with the state and through this connection he realizes the beginning of his universality. In general, a person most does not participate in the totality of his life. He is confined to his professional environment. Marx saw two ways out of this situation: either polytechnic education or the humanization of labor to overcome the alienation of man from his work. In general, Marx's theory confirms the desire of philosophy for practicality.

The philosophy of positivism.

Positivism - philosophical direction, which asserts that the source of genuine, “positive” (positive) knowledge can only be certain specific (empirical) sciences, and philosophy as a special science cannot claim to be an independent study of reality. Stage I: 40s XIX century – before the first M.V. Representatives: Auguste Comte, Spencer. Stage II : empirio-criticism – Er Mach and Richard Avenarius. Neopositivism : 20s – 60s – Carnap, L. Wittgenstein, Karl Popper – “ Open Society and his enemies." The founder of this direction is Auguste Comte. Positive philosophy, according to O. Comte, can become the only basis for social organization, thanks to which the crisis that civilized nations have experienced for so long will end. It is mental anarchy that is the basis of the political and moral crisis modern societies. Until individual minds unanimously accept known number ideas capable of forming a general social doctrine, peoples will remain in a revolutionary state, allowing only temporary institutions. The purpose of positivism- to produce “a union of minds in a single communion of principles” and through this provide “a solid basis for social reorganization and for the normal order of things.” According to Comte, a look at the general mental development of mankind (positivism) indicates that there is a basic historical law: each of our main concepts, each branch of our knowledge passes sequentially through three different theoretical states: the theological state, or the state of fiction; metaphysical or abstract state; scientific or positive state. For positivism, there are no other sciences except natural science, which studies the phenomena of the external world. The essence of positivism: This is the reality of the development of philosophical thought. Positivist aspirations try to strengthen reliance on the achievements of science. The Weakness of Positivism: denies almost all previous development of philosophy and essentially insists on the identity of philosophy and science, and this is unproductive. Philosophy is an independent field of knowledge, based on the entire array of culture, including natural science, social sciences, art, and the everyday experience of mankind.

Consciousness as a system.

Consciousness is a systemic phenomenon. It is a complex combination of knowledge, goals, motives, values, beliefs, emotions and feelings of a person. In the structure of consciousness, two areas are distinguished: the area of ​​the unconscious and the area of ​​consciousness itself. The unconscious is the largest part of the human psyche in terms of volume, including the unconscious without the use of special tools. methods motives, mechanisms and programs of human activity and behavior. The unconscious became the subject of research by representatives of psychoanalysis - Z. Freud, K. Jung, E. Fromm. This area is responsible for conditioned and unconditioned reflexes, character, feelings. Temperament of the individual. It contains the foundations of intuition, which is fully realized at the level of rational thinking, characteristic of personality. The development of stable social reactions—archetypes and mentality—is closely related to this sector of consciousness. Sometimes this area or some part of it is called the subconscious. Consciousness itself is the area that is responsible for human thinking, intellect and memory. Consciousness itself, thanks to its rational-logical basis, acts as a regulator of the unconscious area. Depending on the carrier of consciousness, individual and social consciousness are distinguished. The forms of social consciousness are mythology, religion, art, science, morality, and law. They develop historically and in content reflect specific features specific social system. Functions of consciousness: informational and cognitive: thanks to the consciousness of people. develops knowledge about the connections and patterns of the objective world; regulatory: consciousness regulates and controls the emotional sphere, social relationships, value bases of activity; communicative: communities of people consciously develop and consolidate norms, rules and forms of communication.

Worldview: essence, levels, structure, historical types, history character

Worldview- a system of generalized feelings, intuitive ideas about the world around us and man’s place in it, about man’s relationship to the world. Structure worldview - components: cognitive, value-normative, moral-role and practical. Contents of worldview: diverse knowledge about the world; principles; ideas; beliefs (confidence in the correctness of one’s views); ideals (goals that a person strives for); values ​​(ideas that have meaning for a person: benefits, goodness, collectivism, honor, the meaning of life, dignity, love, etc.); behavior programs. Object of worldview- the world as a whole. Subject of worldview- the relationship between the natural world and the human world. Worldview is impossible without a body of knowledge about nature, society, and man. Worldview is formed under the influence of social conditions, upbringing, and education. The measure of a person's ideological maturity is actions and deeds. Levels – attitude, as the emotional and psychological side of the worldview (the world cannot be considered as a body of knowledge about the world); worldview, as a set of cognitive education, arose in the process of directly reflecting the world with the help of the senses; worldview– the intellectual-rational side of the worldview (it arose thanks to abstract reason - we are able to delve into the meaning of already existing knowledge). Historical types worldviews: mythology, religion and philosophy. Mythology is a fantastic, illusory reflection of the world in myths, tales, and legends. Religion – this is a fantastic, illusory reflection of the world, based on belief in the supernatural powers of the gods. Philosophy- love of wisdom, the teaching of the universal principles of existence and knowledge of the world.

