Philosophy as a special type of worldview

Worldview, its essence, structure, main types.

Worldview- a necessary component of human consciousness, knowledge. This is a person's general understanding of the world around him, his position in it, relationships with him, as well as an understanding of general opportunities and tasks in practical and cognitive activities. Diverse "blocks" of knowledge, beliefs, thoughts, feelings, moods, aspirations, hopes, uniting in the worldview, appear as a more or less integral understanding of the world and themselves by people. The worldview includes and plays an important role in it generalized knowledge - everyday, or practical, professional, scientific. The more solid the stock of knowledge in a given epoch, in a particular people or an individual, the more serious support the corresponding worldview can receive. So, worldview is a set of views, assessments, principles that determine the most general vision, understanding of the world, and a person's place in it.

Alignment levels:

1. Everyday - practical (formed spontaneously, it is influenced by religious, national factors)

2. theoretical worldview (everything is based on proof, philosophy and science are at this level) In the history of mankind, there are three main forms of worldview:

1. Mythology;

2. Religion;

3. Philosophy.

Mythology- the earliest form of social consciousness, the worldview of an ancient society, which combines both fantastic and realistic perception of the surrounding reality. As a rule, myths try to answer the following basic questions: - the origin of the Universe, Earth and man; - explanation of natural phenomena; - life, fate, death of a person; human activity and his achievements; - questions of honor, duty, ethics and morality. The features of the myth are: - humanization of nature; - the presence of fantastic gods, their communication, interaction with humans; - the absence of abstract reflections (reflections); - the practical orientation of the myth towards solving specific life problems (economy, protection from the elements, etc.); - the monotony and surface of mythological subjects.

Religion- a form of worldview based on belief in the presence of fantastic, supernatural forces that affect human life and the world around us. With a religious worldview, a person is characterized by a sensual, figurative-emotional (and not rational) form of perception of the surrounding reality. In addition to world outlook, religion has a number of other functions: - unifying (consolidates society around ideas or for the sake of ideas); - cultural (promotes the spread of a certain culture, influences culture); - moral and educational (cultivates in society the ideals of love for one's neighbor, compassion, honesty, tolerance, decency, duty).

Philosophy- a special, scientific and theoretical type of worldview. The term was first used by Pythagoras

The philosophical worldview differs from the religious and mythological in that it: - is based on knowledge (and not on faith or fiction); - reflexively (thought is directed to itself); - logical (has internal unity and system); - relies on clear concepts and categories. Philosophy includes doctrines about the general principles of the worldview being (ontology, or metaphysics), about the essence and development of human society (social philosophy and philosophy of history), the doctrine of man and his being in the world (philosophical anthropology), the theory of knowledge (epistemology), problems of creativity, ethics, aesthetics, the theory of culture and, finally, their own history, i.e. history of philosophy. Philosophy provides a system of knowledge about the world as a whole. Thus, philosophy is the highest level and type of worldview, characterized by rationality, consistency, logic and theoretical design.

Functions of philosophy:

Worldview the function contributes to the formation of the integrity of the picture of the world, ideas about its structure, the place of a person in it, the principles of interaction with the outside world.

Methodological function lies in the fact that philosophy develops the basic methods of cognition of the surrounding reality.

Thought-theoretical the function is expressed in the fact that philosophy teaches to think conceptually and theorize - to generalize the surrounding reality to the utmost, to create thought-logical schemes, systems of the surrounding world.

Epistemological- one of the fundamental functions of philosophy - has the goal of correct and reliable knowledge of the surrounding reality (that is, the mechanism of knowledge).

Role critical functions - to question the world around and the existing meaning, to look for their new features, qualities, to reveal contradictions. The ultimate task of this function is to expand the boundaries of knowledge, destroy dogmas, ossification of knowledge, modernize it, and increase the reliability of knowledge.

Axiological the function of philosophy (translated from Greek axios - valuable) is to evaluate 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 necessary, valuable and useful and discard the inhibiting and obsolete. The axiological function is especially enhanced in the turning points 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 in the late 19th - early 20th centuries, etc.).

Social function - to explain society, the reasons for its emergence, evolution, current state, its structure, elements, driving forces; to reveal contradictions, to indicate the ways of their elimination or mitigation, improvement of the society.

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

Predictive the function is to predict development trends, the future of matter, consciousness, cognitive processes, man, nature and society on the basis of the available philosophical knowledge about the world and man, the achievements of cognition.

Materialism is a philosophical view that recognizes matter as the essential basis of being. According to materialism, the world is moving matter. Spiritual origin, consciousness, is a property of highly organized matter - the brain. Materialists: Aristotle, Thales ... Idealism is a philosophical worldview, according to which true being belongs not to matter, but to the spiritual principle - reason, will. Idealists: Plato, Hume, Birdie.

Objective idealism considers world reason to be the fundamental principle of everything (Plato).

Subjective idealism considers the fundamental principle - the consciousness of one person or a group of people (Hume, Birdie). Each person has a unique, individual way to relate to values ​​of one kind or another, which is the essence of his value orientation. This is also manifested at the level of worldview positions, when it comes to attitudes towards the choice of philosophical preferences, moral orientations, towards art and religion. So, for a deeply religious person, religion is the determining force in his spiritual life, i.e. those higher and last, absolute, non-coming values ​​that he recognizes above himself and above himself, and the practical attitude in which he becomes to these values.

Formation of views on matter in the history of philosophy

The antique period is characterized, first of all, by the indivisibility of philosophical and natural - scientific knowledge. There was no experimental base. Philosophers tried to explain nature speculatively (intellectually). This speculation laid the foundations of a speculative philosophy. This explanation of nature was later called natural philosophy.

1. "The beginnings of philosophy" were laid by the Miletus school of ancient Greek natural philosophers, the founder of which was Thales... He argued, "Everything is water." In the changing world of things, there is one foundation that remains constant through all changes - water. From it everything arises and everything turns into it. He, like other ancient Greeks, observed many things that appear from the water and disappear in it. The water turns into steam and ice. Water is a kind of substance, a fundamental principle that ensures the unity and eternity of the world.

Water is not something mystical, it is tangible and familiar. If all that happens is the transformation of water from one form to another, that is, there is nothing supernatural in the change, everything can be explained using the laws that water obeys. Thales takes the first step from "myth to logos", opening the permeability of nature for human thinking. Anaximander considered the fundamental principle of everything - apeiron (material, material, eternal, in rotational motion). Anaximenes considered air to be the first brick.

2. Heraclitus and Parmenides... For Thales and his students, the main problem was the problem of substance, of the beginning, the question of the existence of changes in the world did not raise doubts in them.

Is there a change? Heraclitus argued that everything is in continuous movement, becoming, therefore, “you cannot enter the same river twice, and you cannot twice overtake mortal nature in the same state. Space is a living organism where something new constantly arises. Movement and rest are two opposites that determine the existence of the world on the basis of an immutable law - logos.

