Historically, the earliest form of worldview is. Human worldview: its essence, structure and historical forms. Philosophical origins of Freudianism

MINISTRY OF EDUCATION AND SCIENCE OF THE RUSSIAN FEDERATION

federal state budgetary educational institution

higher professional education

"Transbaikal State University"

(FSBEI HPE "ZabGU")

Department of Philosophy

TEST

discipline: "Philosophy"

on the topic: “Worldview. Historical forms of worldview, features of mythological and religious worldview"

Introduction

1. Worldview and its structure

2. Historical forms of worldview

Features of the mythological and religious worldview

Conclusion

Introduction

Questions about the structure of the world, about the material and spiritual, about patterns and chance, about stability and change, about movement, development, progress and its criteria, about truth and its difference from errors and deliberate distortions, and about many other things are raised in one way or another in accordance with with the need for general orientation and self-determination of a person in the world.

The study of philosophy is intended to help transform a person’s spontaneously formed views into a more carefully thought-out, well-founded understanding of the world. Conscious attitude to worldview problems - necessary condition personality formation, which has become an urgent requirement of the time today.

Worldview is a multidimensional phenomenon; it is formed in various areas human life, practice, culture. Philosophy is one of the spiritual formations classified as a worldview. Thus, the first task becomes obvious - to highlight the main historical forms worldview

In addition to the professional skills, knowledge, and erudition so necessary when solving specific problems, each of us needs something more. It requires a broad outlook, the ability to see trends, prospects for the development of the world, and understand the essence of everything that happens to us. It is also important to understand the meaning and goals of our actions, our life: why we do this or that, what we strive for, what it gives to people. This kind of idea about the world and a person’s place in it, if they can be somehow realized or even formulated, is called a worldview.

1. Worldview and its structure

Worldview is meant as a system of ideas, assessments, norms, moral principles and beliefs that give rise to a certain way of perceiving everyday reality. Worldview is composed of elements belonging to all forms of social consciousness; Philosophical, scientific, political views, as well as moral and aesthetic views play a large role in it. Scientific knowledge, being included in the worldview system, serves the purposes of orienting a person or group in the surrounding social and natural reality; In addition, science rationalizes a person’s relationship to reality, freeing him from prejudices and misconceptions. Moral principles and norms serve as a regulatory indicator of the relationships and behavior of people and, together with aesthetic views, determine the attitude towards the environment, forms of activity, its goals and results. In all class societies, religion also plays a large role in shaping the worldview.

Philosophical views and beliefs form the foundation of the entire worldview system: it is philosophy that performs the functions of substantiating ideological attitudes; it theoretically comprehends the cumulative data of science and practice and seeks to express them in the form of an objective and historically determined picture of reality.

There are two levels in the worldview:

everyday;

theoretical.

The first develops spontaneously, in the process of everyday life, while the second arises when a person approaches the world from the standpoint of reason and logic. Philosophy is a theoretically developed worldview, a system of the most general theoretical views on the world, on the place of man in it, identifying various forms his relationship to the world.

In the structure of the worldview, four main components can be distinguished:

cognitive component. It is based on generalized knowledge - everyday, professional, scientific, etc. It represents a concrete scientific and universal picture of the world, systematizing and generalizing the results of individual and social knowledge, the thinking styles of a particular community, people or era.

value-normative component. Includes values, ideals, convictions, beliefs, norms, directive actions, etc. One of the main purposes of a worldview is not only for a person to rely on some kind of social knowledge, but also for him to be guided certain public regulators. The human value system includes ideas about good and evil, happiness and unhappiness, purpose and meaning of life. For example: life is the main value of a person, human security is also a great value, etc. A person’s value attitude to the world and to himself is formed into a certain hierarchy of values, at the top of which there are some kind of absolute values fixed in certain other social ideals. The consequence of a person’s stable, repeated assessment of his relationships with other people is social norms: moral, religious, legal, etc. regulatory daily life, both an individual and the entire society. In them, to a greater extent than in values, there is a commanding, obliging element, a requirement to act in a certain way. Norms are the means that bring together what is valuable for a person with his practical behavior.

emotional-volitional component. In order for knowledge, values and norms to be realized in practical actions and actions, it is necessary to assimilate them emotionally and volitionally, transform them into personal views, convictions, and also develop a certain psychological attitude towards readiness to act. The formation of this attitude is carried out in the emotional-volitional component of the worldview component.

practical component. Worldview is not just a generalization of knowledge, values, beliefs, attitudes, but a person’s real readiness for a certain type of behavior in specific circumstances. Without the practical component, the worldview would be extremely abstract and abstract. Even if this worldview orients a person not towards participation in life, not towards an effective, but towards a contemplative position, it still projects and stimulates a certain type of behavior. Based on the above, we can define a worldview as a set of views, assessments, norms and attitudes that determine a person’s attitude to the world and act as guidelines and regulators of his behavior.

A person’s worldview is in constant development and includes two relatively independent parts: worldview (worldview) and worldview. Worldview is associated with a person’s ability to understand the world on a sensory, visual level, and in this sense, it determines a person’s emotional mood. The importance of worldview is that it serves as the basis for the formation of a person’s interests and needs, the system of his value orientations, and therefore the motives of activity.

For qualitative characteristics It is essential for a worldview to have not only knowledge, but also beliefs. If knowledge is predominantly the content components of a worldview system, then beliefs presuppose a moral, emotional and psychological attitude to both knowledge and reality itself.

2. Historical forms of worldview

The universal picture of the world is a certain amount of knowledge accumulated by science and the historical experience of people. A person always thinks about what his place is in the world, why he lives, what is the meaning of his life, why life and death exist; how to treat other people and nature, etc.

Every era, every social group and, therefore, every person has a more or less clear and distinct or vague idea of solving the issues that concern humanity. The system of these decisions and answers shapes the worldview of the era as a whole and of the individual. Answering the question about man’s place in the world, about man’s relationship to the world, people, on the basis of the worldview at their disposal, develop a picture of the world, which provides generalized knowledge about the structure, general structure, patterns of emergence and development of everything that in one way or another surrounds man .

