Historically, it is considered the first form of worldview. Historical types of worldview - abstract. Evolutionary classification of F. Hegel: I. Natural religion
1. What type of worldview is the earliest?
a) religion;
b) philosophy;
c) mythology.
2. Worldview is:
a) a set of spiritual values;
b) a set of ideas that explain human behavior;
c) a system of beliefs that determines human behavior.
3. Value is:
a) significant for a person;
b) satisfying a spiritual need;
c) a product of human activity.
4. Practice is:
b) activities to transform the world;
5. Essence is:
a) general for a class of things;
b) what makes an object such and not another;
c) the idea of the subject.
6. The philosophical picture of the world is:
a) dialectics of what is and what should be;
b) a picture of the world as a whole;
c) a picture of human existence in the world.
7. Philosophy is:
b) theoretical worldview;
c) the quintessence of the spiritual culture of the era.
8. Truth is:
a) the result of the convention;
b) correspondence of the thought about the subject to the subject of thought;
c) the result of scientific knowledge.
9. Axiology is the doctrine of:
a) about values; b) about morality; c) about a person.
10. Anthropocentrism is:
a) the principle of philosophizing, considering man as the main object of application of mystical powers;
b) a philosophical principle that considers man as the center of the Universe and the goal of all events taking place in the world;
c) the ideological principle of explaining the world, the content of which is the understanding of man as an unconditional value.
IDEAS AND EVOLUTION OF BUDDHISM
Buddhism: An active world religion that arose in the 6th – 5th centuries BC. in India. Established in the consciousness of the peoples of Asia and Far East. Tradition associates the origin of this religion with Prince Siddhartha Gautalla, called Buddha (enlightened knowledge). However, in Buddhism there is no idea of God as the creator of the world. The essence of the teaching: life and suffering are inseparable due to human passions and desires. Getting rid of suffering is associated with renunciation of earthly passions and desires. After death, a new rebirth occurs, but in the form of a different living being, whose life is determined not only by its own behavior, but also by the behavior of those in whom the soul was previously embodied. A person needs to break out of the cycle of existence through nirvana - the highest existence achieved by renouncing earthly passions, pleasures and desires. This is the way to save man and humanity. Vault holy books Buddhist religion is called Tititaka (three baskets). They were brought to a written, structured form by the monks of Ceylon in 80 BC. There are now 500,000,000 Buddhists in the world. In the Russian Federation they predominate in Tuva, Buryatia, Kalmykia.
Philosophy of Buddhism. Man in Buddhism is neither someone's blessed invention nor the master of his own destiny. In traditional Buddhism, a person is only an involuntary executor of the universal world law - Dharma. This law does not exist for man, but is realized and comprehended precisely in him. However, it is a person, committing good and bad deeds, who puts into action a certain ethical mechanism that underlies the universe. From the point of view of Buddhism, human life is not a priceless gift, as in Christianity, but only one of the moments in the chain of rebirths. Buddhists do not strive for eternal life after death, since they consider it a given, and not the highest goal. Eternal life, according to Buddhists, is an eternal hostage to death. In Buddhism there is the so-called doctrine of “dependent origination.” Its essence is that the source of suffering for a person is the thirst for life, desires, attachment to life. Buddhists consider the world to be illusory, and, therefore, the pleasures it promises are also illusory. A person is dependent on the law of cause and effect (karma). Living beings are doomed, according to the Buddhist point of view, to eternal rebirth, and the condition of any new existence is the sum of all previous ones, namely the sum of all good deeds, or accumulated merit, and bad deeds, accumulated anti-merit. Man, as a subject, is divided into thousands of fragments corresponding to past and future lives. Therefore, the entire chain of elements of “dependent origin” connects not several lives in the “cycle of births and deaths”, but the instantaneous states of one - only, this life. Buddhism views man (as well as everything that exists in the universe and the universe itself) as combinations of various energy particles - dharmas. The very fact of human birth means for a Buddhist only inclusion in the endless process of existence, where death is not the end of this process, but a transition to another form of existence of consciousness - to an intermediate existence, which inevitably precedes a new birth. Gaining the new birth has a definite temporal location. In this case, a person is compared with the entire universe, which is also born, lives and dies. This process is cyclical and each time period within this cycle has its own characteristics. In Buddhism, one of the most important places is occupied by the denial of the unity of personality. Each personality is represented, as mentioned above, in the form of a cluster of “changeable” forms. The Buddha said that personality consists of five elements: physicality, sensation, desire, idea and cognition. Special attention Buddhism focuses on the human soul as an eternal element participating in the cycle of life (the wheel of samsara). The soul breaks up, according to the teachings of Buddha, into separate elements (skandas). In order for the same person to be incarnated in a new birth, it is necessary that the skandas be connected in the same way as they were connected in the previous incarnation. The cessation of the cycle of reincarnation, exit from the wheel of samsara, final and eternal peace - this is the main element of the interpretation of salvation in Buddhism. The soul, in the Buddhist view, is an individual consciousness that carries within itself the entire spiritual world of a person, transforms in the process of personal rebirth and strives for a higher state - nirvana.
PHENOMENOLOGY. HERMENEUTICS
Hermenenutics is the science of understanding and interpreting texts. G.G. Gadamer created the theory of understanding. P. Ricoeur analyzed language in the broader context of social life and culture, and uses germene to study literature.
The art and theory of interpretation, which aims to reveal the meaning of a text based on its objective (the grammatic meaning of words and their historically determined variations) and subjective (the intentions of the authors) grounds. Arises during the Hellenistic period in connection with the tasks scientific research and publication of classical texts and develops further within the framework of the interpretation of “Holy Scripture”. In the 19th century, the development of so-called free grammar began, not limited by the subject or the boundaries of the meaning of the text. In Dilthey, geography turns into a specific method of general sciences, designed to provide an understanding of general events based on the subjective intentions of historical figures. At the same time, understanding is opposed to explanation in natural science, which is associated with abstraction and the establishment of a general law. In the 20th century, geography gradually took shape into one of the main methodological procedures of philosophy, first within the framework of existentialism, then into philosophy itself. Thus, in Gadamer, geography acquires the functions of ontology, since “being, which can be understood, is a language,” social philosophy, since understanding is a form of the essence of general life and “criticism of ideology.” The result is the closure of phyla in the circle of language, which makes G. similar to the neopositivist analysis of language. Within the framework of the Frankfurt School (J. Habermas), G., as a critic of ideology, should reveal through the analysis of language “a means of domination and social power” that serves to justify relations of organized violence. In Habermas, G. is one of the consolidation of various currents of modern bourgeois philosophy. G. procedures m.b. used in history, law and other sciences dealing with the analysis of objectified res. conscious human activity.
Dilthey - G. is a link between the philological and historical sciences. Hermeneutics. Hermeneutics (explain, interpret) - the art and theory of interpreting texts. Hermeneutics of the 70–90s. develop “understanding” not as an applied task that arises in the process of interpreting texts, but as a fundamental characteristic of a person, as something that determines human existence and thinking.