Heraclitus is the first ancient dialectician who presented the world in movement and development, who revealed the source of development - the interaction of opposites. The struggle of opposing principles is a source of development and, at the same time, the basis of harmony. The basis of the world is fire, and the soul is a fiery substance (manifestation of fire), rooted in being and participating in the divine logos. The stability of the world lies in the fact that the world burns out in a universal fire and appears AGAIN at regular intervals, cycles.

Parmenides states that change is logically impossible, because it is impossible to think contradictory. He argues as follows:

1) What exists - exists; What does not exist does not exist;

2) What exists can be conceivable; What does not exist cannot be conceivable;

3) The idea of ​​change assumes that something begins to exist and: that something ceases to exist. And that which does not exist is non-being, it cannot be thought. It is possible to think only that which is logically possible, which means only being as one and unchanging. We can only believe in logic and reason, cognizable only consistent and stable.

The world disintegrates in Parmenides into being and being (non-being).

3 . Empedocles operates with four unchanging principles: fire, earth, water and air and two forces - separating (hatred, enmity) and uniting (love). The four elements are qualitatively and quantitatively unchanged, but different quantities of principles can be combined with each other with the help of a unifying force and form things. Things disappear when the elements are "pushed away from each other" with the help of a separating force.

Anaxagoras operated with an "innumerable" number of elements and one force ("mind"). He believed that the mind directs all changes towards some goal.

4. The views of Democritus and his atomistic theory played an important role in the development of natural philosophy. Being is plural and in constant motion. The world is based on many unchanging principles - atoms that move in emptiness. The movement of atoms is determined solely by mechanical reasons. Things are made up of atoms and disintegrate into atoms, so the world is a gigantic mechanism governed by the laws of motion. The movements of atoms are independent of divine or human intelligence. Atom (eternal, indivisible, does not transform into each other, different forms, different sizes, no sensory properties, the soul consists of atoms, the atom is in motion).

The atomic model of the world as a mechanical system had its advantages and disadvantages. She gave a quantitative description of the world, which made the world logical, accessible to study with the help of mathematics; but she could not explain the qualitative properties of objects, such as color, taste, smell and much more, sensually perceived properties. Democritus tried to overcome this shortcoming in the theory of knowledge by introducing atoms-intermediaries, eidos.

5. Teachings Plato and Aristotle... Things arise by combining idea and matter. Plato describes matter as a "recipient" that bears within itself a pure ideal pattern - eidos. Matter is that which accepts and places everything in itself, has no activity and form, shape and size, pure negativity and nothing, but at the same time some kind of possibility of the world.

Aristotle is interested in the question not only of the essence of a thing, but also of its existence, the reasons for its appearance and change. He identifies four principles of every thing:

The first principle is the form, the essence of being of any thing.

The second principle is matter. She, according to Aristotle, consists of two levels. In the first case, matter is a substance, a potential prerequisite or possibility of a thing. In the second case, we are talking about matter as a substrate, a material, sensually perceived basis of a thing. There is no thing without matter, just as there is no thing without form. Every thing is a materialized form.

The third principle is the driving cause as the transition of possibility into reality. It is due to the movement that the connection of matter and form existing independently of each other occurs.

The fourth principle is expediency, purpose. The result of any movement must be a result, it is the goal of the movement. The existence of the active primary cause of the whole world is God-mind, it is he who is the Primary Mover, contains the forms of all things and determines the purpose of the universe.

V The first scientific revolution took place in the 16-19 centuries... There is a process of demarcation of philosophy and science. This is well illustrated by Newton's phrase: "Physics - be afraid of metaphysics", metaphysics is understood as a philosophy that claims to be the mother of all sciences. Mechanics became the main science. The essence of all phenomena was reduced to the laws of classical mechanics. This was an extreme degree of reductionism (i.e. simplification of complex phenomena). Matter has ceased to be identified with a specific type of substance. Metaphysical materialists identify the concept of matter with ideas about a thing and its mechanical properties. The materialists considered these properties to be heaviness, inertia, indivisibility, impenetrability, mass, etc.

Rene Descartes believed that all bodies, both solid and liquid, consist of the same matter, that each particle of matter always strives to turn into one of its forms and, having turned into it once, always preserves it. The nature of matter, i.e. body, according to Descartes, consists only in the fact that the body is a substance, extended in length, width and depth. The world is an infinitely extended substance.

With the beginning of the non-classical period in the development of science, a scientific revolution takes place. The era is associated with the discovery of the divisibility of the atom into a nucleus and electrons. Textbooks on dialectical materialism explained this period as follows: there were philosophers - materialists and scientists, who associated the concept of "matter" with the atom, as the smallest particle of a thing. The discovery of the divisibility of the atom led them to the idea that matter disappeared and these philosophers and scientists "went crazy" into subjective idealism.

IN AND. Lenin in the work "Materialism and Empirio-Criticism" put everything in its place. He generalized the achievements of science and substantiated objective reality as the substantive basis of the concept of "matter". Lenin says: "Matter disappears" - this means that the limit to which we knew matter until now disappears, our knowledge goes deeper; disappear such properties of matter, which seemed before absolute, unchanging, initial and which are now found as relative, inherent only in certain states of matter. "The main feature of Lenin's concept of matter as an objective reality is that it indicates the inexhaustibility of its structure and properties; the boundlessness of human knowledge of matter in breadth and depth ... Lenin gives the following definition of matter: Matter is a philosophical category for designating the objective reality that is given to a person in his sensations, which is copied, photographed, displayed by our sensations, existing independently of them.

The problem of motion and its connection with matter. The problem of classifying the forms of movement and sciences surrounding them

Getting to know the world around us, we learn that nothing is absolutely frozen and unchanging in it, everything is in motion, passing from one form to another. In all material objects there is a movement of elementary particles, atoms, molecules, each object interacts with the environment, and then the interaction includes the movement of one or another ode.

Any body at rest in relation to the Earth moves in place with it around the Sun, together with the Sun - in relation to other stars of the Galaxy, the latter will mix with respect to other stellar systems, etc.

There is no absolute rest, balance and immobility anywhere, any rest, equilibrium is relative, is a certain state of movement. The stability of the structure and external shape of bodies is due to a certain interaction between their constituent microparticles, and any interaction that unfolds in space and time appears as motion; likewise, any movement includes the interaction of various elements of matter. Taken in its most general form, motion turns out to be identical to any change, any transition from one state to another.

Movement is a universal attribute, a way of existence of matter. There can be no matter in the world without movement, just as there is no movement without matter.