Worldview is a developing phenomenon, so in its development it passes through certain forms. Chronologically, these forms follow each other. However, in reality, they interact and complement each other.

mythology;

philosophy.

As a complex spiritual phenomenon, worldview includes: ideals, motives of behavior, interests, value orientations, principles of knowledge, moral standards, aesthetic views, etc. Worldview is the starting point and active spiritual factor in man’s exploration and change of the world around him. Philosophy as a worldview integrally unites and generalizes all worldviews that are formed in the human mind from various sources, giving them a holistic and complete form.

The philosophical worldview was formed historically in connection with the development of society itself. Historically, the first type - the mythological worldview - represents man's first attempt to explain the origin and structure of the world. The religious worldview, being, like mythology, a fantastic reflection of reality, differs from mythology in the belief in the existence of supernatural forces and their dominant role in the universe and the lives of people.

Philosophy as a worldview is a qualitatively new type. It differs from mythology and religion in its focus on a rational explanation of the world. The most general ideas about nature, society, and man become the subject of theoretical consideration and logical analysis. The philosophical worldview inherited their ideological character from mythology and religion, but unlike mythology and religion, which are characterized by a sensory-imaginative attitude to reality and contain artistic and cult elements, this type of worldview, as a rule, is a logically ordered system of knowledge, characterized by the desire theoretically substantiate provisions and principles.

The basis of this typology is knowledge, which forms the core of the worldview. Since the main way of obtaining, storing and processing knowledge is science, the typology of worldview is based on the uniqueness of the relationship between worldview and science:

mythology - pre-scientific worldview;

religion is a non-scientific worldview;

philosophy is a scientific worldview.

This typology is very conditional.

All of the above historical forms of worldview in certain forms have survived to this day and continue to be present (transformed) in fiction, customs and traditions, the mentality of a particular people, art, science, and everyday ideas.

3. Features of the mythological and religious worldview

worldview myth religion

Already in historical times, people have created ideas about the world that surrounds them, and about the forces that control both the world and man. The existence of these views and ideas is evidenced by the material remains of ancient cultures and archaeological finds. The most ancient written monuments of the Middle Eastern regions do not represent integral philosophical systems with a precise conceptual apparatus: there is neither the problematic of being and the existence of the world, nor honesty in the question of man’s ability to understand the world.

Myth is one of the forms of expression by a person of his real attitude towards the world and indirect comprehension at the initial stage social relations a certain integrity. This is the first (albeit fantastic) answer to questions about the origin of the world, about the meaning of the natural order. It also determines the purpose and content of individual human existence. The mythical image of the world is closely related to religious ideas, contains a number of irrational elements, is distinguished by anthropomorphism and personifies the forces of nature. However, it also contains the sum of knowledge about nature and human society acquired on the basis of centuries of experience.

The famous English ethnographer B. Malinovsky noted that myth, as it existed in a primitive community, that is, in its living, primordial form, is not a story that is told, but a reality that is lived. This is not an intellectual exercise or artistic creation, but practical guide to the actions of the primitive collective. Myth serves to justify certain social attitudes, to sanction a certain type of belief and behavior. During the period of dominance of mythological thinking, the need for acquiring special knowledge had not yet arisen.

Thus, myth is not the original form of knowledge, but a special type of worldview, a specific figurative syncretic idea of natural phenomena and collective life. Myth, as the earliest form of human culture, united the rudiments of knowledge, religious beliefs, moral, aesthetic and emotional assessment of the situation. If in relation to myth we can talk about knowledge, then the word “cognition” here has the meaning not of the traditional acquisition of knowledge, but of a worldview, sensory empathy.

For primitive man It was just as impossible to record one’s knowledge as it was to be convinced of one’s ignorance. For him, knowledge did not exist as something objective, independent of his inner world.

In primitive consciousness, what is thought must coincide with what is experienced, what acts with what acts. In mythology, man dissolves in nature, merges with it as its inseparable particle.

syncretism - there are no clear differences between material and spiritual phenomena;

anthropomorphism - identification natural forces with human powers, their spiritualization;

polytheism (polytheism) - every natural phenomenon has its own cause - this is God. The gods have human traits and vices, but they are immortal.

The formation of the world was understood in mythology as its creation or as a gradual development from a primitive formless state, as ordering, transformation from chaos into space, as creation through overcoming demonic forces.

The main principle for solving ideological issues in mythology was genetic. Explanations about the beginning of the world, the origin of natural and social phenomena were reduced to a story about who gave birth to whom. In the famous “Theogony” of Hesiod and in the “Iliad” and “Odyssey” of Homer - the most full meeting ancient Greek myths - the process of creation of the world was presented as follows. In the beginning there was only eternal, boundless, dark Chaos. It contained the source of life of the world. Everything arose from boundless Chaos - the whole world and the immortal gods. The goddess Earth, Gaia, also came from Chaos. From Chaos, the source of life, arose the mighty, all-animating love - Eros.

Boundless Chaos gave birth to Darkness - Erebus and dark Night - Nyukta. And from Night and Darkness came the eternal Light - Ether and the joyful bright Day - Hemera. The light spread throughout the world, and night and day began to replace each other. The mighty, fertile Earth gave birth to the boundless blue sky - Uranus, and the Sky spread over the Earth. The high Mountains born of the Earth rose proudly towards him, and the ever-noisy Sea spread widely. Sky, Mountains and Sea are born from mother Earth, they have no father. The further history of the creation of the world is connected with the marriage of Earth and Uranus - Heaven and their descendants. A similar scheme is present in the mythology of other peoples of the world. For example, we can get acquainted with the same ideas of the ancient Jews from the Bible - the Book of Genesis.