THE PROBLEM OF THE VALUE OF SCIENCE
Science yavl. basic person shape knowledge. Vol. social functions: 3 groups: 1) cultural worldview, science as an immaterial production strength as social force (used in solving various problems that arose during general development). This is historical. functions arose and expanded. First in the Renaissance - the struggle between theology. and science for the right to determine. worldview Pr-s transforming science into production. strength - the creation and strengthening of permanent channels for practice. use of scientific knowledge, appeared applied research In modern era science ledge. etc. in quality social strength. Sl., the variety of sciences about the island: 1) Ethnography studies the life and culture of the peoples of the globe, their origin, settlement and cultural-historical connections. 2) Legal science see. the essence and history of state and law 3) Linguistics studies language, its culture, the laws of functioning and development. 4) Pedagogy has as its subject the issues of upbringing, education and training of younger generations in accordance with the goals and objectives of society. 5) Literary studies studies fiction, the specifics of literature. creativity, social significance of art. liters. 6) Economics studies economics. human relations, laws governing the production, distribution and exchange of material goods. For scientific knowledge is characterized by the presence of 2 levels: empirical. and theoretical For empirical knowledge is characterized by fact-fixing activity. Theor. knowledge is essential knowledge carried out at the level of abstractions of high orders. A theory is a generalization of practice, experience, or observation. Observation and experimentation are the most important. research methods in scientific. knowledge. Empirical and theor. the levels are connected and presuppose each other, although historically the empirical preceded the theoretical. In the process of scientific In the process of cognition, a thought experiment is used, when a scientist operates with images and concepts in his mind and mentally creates the necessary conditions. Theory is the highest, substantiated, logically consistent system of scientific knowledge, giving a holistic view of essential properties, patterns, etc. Theory is a developing system of scientific knowledge that has been verified by practice. The core of a scientific theory is its constituent laws. The variety of forms of modern theoretical knowledge corresponds to the variety of types of theories, as well as the variety of their classifications.
Skepticism. The pessimistic position on the possibility of the knowability of the world was formed in antiquity - in its completed form by Pyrrho, who did not trust either reason or feelings. Later, skepticism was developed by E. Rotterdamsky, M. Montaigne and others. Skepticism, in principle, does not deny the possibility of knowing the world, but expresses doubts that this can be done using the means at our disposal. Basics of skeptical argumentation: feelings cannot be trusted, because different people may have different sensations; feelings cannot be trusted, because... the senses constantly deceive us; You can't trust reason, because... any proof is based on data that also needs to be proven, and so on ad infinitum. Consequently, nothing can be proven unless one accepts unproven axomas or dogmas on faith.
Antiscientists see purely negative consequences of the scientific and technological revolution; their pessimistic sentiments intensify as all hopes placed on science in solving economic and socio-political problems collapse.
Anti-scientists are confident that the invasion of science into all areas human life makes her soulless, devoid of a human face and romance. The spirit of technocratism denies the life world of authenticity, high feelings and beautiful relationships. An inauthentic world emerges, which merges with the sphere of production and the need to constantly satisfy ever-increasing materialistic needs. The ardent anti-scientist G. Marcuse expressed his indignation against Scientism in the concept of the “one-dimensional man,” in which he showed that the suppression of the natural, and then the individual, in man reduces the diversity of all its manifestations to only one technocratic parameter. Extreme anti-scientism leads to demands to limit and slow down the development of science. However, in this case, the urgent problem arises of meeting the needs of an ever-growing population for basic and already familiar life goods, not to mention the fact that it is in scientific and theoretical activity that “projects” for the future development of mankind are laid down.
Philosophy of faith and religion.
Religion is a form of social consciousness, the basis of which is belief in the supernatural. It includes religious ideas, religious feelings, religious actions.
"religion" - conscientiousness, piety, piety, worship, holiness and shrine, doubt, sin, guilt, superstition, conscientiousness, sign.
In philosophy, religion is a worldview, attitude, as well as corresponding behavior and specific actions (cult), which are based on belief in the existence of one or more gods, the “sacred”, i.e. one kind or another of the supernatural.
religion is one of the forms of social consciousness, a reflection of reality in illusory and fantastic images, ideas, and concepts. In essence, it is one of the types of idealistic worldview. The main sign is belief in the supernatural.
Theology defines religion as a relationship connecting a person with God. God and the Devil are the basic concepts of religion
Religious consciousness. It is characterized by sensory clarity, images created by the imagination, as well as a combination of content adequate to reality with illusions, faith, symbolism, and strong emotional intensity.
The most important element religious consciousness - faith. It's special psychological condition confidence in achieving a goal, the occurrence of an event, in the truth of an idea, subject to a lack of accurate information about the achievability of the goal and the final result.
Faith is the expectation that what you want will come true. If an event has occurred or it has become clear that what was expected cannot come true, faith fades away.
Religious faith is the belief:
into the objective existence of beings, properties, connections, transformations that are the product of a process;
in the ability to communicate with seemingly objective beings, influence them and receive help from them;
in the actual occurrence of some mythological events, in their repetition, in the occurrence of such events and one’s involvement in them;
in the truth of the corresponding views, ideas, dogmas, texts, etc.;
Ordinary consciousness appears in the form of images, ideas, stereotypes, attitudes, mysteries, illusions, feelings, aspirations, direction of will, habits and traditions of people, which are a direct reflection of the conditions of people’s existence.
a specially developed, systematized set of concepts, ideas, principles, and arguments.
Basic functions of religion.
compensates for a person’s powerlessness, the limitations of his knowledge, the imperfection of the social, political structure, etc., and also provides consolation, deliverance from disorder, injustice, grievances, and political persecution. Religion offers a search for ways of salvation from the imperfections of earthly existence to deliverance from suffering,
gives a religious picture of the world.
seeks to explain man's place in the Universe, the problem of existence and non-existence.
Political - leaders of various communities and states use religion to explain their actions, unite or divide people by religious affiliation for political purposes.
Communicative - communication between believers, “communication” with gods, angels (spirits), souls of the dead, saints, who act as ideal intermediaries in everyday life and in communication between people.
allows people to recognize themselves as a single religious community, bound by common values and goals
separates co-religionists from adherents of other religions.
Consciousness and unconsciousness
The unconscious is a complex phenomenon, “its other” consciousness (unconscious, subconscious, preconscious). Although man is, first of all, a conscious being, the unconscious occupies a large place in his spiritual life. For example, we are not aware of all the consequences of our actions. Many human actions are mechanical, automated.
The variety of forms and manifestations of the unconscious is extremely great. Among them (besides those mentioned) are dreams, slips of the tongue, slips of the tongue, loss of complete orientation in time and space, some pathological phenomena (delusions, hallucinations, illusions), etc.
It would be wrong to equate the unconscious with the animal psyche. However, the concept of “human psyche” is broader than the concept of “consciousness”. The lowest level of the human psyche is the unconscious. In fact, all human actions turn out to be a combination of the conscious and unconscious.
The prehistory of the unconscious can be considered Plato’s teaching about anamnesis - the recollection by the soul of the universal truths it contemplated before entering the body. Subsequently, the desire to comprehend the phenomenon of the unconscious went both along the line of philosophy (Descartes, Leibniz, Schelling, the Jena romantics, etc.) and along the line of psychology - especially in connection with the study of pathopsychological processes and hypnotic phenomena (Bernheim, Charcot, Janet, etc. ).
However, the most widespread and influential concepts of the unconscious were created in the 20th century. Austrian psychologist and psychiatrist Sigmund Freud (1856-1939) and Swiss psychologist Carl Gustav Jung (1875-1961).
Briefly, the essence of Freud's concept is as follows. The ideas he developed are based on the idea of the dominant role of the unconscious in human life, instincts - mainly of a sexual nature. It was Freud who said that “I” “is not the master of my own house” and that a person’s consciousness is forced to be content with pitiful information about what is happening in his mental life unconsciously.
Freud develops a structural concept of the psyche, which derives all mental dynamics from the interaction of three instances - the Id, the Ego, and the Super-Ego. The unconscious id is, according to Freud, a “boiling cauldron of instincts.” The task of the conscious I is to satisfy the impulses of the Id in such a way that would not run counter to the requirements of social reality. Compliance with these requirements is monitored by the Super-I, a representative of society. Let's take a closer look at this structure.