This important point can be proved by contradictory reasoning. Suppose that there is some form of matter, devoid of any movement, both internal and external. Since motion is tantamount to interaction, then this hypothetical matter should be devoid of all internal and external connections and interactions. But in this case, it should be structureless, not contain any elements, because the latter, due to the lack of the ability to interact, could not unite with each other and form this form of matter. From this hypothetical matter, in turn, nothing can arise, since it is devoid of connections and interactions. It could not reveal its existence in anything in relation to all other bodies, for it would not exert any influence on them. It would not have any properties, since every property is the result of internal and external connections and interactions and is also revealed in interactions. Finally, it would be fundamentally unknowable for us, since any knowledge of external objects is realizable only when they act on our senses and devices. We would have no reason to admit the existence of such matter, since no information would come from it. Summing up all these negative signs, we get pure nothing, a kind of fiction, which absolutely nothing corresponds to in reality.

Being inextricably linked with motion, possessing internal activity, matter does not need any external divine impulse in order to be set in motion (this is the metaphysical concept of "first impulse" that some metaphysical philosophers adhered to in their time, who considered matter as inert, inert mass).

Matter is the substrate of all changes in the world; motion separated from matter does not exist, just as there is no energy without matter. The possibility of the existence of motion without a substrate, the transition of matter into energy was admitted by representatives of energetism (first of all, the German naturalist W. Ostwald, whose views were criticized by V. I. Lenin in his book "Materialism and Empirio-criticism"). They identified mass and matter, and then mass and energy, after which a conclusion was made about the identity of matter and energy.

Some modern scientists argue in the spirit of energetism, who, on the basis of the formula E = mc2 (E-energy, m-mass, c-speed of light), draw a conclusion about the equivalence of matter and energy. They consider the termination of particles and antiparticles (during their interaction) into photons as the destruction (“annihilation”) of matter, its transformation into “pure energy”. In fact, the quanta of the electromagnetic field (photons) are a special form of moving matter. In this case, it is not the destruction of matter that occurs, but its transition from one form to another with strict observance of the laws of conservation of mass, energy, electric charge, momentum, angular momentum and some other properties of microparticles.

There are innumerable qualitatively different material systems in nature, and each of them has a movement specific to it. Modern science knows only a small part of these movements, which can be subdivided into a number of basic forms of movement. The latter include the ways of existence and functioning of material systems at the corresponding structural levels. The main forms of movement include such groups of processes that obey general laws (different for different forms of movement).

In the development of the classification of the main forms of movement, great merit belongs to F. Engels, who in his work "Dialectics of Nature" spoke about the existence of the following forms of movement: mechanical (spatial movement); physical (electromagnetism, gravity, heat, sound, changes in the aggregate states of substances, etc.); chemical (transformation of atoms and molecules of substances); biological (metabolism in living organisms); social (social change, as well as thinking processes). This classification retains its significance today. It proceeds from the principle of the historical development of matter and the qualitative irreducibility of higher forms of motion to lower ones.

At present, of the main forms of motion, one can distinguish, first of all, those that are manifested in all known spatial scales and structural levels of matter. These include:

1) spatial movement - the mechanical movement of atoms, molecules, macroscopic and cosmic bodies; propagation of electromagnetic and gravitational waves; movement of elementary particles;

2) electromagnetic interaction;

3) gravitational interaction (gravitation).

Further, it is necessary to highlight the forms of movement that manifest themselves only at certain structural levels and inanimate nature, in living nature and in society. In inanimate nature, these are primarily interactions and transformations of elementary particles and atomic nuclei. All types of nuclear energy are a particular manifestation of this form of movement. As a result of the redistribution of bonds between atoms in molecules, changes in the structure of molecules, some substances turn into others, This process constitutes the chemical form of motion.

The forms of movement in living nature include processes occurring both inside living organisms and in supraorganism systems. Life is a way of existence of protein bodies and nucleic acids, the content of which is a continuous exchange of substances between the body and the environment, processes of reflection and self-regulation, aimed at self-preservation and reproduction of organisms.

All living organisms are open systems. Constantly exchanging matter and energy with the environment, a living organism continuously recreates its structure and functions, maintains them relatively stable. Metabolism leads to constant self-renewal of the cellular composition of tissues.

Life is a system of forms of movement and includes the processes of interaction, change and development in above organismic biological systems - colonies of organisms, species, biocenoses, biogeocenoses and the entire biosphere.

The highest stage in the development of matter on Earth is human society with its inherent social forms of motion. These forms of movement are continually becoming more complex with the progress of society. They include all kinds of manifestations of purposeful human activity, all social changes and types of interaction between various social systems - from the individual to the state and society as a whole. The processes of reflection of reality in thinking, which are based on the synthesis of all physicochemical and biological forms of movement in the human brain, also serve as a manifestation of social forms of movement.

There is a close relationship between all forms of mother's movement. It is found primarily in the historical development of matter and in the emergence of higher forms of motion on the basis of relatively lower ones. Higher forms of movement synthesize relatively lower ones. So, the human body functions on the basis of the interaction of physicochemical and biological forms of movement, which are in it in an indissoluble unity, and at the same time a person manifests himself as a person-carrier of social forms of movement.

When studying the relationship between the forms of movement, it is important to avoid both the separation of the higher forms from the lower ones, and the mechanical reduction of the former to the latter. Separating the higher forms from the lower ones, it is impossible to explain their origin and structural features. Ignoring the qualitative specifics of the higher forms of movement and their rough reduction to lower forms leads to mechanism and unacceptable simplifications.

Cognition of the relationship between the forms of motion is of great methodological importance for the disclosure of the material unity of the world, the features of the historical development of matter. The process of cognizing matter largely coincides with the study of the forms of its motion, and if we knew completely motion, we would cognize matter in all its manifestations. But the process is endless.

Elucidation of the laws of the relationship between forms of movement is important for understanding the essence of life and other higher forms of movement, for modeling the functions of complex systems, including the human brain, on more and more complex technical systems. The progress of science and technology opens up immense prospects in this direction.

“Any equilibrium is either only a relative rest, or is itself a movement in equilibrium, such as, for example, the movement of planets. Absolute peace is conceivable only where there is no matter. So, it is impossible to separate from matter neither motion as such, nor any of its forms, for example, mechanical force; it is impossible to oppose the matter motion as something special, alien to it, without coming to the absurdity. " “The subject is a moving substance. The various forms and types of matter itself can be cognized, again, only through movement; only in motion are the properties of bodies revealed; there is nothing to say about a body that is not in motion. Consequently, the nature of moving bodies follows from the forms of motion. " Engels F.

Motion as applied to matter is change in general. The movement is based on universal interaction, which unites the world into a single integral system.

Movement is an expression of the inner activity of matter. Movement is contradictory: it is the unity of discontinuity and continuity, absolute and relative.

Discontinuity of movement is its differentiation into many processes.

Continuity of movement is the interconnection of all types of movement.

Peace is a moment of movement. It is relative. Impossible in relation to all forms of movement at the same time.

Absolute motion means:

1. Movement is a way of existence of matter, without which it does not exist.

2. It is inevitable and indestructible, like matter.

3. Movement determines the nature of the change in mater. the world.

Two types of movement: - movement associated with maintaining the stability of the object, its qualities. - movement associated with a change in quality.

This type of movement is called "development".