Myth usually combines two aspects - diachronic (a story about the past) and synchronic (an explanation of the present and future). Thus, with the help of myth, the past was connected with the future, and this ensured a spiritual connection between generations. The content of the myth seemed to primitive man to be extremely real and worthy of absolute trust.

Mythology played a huge role in the lives of people in the early stages of their development. Myths, as noted earlier, affirmed the system of values accepted in a given society, supported and sanctioned certain norms of behavior. And in this sense they were important stabilizers of social life. This does not exhaust the stabilizing role of mythology. The main significance of myths is that they established harmony between the world and man, nature and society, society and the individual and, thus, ensured the internal harmony of human life.

The practical significance of mythology in the worldview has not been lost to this day. Both Marx, Engels and Lenin, as well as supporters of opposing views - Nietzsche, Freud, Fromm, Camus, Schubart, resorted to images of mythology, mainly Greek, Roman and a little ancient German, in their works. The mythological basis highlights the first historical type of worldview, now preserved only as an auxiliary one.

On early stage human history mythology was not the only ideological form. Religion also existed during this period. Close to the mythological worldview, although different from it, was the religious worldview, which developed from the depths of an as yet undifferentiated social consciousness. Like mythology, religion appeals to fantasy and feelings. However, unlike myth, religion does not “mix” the earthly and the sacred, but in the deepest and irreversible way separates them into two opposite poles. The creative omnipotent force - God - stands above nature and outside of nature. The existence of God is experienced by man as a revelation. As a revelation, man is given to know that his soul is immortal, eternal life and a meeting with God await him beyond the grave.

For religion, the world has a rational meaning and purpose. The spiritual principle of the world, its center, the specific starting point among the relativity and fluidity of the world's diversity is God. God gives integrity and unity to the whole world. He directs the course of world history and establishes the moral sanction of human actions. And finally, in the person of God the world has the highest authority , a source of strength and help, giving a person the opportunity to be heard and understood.

Religion, religious consciousness, religious attitude towards the world did not remain vital. Throughout the history of mankind, they, like other cultural formations, developed and acquired diverse forms in the East and West, in different historical eras. But all of them were united by the fact that at the center of any religious worldview is the search for highest values, the true path of life, and what these values are, and what leads to them life path is transferred to a transcendental, otherworldly region, not to earthly, but to “eternal” life. All deeds and actions of a person and even his thoughts are assessed, approved or condemned according to the highest, absolute criterion.

First of all, it should be noted that the ideas embodied in myths were closely intertwined with rituals and served as an object of faith. In primitive society, mythology was in close interaction with religion. However, it would be wrong to say unequivocally that they were inseparable. Mythology exists separately from religion as an independent, relatively independent form of social consciousness. But in the earliest stages of the development of society, mythology and religion formed a single whole. From the content side, that is, from the point of view of ideological constructs, mythology and religion are inseparable. It cannot be said that some myths are “religious” and others are “mythological”. However, religion has its own specifics. And this specificity does not lie in a special type of ideological constructions (for example, those in which the division of the world into natural and supernatural predominates) and not in a special attitude towards these ideological constructions (the attitude of faith). The division of the world into two levels is inherent in mythology at a fairly high stage of development, and the attitude of faith is also an integral part of mythological consciousness. The specificity of religion is determined by the fact that the main element of religion is the cult system, that is, a system of ritual actions aimed at establishing certain relationships with the supernatural. And therefore, every myth becomes religious to the extent that it is included in the cult system and acts as its content side.

Worldview constructs, when included in a cult system, acquire the character of a creed. And this gives the worldview a special spiritual and practical character. Worldview constructs become the basis for formal regulation and regulation, streamlining and preservation of morals, customs, and traditions. With the help of ritual, religion cultivates human feelings of love, kindness, tolerance, compassion, mercy, duty, justice, etc., giving them special value, connecting their presence with the sacred, supernatural.

The main function of religion is to help a person overcome the historically changeable, transitory, relative aspects of his existence and elevate a person to something absolute, eternal. In philosophical terms, religion is designed to “root” a person in the transcendental. In the spiritual and moral sphere, this is manifested in giving norms, values and ideals an absolute, unchanging character, independent of the conjuncture of the spatio-temporal coordinates of human existence, social institutions, etc. Thus, religion gives meaning and knowledge, and therefore stability in human existence helps him overcome everyday difficulties.

With the development of human society, the establishment of certain patterns by man, and the improvement of the cognitive apparatus, the possibility of a new form of mastering ideological problems arose. This form is not only spiritual and practical, but also theoretical. The image and symbol are replaced by Logos - reason. Philosophy originates as an attempt to solve basic worldview problems by means of reason, that is, thinking based on concepts and judgments that are connected with each other according to certain logical laws. In contrast to the religious worldview with its primary attention to issues of man’s relationship to forces and beings superior to him, philosophy brought to the fore the intellectual aspects of the worldview, reflecting the growing need in society to understand the world and man from the standpoint of knowledge. It initially entered the historical arena as a search for worldly wisdom.

Philosophy inherited from mythology and religion their ideological character, their ideological schemes, that is, the entire set of questions about the origin of the world as a whole, its structure, the origin of man and his position in the world, etc. It also inherited the entire volume of positive knowledge, which humanity has accumulated over thousands of years. However, the solution to ideological problems in the emerging philosophy took place from a different angle, namely from the standpoint of rational assessment, from the standpoint of reason. Therefore, we can say that philosophy is a theoretically formulated worldview. Philosophy is a worldview, a system of general theoretical views on the world as a whole, the place of man in it, an understanding of the various forms of man’s relationship to the world, man to man. Philosophy is theoretical level worldview. Consequently, the worldview in philosophy appears in the form of knowledge and is systematized, ordered. And this moment significantly brings philosophy and science closer together.

Conclusion

Despite the fact that states change in the course of history, ethnic composition, technology, level of knowledge, ideological issues continue to remain unresolved, which makes them modern today.