It (Id) is the oldest mental formation, containing uncontrollable primitive bodily instincts (sexual and aggressive drives). Its functions are entirely subordinated to the pleasure principle. The simplest methods for revealing the content of the id, according to Freud, are the analysis of dreams and free associations.
All the power of It is controlled by “libido” (Latin “attraction, desire”) - the mental energy of sexual attractions, desires, i.e. sexual instinct. Freud described the methods of transformation of libido." An instinctive impulse can be: a) displaced undischarged into the unconscious; b) discharged in action either through shame and morality, or through sublimation.
Sublimation (Latin “to elevate, exalt”) is a mental process that represents a switching of the energy of the sexual instinct (libido) from immediate goals (base) to goals of a non-sexual nature - socially and culturally acceptable (higher), morally approved: doing science, creating artistic works, human self-development, etc.
I (Ego) is that part of the personality that is aware of and reacts to the environment through its cognitive abilities. I am the mediator between the id and the superego. As the individual develops, differentiation of the ego and development of the superego occurs. Freud established that people differ significantly from each other in the forms and effectiveness of the activity of the ego (in particular, they can be strong or weak).
The Super-I (Super-Ego) is the highest authority in the structure of mental life, acting as an internal censor. The super-ego serves as a source of moral and religious feelings, a controlling and punishing agent, socioculturally conditioned
In other words, the Super-ego is a system of social filters. What is not passed through these filters is driven into the unconscious, which can be gotten rid of by a system of moral norms and social prohibitions, especially with the help of a sense of conscience.
The pathos of Freud's teaching lies in the demand for the constant transformation of the Id into the I - a truly humanistic (albeit very difficult) and noble work, worthy of each person and humanity as a whole.
K.-G. Although Jung began working together with Freud, he later disagreed with him. Their main differences concerned two fundamental points:
the role of the sexual principle in the mental life of the individual; understanding the nature of the unconscious.
Jung criticized Freud's pansexualism, arguing, firstly, the inadmissibility of analyzing all manifestations of the unconscious only from the point of view of repressed sexuality and, secondly, the fundamental impossibility of explaining the origin of human culture and creativity only from the standpoint of libido.
In building his original concept of the unconscious, Jung proceeded from the fact that it:
1. is not at all a dark ocean of vices and carnal desires, displaced from consciousness in the process historical development person;
2. a receptacle for lost memories, as well as an apparatus
intuitive perception, significantly exceeding the capabilities of consciousness;
3. does not act to the detriment of a person, but, on the contrary, performs a protective function, while simultaneously facilitating the transition of the individual to a certain, higher stage of development.
One of Jung's most cardinal ideas in psychology: in addition to the personal, individual unconscious, there is a deeper layer of the inner world - the collective unconscious, which has a universal superpersonal nature. Jung called the carriers of the collective unconscious archetypes (Greek “beginning, image”), which constitute its content (structure) and are inherent from birth to all people. Archetypes are diverse, the most important of them: Anima (feminine), Animus (masculine), Shadow, Persona, Self, Hero, Savior, Monster, etc. Archetypes cannot be grasped by the mind, these are some mythical timeless and extraspatial formations common to all people. These are some “dormant thought forms” in which colossal energy is concentrated. Archetypes are “image-symbols” that are adequate expressions of universal human needs, instincts, aspirations and potentials, and ultimately precede human history. Archetypes are certain pre-experimental structures that appear to a person through dreams, images, myths, fantasies, and imagination.
THE CONCEPT OF WORLDVIEW AND ITS HISTORICAL FORMS
Man is a rational social being. His activities are expedient. And in order to act expediently in the complex real world, he must not only know a lot, but also be able to do so. Be able to choose goals, be able to accept this or that
another solution. To do this, he needs, first of all, a deep and correct understanding of the world - a worldview.
Worldview is a system of views on the objective world and man’s place in it, on man’s relationship to the reality around him and to himself, as well as beliefs, ideals, formed on the basis of these views.
principles of cognition and activity, value orientations. And indeed, a person does not exist except in a certain relation to other people, family, team, nation, in a certain relation to nature, to the world in general. This attitude rests on the most essential question: “What is the world?”
Worldview is the foundation of human consciousness. The acquired knowledge, established beliefs, thoughts, feelings, moods, combined in a worldview, represent a certain system of a person’s understanding of the world and himself. IN real life worldview in the human mind is certain views, views on the world and one’s place in it.
Mythological worldview - regardless of whether it relates to the distant past or today, we will call such 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
inadequate perception by large groups of people (classes, nations) of social processes and their role in them. One of the features of myth that unmistakably distinguishes it from science is that myth explains
“everything”, since for him there is no unknown and unknown. It is the earliest, and for modern consciousness – archaic, form of worldview.
Historically, the first form of worldview is mythology. It arises at the earliest stage of social development. Then humanity, in the form of myths, that is, legends, tried to answer such global questions as the origin and structure of the universe as a whole, the emergence of the most important natural phenomena, animals and people. A significant part of mythology consisted of cosmological myths dedicated to
structure of nature. At the same time, much attention in myths was paid to the various stages of people’s lives, the mysteries of birth and death, and all kinds of trials that await a person on his life’s path. A special place is occupied by myths about human achievements: making fire, inventing crafts, developing agriculture, taming wild animals. 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 “knowledge” here has the meaning not of the traditional acquisition of knowledge, but of a worldview, sensory empathy (as we use this term in the statements “the heart makes itself felt,” “to know a woman,” etc.) d.). 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 early stages 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.
Close to the mythological, although different from it, was the religious worldview, which developed from the depths of the still undivided, 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. Creative Almighty Power – God
– stands above nature and outside 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.
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 higher values, the true path of life, and that both these values and the life path leading to them are transferred to the transcendental, otherworldly realm, not to the earthly, but to the “eternal” " life. All deeds and actions of a person and even his thoughts are assessed, approved or condemned according to this highest, absolute criterion.
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.2. STRUCTURE OF WORLDVIEW Since the main issue of worldview is the attitude of man to the world, this attitude, linking the world and man into a subject-object system, presupposes a certain interrelation of the components that make up the structure of this
Mythology and religion as the first forms of worldview The student knows the essence of the mythological worldview only theoretically; his idea of religion is more complete, as religious faith and believers exist today. The general scheme of the period of dominance of mythology will be
Forms of worldview Philosophy occupies a fundamental place in human culture. Philosophy plays a huge role in the formation of worldview. Worldview is a holistic view of the world and man’s place in it. In the history of mankind, there are three main forms of worldview
Interest-bearing capital and commercial capital in their relation to industrial capital. Older forms. Derived forms Trade and interest forms are older than the form of capitalist production, industrial capital, which is the basic form
AT THE SOURCES OF WORLDVIEW Bertrand Arthur William Russell was born on May 18, 1872 into an old English aristocratic family. His father, Viscount Amberley, was the third son of John Russell, Whig leader and British Prime Minister 1846–1852 and 1865–1866. Noble birth
Types of WORLDVIEW Introduction to metaphysics INTRODUCTION In the vast ocean of world existence, the human self occupies an insignificant place, but with a bold thought it strives to embrace the whole world, to give itself an account of the fundamentals of the structure of the universe, to understand what the world is as a whole,
2) the relationship between the development of the relative form of value and the equivalent form. The degree of development of the relative form of value corresponds to the degree of development of the equivalent form. However - and this is important to note - the development of an equivalent form is only an expression and
2) The relationship between the development of the relative form of value and the equivalent form. The degree of development of the relative form of value corresponds to the degree of development of the equivalent form. However - and this is important to note - the development of an equivalent form is only an expression and
II. THE PROBLEM OF AN OPTIMISTIC WORLDVIEW For us Westerners, culture is that we simultaneously work for our own improvement and the improvement of the world. Is there, however, a necessary connection between outwardly directed activity and
IV. RELIGIOUS AND PHILOSOPHICAL WORLDVIEW World religions reflect gigantic attempts to arrive at an ethical worldview. Religious thinkers of China Lao Tzu (born 604 BC), Confucius (551-479 BC), Meng -tzu, (372-289 BC) and Zhuangzi (c. 369-286 BC)
2.2.1. The basis of the “habitual” worldview The modern “average” worldview of the majority of people of almost all religious and ideological systems (including those that are considered atheistic, or people who do not think about religions at all) is based on
2.2.4. The basis of a correct worldview A mosaic worldview can also differ in the principles of organization, the direction of constructing the interconnections of semantic units in a mosaic picture of the world - a mental tree. Previously, a system of limiting generalizations and
Worldviews of state and process In short, the creation of the concept of fluxion, or derivative, that is, speed at a given point, led to a change in ideas about the world. When we measure shorter distances and shorter times, the world suddenly changes. We are moving out of the sphere
About creating a worldview It is difficult to accept something that changes the picture of the world. It is impossible to accept what destroys it. It's not cheap to buy a new one. Only a creator is able to create his own
Man is the most perfect creature in the world. He constantly asks questions, asking the most various questions: What is the Universe? What is a star? What is love? There are many of these questions. In the process of searching for answers to them, a person acquires knowledge, experience, and begins to think about the world order, about the place of man in it, about the fate of humanity, about life, about death. All this leads to the formation of his worldview.