The interrelation of the forms of motion of matter: - the previous form determines the phenomenon of the latter, higher, but is not reduced to it.

Two directions:

1. Reductionism - mixing complex forms of movement. to simple ones.

2. Anti-reductionism - disregard of the connection between the forms of movement.

Space and time. Philosophical aspects of modern natural science theories of space and time

The concepts of space and time were formed in the form of two opposite concepts, later called the concepts of Democritus-Newton and Aristotle-Leibniz. The first concept allowed for the existence of space as a kind of emptiness, not associated with material objects. At the same time, it was also believed that time is an independent entity, not associated with matter and space. From the point of view of the second concept, space and time, divorced from things, were not conceived. In science, until the end of the 19th and the beginning of the 20th centuries. the first concept dominated. Ancient Greek philosophers Democritus, Epicurus, Lucretius Carus and others came to the understanding of space as emptiness based on their atomistic teaching. They believed that for the existence and movement of atoms, a void is required - a kind of container, where atoms, combining in different ways in motion, form a variety of bodies. A particularly great contribution in this respect was made by Newton, who, when creating classical mechanics, was looking for a universal frame of reference, relative to which the mechanical motion of bodies occurs. Newton chose space as such a universal system. According to Newton, space is an empty absolute container in which all bodies are located as something external to it. Time is pure duration, inherent in any single phenomenon in itself. It is also absolute.

Aristotle, opposing the idea of ​​the atomistic structure of the world, he rejected the idea of ​​empty space along with it. From the point of view of Aristotle, space is a collection of places occupied by bodies. In other words, space is the order of the mutual arrangement of many different bodies, and time is the order of the phenomena and states of bodies replacing each other, i.e. time was associated with movement, change of bodies. The second concept was further developed in the works of Leibniz, Huygens, Diderot and others. From the point of view of dialectical materialism, space and time are inextricably linked with each other and with moving matter, the forms of existence of which they are. According to this concept, being outside of time is the same great nonsense as being outside of space, space and time without matter - empty ideas, abstractions that exist only in our head.

Worldview Structure Alignment object- the world as a whole. Alignment item Levels – attitude perception of the world outlook Historical types Mythology Religion - Philosophy-

Comparative analysis of philosophy, mythology, religion, science.

Philosophy(from Greek - love of truth, wisdom) - the doctrine of the general principles of being and cognition, the relationship of man to the world, the science of the universal laws of the development of nature, society and thinking. Philosophy develops a generalized system of views on the world, a person's place in it; she explores cognitive values, socio-political, moral and aesthetic attitude of a person to the world. Specific features of philosophy: 1. rationality; 2. free thinking; 3. criticality; 4. openness to dialogue; 5. different directions, trends; 6. special specific language (concepts and terms). Mythology is a fantastic, illusory reflection of the world in myths, tales, legends. Specific features of mythology: 1.humanization, animation of the external world, tk. ancient man did not know how to distinguish himself from this world, he endowed this world with his own features and characteristics; 2. the foundations of the mythological worldview are the outlook and worldview - they are characterized by a clearly expressed emotional character; 3. an emotional and 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 - it is a fantastic, illusory reflection of the world based on belief in the supernatural powers of the gods. Traits of a religious worldview: 1.division of the world into 2 realities - the world of supernatural deities and the earthly, natural world; 2. a person's confidence in the existence of the supernatural world and communication with it; 3.religion. worldview is formed in close unity with other forms of comprehending the world (politics, law, art, morality); 4. the religious world is created by a certain group of people (clergy); 5.religion. peace is one of the elements of the structure of religion. The relationship between Philosophy and the private sciences was contradictory. Private sciences were engaged in research, and philosophy was engaged in general theoretical questions of these sciences. Modern science represents an extremely ramified system of knowledge. All known phenomena of the world were 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 laws common to natural phenomena, the development of society and human knowledge; these laws are the subject of Philosophy. Philosophy brings together the results of research in all fields of knowledge. Philosophy as a theoretical form of consciousness, rationally substantiating its principles, differs from 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 in general .

Subject and main sections of philosophy. Functions of philosophy.

Philosophy Subject historically changed in close connection with the development of society, all aspects of its spiritual life, including the development of science and philosophical knowledge itself. Philosophy originated at the dawn of humanity, 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 of natural phenomena. Natural philosophy was the first historical form of philosophical thinking. With the accumulation of private scientific knowledge, the process of separation of mathematics, astronomy, medicine, and other sciences began. Various philosophical theories and trends arose. The main sections of philosophy : ontology - the doctrine of being, epistemology - the doctrine of the knowledge of the world, logic - the science of the forms of correct thinking, philosophical anthropology - the philosophy of studying man, dialectics - the doctrine of development and universal connections, social philosophy - the science of society, axiology - the doctrine of values. Philosophy functions: 1. worldview; 2. gnoseological (cognitive); 3. methodological; 4. humanistic; 5. praxeological (transformative); 6. prognostic.

Features and stages of development of ancient philosophy.

It arose in the 6th century. BC. in a civilized society, in Miletus. Development stages of ancient philosophy- philosophy replaced mythology; paganism was replaced by world religions (Buddhism); science appeared as a set of theoretical knowledge about the world; a modern personality type appears. 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, and not with religion; 3.f. appeared thanks to the appearance of inquisitive people who looked at the world around them and were surprised at it; 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 striving for f. to the truth, obtaining objective historical knowledge about the world; 6.Other Greek f. represented by various directions, trends, schools. With the accumulation of private scientific knowledge, special. methods of research began the process of isolating mathematics, astronomy, medicine, and other sciences.

Natural philosophy of antiquity.