Philosophy as a worldview on a rational level is the deepest understanding of the world. It is based on the theoretical justification of the laws of development of objective processes, but can only be carried out on the basis of their sensory perception (one’s own or other people), therefore the worldview understanding of the world must be considered in the unity and interaction of the sensory and rational levels.

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The life around us shapes people's everyday worldview. But if a person evaluates reality based on logic and reason, one should talk about the theoretical.

Among people of a certain nation or class, a social worldview develops, while an individual has an individual one. Views on the surrounding reality in people's minds are reflected from two sides: emotional (attitude) and intellectual (). These aspects are manifested in their own way in existing types of worldviews, which to this day are preserved in a certain way and are reflected in science, culture, everyday views of people, traditions and customs.

The earliest type of worldview

For a very long time, people identified themselves with the world around them, and myths were formed to explain the phenomena occurring around them in the primitive era. The period of the mythological worldview lasted for tens of thousands of years, developing and manifesting itself in different forms. Mythology as a type of worldview existed during the formation of human society.

With the help of myths in primitive society they tried to explain issues of the universe, the origin of man, his life and death. Mythology acted as a universal form of consciousness, which united basic knowledge, culture, views and beliefs. People animated the natural phenomena that took place and believed own activities way of manifesting the forces of nature. In the primitive era, people thought that the nature of existing things had a common genetic origin, and the human community originated from one ancestor.

The worldview consciousness of primitive society is reflected in numerous myths: cosmogonic (interpreting the origin of the world), anthropogonic (indicating the origin of man), life-meaning (considering birth and death, the purpose of man and his fate), eschatological (aimed at prophecy, the future). Many myths explain the emergence of vital cultural goods, such as fire, agriculture, and crafts. They also answer questions about how social rules were established among people and how certain rituals and customs emerged.

Faith-Based Worldview

The religious worldview arose from a person’s faith in, which plays a major role in life. According to this form of worldview, there is a heavenly, otherworldly, world and earthly world. It is based on faith and belief, which, as a rule, do not require theoretical evidence or sensory experience.

The mythological worldview marked the beginning of the emergence of religion and culture. The religious worldview provides only an assessment of the surrounding reality and regulates human actions in it. The perception of the world is based solely on faith. The idea of God occupies the main place here: he is the creative beginning of everything that exists. In this type of worldview, the spiritual prevails over the physical. From the point of view of the historical development of society, religion played an important role in the formation of new relations between people and contributed to the formation of centralized states under the slave and feudal system.

Philosophy as a type of worldview

In the process of transition to a class society, a person’s holistic view of the surrounding reality took shape. The desire to establish the root cause of all phenomena and things is the main essence of philosophy. Translated from Greek, the word “philosophy” means “love of wisdom,” and the founder of the concept is considered to be the ancient Greek sage Pythagoras. Mathematical, physical, and astronomical knowledge gradually accumulated, and writing spread. Along with this, there was a desire to reflect, doubt and prove. In the philosophical type of worldview, a person lives and acts in the natural and social world.

In the existing ways of understanding and resolving issues, the philosophical worldview is fundamentally different from the previous ones. Reflections on universal laws and problems between man and the world are based in philosophy not on feelings and images, but on reason.

The specific historical conditions of society, the experience and knowledge of people of different eras constituted the sphere of philosophical problems. “Eternal” problems have no right to claim absolute truth in any period of the existence of philosophy. This indicates that at a specific level of development of society, the main philosophical problems “mature” and are solved in accordance with the conditions of existence of human society and the level of its development. In every era, “sages” appear, ready to pose important philosophical questions and find

Forms of worldview

Philosophy occupies a fundamental place in human culture. Philosophy plays a huge role in shaping the worldview.

Worldview– a holistic view of the world and man’s place in it.

In the history of mankind stand out three main forms of worldview.

1. Mythological worldview is a form of social consciousness of the worldview of ancient society, which combines both fantastic and realistic perception of reality. The features of myths are the humanization of nature, the presence of fantastic gods, their communication, interaction with humans, the absence of abstract thoughts, and the practical orientation of myths to solve economic problems.

2. Religious worldview - a form of worldview based on the belief in the presence of supernatural forces influencing human life and the world. A religious worldview is characterized by a sensual, figurative and emotional perception of reality.

3. The philosophical worldview differs from others in that it is based on knowledge, it is reflexive (has the ability to address oneself), logical, and relies on clear concepts and categories. Thus, the philosophical worldview is highest form worldview, characterized by rationality, consistency and theoretical design.

There are 4 components in the philosophical worldview:

1) educational;

2) value-normative;

3) emotional-volitional;

4) practical.

The philosophical worldview has a certain structure.

1st level (elementary)– a set of ideological concepts, ideas, views that function at the level of everyday consciousness.

Level 2 (conceptual) includes various worldviews, problems, concepts aimed at human activity or cognition.

3rd level (methodological)– includes basic concepts and principles developed on the basis of ideas and knowledge, taking into account the value reflection of the world and man.

The philosophical worldview has gone through three stages of evolution:

1) cosmocentrism;

2) theocentrism;

3) anthropocentrism.

This text is an introductory fragment.

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1.Worldview

We already live in the 21st century and see how the dynamics have increased social life, surprising us with global changes in all structures of politics, culture, and economics. People have lost faith in better life: eliminating poverty, hunger, crime. Every year crime increases, there are more and more beggars. The goal of turning our Earth into a universal home, where everyone will be given a worthy place, has become unrealistic, into the category of utopias and fantasies. Uncertainty forced a person to make a choice, forcing him to look around and think about what was happening in the world to people. In this situation, the problems of worldview are revealed.

At any stage, a person (society) has a very specific worldview, i.e. a system of knowledge, ideas about the world and man’s place in it, about man’s relationship to the surrounding reality and to himself. In addition, the worldview includes the basic life positions of people, their beliefs and ideals. By worldview we should understand not all of a person’s knowledge about the world, but only fundamental knowledge—extremely general knowledge.