Worldview is a system of generalized views, ideas, and assessments that provide a holistic vision of the world and a person’s place in it. Term "worldview" was introduced by a German philosopher I.Kantom and literally meant - attribute of human consciousness. Therefore, a worldview is not just a generalized idea of the world, but a form self-awareness person.
Since for a person the whole world turns out to be divided into two parts: into my own “I” and “not I”, i.e. world, which includes nature, society, culture and relationships between people, then the question about man's relationship to the world and is fundamental question of worldview.
The main question of worldview indicates that the worldview itself is a complex spiritual phenomenon, which consists of such elements How:
- knowledge - This is the basis of a worldview. Worldview does not include all knowledge, but vital knowledge for a person, which reveals the essence of the relationship between man and the world;
- beliefs – it is a strong belief system that is established in a person's mind. Beliefs can change and the reason for this is new knowledge, which is constantly being refined and supplemented;
- values- is it positive or negative attitude to the phenomena of the surrounding world. They embody the special attitude of people towards everything around them in accordance with their needs and interests;
- ideals – it is an imaginary model of perfection to which one should strive as the ultimate goal. The peculiarity of ideals is to be ahead of the reflection of reality;
- faith - This is a form and way of perceiving social information, values, and ideals of social life, which are not determined by practical experience, but are accepted as obvious facts. However, faith is interconnected with doubt. Doubt is an obligatory moment of the meaningful position of any thinking person. The presence of doubt in the worldview of an individual is expressed in the positions: dogmatism – unconditional acceptance of a particular point of view, system of orientations or skepticism – disbelief in anything, non-acceptance of any point of view;
- living standards- these are patterns, standards of activity that have developed historically, as certain rules of behavior.
Worldview has its own structure , which is based on human physiological and psychological mechanisms and means of understanding the world, namely: mind, feelings, will, etc. Hence, in the structure of the worldview the following is distinguished:
- attitude – this is the emotional and psychological level of worldview. This is surprise, fear, admiration, loneliness, grief, despair;
- worldview – this is the active level of worldview, which includes the experience of forming cognitive ideas about the world;
- worldview – this is the cognitive-intellectual level; it is a system of general concepts, judgments and conclusions about the world as a whole and man’s place in it. The worldview can be: 1) ordinary, that is, everyday, when it is based on sensory experience, traditions, faith; 2) theoretical , which is based on knowledge of laws, scientific theories and principles. Theoretical worldview is the highest stage in the development of a worldview. Obviously, mastering it is the main task of the entire process of human development and improvement.
Hence, worldview is the integral integrity of knowledge and values, mind and intuition, intellect and action, critical doubt and conscious conviction. Hence, the worldview fulfills such functions (i.e. work): 1) cognitive and orientation (which is provided by worldview knowledge and assessments); 2) socio-practical (which is based on ideological beliefs and principles of activity).
Worldview is historical. What does it mean? This means that the worldview of a person and society is constantly changing. For example, in different eras there were different types of worldview systems :
1) cosmocentrism in the era of antiquity, where the focus of study was nature and the Hellenic sages of the 7-6 centuries BC. they sought to recognize the single essence of everything around them;
2) theocentrism, characteristic of the Middle Ages 5-15 centuries, where all the basic concepts of medieval thinking were correlated with God;
3) anthropocentrism, characteristic of the Renaissance of the 14th-16th centuries, where man felt and realized himself as the center of the Universe. This understanding of the worldview gives rise to the need to highlight not only its historical types, but also its historical forms.
Historical forms of worldview, which have been formed throughout the history of mankind, there are mythological, religious And philosophical. Let's look at them.
Mythological worldview- This is a universal form of worldview that is characteristic of the entire primitive society. Its uniqueness lies in the fact that the first worldview of all ethnic groups was mythology. Mythology translated from Greek language means: mifos – legend And logos – doctrine . Mythology tried to explain the world through the transference to it of the properties and qualities that characterized man himself, as well as relationships between people.
Myth, as the first form of worldview, combined the rudiments of knowledge, religious beliefs, early forms art. Myth is an undivided form of knowledge, which is called syncretism. For mythological worldview the following peculiarities :
1) merging of thoughts and actions;
2) the personal “I” and the world were merged into one;
3) the absence of differences between the object and the subject of activity;
4) anthropomorphism – transfer of human properties to nature;
5) imagery (the world was perceived in images, and not in concepts);
6) the main thing was to justify the connection of the individual with the clan.
The mythological worldview is captured in fairy tales and legends, which is typical for all peoples without exception, because they all went through a unique primitive stage in their development of society. With the development and complexity of life forms, mythology ceases to satisfy a person and the need for a new worldview arises. This worldview was religion.
Religious worldview is a set of ideas, beliefs, beliefs that are based on the supernatural. Supernatural- this is something that does not obey the laws of the universe. The essence of the religious worldview is doubling the world: on the real world, in which man lives, and the supernatural, which man perceives on faith. The way of existence of a religious worldview is faith. The external form of manifestation of faith is cult.Some stand out features of religious worldview :
1) this is a form of irrational exploration of the world, i.e. that which lies beyond the mind (emotions, will, feelings);
2) it is aimed at the inner world of a person, to his hopes and anxieties, to the search for a symbol of faith;
3) exists in an ordinary, everyday form;
A religious worldview emerges in the era of division of labor. Over time, it becomes the worldview of the past, an expression of man’s powerlessness before natural and social elemental forces, the individual’s separation from reality. It is being replaced by a philosophical worldview.