Throughout the VI-V centuries. BC. in Greece there was a rapid flowering of culture and philosophy. Representatives of the Miletus school: Thales- was the first to formulate the question: “what is everything”, “what is the fundamental principle”. Everything came from some kind of moist primordial substance or water. The earth is a flat disc floating on the surface of the water. Water and all things that originate from it are not dead. The universe is full of gods, everything is animated. Examples - a magnet and amber can move other things - they have a soul. All knowledge must be reduced to one basis - sensory visibility, Anaximander- the primary source is a kind of primordial apeiron from which the opposites of warm and cold are isolated, giving rise to all things. Apeiron has no boundaries, it is unlimited. The earth is a cylinder. Everything that is separated from the infinite must return to it. Therefore, worlds arise and are destroyed. The sensual world is only a manifestation of the real world, therefore it is necessary to go beyond the limits of direct observation. Anaximen- the primary substance is air. All substances are obtained by thickening and thinning the air. Air is the breath that embraces the whole world. The earth is a disk supported by air. The soul is also made of air. Air has the property of infinity. Asked where everything comes from and what it turns into, they looked for the beginning of the origin and change of all things. It was believed that there is a primary substance - living as a whole and in parts, endowed with soul and movement. We were also engaged in many-sided practical activities. Natural philosophy was the first historical form of philosophical thinking. In the V century. BC e. Miletus lost its independence (in the power of the Persians) and the development of philosophy here stopped. Ephesian school: HERCLITUS- the beginning of the whole world is fire. The cosmos is one, everything that exists is not created by anyone and is a living fire, 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 fiery breath - the foundation of life. The first distinguished between sensory and rational cognition. Truth is comprehended by the mind, which cognizes the essence (logos) of the world, being beyond the threshold of feelings. Cognition begins with feelings, but they must be processed by the mind. Education and concept are fused together, because feelings and rational knowledge are one. 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 viewed as a single whole and is in constant motion and change. School of atomists: representatives: Leucippus and Democritus. In their opinion, the fundamental principle of the world is invisible, indivisible. But the 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 of 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 the origin of the solar system from a giant gas nebula, developed by him, 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 ​​the distribution of animals, according to the order of their possible origin, as well as the idea of ​​the natural origin of the human races. Kant believed that the solution of such problems of philosophy as the problems of being, morality and religion should be preceded by the study of the possibilities of human knowledge and the establishment of its boundaries. The necessary conditions for knowledge are laid, according to Kant, in the mind itself and constitute the basis of knowledge. Kant distinguished between the phenomena of things perceived by a person and things as they exist by themselves. We get to know the world not as it really is, but only as it appears to us. We only have access to the phenomena of things (phenomena) that make up the content of our experience. The essence of things, independent of human consciousness, corresponds to the world of phenomena - “things in themselves”. Absolute knowledge of them is impossible. Kant did not share the boundless belief in the powers of the human mind, calling this belief dogmatism. In the fundamental limitation of human knowledge, he saw a certain moral meaning: if a person were endowed with absolute knowledge, then for him there would be no risk or struggle 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 cognition, Kant assigned a large place to dialectics: contradiction was viewed as a necessary moment of cognition. Seeking to reconcile science and religion, he said that he had to limit the field of knowledge in order to make room for faith.

Philosophy of Marxism.

Karl Marx's philosophy is called dialectical and historical materialism. Dialectical materialism also included a materialist understanding of the historical development of human society. Karl 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 explained the world in different ways, 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 one. It is not loners who can change, but only the masses of the people, the working people. Marxism enters the field 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. The former reformers saw the primary cause and fundamental principle of social life in the restructuring, re-education of human consciousness. The philosophical worldview of Marx is characterized by an understanding of human activity. A radical restructuring in the interpretation of its nature is carried out in the course of considering questions about the subject and object of social development. Marx calls the attitude of man as a subject to nature as an object labor and considers it to be the foundation of all culture-forming activity. For Marx, nature is not only living conditions and the house in which a person lives, nature is also a person himself, his own body. Marx affirms the naturalness of man. The analysis of capitalist production becomes the basis for the construction of philosophy for M. M. seeks to anticipate further evolution. And he saw the self-destruction of capitalism. The main provisions of the theory of Marx: 1. The antagonism between labor and capital determines all historical progress, the 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 the 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, it is necessary either to increase working hours or to use a low-paid labor force. This can only be avoided thanks to technical progress. Marx's concept is sociological. M. Considers the place of a person in society and tries to know when and under what conditions a person realizes himself as a whole. Each person is a citizen, he is connected with the state and through this connection realizes the beginning of his universality. In general, a person does not participate in universality for most of his life. He is closed within his professional environment. From this situation, Marx saw two ways out: either a polytechnic education, or the humanization of labor to overcome the alienation of man from his labor. In general, Marx's theory confirms philosophy's striving for practicality.

Philosophy of positivism.

Positivism - a philosophical trend, asserting that only certain specific (empirical) sciences can be the source of genuine, "positive" (positive) knowledge, and philosophy, as a special science, cannot claim to independently study reality. Stage I: 40s XIX century. - before the first M.V. Representatives: Auguste Comte, Spencer. II stage : empirio-criticism - Er Mach and Richard Avenarius. Neopositivism : 20s - 60s - Carnap, L. Wittgenstein, Karl Popper - Open Society and Its 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 been experiencing for so long will end. It is this mental lack of beginning that is the basis of the political and moral crisis of modern societies. Until individual minds unanimously accept a certain number of ideas capable of forming a common social doctrine, peoples will remain in a revolutionary state that allows only temporary institutions. The purpose of positivism- to produce a "connection of minds in a single communion of principles" and through this to deliver "a solid foundation for social reorganization and for the normal order of things." According to Comte, a look at the general mental development of mankind (positivism) testifies to the fact 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; the state is metaphysical, or abstract; scientific state, or positive. 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 the reliance on the achievements of science. Weakness of positivism: denies almost all the previous development of philosophy and essentially insists on the identity of philosophy and science, and this is unproductive. Philosophy is an independent area of ​​knowledge based on the entire array of culture, including natural science, and social sciences, and 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 specials. methods of motives, mechanisms and programs of activity and behavior of people. The unconscious became the subject of research of representatives of psychoanalysis - Z. Freud, K. Jung, E. Fromm. This area is responsible for conditioned and unconditioned reflexes, character, feelings. The temperament of the individual. It contains the foundations of intuition, which is fully realized already at the level of rational thinking inherent in a person. The development of stable social reactions - archetypes and mentality - is closely connected with 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 the thinking of a person, his intellect and memory. Consciousness proper, thanks to the 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 public consciousness are mythology, religion, art, science, morality, and law. They take shape historically and, in terms of content, reflect the specific features of a particular social system. Functions of consciousness: informational and cognitive: thanks to the consciousness of people. develops knowledge about the connections and laws of the objective world; regulatory: consciousness regulates and controls the emotional sphere, social relations, value foundations of activity; communicative: communities of people consciously develop and consolidate norms, rules and forms of communication.

Worldview: essence, levels, structure, historical types, history. har-r.

Worldview- a system of generalized feelings, intuitive representations of the world around and a person's place in it, of a person's relationship to the world. Structure worldview - components: cognitive, value-normative, moral-role and practical. The content of the worldview: a variety of knowledge about the world; principles; ideas; beliefs (confidence in the correctness of their views); ideals (goals for a cat. A person strives); values ​​(ideas that matter to a person: benefits, goodness, collectivism, honor, meaning of life, dignity, love, etc.); behavior programs. Alignment object- the world as a whole. Alignment item- the relationship between the natural world and the human world. A worldview is impossible without a body of knowledge about nature, society, and man. The worldview is formed under the influence of social conditions, upbringing, education. The measure of the ideological maturity of a person is his actions and deeds. Levels – attitude as the emotional and psychological side of the worldview (the world cannot be regarded as a body of knowledge about the world); perception of the world, as a set of cognitive education, arose in the process of direct reflection of the world with the help of the senses; outlook- the intellectual and rational side of the worldview (arose thanks to abstract mind, 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, legends. Religion - it is a fantastic, illusory reflection of the world based on belief in the supernatural powers of the gods. Philosophy- love of wisdom, the doctrine of the universal principles of being and knowledge of the world.