How does the world work?

What is man's place in the world?

What is consciousness?

What is truth?

What is philosophy?

What is a person's happiness?

These are ideological questions and basic problems.

Worldview is a part of a person’s consciousness, an idea of the world and a person’s place in it. Worldview is a more or less holistic system of people’s assessments and views on: the world around them; purpose and meaning of life; means of achieving life goals; the essence of human relationships.

There are three forms of Worldview:

1. Attitude: - emotional and psychological side, at the level of moods and feelings.

2. Worldview: - formation of cognitive images of the world using visual representations.

3. Worldview: - the cognitive-intellectual side of the worldview, there are: everyday life and theoretical.

There are three historical types of worldview - mythological, religious, ordinary, philosophical, but we will talk about this in more detail in the next chapter.

2. Historical types of worldview

2.1 Ordinary worldview

The worldview of people has always existed, and this is manifested in mythology, religion, philosophy, and science. The ordinary worldview is the simplest type of worldview. It is formed through observation of nature, work activity, participation in the life of groups and society, under the influence of living conditions, forms of leisure, existing material and spiritual culture. Everyone has their own everyday worldview, which differs in varying degrees of depth and completeness from the influence of other types of worldview. For this reason, the everyday worldviews of different people may even be opposite in content and therefore incompatible. On this basis, people can be divided into believers and non-believers, egoists and altruists, people of good will and people of evil will. The ordinary worldview has many shortcomings. The most important of them are the incompleteness, lack of system, and untestedness of much knowledge that is part of the everyday worldview. The everyday worldview is the basis for the formation of more complex species worldview.

The integrity of the everyday worldview is achieved through the predominance of associativity in thinking and the establishment of an arbitrary connection of knowledge about different spheres of existence; through random (disordered) mixing of the results of the worldview and the results of the worldview into a single whole. The main feature of the everyday worldview is its fragmentation, eclecticism and unsystematic nature.

Based on the everyday worldview, myth is historically the first to be spontaneously born - i.e. creative reflection of the world by consciousness, the main distinctive feature which are logical generalizations that violate the logical law of sufficient reason. There are logical premises for the mythologized perception of reality; they lie at the basis of human practical experience, but conclusions about the structure and laws of existence of reality in myth, which, as a rule, are quite consistent with the observed facts from the life of nature, society and man, correspond to these facts only in an arbitrary manner. selectable number of relationships.

2.2 Mythological worldview

Mythology is historically considered the first form of worldview.

Mythology - (from Greek - tradition, legend, word, teaching), is a way of understanding the world, characteristic of the early stages of social development, in the form of social consciousness.

Myths are ancient tales of different peoples about fantastic creatures, about the deeds of gods and heroes.

Mythological worldview - regardless of whether to the distant past or today it refers to, we will call it, a worldview that is not based on theoretical arguments and reasoning, or on the artistic and emotional experience of the world, or on social illusions born of inadequate perception by large groups of people (classes, nations) of social processes and their role in them. One of the features of myth, which unmistakably distinguishes it from science, is that myth explains “everything,” since for it there is no unknown and unknown. It is the earliest, and for modern consciousness - archaic, form of worldview.

It appeared at the earliest stage of social development. When humanity, in the form of myths, legends, legends, tried to answer such global questions as how the world as a whole came to be and is structured, to explain various natural and social phenomena in those distant times, when people were just beginning to look at the world around them, and were just beginning to study it .

Main themes of myths:

· cosmic - an attempt to answer the question about the beginning of the structure of the world, the emergence of natural phenomena;

· about the origin of people - birth, death, trials;

· about the cultural achievements of people - making fire, invention of crafts, customs, rituals.

Thus, myths contained the beginnings of knowledge, religious beliefs, political views, different types arts

The main functions of myth were considered to be that with their help the past was connected with the future and ensured the connection of generations; concepts of values were reinforced and certain forms of behavior were encouraged; ways were sought to resolve contradictions, ways to unite nature and society. During the period of dominance of mythological thinking, the need for acquiring special knowledge had not yet arisen.

Thus, myth is not the original form of knowledge, but a special type of worldview, a specific figurative syncretic idea of natural phenomena and collective life. Myth is considered to be the earliest form of human culture, which united the rudiments of knowledge, religious beliefs, moral, aesthetic and emotional assessment of the situation.

For primitive man it was both impossible to record his knowledge and to be convinced of his ignorance. For him, knowledge did not exist as something objective, independent of his inner world. In primitive consciousness, what is thought must coincide with what is experienced, what acts - with what acts. In mythology, man dissolves in nature, merges with it as its inseparable particle. The main principle for solving ideological issues in mythology was genetic. Explanations about the beginning of the world, the origin of natural and social phenomena were reduced to a story about who gave birth to whom. Thus, in the famous “Theogony” of Hesiod and in the “Iliad” and “Odyssey” of Homer - the most complete collection of ancient Greek myths - the process of creation of the world was presented as follows. In the beginning there was only eternal, boundless, dark Chaos. It contained the source of life of the world. Everything arose from boundless Chaos - the whole world and the immortal gods. The goddess Earth, Gaia, also came from Chaos. From Chaos, the source of life, arose the mighty, all-animating love - Eros. Boundless Chaos gave birth to Darkness - Erebus and dark Night - Nyukta. And from Night and Darkness came the eternal Light - Ether and the joyful bright Day - Homer. The light spread throughout the world, and night and day began to replace each other. The mighty, fertile Earth gave birth to the boundless blue Sky - Uranus, and the Sky spread over the Earth. The high Mountains born of the Earth rose proudly towards him, and the ever-noisy Sea spread widely. Sky, Mountains and Sea are born from mother Earth, they have no father. The further history of the creation of the world is connected with the marriage of Earth and Uranus - Heaven and their descendants. A similar scheme is present in the mythology of other peoples of the world. For example, we can get acquainted with such ideas of the ancient Jews from the Bible - the Book of Genesis.