38. The problem of the relationship between the social and biological in man. Concepts of human origin: religious, scientific and philosophical. Anthroposociogenesis and its complex nature.

The social and biological are in an inextricable unity in a person, the sides of which are the personality as his “social quality” and the organism, which constitutes his natural basis.

In terms of its biological nature, each individual is determined from the very beginning by a certain genotype - a set of genes received from parents. Already at birth, he receives one or another biological heredity, which is encoded in genes in the form of inclinations. These inclinations influence the external, physical characteristics of the individual, and his mental qualities. However, one should not draw a conclusion from this about only the natural conditioning of human abilities. Inclinations are only prerequisites for human abilities that cannot be reduced to genotype. Abilities are conditioned in general view, the unity of three factors: biological (inclinations), social (social environment and upbringing) and mental (a person’s inner self, his will, etc.).

When considering the problem of social and biological, two things should be avoided: extreme points point of view: absolutization social factor pansociology and absolutization of the biological factor panbiologism. In the first case, a person appears as an absolute product social environment, like a tabula rasa (blank slate), on which this environment writes the entire development of the individual from beginning to end. The second concept includes various kinds of biologization teachings. Biologizing positions were taken by racists and representatives of social Darwinism, who tried to explain social life, based on Darwin's doctrine of natural selection.

The biological and social in a person are closely interconnected. A baby who finds himself in animal conditions of existence, even if he physically survives under favorable circumstances, does not become human. To do this, an individual needs to go through a certain period of socialization. Outside of social conditions, biology alone does not make a person a human person.

Another aspect of the influence of the social on the biological in man is that the biological in man is realized and satisfied in social form. The natural-biological side of human existence is mediated and “humanized” by sociocultural factors. This also applies to the satisfaction of such purely biological needs as procreation, food, drink, etc.

Exist different approaches to knowledge of our past. In the most general form, they can be divided into creationism (religious approach), global evolutionism (philosophical approach) and the theory of evolution (scientific approach).

Creationism can be divided into orthodox (or anti-evolution) and evolutionary. Anti-evolution theologians consider the only correct point of view set forth in the Holy Scriptures (the Bible). According to it, man, like other living organisms, was created by God as a result of a one-time creative act and did not change in the future. Proponents of this version either ignore evidence of long-term biological evolution, or consider them the results of other, earlier and possibly unsuccessful creations. Some theologians acknowledge the existence in the past of people different from those living now, but deny any continuity with the modern population.

Evolutionary theologians recognize the possibility of biological evolution. According to them, animal species can transform into one another, but the guiding force in this case is the Divine will: man could have arisen from lower organized beings, but his spirit remained unchanged from the moment of the initial creation, and the changes themselves occurred under the control and desire of the Creator.

The idea of ​​a single process of human evolution along with the entire Universe originated in antiquity. In later and more developed versions of global evolutionism, the moment of the emergence and evolution of man is described from a scientific point of view. The originality of these options is given by the predictions of the future of humanity, the attribution of a global role to humanity in the evolution of the Universe.

In 1834 K.M. Baer formulated the “universal law of nature,” which states that matter develops from lower to higher forms. When applied to man, this meant that he descended from certain lower animals and, in the process of a long evolutionary process, reached the modern level.

The idea of ​​continuous complication of the Universe received significant development in the works of P. Teilhard de Chardin and V.I. Vernadsky. Their points of view driving forces of this process are different: for P. Teilhard de Chardin it is an otherworldly thinking center, for V.I. Vernadsky - forces of nature. According to the authors, the crown of the evolution of matter - cosmogenesis - is anthropogenesis. At a certain stage of anthropogenesis, the noosphere appears - the thinking shell of the planet with the separation of the thinking spirit from its material basis (Chardin Teilhard P., 1965; Vernadsky V.I., 1977; Alekseev V.P., 1984).

The concept of changing some creatures into others - biological evolution - acquired more and more distinct outlines in the works of naturalists. For the first time, a comprehensive substantiation of the hypothesis of evolution and the origin of man from the “four-armed” was published by Zh.B. Lamarck in 1802 and 1809 However, the mechanisms of evolutionary changes proposed by Zh.B. Lamarck, look too simple and rather unconvincing. Even among the scientist’s contemporaries, this theory in its completed form did not receive wide recognition.

The theory of evolution of Ch. Dravin caused a much sharper public and scientific resonance. The theory continued to develop, and after the discovery of genetic inheritance and its laws, it began to be called the synthetic theory of evolution. Its brief essence is as follows. The genetic material of living organisms tends to change under the influence of various factors. These changes can be harmful or beneficial. If an organism turns out to be more adapted than its relatives, it has a chance to leave more offspring, passing on its genetically fixed qualities to them. As the environment changes, traits that were previously neutral or even harmful turn out to be more useful. Organisms that have such characteristics survive, and the characteristics remain in their offspring. Human ancestors, being part of the nature that surrounded them, gradually changed due to changes in external conditions, which led to the emergence of modern man.