What is a worldview? Even the definition here is far from simple and unambiguous. Most often, a worldview is a system of views (ideas) of a person about himself, the world around him and his own place in it. To understand the term, you need to understand what exactly social scientists mean in the "belief system". These are important components of the worldview, while the latter consists of self-awareness, ideas about the world around us and the established relationship.

An ordinary worldview is considered basic. Not everyone is aware of the role it plays in a person's life. We are talking about ideas and moral values ​​formed in the process of life, based on experience, instincts and critical analysis of the experience. But an ordinary worldview is not specially developed. It appears by itself, as a natural result of mental activity. It should be noted that the ordinary worldview is the level at which the majority of humanity is.

There is also a professional worldview. It is usually seen as the next level. It is formed in people in connection with the specifics of their professional activities, which is where the name comes from. Here, the functions of the worldview are often educational in nature. Scientist, artist, politician and many others try to convey their views on life. If the everyday worldview is formed by chance, then here we are talking about the processing of a very peculiar experience gained largely due to our own choice.

The theoretical level assumes the free operation of a number of concepts. In this case, the worldview, its essence and structure are analyzed by the individual himself, generalized and transformed (if necessary). The personality consciously agrees with the philosophers or creates its own course. It must be said that in history there were not so many of those who achieved such an understanding of themselves, the world and the processes taking place in it.

Worldview classification

Speaking about what a worldview is, one cannot but touch upon the issue of division into types. In part, they overlap with the levels. But there are also some differences here. So, the types of worldview:

1. Everyday

In this case, the very question of what a worldview is, as a rule, is not given special importance. A person uses the ideas that have been formed by relatives, close people, others, by himself thanks to the experience he has received. He rarely thinks about the meaning of certain attitudes.

2. The mythological worldview is characterized by uncertainty

In this variety, the subjective and the objective are closely intertwined. The myth is central. He determines how to live, what exactly needs to be done. At the same time, the level of criticism is low, people do not reflect on what meaning is hidden in traditions, rituals, etc. They just follow them.

3. Religious worldview

This is one of the most stable, influencing the minds of entire nations for a long time. It is based on belief in the supernatural, here the role of the worldview in human life becomes dominant. It is faith that determines actions, often affects character. In addition, the religious worldview is the most aggressive of all. It opposes criticism, does not give a serious consideration to the postulates of other worldviews. This explains the amazing vitality over such a long time.

It is worth noting that the religious worldview, in turn, gave rise to offshoots. But its types and forms are in any case based on belief in the supernatural. A vivid example is the metaphysical worldview as a system of views, where the central place is, again, the belief in the immutability of things, nature and everything that is generated by the Creator. However, the subtypes of this category are united by the fact that not only do they not think about the meaning of certain statements, but often this cannot be discussed. Rather, it is possible, but only in a certain context.

4. Scientific worldview

This is one of the most popular in the present. It is important to understand what is the meaning of the world around us, what this or that phenomenon means. Any mythology is completely absent here. Everything is as accurate as possible, reasoned and concretized. The scientific worldview is constantly evolving, replenished with new knowledge, more and more fully reflects the world around. But at the same time, the approach does not change.

5. Philosophical

Social science considers this variety as one of the highest manifestations of mental activity. Here, the individual often theorizes, he thinks about how the worldview and life values ​​are related, what is the meaning of certain concepts, what forms knowledge can take. The view itself is based on facts, the same approach is demonstrated by scientists. But the scientific worldview does not solve new existential problems. In addition, it practically does not deal with the so-called eternal questions.

Philosophy is actively interested in them. In it, you can partly see a mythological worldview, especially in relation to the indefinite, to the fact that it is allowed and included in the value system. The religious worldview also left its mark, for example, with regard to moral and ethical values. But in general, a broad approach combined with criticality is considered dominant here. It is not for nothing that a systemically rationalized worldview is called philosophy.

6. Humanistic

While the religious worldview puts God in the center, here the main thing is the man himself, human capabilities, character, the ability to create and develop. If we compare it with other approaches to the formation of views about oneself and the world around us, then the scientific worldview is more focused on the laws (patterns) of the surrounding world, on cognition, identification and research. A person here cannot claim a special role, in contrast to a humanistic one.

It should be noted that the main types of worldview are rather rigidly classified in science (within the framework of the social science layer of knowledge, for example). But in everyday life, in the minds of one person, the features of a religious worldview can be closely intertwined with a humanistic or even scientific one, simply on different issues. In addition, people tend to change their views. And if earlier features of the mythological worldview were observed in the judgments of one and the same person, then later they can be replaced by theoretical ones.

Historical forms of worldview

Traditionally, the mythological worldview appeared first. It was intended to explain the nature of things, phenomena that raised questions. At the stage under discussion, people did not ask difficult questions, did not argue about what a "worldview, types of worldview," for example. Not everyone realized that they had a value system.

The second was the religious worldview, which turned out to be much more structured. It not only gave an idea, but also allowed the development of ethics, to set limits. The worldview functions of religion, again, were not always realized and studied. Many simply obeyed dogma.

However, the worldview and its types of form - all this was constantly evolving. Religion gradually ceased to satisfy society. A science appeared that favorably distinguished itself with a progressive approach, a desire for accuracy and new knowledge, declared here as a value. The opposite of this trend has become a reactionary worldview that dominates everything old, stable, established.

When studying this topic, it is worth noting that the concept of a worldview and the structure of a worldview are still being studied by philosophers. Modern theories are considered the most controversial because they have not stood the test of time. But if you want to familiarize yourself with such questions deeper, it will be enough to search for information on the query "worldview, its structure and historical types." Modern phenomena are also considered in the context of development and prospects.

Historical types of worldview

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1. Worldview is the core of philosophy. The structure of the worldview (levels and components). Historical types of worldview (mythology, religion, philosophy, science)

worldview mythology religion philosophy

The term "philosophy" (from the Greek "philio" - love and "sofia" - wisdom) literally means "love for wisdom" and was first encountered by the ancient Greek philosopher Pythagoras (580-500 BC). The consolidation of this term in European culture is associated with the name of Plato (427-347 BC). For a long time, the content of philosophy was syncretic (undivided) knowledge of man about the world and its structure, nature, about man's place in the world. Subsequently, ideas about the essence and subject of philosophy have evolved throughout its history. Currently, the prevailing approach to philosophy as a type of worldview.

Philosophy inherited from mythology and religion their ideological character, the entire set of questions about the origin of the world as a whole, man and his position in the world, all the positive knowledge that has been accumulated by mankind over many centuries. However, the solution of worldview problems in the nascent philosophy proceeded from a different angle of vision - from the standpoint of reason. It was humanity's reflection on the world and its position in it. Reflexivity is the main and most important feature of philosophy as a form of spiritual mastery of the world.