“...Abraham begat Isaac; Isaac gave birth to Jacob; Jacob begat Judah and his brothers..."

Mythological culture, supplanted in a later period by philosophy, concrete sciences and works of art, retains its significance throughout world history until now. No philosophy or science or life at all has the power to destroy myths: they are invulnerable and immortal. They cannot be disputed, because they cannot be substantiated and perceived by the dry power of rational thought. And yet you need to know them - they constitute a significant fact of culture.

2.3 Religious worldview

Religion is a form of worldview based on belief in the existence of supernatural forces. This is a specific form of reflection of reality and to this day it remains a significant organized and organizing force in the world.

Religious worldview presented forms of three world religions:

1. Buddhism - 6-5 centuries. BC. First appeared in Ancient India, founder - Buddha. In the center is the doctrine of noble truths (Nirvana). In Buddhism there is no soul, there is no God as a creator and supreme being, there is no spirit and history;

2. Christianity - 1st century AD, first appeared in Palestine, the common sign is faith in Jesus Christ as the God-man, the savior of the world. The main source of doctrine is the Bible (Holy Scripture). Three branches of Christianity: Catholicism, Orthodoxy, Protestantism;

3. Islam - 7th century AD, formed in Arabia, founder - Muhammad, the main principles of Islam are set out in the Koran. The main dogma: worship of one god Allah, Muhammad is the messenger of Allah. The main branches of Islam are Sunnism and Shinnism.

Religion performs important historical functions: it forms the consciousness of the unity of the human race, develops universal human norms; acts as a bearer of cultural values, ordering and preserving morals, traditions and customs. Religious ideas are contained not only in philosophy, but also in poetry, painting, architectural art, politics, and everyday consciousness.

Mythological consciousness historically precedes religious consciousness. The religious worldview is more perfect than the mythological one in logical terms. Systematicity of religious consciousness presupposes its logical ordering, and continuity with mythological consciousness is ensured through the use of an image as the main lexical unit. The religious worldview “works” on two levels: on the theoretical-ideological level (in the form of theology, philosophy, ethics, social doctrine of the church), i.e. at the level of worldview, and socio-psychological, i.e. level of attitude. At both levels, religiosity is characterized by belief in the supernatural - belief in miracles. A miracle is against the law. The law is called immutability in change, the indispensable uniformity of the action of all homogeneous things. A miracle contradicts the very essence of the law: Christ walked on water, just like on dry land, and this is a miracle. Mythological ideas have no idea of a miracle: for them the most unnatural is natural. The religious worldview already distinguishes between the natural and the unnatural, and already has limitations. The religious picture of the world is much more contrasting than the mythological one, richer in colors.

It is much more critical than the mythological one, and less arrogant. However, everything revealed by the worldview that is incomprehensible, contrary to reason, the religious worldview explains by a universal force capable of disrupting the natural course of things and harmonizing any chaos.

Belief in this external superpower is the basis of religiosity. Religious philosophy, thus, like theology, proceeds from the thesis that there is some ideal superpower in the world, capable of manipulating both nature and the destinies of people at will. At the same time, both religious philosophy and theology substantiate and prove by theoretical means both the necessity of Faith and the presence of an ideal superpower - God.

Religious worldview and religious philosophy are a type of idealism, i.e. such a direction in the development of social consciousness in which the original substance, i.e. The basis of the world is the Spirit, the idea. Varieties of idealism are subjectivism, mysticism, etc. The opposite of a religious worldview is an atheistic worldview.

Nowadays, religion plays no small role; religious people have become more open to educational institutions, in pedagogical university and school practice, the direction of culturological representation of religions within the framework of the civilizational approach is actively developing, at the same time, atheistic educational stereotypes are preserved and religious-sectarian apologetics are found under the slogan of the absolute equality of all religions. The Church and the State are currently on an equal footing, there is no hostility between them, they are loyal to each other and compromise. Religion gives meaning and knowledge, and therefore stability, to human existence and helps him overcome everyday difficulties.

The most important features of religion are sacrifice, belief in heaven, and cult of God.

The German theologian G. Küng believes that religion has a future, because: 1) modern world with its spontaneity is not in proper order, it arouses longing for the Other; 2) the difficulties of life raise ethical questions that develop into religious ones; 3) religion means the development of relationships to the absolute meaning of existence, and this applies to every person.

worldview myth moral character religious

2.4Philosophical worldview

Worldview is a broader concept than philosophy. Philosophy is an understanding of the world and man from the position of reason and knowledge.

Plato wrote: “Philosophy is the science of existence as such.” According to Plato, the desire to understand existence as a whole gave us philosophy, and “there has never been and never will be a greater gift to people like this gift of God” (G. Hegel).

The term "philosophy" comes from the Greek words "philia" (love) and "sophia" (wisdom). According to legend, this word was first introduced into use by the Greek philosopher Pythagoras, who lived in the 6th century BC. This understanding of philosophy as the love of wisdom has a deep meaning. The ideal of a sage (as opposed to a scientist or intellectual) is the image of a morally perfect person who not only responsibly builds his own life, but also helps people around him solve their problems and overcome everyday adversity. But what helps a wise man to live with dignity and reason, sometimes despite the cruelty and madness of his historical time? What does he know, unlike other people?

This is where the philosophical sphere itself begins: the sage-philosopher knows about the eternal problems of human existence (significant for every person in all historical eras) and strives to find reasonable answers to them.

There are two areas of activity in philosophy:

· the sphere of materiality, objective reality, that is, objects and phenomena exist in reality, outside of human consciousness (matter);

· the sphere of the ideal, spiritual, subjective reality is a reflection objective reality in the human mind (thinking, consciousness).