In 1876, F. Engels formulated the idea that human evolution occurred mainly according to social reasons. F. Engels believed that the main driving force behind the transformation of monkeys into humans, which at the same time distinguishes them from each other, is labor activity. “Labor created man,” as well as his modern anatomy. The transition to upright posture led to the release of the hands from the function of movement. Hands began to be used to make and use tools. The complication of labor operations led to an increase in the brain, which again caused the complication of activity. Work also contributed to the unity of the team, the emergence of speech and, finally, society. F. Engels considered the specific mechanism of the influence of the sociocultural environment on biological evolution to be the consolidation in heredity of those acquired in the process of labor morphological characteristics. This explanation is not consistent with modern ideas about genetic inheritance, however, some connection between sociocultural and biological evolution is undoubted and is revealed quite definitely.

Worldview – complete system views on the world around us, man’s place in it, people’s attitudes. to the world, to oneself and to other people, which is the guiding thread in the development of certain beliefs. This is a system of people’s basic life attitudes that are not always conscious, determined by social life. groups and societies, their beliefs and ideals, value orientations, social, political, moral, ethical and religious principles of knowledge and assessments. M is the core, the core of consciousness and self-awareness of the individual. Subject M. - personality, social. group and society as a whole. Everyone has it. But its level, its content, form, etc. are different. M. is historically specific, since it grows on the soil of the culture of its time and, along with it, undergoes serious changes. Secondly, society in every era is socially heterogeneous; it is divided into various groups and communities with their own interests. In addition, people themselves differ not only in their place in society, but also in their development, their aspirations, etc. In other words, the worldview of each era is realized in many group and individual variants.

If we approach it historically, we can distinguish three types of worldview: mythological, religious, philosophical.

Myth how special shape consciousness and worldview was a peculiar fusion of knowledge, albeit very limited, religious beliefs And various types art.

Religion is a form of worldview in which the development of the world is carried out through its doubling into the earthly, natural and otherworldly, supernatural, heavenly. Moreover, unlike science, which also creates its own second world in the form scientific picture nature, the second world of religion is based not on knowledge, but on faith in supernatural forces and their dominant role in the world, in people's lives. The reason for religion is the dependence of people on natural, natural and social forces beyond their control. It acts as an illusory compensation for a person’s weakness in front of them. Religion at one time played a positive role as a means of social regulation, creating awareness of the unity of the human race and universal human values.

In contrast to religion, with its emphasis on faith, philosophy has always relied on knowledge and reason. Already the first step of philosophy was to search for the unity in everything, to search for the fundamental principle of the world not outside of it, but in itself.

We can distinguish two levels of worldview: everyday life and theoretical. The first develops spontaneously, in the process of everyday life. This is the worldview of broad sections of society. This level of worldview is distinguished by: 1) insufficient breadth; 2) a peculiar interweaving of sober positions and attitudes with primitive, mystical, philistine ideas and prejudices; 3) a large emotional load. Theoretical level- this is the philosophical level of worldview, when a person approaches the world from a position of reason, acts based on logic, justifying his conclusions and statements.

M. as a system includes a number of components. First of all, this is knowledge - the basis of M. It is composed. informational side of M. Any knowledge forms a worldview. frame. The largest role in the formation. This framework belongs to F., since F. arose and was formed as a response to the ideological questions of humanity. Any F. performs a M. function, but not every M. is philosophical. F. is a theory. core of M. Knowledge enters into M. in the form of beliefs. U. is that prism through the cat. reality is seen. U. is not only intellect. position, but also emotion. state, stable psychol. installation; confidence in the correctness of one’s ideals, principles, ideas, views, which subjugate the feelings, conscience, will and actions of a person.

The structure of M. includes not only knowledge but also its assessment. Those. M is inherent not only in information. but also value (axiological) saturation. Values ​​are most clearly expressed in the moral and aesthetic components of the worldview.

The structure of M. also includes ideals. I. can be both scientifically based and illusory, both achievable and unrealistic. As a rule, they are facing the future. I. is the basis of the spiritual life of the individual. The presence of I. in M. characterizes it as an advanced reflection, as a force not only of reflection. reality but also focuses on its change.

Not only our mind, but also our feelings participate in developing a worldview. This means that the worldview includes, as it were, two sections - intellectual and emotional. The emotional and psychological side of the worldview is represented by attitude and worldview, and the intellectual side by worldview. The ratio of these sides is different at different levels of worldview, their representation in the worldview is not the same in different eras, and finally, the proportions of these sides in the worldview of different people are different.