Philosophical worldview- This is the highest form of worldview. It begins where and when a person tries to understand the world and figure out his place in this world. The term "philosophy" in the 6th century. BC. introduced by the famous mathematician and thinker Pythagoras : “Life is like games: Some come to compete, others to trade, and the happiest come to watch.” This term is of Greek origin and literally means "love of wisdom" or "maid of wisdom", "slave of Sophia" , and in ancient Rus' they simply called her "philosophy" . The term philosophy in European culture was enshrined by Plato, who believed that philosophers are people who discover the secrets of nature, human life, teach to act and live in accordance with nature and the requirements of life itself. Thus, philosophy is a special type of knowledge, namely “sophian” knowledge, which is understood as wisdom. Features of the philosophical worldview there is that:
1) it is characterized not by a sensory-figurative form, as in mythology and religion, but by an abstract-conceptual form of exploration of the world;
2) this is a theoretical form of worldview;
3) religion and mythology coincide with the corresponding worldview, and philosophy forms the core of the scientific worldview;
4) philosophy in understanding the world is based on scientific knowledge;
5) philosophy seeks to pose and solve the absolute problems of human existence;
6) philosophy explores the cognitive, value, socio-political, moral, aesthetic attitude of a person to the world.
As we see, a philosophical worldview is a theoretically formulated worldview and it tries to solve the main worldview problems through thinking.
Thus, the formation and development of a worldview is a historically continuous process. All historical forms of worldview are dialectically identical: the religious worldview grows out of the mythological and is formed along with it, since mythology is its basis; The philosophical worldview historically arises on the basis of the mythological and religious and together with them, since it answers the same questions posed by myths and religion. It is no coincidence, therefore, that the spiritual life of various periods of human history is to a certain extent characterized by all types of worldviews, with the possession of one of them. At the same time, the direction of improving the worldview is clear: from the mythological through the religious to the philosophical. In the culture of savagery (primitive society) there is still neither religion nor philosophy, and in the culture of barbarism there is no philosophy.
The theme of the XXII World Congress of Philosophy, “Rethinking Philosophy Today,” suggests that the time has come to take a different look at philosophy. But in what direction should we approach its rethinking? What to rethink in a situation that states: “there is not one philosophy, there are many of them”? On the other hand, as soon as philosophy arose, it immediately began to be rethought and remains in this state to this day. In the second third of the 19th century. Against the background of neo-Kantian judgments about the subject of philosophy, provoked by Windelband, a truly serious situation was created for a radical revision of philosophy. Neo-Kantians saw in philosophy a theoretical-cognitive essence and reduced it to the doctrine of values. Along with neo-Kantianism in the 19th century. another theory was formed. It was associated with the discovery of a materialist understanding of history (or, what is the same thing, materialist dialectics), which allowed people in earthly conditions to transform the world and realize their social essence. F. Engels expressed the idea of rethinking all history from the position of a materialist understanding of history. At the same time, he did not ignore the question of the old philosophy, which ends with Hegelian philosophy. In that turmoil of opinions, the voice of F. Engels was not heard. Now we can say that such work can be done only in certain social conditions, together with the natural and human sciences on a dialectical-materialistic basis. During Soviet power Efforts were made to develop Marxist theory. In the process of restructuring social life In Russia, bourgeois theory was revived, the development of materialist dialectics ceased, and in theory the country went backwards.
Social theories formed on the basis of private ownership of the means of production date back several tens of hundreds of years. Materialist dialectics has existed for a little over one hundred and fifty years, a significant part of which was and is under extreme conditions. And even during this time she has done a lot.
The existing image of Western European philosophy was formed in ancient Greece thanks to the works of Aristotle. As is known, this period is associated with the slave-owning mode of production and the completion of the third historical social division of labor - the separation of mental labor from physical labor. Professional activities were formed. The panorama of the current situation in the social form of life allows us to highlight large areas of social consciousness that were a reflection of social existence. Among them are political, legal, religious and a number of others. These include philosophy as a form of social consciousness. It is a professional activity. Its “task” is a generalized idea of the universe as a whole, which is searching for the beginning of all beginnings. This is a purely intellectual form of activity. It resides in the realm of thought and is separated from practical life. Her entire “practice” represents neurodynamic changes in the human cerebral cortex. Reason leads to the ordering of the universe in the consciousness of a person, which lies outside his head; builds it, including his own life. This is the essence of a specialized form of brain activity.
Along with the professional activity of the mind (caused by the division of physical and intellectual labor) as a limited area, man has a natural tendency to unite thought and action corresponding to thought. This is a manifestation of the universal existence of man, regardless of a specific form of life, as his natural essence. In the system of historical division of labor, the unity of thought and action does not leave a person, but does not characterize him as a specialist.
The two identified trends in the specifics of human life are correlated in such a way that, being in the conditions of the historical social division of labor, a person initially represents a socially inferior life, divided within himself. On the one hand, the lack of integrity of social existence is predetermined by the presence of a biological part that requires a metabolic process that satisfies biopsychophysiological grounds. On the other hand, being included in the fabric of society, a person in these circumstances is forced to perform certain social functions, which are predetermined not by the internal need of his own natural existence as a free universal creative being, but as a necessary external one, extinguishing its biophysiological basis.
Under these conditions, forms of social consciousness exist, among which philosophy takes place. Two circumstances distinguish philosophy from other forms of social consciousness. First of all, this is the desire to reproduce a single picture of the world in holographic form. Here it behaves as a professional form of activity. Along with this, it has (thanks to its semantic side) the corresponding human nature - the love of wisdom. Only humans have this side. These two circumstances distinguish philosophy from other forms of social consciousness: a person who is in a limited form of being never realizes its requirements, but he, being in a limited form, is always guided by its premises and has a corresponding result that constantly takes a person beyond his own limitations .
People have different attitudes towards philosophy. Some recognize it as science, others deny it. Regardless of this aspect of the matter, everyone notes its ideological character.
The article provides an analysis of the concepts of “worldview” and “historical form of worldview” and highlights their essential features.
In our opinion, there are three historical forms of worldview: mythical, religious and philosophical. In this regard, the question arises first of all about clarifying the content of the worldview, its place and role in social development and, in particular, in philosophy.
1. Semantic and metaphysical aspects of worldview
The use of the term “worldview” can be found in literature of any rank in a broad and narrow sense. Worldview in broadly understood comes from the totality of all views on the world. In a narrow sense, a worldview presupposes only metaphysical views expressed by a set of images and ideas or a system of concepts and categories that are subordinated to “the main issue of worldview, which determines the place of people in nature, their historical origin and purpose.” At the same time, the main question of worldview is defined as the question of the relationship of thinking to being, that is, the main question of philosophy. Sometimes a worldview is understood as “the personal beliefs of an individual thinker, brought into a system.” IN Everyday life people and from the position of common sense, the word “worldview” is used as a systemic view of people on the world as a whole and the place of man in this world. This is the general outline of the understanding of worldview in reference and encyclopedic literature.
If you look at the current state of the word and term “worldview” and its use both in fiction, scientific and metaphysical literature, then we can identify several approaches to its understanding. In the encyclopedic dictionary, “worldview” is presented as “a system of generalized views on the objective world and the place of man in this world, on people’s attitude to the reality around them and to themselves, as well as their beliefs, ideals, principles of cognition and activity determined by these views.” In the philosophical encyclopedia, published during the years of Soviet power, “worldview” is defined as “a generalized system of a person’s views on the world as a whole, on the place of individual phenomena in the world and on his own place in it, a person’s understanding and emotional assessment of the meaning of his activities and the destinies of humanity , a set of scientific, philosophical, political, legal, moral, religious, aesthetic beliefs and ideals of people." The “New Philosophical Encyclopedia,” published in post-Soviet times, notes that a worldview is “a system of human knowledge about the world and about man’s place in the world, expressed in the axiological attitudes of the individual and social group, in beliefs about the essence of the natural and social world.” It is easy to notice that the academic approach to understanding the worldview considers it rather in a theoretical-cognitive structure than in the social-practical area of existence associated with a specific “normative-regulatory” sphere of life of all people in society. The assessment of other signs exhibited by a person is no exception: “the meaning of his activities and the destinies of humanity,” which also do not leave the conceptual apparatus of man.