The main philosophical questions are

1. what comes first: matter or consciousness; matter determines consciousness or vice versa;

2. the question of the relationship of consciousness to matter, subjective to objective;

3. Is the world cognizable and, if so, to what extent?

Depending on the solution of the first two questions, two opposing directions have long been formed in philosophical teachings:

· Materialism - primary and determining is matter, secondary and determining is consciousness;

· Idealism - spirit is primary, matter is secondary, in turn divided into:

1. Subjective idealism - the world is created by the subjective consciousness of each individual person (the world is only a complex of human sensations);

2. Objective idealism - The world “creates” a certain objective consciousness, a certain eternal “World Spirit”, absolute idea.

Consistent subjective idealism inevitably leads to its extreme manifestation - solipsism.

Solipsism is the denial of the objective existence of not only the surrounding inanimate objects, but also other people besides oneself (only I exist and the rest is my sensation).

Thales was the first to Ancient Greece rose to an understanding of the material unity of the world and expressed a progressive idea about the transformation of matter, united in its essence, from one state to another. Thales had associates, students and continuers of his views. Unlike Thales, who considered water to be the material basis of all things, they found other material foundations: Anaximenes - air, Heraclitus - fire.

When answering the question whether the World is knowable or not, the following areas of philosophy can be distinguished:

1. knowable optimism, which in turn can be divided into:

· Materialism - the objective world is knowable and this knowledge is limitless;

· Idealism - the world is knowable, but a person does not know objective reality, but his own thoughts and experiences or “the absolute idea, the world spirit.”

2. cognizable pessimism, from which follow:

· agnosticism - the world is completely or partially unknowable;

· skepticism - the possibility of knowing objective reality is doubtful.

Philosophical thought is the thought of the eternal. Like any theoretical knowledge, philosophical knowledge develops and is enriched with more and more new content, new discoveries. At the same time, the continuity of what is known is preserved. However, the philosophical spirit, philosophical consciousness is not only a theory, especially an abstract, dispassionately speculative theory. Scientific theoretical knowledge constitutes only one side of the ideological content of philosophy. The other, undoubtedly dominant, leading side of it is formed by a completely different component of consciousness - the spiritual-practical one. It is he who expresses the meaning-of-life, value-oriented, that is, worldview, type of philosophical consciousness as a whole. There was a time when no science had ever existed, but philosophy was in the highest level your creative development. Philosophy is the general methodology for all special sciences, natural and general, in other words, it is the queen (mother) of all sciences. Philosophy has a particularly great influence on the formation of worldviews.

Quote from Epicurus, from a letter to Menoeceus: “...Let no one in his youth put off pursuing philosophy...”

Man's relationship to the world is an eternal subject of philosophy. At the same time, the subject of philosophy is historically mobile, concrete, the “Human” dimension of the world changes with the change in the essential forces of man himself.

The secret goal of philosophy is to take a person out of the sphere of everyday life, captivate him with the highest ideals, give his life true meaning, and open the way to the most perfect values.

The main functions of philosophy are the development of general ideas of people about existence, the natural and social reality of man and his activities, about proving the possibility of knowing the world.

Despite its maximum criticality and scientific nature, philosophy is extremely close to the everyday, religious and even mythological worldview, for, like them, it chooses the direction of its activity very arbitrarily.

Conclusion: Worldview is not only the content, but also a way of understanding reality, as well as the principles of life that determine the nature of activity. The nature of ideas about the world contributes to the setting of certain goals, from the generalization of which a general life plan is formed, ideals are formed that give the worldview effective force. The content of consciousness turns into a worldview when it acquires the character of convictions, a person’s complete and unshakable confidence in the correctness of his ideas. The worldview changes synchronously with the world around us, but the basic principles remain unchanged.

All types of worldview reveal some unity, covering a certain range of issues, for example, how spirit relates to matter, what a person is, and what is his place in the universal interconnection of world phenomena, how a person knows reality, what good and evil are, according to what laws human development society. Worldview has enormous practical life meaning. It influences norms of behavior, a person’s attitude towards work, towards other people, the nature of life’s aspirations, his way of life, tastes and interests. This is a kind of spiritual prism through which everything around us is perceived and experienced.

If we take the solution to the basic question of philosophy as the basis for the classification, then the worldview can be materialistic or idealistic. Sometimes the classification is given in more detail - scientific, religious (as shown above), anthropological and other types of worldview are distinguished. However, it is not difficult to see that worldview - in the broad sense - existed first in philosophy and other social sciences.

The predecessors of philosophers relied on concepts taken from mythology. Myth is one of the forms of expression by a person of his real attitude towards the world at the initial stage and indirect comprehension of social relations of a certain integrity. This is the first (albeit fantastic) answer to questions about the origin of the world, about the meaning of the natural order. It also determines the purpose and content of individual human existence. The mythical image of the world is closely related to religious ideas, contains a number of irrational elements, is distinguished by anthropomorphism and personifies the forces of nature. However, it also contains the sum of knowledge about nature and human society acquired on the basis of centuries of experience. This indivisible integrity of the world reflected changes in the socio-economic structure of society and in political forces in the process of centralization of the most ancient state formations. The practical significance of mythology in the worldview has not been lost to this day. Both Marx, Engels and Lenin, as well as supporters of opposite views - Nietzsche, Freud, Fromm, Camus, Schubart, resorted to images of mythology, mainly Greek, Roman and a little ancient German, in their works. The mythological basis highlights the first historical, naive type of worldview, now preserved only as an auxiliary one.

It is very difficult to trace the moment of social interest in mythological ideas, but since it permeates all ideas, it is very necessary to show changes in public consciousness. In the first manifestations of philosophical thinking, found in ancient worlds, the ideological aspect is extremely important. It comes to the fore when it comes to issues relating to a person’s place in society. The ideological function of the world includes, for example, emphasizing the divine origin of monarchical rule, the importance of the priestly class, as well as justification for the transfer of political power, etc.