The second feature of philosophy is the solution of worldview problems from the standpoint of reason and intellect. Reflection (from Lat. Reflexio - reflection) - reflection, full of contradictions and doubts; analysis of their own psychological state, reflection on their own ideas about the world and the place of a person in it. Reflection is a kind of meditation on meditation.

Thus, philosophy is a theoretically formed worldview, a system of general theoretical views of a person on the world as a whole. In other words, philosophy is the autobiography of mankind, written by himself, and having absorbed all the wisdom of the ages.

Worldview is the core of philosophy. The structure of the worldview includes four levels of a person's relationship with the world and four components.

A worldview is a concrete historical state of consciousness that expresses the most general and holistic reflection of the world in the consciousness of a person, and his attitude to reality.

The worldview can be different in form and content. Historically, the first form of worldview is mythology. It arises at the earliest stage of social development, when humanity in the form of myths tried to answer such global questions as the origin and structure of the universe, the emergence of natural phenomena, animals and humans.

A myth is not a fiction, not a fantasy, not a legend in which one remembers a once former event. Myth is a special symbolic language in which the ancient man speaks about the most important things for himself. Ancient people did not differ in abstract thinking, they thought in pictures, images. In other words, they resorted to myth-making.

A myth, according to the definition of the Russian philosopher B.P. Vysheslavtseva (1877-1954), is "an undifferentiated unity of religion, poetry, science, ethics, philosophy." Myth is "plastic symbolism" (A. Men), with the help of which a person comprehends being. This is the language of spiritual creativity. Therefore, myth is not only a form of thinking of ancient people. He is still present in religion, modern science, in living philosophy, in art. Myth in the highest sense of the word, the myth-icon (A. Men) is the basis of the Bible.

Theism (from the Greek. Theos -God) is a teaching according to which God is an absolute infinite person, standing above the world and man. The world, according to theism, is the realization of divine providence. Deism (from Latin dues - God) is a doctrine that recognizes God as the Creator of the world, but rejects his participation in the life of nature and in human affairs. God, according to deism, is the impersonal root cause of being.

Atheism (from the Greek athton - atheism) is a system of scientific and materialistic views that reject religious ideas about God as the Creator of the world.

Agnosticism (from the Greek. Agnostos - unknowable) - in a broad sense means the unknowability of the world as a whole; in the context of the first level of worldview, it means a position according to which it is impossible to know for sure whether there is a God or not.

Religion (from Latin religio - holiness) is the restoration of the connection between God and man, the basis of which is the belief in the existence of God and in His leading role in the universe and the life of people. To be sanctified means to fulfill the will of God.

Religion is also one of the forms of worldview. According to the Bible-Book of Revelation of God, addressed to humanity, after that spiritual catastrophe, which is designated as the Fall, humanity found itself alone in a huge hostile world space. Before him lay the mournful road of historical development. The immediacy of communion with God was broken. Religion (restoration of the connection between man and God) begins in the history of mankind immediately after the Fall. But to acquire the lost harmony is more difficult than to lose it.

Turning to the pages of history, we see how people in their daily life pay more and more attention to the natural world. To man, the natural elements seem to be more necessary helpers, for, as it seemed to him, the success of the hunt, life in the tribal community depended on them. In the primitive worldview, Nature begins to play an increasing role. The mythology of different peoples of the world depicts the worship of the Mother Goddess, in whose cult a sense of the mystical nature of nature, the spirituality of the universe was manifested. This was, according to A. Me (1935-1990), the era of human sensitivity to his subconscious and loyalty to the Earth. Primitive man has not yet lost the keys to the mystery of the unity of mankind. His mythological worldview in this era is characterized by two main features:

1) belief in blood relationship with animals;

2) a sense of collectivity.

Primitive people saw the world "full of spirits" not because they thought about them, but because they felt the mystical mystery of being. For primitive man, the interaction of things in the world is the interaction of the visible and invisible worlds.

The spiritual world was not an isolated plane of being for them. However, the natural elements were more concerned with the prehistoric hunter than the distant God. The Russian philosopher V. Soloviev (1853-1900) defined this religion of spirits as "pandemonism", which led to the emergence of shamanism and primitive magic. In other words, for primitive man there was no sharp line between the natural and the supernatural.

Magic (from Latin magia, Greek mageia) is a set of rituals associated with belief in a person's ability to influence nature, people, animals, and gods. Distinguish between white magic (manipulation with the help of light forces) and black magic (appeal to evil spirits).

Magic and religion are opposite. Magic is an aspiration to settle in a world without God. It is based on a theomachic motive. There is no living religious feeling here. Therefore, the magician and the priest are opposite to each other. The magician serves himself, seeking to use otherworldly forces. The priest serves God. The magician seeks to rule not only animals, plants and nature, but also man. Therefore, magic slowed down the spiritual development of mankind for many millennia.

So, on the path of the spiritual growth of humanity, two main obstacles arose: the magician (the ruler of souls) and the collective consciousness. The tribe and power suppressed the spirit of man. A person merges with the family, does not have his own personal life, falls under the hypnosis of "collective representations." Magism, on the other hand, paralyzed creative activity and inner spiritual freedom of a person. It is clear that only through

spiritual freedom and responsibility, a person can find his purpose, become a person.

In the primitive era, man was closer to Nature, but he was shackled and faced her not as a genius, but as a part of this world, on a par with animals and plants. Science dates the initial information about the existence of man to a period of about 55 thousand years. Only about 6 thousand years ago, the urban revolution took place, which made a sudden change, putting an end to the "prehistoric night" of mankind (A. Men).

With the emergence of the City, human history acquired dynamism. In our modern view, the city is a symbol of man's isolation from Nature, but at the same time it is a symbol of man's creative activity. It was the city that contributed to the liberation of the personality, all the vital energy of which has been suppressed until now by the continuous struggle for existence in the face of natural elements. The city walls and dwellings protected people from the direct pressure of the forces of nature, and the social division of labor led to the emergence of a social stratum of people who had free time and could do philosophy. This is the role of the ancient Greek city-states in the emergence of philosophy.

Many philosophers define the role of philosophy as a mediator between science and religion. Philosophy contains features of both at the same time, not coinciding with any of them.

If philosophy is understood only as logical, evidence-based knowledge, identifying it with science, and religion is interpreted as "blind faith" in the dogmas proclaimed by the authority of the church, then with such an understanding of philosophy and religion, the question of their relationship is insoluble. In other words, the question of the relationship between philosophy and religion is insoluble from the standpoint of materialism and the atheism that follows from it. At least, this was the case in the recent past (we are talking about the Soviet period in the development of philosophy in our country).

According to the Russian philosopher S.L. Frank (1877-1950) in itself the question of the relationship between philosophy and religion is "the central and deepest question of the human understanding of life" and belongs to the number of "eternal questions of the human spirit." This issue arises with particular urgency in the era of fundamental changes, spiritual confusion and searches for the integrity of the spirit.