By assigning a leading and determining place to the theoretical-cognitive process in understanding the worldview, we one way or another limit the meaning and influence of the worldview on the objective system of people’s social life. It turns out that the worldview, merging into the structure of a person’s relationship to the world, along with other forms of interaction between people and reality, represents only another plan within the framework of the theoretical and epistemological understanding of the world. And then it does not represent any peculiarity, unlike other forms of a person’s relationship to the world (scientific, aesthetic, etc.). But this is not so, because worldview is a holistic, and not a partial form of people’s attitude towards the world.
It is wrong to reduce worldview only to the epistemological side. This could be accepted if we assume that in the structure of the world as a whole there is nothing else besides epistemology. But, as you know, in addition to the theoretical and epistemological side, there is also a practical attitude of people towards the world, which is included in the structure of the worldview. Theoretical understanding of social and natural phenomena has great importance in people's lives, but it is not limited to this form of relationship. Social life contains an epistemological aspect only as one of the parts of its own existence. In turn, the practical development of areas of social phenomena, although it is of decisive importance in people’s lives, does not exhaust the latter as an independent basis, for social life also contains an epistemological (theoretical) aspect as one of the parts of its own existence.
Under conditions of private ownership of the means of production, these two sides, which constitute the essence of man as a single social being, are at different poles of social life. They manifest themselves as specialized forms of activity that reduce man to the animal level. But in its essence, man is a free universal-universal creative being, whose daily life should proceed as a free universal-universal creative process. While in professional activity, a person discovers himself as a partial one-sided being. It is an appendage to the production process.
Worldview historically acts as the last and highest form of the human race’s relationship to the world objective reality. With its content, it removes all the richness of both real and illusory relationships of individuals to the world.
We do not set ourselves the task of highlighting and classifying all the diversity of human relationships to the world (this should not be done here), but we will pay attention only to the immediate, adjacent, sensory-rational relationships: worldview, worldview, worldview. Along with this, one can distinguish another series of human relations to the world: attitude and worldview. It is clear that all of these phenomena express a person’s direct relationship to the world, where the nature of the relationship depends on the social and specific forms of interactions of individuals with the outside world. At the same time, all these concepts highlight general and particular aspects in people’s attitude to the world. They are common where they show the attitude of man and society to the world. Their difference is manifested in the fact that each time they record certain relationships of a person in terms of their specific way of interacting with the world. Without going into the particular differences between each of the forms of relations of a person or society to the world, of which there are quite a lot, we note once again that the concept of “worldview” is the highest and last for people living on Earth.
Supreme because it is such a relationship between man and the world that expresses the interaction of man with the world and the world with man, leading to a general change in both the first and the second. It is the latter not only due to the fact that there is no such concept that would surpass its content, reflecting a continuous relationship leading to the mutual change of the world by man and the world of man in earthly conditions (that is, it is not followed by any other that removes it concept), but also due to the fact that it removes all lower-level family relationships, going beyond their limits.
Going beyond limitations occurs due to the emergence of a new element - a specific method of human action, predetermining a previously established understanding of the world. It follows that the main content of a worldview lies not only in understanding the world in its integrity (this is a worldview), but also in the specific transformative interactions of man (social practice) and society on the world and the world on man and society as exhaustive of the integrity of reality.
Worldview, understood only in the theoretical-cognitive aspect, is in fact not the highest relationship of a person to reality. It is a worldview that limits itself to one side – thinking. Logically and semantically, within the framework of common sense, such use of the word “worldview” is justified and fair. But in the field of metaphysics as universal existence, such a concept does not exhaust all the real richness of human life and the world.
At this point we will stop and try to explain what was said. It is known that the last form of sensory cognition (idea), located in the context general theory knowledge (a logical-gnoseological act), in relation to the world as a whole, reveals itself in a sublated form in the first intention of generalization (a palely expressed “rational” form). Representation in the structure of human cognition is capable of generalizing the information received from sensation and perception and “building” an image of an object that is not directly in front of the senses. The representation at the psychophysiological level has a complex structure. On the one hand, it is devoid of any practical action of its own contemplation. On the other hand, it represents, as it were, a latent form of contemplation, expressed in the ability to generalize the characteristics of an object obtained as a result of sensation and perception. The idea is freed “from practical... shackles,” rising above them, surveying “with a free gaze... inner and outer life.”
At the same time, the absence of practical action does not deprive one of contemplation of action as such. Here it manifests itself in sensory-mental procedures, which are accompanied by neurodynamic processes occurring in the cerebral cortex. The physiological process of contemplation begins with a direct connection between the researcher and the cognizable object through direct contact, vision, which manifests itself in the fact that the pupil runs through and feels the contour of the object (A.L. Yarbus), which from the retina of the eye enters the area of the brain responsible for the visual analyzer . As a result of this movement, the most general characteristics of the object are “built up”. This is what Kant calls "empirical intuition". Empirical contemplation represents a specific contact of an individual with the perception of a fragment of real reality (an object). The individual, as if in an “intellectual”, “mental” way, with “inner vision”, grasps what is happening from the general characteristics of the object so that it gives rise to an idea. Thanks to the representation (and it contains sensation and perception in a meaningfully captured form), the individual (through reflection of the object) removes concrete sensory images of the world in the form of an integrated, generalizing factor, in the form of an image. This “image” is reproduced in the “I”’s own inner world. When an individual connects with an object through vision (direct connection) and displays it in a holistic way (feedback), there is no contemplation as such; here there is empirical contemplation, snatching a fragment from reality (its external form). An idea is formed on the basis of empirical contemplation. Contemplation as such begins to arise when, in the process of direct communication, a person has an ideal model (image, diagram), which, based on feedback (reflection), is perceived by the inner “I”. This model (image, scheme) is formed in the individual’s head. It is “located” next to the inner “I”. This model (image, diagram) reflects the ongoing events of reality and exists in a person’s head in such a way that it “distinguishes” itself from the inner “I”. A “gap” forms between the inner “I” and the model. This "space" separates them from each other. The inner “I” directs its action to the emerging model (image, diagram) in the cerebral cortex. When the inner “I” makes a direct connection with the model (image, diagram), then contemplation as such takes place. Therefore, one’s own contemplation, contemplation as such, is a direct connection of the inner “I” with a model (image, diagram), but not with a real object, which is formed as a result of the manifestation of sensation, perception and representation. Contemplation is a mediator between the last form of sensory cognition (idea) and the first form of rational cognition (concept), that is, it takes place in both feelings and thinking. According to Kant, contemplation is “the way in which knowledge directly relates to them (objects. – V.A.) and to which all thinking strives as a means." Kant believes that sensibility “generates”, “generates” intuition (this is empirical intuition). But contemplation does not limit itself to the sensory side, for ultimately contemplation has to do with thinking. The difficulty in determining the place of contemplation in the structure of cognition is characterized by a contradiction: existing “as a representation before any act of thinking,” it is located in the area of direct intellect.
The mind is in its own higher development through worldview represents not only mental, but also practical actions. This was theoretically conceptualized by Kant in his Critics. Mental and practical actions are meaningful, so the practical is the main aspect of the worldview.
In the content of the mind, the worldview is an abstract reflection of the world (only in the sphere of reflection). Worldview is “busy” with understanding processes and objects. It comprehends the specific space in which a person is located, comparing it with the meaning for which it “lives” and at the same time gives an interpretation to all this. The view “pays attention” not so much to the worldly vanity (although it can note this) in which a person lives every day, but to that “transcendental height” (into a single beginning), to which the worldview (not his business) does not reach and practical activities realizes himself in the world.