Under objective historical conditions, there was a separation of philosophy from mythology. The communal organization - pre-feudal or in the form of "patriarchal slavery" - preserved social relations. Hence the interest in problems of social management and state organization. The formulation of ontological questions was thus determined by a philosophical and anthropological orientation, which manifested itself in the development of problems of ethical and social hierarchization and the justification for the preservation of certain social relations that contribute to the formation of the state. But a difference that is important for further discussion should be noted: philosophy was separated from mythology, but not from religion. In this case, religion represents a complete, even “taught” system of primitive ideas, partly taken from mythology. Religion has a selective nature to the point that religious traditions (among Christians, even church traditions that are often not dogmatically fixed, but valid) do not always correspond, and often contradict the mythology on which the religion is built. Moreover, medieval philosophy, being subordinate religion, took provisions from any views to substantiate religious attitudes, which were, in particular, Neoplatonism and theological Aristotelianism.

Oh, as already mentioned, the basis of religion is faith, and science is doubt. For the time being, religion could restrain the development of science with the help of political power (and the symbiosis of religion and power in the middle of the century is obvious, and even now the government reserves the opportunity to resort to the help of religion). But ultimately political hierarchy religion becomes more important than religion itself. Protestantism was a form of mass social protest precisely against such a degeneration. Marne, characterizing the activities of Luther, pointed out that the latter sought to destroy the authority of the church and restore the authority of faith. Having discredited itself as the dominant worldview, religion could no longer remain so. And parallel to the religious form of the worldview, the scientific form of the worldview begins to develop. Starting with the philosophy of nature, a person opens up new horizons of knowledge, comes to be convinced of the possibility of his strong, creative and free establishment in this world, believes that he is able to cognize the natural character of the world and himself in it. The idea of the irreplaceable value of man, the ideals of freedom are the spiritual climate in which a new philosophy of nature is born.

However, the religious worldview was not going to give up its positions. And therefore the statement of M. Sobrado and J. Vargas Kullel looks naive: “Perhaps the fact that natural Sciences, already starting with N. Copernicus, and then G. Galileo, I. Newton and, finally, C. Darwin - began to separate from theology, made possible the peaceful recognition of the theory of relativity and other revolutionary ideas. In the end, A. Einstein, unlike Galileo, did not have to confront the system of ideas associated with political power." Meanwhile, the struggle between science and religion did not stop until then, and the initiative simply changed its name, not just auto-da-fé. The Americans started religious leaders of the "monkey process" in 1925. Religion has also invented more original ways of combating the scientific worldview, one of such methods is imaginary cooperation. The most striking of such examples is the interpretation of the theory of relativity by Einstein's student Eddington, who asserted the equality of the systems of Copernicus and Ptolemy, that is, that it is possible with equal right to consider the Earth as moving in relation to the Sun (to solar system), and the Sun moving around the Earth. Even within the framework of Einstein’s theory, this leads to contradictions, for example, to the conclusion that the motion of distant celestial bodies is infinitely old relative to the rotating Earth (while one of the foundations of Einstein’s theory states that the speed of light is the highest possible in the material world, that infinite speeds do not exist) . Perhaps it was precisely this understanding (practically - politicization and ideologization) of Einstein’s theory that led to the fact that the USSR Academy of Sciences happily accepted the work that made attempts to reject the theory of relativity (later these attempts turned out to be erroneous). Often the “union” of religious and scientific worldviews is concluded under the pressure of the commercialization of science. Then it became obvious that the ruling classes of society were financing the promotion of views that were convenient for them. It is known that the German military industrialist A. Krupp established large cash bonuses for best works, popularizing the ideas of social Darwinism among workers. The concept of "convenient" views means that political power promotes to the majority, for her own benefit, views with which she herself does not agree. The “union” of two opposing worldviews is a type of political and social deception. Here it is appropriate to quote a statement that gives us an idea of the difference between propaganda and beliefs: “How does a prophet differ from a deceiver? They both lie, but the prophet himself believes in this lie, but the deceiver does not” (Yu Latynina) *.

The area of “cooperation” between science and religion should, of course, also include the explanation of the latest achievements of science that A. Men gives, including his indication that religion discovered something before science. Moreover, literally last years Representatives of religion suggested that representatives of science “join forces in a crisis and develop some kind of survival technology.” In a number of publications, the word “technology” is replaced by the more explicit “theology”. It seems that religion wants the scientific worldview to extend its hand and... remain without it.

A worldview has emerged that plays the role of an intermediary between the scientific and the religious and is therefore also used by the latter for a hidden struggle with the former. A satisfactory name for this worldview has not yet been invented. It is true that it is sometimes called “anthropological,” but this name for this work will be adopted purely conditionally.

“The anthropological worldview appeared as a reaction to the crisis of the religious worldview and the successes of the scientific worldview, especially the Marxist one. After all, the first ideologists of the “anthropological” worldview were legal Marxists who made an attempt to try on the Christian religion with the Marxist worldview. S. Bulgakov, who identified intuition with faith) wrote article Karl Marx as a religious type", where he combined religious existentialism with anthropocentrism, reproaching Marx for focusing on all of humanity, forgetting about the individual. N. Berdyaev even wrote his own biography as a philosophical work (“Self-knowledge” is the name of this book, and at the same time “self-knowledge” is one of the main categories of the “anthropological” worldview). Currently, the “anthropological” worldview is the field of military action of two worldviews - religious and scientific. Indeed, along with religious Marxists, existentialists - atheists (Camus, Sartre) gradually appeared, but this does not at all mean that the emergence of some new forms of worldviews has the opportunity to restore their strength, and supporters of the scientific worldview have the opportunity to argue, violating the formal scientific framework. Here we first feel the question of the scientific nature of the philosophical worldview, which will be discussed below.

Thus, we have identified four historical forms of worldview in the order of their occurrence: mythological, religious, scientific, “anthropological”. The first of them currently does not exist as an independent form, but has not disappeared completely; the other three are somehow present at the basis of all existing philosophical systems, social sciences and ideologies.