The outstanding Russian thinker of our time A.F. Losev (1892-1988) believed that "religion is faith in the Absolute", and "philosophy is knowledge of the Absolute." In a word, the subject of philosophy and the subject of religion coincide (Absolute). From these positions, the essence of philosophy is knowledge of God (S.L. Frank). One of the most prominent philosophers of the modern era, F. Bacon (1561-1626), argued that “little knowledge leads away from God. Great knowledge again leads to Him. "

The Absolute is the spiritual origin of all that exists, universal, beginningless, infinite and unified, opposed to conditioned being. In the era of antiquity, the role of the Absolute in the worldview of the Greeks was played by the Cosmos, in the New Time - by Reason, etc.

Religious philosophy comprehends being from its absolute Primary Principle. Philosophy is the contemplation of the Absolute and its expression in a system of concepts, the logical interconnection of total-unity. It is a feasible description in philosophical language of the perceived picture of being. Without feeling the invisible world of spiritual reality, it is impossible to philosophize. From these positions, religion is not "blind faith", according to conventional wisdom. Every religious faith rests on a direct sense of the Divine, on the real presence of God, on the personal discretion of His certainty. Religion is life in communion with God. This is the attitude of a believer.

So, in their basic essence, religious philosophy and religion are deeply related to each other. But, firstly, they have different tasks, and secondly, they are different types of spiritual activities. Religion is a life in communion with God, with the aim of satisfying the need of the human soul for salvation, in gaining calm confidence in the ultimate triumph of good and justice. The task of philosophy is to explain being in a system of concepts. It would seem that it is impossible to simultaneously believe in God and logically comprehend His existence. Russian religious thinkers considered this difficulty surmountable through the super-logical intuition of thought.

Plato saw the task of philosophy in defining “how a person from himself,” independently, can cognize God.

In other words, philosophy is an independent search for the Absolute. The believer begins the path from God (Revelation), the philosopher - from himself. But ultimately they must meet. This happened, for example, in the fate of the Russian philosopher S.N. Bulgakov (he was ordained a priest, in exile became a theologian; years of his life - 1871-1944), in the life of A.F. Losev (he was ordained a priest and went through the GULAG). If the very fact of the existence of God is enough for a believing person, then the philosopher tries to describe the results of his free discretion of the Absolute fundamental principle of being in the language of concepts.

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Religious worldview

Worldview is a complex, synthetic, integral formation of social and individual consciousness. The proportional presence of various components - knowledge, beliefs ... is essential for its characterization ...

The term "worldview" was introduced in Germany at the end of the 18th century by the German naturalist and philosopher I. Kant. Worldview is a set of public views, assessments, ideas about the world and a person's place in it ...

Philosophy of knowledge

A worldview is a system of generalized feelings, intuitive ideas and theoretical views on the surrounding world and a person's place in it, on the versatile attitude of a person to the world, to himself and other people ...

Philosophy, its role in the life of society and man

In the simplest, most widespread understanding, a worldview is the totality of a person's views on the world that surrounds him. The life of people in society is historical. Now slowly, now quickly ...

Philosophy, its role in the life of society and man

A worldview is a system of views on the objective world and a person's place in it, on a person's attitude to the reality around him and to himself, as well as the beliefs, ideals, principles of cognition and activity formed on the basis of these views ...

38. The problem of the relationship between social and biological in man. Concepts of Human Origins: Religious, Scientific and Philosophical. Anthroposociogenesis and its complex nature.

The social and biological are in a person in an indissoluble unity, the sides of which are the personality as his "social quality" and the organism, which is his natural basis.

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

When considering the problem of social and biological, two extreme points of view should be avoided: the absolutization of the social factor - pansociologism and the absolutization of the biological factor - panbiologism. In the first case, a person appears as an absolute product of the social environment, as a tabula rasa (blank slate), on which this environment from beginning to end writes the entire development of the individual. The second concept includes various kinds of biologic doctrines. On biologic positions were 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 related to each other. An infant who has fallen into animal conditions of existence, even if it survives physically under favorable circumstances, does not become a human being. For this, the individual needs to go through a certain period of socialization. Outside of social conditions, biology alone does not yet 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 a social form. The natural-biological side of human existence is mediated and "humanized" by socio-cultural factors. This also applies to the satisfaction of such purely biological needs as procreation, food, drink, etc.

There are different approaches to knowing our past. In their 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-evolutionary) and evolutionary. Theologians-anti-evolutionists consider the only correct point of view stated in the Holy Scriptures (Bible). According to her, 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 the evidence of long 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 of them with the modern population.

Evolutionary theologians recognize the possibility of biological evolution. According to them, species of animals can transform one into another, but the guiding force in this is the Divine will: a person could arise from lower-organized beings, but his spirit remained unchanged from the moment of initial creation, and the changes themselves took place under the control and at the request of the Creator.

The idea of ​​a single process of human evolution, together with the entire Universe, originated in antiquity. In the later and developed versions of global evolutionism, the moment of the emergence and evolution of man is described based on scientific positions. The originality of these options is given by the predictions of the future of mankind, attributing to mankind a global role in the evolution of the Universe.

In 1834 K.M. Baer formulated the "universal law of nature", which says that matter develops from lower forms to higher ones. Applied to man, this meant that he descended from some lower animals and, in the course of a long evolutionary process, reached the modern level.

The idea of ​​the continuous complication of the Universe was significantly developed in the works of P. Teilhard de Chardin and V.I. Vernadsky. Their points of view on the driving forces of this process are different: for P. Teilhard de Chardin it is an otherworldly thinking center, for V.I. Vernadsky - the 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 - took on more and more distinct outlines in the works of naturalists. For the first time, Zh.B. Lamarck in 1802 and 1809 However, the mechanisms of evolutionary changes proposed by Zh.B. Lamarck, seem too simple and rather unconvincing. Even among the contemporaries of the scientist, this theory in its finished form did not receive wide acceptance.

Much sharper public and scientific resonance was caused by the theory of evolution by Ch. Dravin. 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, then it has a chance to leave more offspring, passing on its genetically fixed qualities to it. With a change in the environment, signs that were previously neutral or even harmful turn out to be more useful. Organisms with such traits survive, and the traits remain in the offspring. The ancestors of man, being part of the nature around them, due to changes in external conditions, gradually changed, which led to the emergence of modern man.

In 1876, F. Engels formulated the idea that human evolution took place mainly for social reasons. Engels considered labor activity to be the main driving force behind the transformation of ape into a man, at the same time distinguishing them from each other. "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 for the manufacture and use of tools. The complication of labor operations led to an increase in the brain, which again caused the complication of activities. Labor also contributed to the cohesion of the team, the emergence of speech and, finally, society. Engels believed that the specific mechanism of the influence of the sociocultural environment on biological evolution was the consolidation of morphological characters acquired in the process of labor in heredity. This explanation does not agree with modern concepts of genetic inheritance, however, a certain connection between socio-cultural and biological evolution is undeniable and comes to light quite definitely.