As a rule, thinkers, when speaking about worldview, often have this aspect in mind and dwell on it. But the worldview does not remain within the limits of only a theoretical (mental) motive that comprehends the integrity of the world, but receives its practical implementation on the basis of a worldview. Worldview is capable of seeing not only something lying in front of a person (this is a matter of worldview), but also to see the beginning of the world invisible to man, lying “far” beyond the boundaries of his perception, and to carry out a specific relationship with it. It expands the boundaries of everyday understanding of the world and inclines people to practice mastering new objects in their living space. Even if we strictly focus only on the formal side of the use of these concepts, then in this case we have the opportunity to give preference to the term “worldview” as superior to both worldview and worldview. For the worldview (in the utmost respect) exists only thanks to the worldview: if there were no worldview, there would not be that space of the world covered by thought that the worldview masters. The basis for such an act is not only the position contained in the word “worldview” in the form of the prefix “voz” as directing the gaze to the top, the beginning. In addition, in the word “worldview” there is an independent word “to see.” It means not only “look”, “watch”, “see”, but also “understand”, “comprehend the visible in action”. Therefore, here understanding (worldview) turns out to be an integral part of the worldview, which allows us to talk about the worldview as higher in relation to the worldview, which “sublates itself” in the worldview.
At the same time, in metaphysical (philosophical), scientific and fiction literature there is no distinction between the analyzed concepts. Very often they are replaced and identified. For example, instead of the concept “worldview” the concept “worldview” is used or vice versa. Thus, in the article “Worldview”, published in the “New Philosophical Encyclopedia”, the term “worldview” is used as a synonym for the term “worldview”. The author of the article, pointing to the use of the concept of “worldview” by Hegel in “Lectures on Aesthetics,” writes that “Hegel uses the concept of “theoretical worldview” to characterize the ideological position of the artist.” This quote is taken from the 14th volume of Hegel’s works, in which the “Lectures on Aesthetics” are published, to which the author of the article “World Outlook” makes reference. But this page of Hegel’s work “Lectures on Aesthetics”, translated into Russian, uses the concept of “theoretical worldview”, and not worldview. Judging by the subject index to this volume, the translator in this part of the lectures does not use the term “worldview”, but resorts to the term “worldview”. Therefore, the above quote may sound like this: “Hegel uses the concept of “theoretical worldview” to characterize the ideological position of the artist.” This is exactly how this phrase is given in volume 14 of Hegel’s works “Lectures on Aesthetics,” published in 1958. As a result, the same German term is translated in different ways, which makes it possible to substitute concepts. We associate this situation with the technical side of translating the word “worldview” from German language into Russian, which provides a certain basis for identifying the terms “worldview” and “worldview”, where these words are perceived as identical. And there is nothing special about this: this is the specificity of the term “worldview”. The bad thing is that, by referring to a specific source (“Lectures on Aesthetics”) and quoting from it, the author of the article “worldview” takes liberties in citing the source. This means that due attention is not paid to their differences. The fact that scientists do not pay attention to the rigor of the use of the analyzed concepts is also evidenced by the fact that Hegel’s “Lectures on Aesthetics,” published in the period 1968–1973. in the publishing house "Art" under the title "Aesthetics" in 4 volumes, they use this term differently. Here the concept of “worldview” is included in the subject index (as an independent heading). At the same time, this index also contains the term “worldview,” which is characterized as “successive stages of certain worldviews and their artistic formation.” This circumstance suggests that the authors of the translation of “Aesthetics” into Russian lose sight of the difference between the concepts that interest us. Our words are also confirmed by the fact that the analyzed passage in the third book of the Lectures on Aesthetics, where the concept of “worldview” is used, is conveyed in “Aesthetics” by the concept of “worldview”. If the author of the article “Worldview”, published in the “New Philosophical Encyclopedia” (in examining Hegel’s use of the term “worldview”), would have referred not to the “Lectures on Aesthetics”, published in 1958 in Russian translation, but to “Aesthetics” or the original, then there would be no confusion in the use of the terms “worldview” and “worldview” in Hegel’s “lectures on aesthetics.” At the same time, we would have the same understanding of the analyzed terms in the indicated works of Hegel.
Man is always the center of all events occurring in society, and he manifests himself not only as a theorizing subject, but above all as a practically active being. In order to carry out a specific social and practical action, a person needs knowledge (more precisely, understanding) of this action. Transformative change in the world requires that people understand the origins, means, and ends of their actions. This means that a person initially manifests his attitude to the world from an understanding of the general picture of the world and only in accordance with it begins all his transformations.
Worldview, understood as a set of views on the world, that is, in the epistemological aspect, excludes a person from the world and places him above the world in the form of an observer, a methodologist. In this situation, a person is alienated from the real world and acts as a transcendental, intellectual statistic, recording events occurring in the world. This follows from the position of the “total view of the world,” which excludes concrete practical action of a person.
In reality, a person is not like that. Even when he acts as a methodologist (although the latter state of affairs, strictly speaking, cannot be considered strictly human, but is possible only in the structure of biosocial being), his actions acquire a social form of behavior and characterize him as an active being. It follows that the understanding of worldview as a person’s highest relationship to the world in the form of a set of views on the world does not exhaust the fullness of reality, since it is limited only by a direct intellectual, mental act.
2. The concept of “historical form of worldview”
Ordinary consciousness reacts to the concept of “historical form of worldview” in a direct way. It comes from the literary, semantic, commonly used meaning of words presented in language dictionaries and reference books. Since the reference word this concept is the term “worldview”, insofar as the interpretation of this concept comes down to the fact that “historical form” means a worldview that undergoes changes depending on certain historical and epoch-making events, periods and trends of chronological order.
In the metaphysical understanding, the situation seems to be somewhat different. Along with the general use of linguistic forms and semantic meanings of words, which are a necessary side of the communicative function in society, there is also a meaningful, conceptual use of terms in scientific and theoretical fields. They take the form of the same symbols and words as in the common language. But unlike the word, the term is given a slightly different content. And in this case, turning to language dictionaries is useless. Indeed, if we proceed from the generally accepted meaning of the word “worldview”, relying, for example, on the dictionary of the Russian language, then it should be perceived by us as “a system of views, views on nature and society.” Having accepted this meaning, we must talk about worldview in the aspect of people’s views and opinions on nature and society, which corresponds to the word’s own semantics, but does not correspond to the content of the term used in the context of theoretical knowledge. It turns out that people “view” the world, that is, they fix their gaze or direct their vision to something that takes place “above”, and through this procedure they form a holistic picture of the world (worldview) within the framework of mental acts. However, people’s view of the world is such a connection with the world that turns a person not only and not so much into a contemplator, but into a doer (like returned vision into the world, overturned with the opposite sign). Man as an active social individual is not excluded from the real world; in thinking, he stood above the world and turned, directed his gaze towards it with the goal of transforming the world, and this is where his actions end. This situation is a necessary point in all scientific and theoretical activities. But the attitude of people, of man, to the world is not limited to this. It has already been said that a person’s direct connection with the world at the level of contemplation makes it possible to display and record the observed world in mental forms and systematize it with the internal intellectual “I”. This contributes to the formation of an understanding of the world. A person in this state can highlight his place in the previously contemplated world. At the same time, people (persons) do not go beyond the boundaries of the mental act, they remain in it. Can such a state of people (humans) be called the highest form of their relationship to the world? I think it's impossible. The denial of this position is based on the fact that worldview and worldview, however, like other, simpler relationships of people (man) to the world, are an integral part of mastering the world in the form of its knowledge, that is, the penetration of thought into its essence. Society understands the world in order to find out its content, and not in order to entertain itself and be surprised by the world (although this may occur outside of social production). Man, in accordance with his essence, carries out life in such a way that he changes the world, in accordance with his needs, the laws of nature, the laws of his own and social existence. No matter how much knowledge a person has, it is meaningless if it does not receive its concrete implementation. Only through direct or indirect action (practice), organized on knowledge, can people live.
The worldview consists of two parts: understanding the world And real life practices, according to the prevailing understanding of this world, which guides individuals in the system of social relations.
Worldview accompanies every person’s life. There cannot be a person outside of the worldview. Only man has a worldview; the animal, despite the fact that it has a soul (Aristotle), is deprived of it. The historical form of a worldview exists on the basis of a common understanding of the world developed by the entire society, which is guided in everyday life by both each individual and society (for the most part) as a whole. Therefore, when we talk about historical forms of worldview, then by “historical form” we mean a situation where the overwhelming majority (the bulk) of people of a particular society, living in a certain time period, in a certain spatial coordinate, are guided in their actions and act on the basis of a certain common worldview. All practical actions of people are carried out depending on the worldview developed by a significant majority of individuals.
In the social life of people there are only three historical forms of worldview: mythical, religious and philosophical. There are no other historical forms of worldview. There are many types and types of worldviews. The concept of “type of worldview” can be given many meanings. The concept of “type of worldview” refers to individual actions of people carried out on the basis of a specific understanding of any aspect of reality. “Type of worldview” for me means a structural division into individual and social activities, the determinant of which is a certain worldview. The “form of a worldview” presupposes a holistic organization of the aggregate actions of people taken on the basis of the worldview they have developed. The difference in the understanding of the concepts “historical form of worldview” and “form of worldview” is that the second concept is smaller in scale than the first: it manifests itself in the conditions of a single or several societies. The historical form extends to the joint activities of all (the overwhelming majority) of people living on earth, who in their daily lives are guided by a single picture of the world that they have developed. The form of a worldview is limited to the regional social conditions in which people act based on their worldview.
The first historical form of worldview was mythical (it should not be confused with mythological as a stylization of a mythical form), the “role” of which was reduced to the possibility of the survival of humanity as a generic community. It arises simultaneously with the appearance of ancient man (possibly Australopithecus) and ends (presumably) on the verge of the extinction of the Neanderthal man (Homo habilis) and the appearance of the Cro-Magnon man (Homo sapiens). Researchers who studied the surviving primitive tribes (Wundt, Taylor, Lévi-Bruhl, Lévi-Strauss, Fraser and many others) noted the presence of a mythical form of worldview among these tribes. Homer and Hesiod introduced a stylized form of mythical worldview - mythology.
Religion as a historical form of worldview is a “sublated form” of the mythical worldview. Its main “purpose” is related to the problem of preserving the human race. Her highest level development - the unity of man with God. But she cannot achieve this on her own. Philosophy as a historical form of worldview, which is a “sublated form” of religion, is capable of solving this “task.” This position follows from Aristotle’s remark that first philosophy is theology. This means that philosophy is a kind of continuation of religion in the implementation of the general trend of development, expressed in the fact that the mineral strives for the plant, the plant for the life of the animal, the animal for human life, and man for the Divine life (Aristotle). It follows from this that the movement towards Divine life begins with religion, but does not end with it. Based on the theological understanding of God, philosophy as a historical form of worldview leads a person to divine life. Philosophy as a form of social consciousness is not capable of this task. Its influence extends only to partial, one-sided (abstract) life. It is tied to the comprehension of fragments of life, but claims to express the entire universe. Hence the different attitudes towards it: some people see human greatness in it, others treat it as an empty phenomenon that does not provide any utilitarian benefit, and in this regard, represents useless knowledge for humans. Such extremes fail to define the real meaning of philosophy as a professional field. In my opinion, modern philosophy is a preparatory stage for the formation of philosophy as a historical form of worldview.
In modern conditions, philosophy is considered not as a historical form of worldview, but as a form of social consciousness that arose during the period of the social historical form of division of labor. The historical social division of labor has shaped professional types of both material and spiritual social production. One of the many types of spiritual production is philosophy. This is her lowest level.
Worldview represents a strategic tendency to unify the practical and theoretical in the context of public life. In addition to worldview, there is ideology in society. Ideology plays the tactical role of a theoretical state structure in order to implement the tasks facing a specific method of production. It is entirely possible for a situation in which ideology and worldview can be intertwined in such a way that it will be impossible to draw a line between them. But this is characteristic of those social systems in which antagonism has been overcome. In such societies, a worldview begins to take the place of ideology.
Applied to current state world community (it is inherently class-based), the specific role of universal “ideology” is played by religion as a historical form of worldview. And in this regard, I believe, firstly, at the present time and for a long time the situation will persist that, against the background of classism, religion will perform a universal ideological function in society (but not in the state). And, secondly, the spiritual development of people will proceed in such a way that the social-class structure and scientific progress will be of secondary importance for the vast majority of contemporaries. This is not a disregard for the social-class approach and scientific progress of social development. This says that the bulk of people in the world have not yet matured to understand the place and role of both the social class structure and science in the life of society. The state body partly understands this. This applies not only to developing countries, but also to industrialized ones. In this regard, there is no need to talk about the formation of a unified picture of the world and the corresponding mode of action of all people. Until now, the societies existing on Earth are isolated government systems, and people are in disunity both within their communities and between societies.
Developing a unified picture of the world (worldview) is not an individual, but a universal matter. Worldview is manifested through a specific way of action of people (in Aristotle, Kant, etc. - behavior). It is carried out on the basis of previously developed and “ removed form» the worldview of reality by man and man by reality as a single whole. This idea can be expressed schematically in another way: a worldview is a guide to action, and a worldview is an action guided by an understanding of this world. A worldview is not just a set of views on the world and a person’s place in this world, but represents a specific interaction between a person and the world, as a result of which, on the basis of a certain worldview, a specific mutual change of both a person and the world is carried out in accordance with a previously developed understanding. A worldview is formed on the unity of the entire positive heritage of the human race. Historically, it looks like its entire contour manifests itself depending on the attitude towards the means of production, of which there are essentially two: public and privately owned. The first forms the life of people on public property to the means of production as their natural, generic existence. The second “unites” people on a private relationship to the means of production as a partial basis dividing people. It is a temporarily acquired sign of the “joint” life of people and exists only as long as private ownership of the means of production remains. These two ways of life mainly predetermine both the material and spiritual life of every person. Today the world is dominated by partial, incomplete (lack of integrity) people's lives. And no matter how intellectually developed a human individual is, his thought processes are associated with a corresponding way of life. This confirms the dialectical-materialist view, the basis of which is the materialist understanding of history. The materialist understanding of history is scientific. It is the algebra of understanding the nature of man and society. In conditions of private property (arithmetic level), it is able to manifest itself partially, indicating both the tendency to form a socially homogeneous society and specific actions leading to the natural life of society and man. Its full implementation is a distant prospect, associated with the elimination of internal social antagonism.
As long as people in their daily lives proceed from the satisfaction of their psychophysiological needs as the first vital needs, the spiritual determinant of a unified understanding of the world will be religion as a historical form of worldview, the meaning and content of which is expressed in the preservation of humanity.
With the development of dialectical-materialist teaching, the place of religion will be “taken” by philosophy as a historical form of worldview. Until this happens, philosophy acts as a form of social consciousness.
So, the essential features of the historical form of worldview are: 1) a single picture of the world(worldview), shared by the vast majority (the main part of society) of people living on Earth, on the basis of which the corresponding 2) a specific form of activity, a specific way of affirming their life: “it is necessary to return, to restore the understanding of philosophy as a way of life”
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