The main features of the historical form of worldview. Historical types of worldview Historical forms of worldview briefly
QUESTION 1: WORLDVIEW AND ITS HISTORICAL FORMS.
Basic concepts: worldview, worldview, attitude, mythology, religion, philosophy, scientism, epistemological, values, ideal, belief
1. Concept
2. Structure (psychological and epistemological)
3. Types of worldview (individual (personal) and public)
4. Types of worldview (everyday, scientific, scientistic and anti-scientist)
5. Historical forms(mythology, religion, philosophy)
Worldview-- the highest level of ideological development of the world; a developed worldview with complex interweavings of multifaceted relationships to reality, with the most generalized synthesized views and ideas about the world and man.
Attitude- the first stage of a person’s ideological development, which represents a sensory awareness of the world, when the world is given to a person in the form of images that organize individual experience.
Mythology(from the Greek mythos - legend, legend and logos - word, concept, teaching) - a way of understanding the world in the early stages of human history, fantastic stories about its creation, about the deeds of gods and heroes.
Religion- a form of social consciousness that is characterized by belief in the supernatural, as well as the associated behavior of people, determined by faith and reverent attitude towards certain values (God, gods, nature, culture, society, nation, power, wealth, etc.).
Philosophy-– special shape knowledge of the world, developing a system of knowledge about the fundamental principles and foundations of human existence, about the most general essential characteristics human relationship to nature, society and spiritual life in all its main manifestations.
Scientism(Latin – science) – absolutization of the role of science in the cultural system, in the ideological life of society.
Epistemological- characteristic of epistemology (the study of knowledge), characteristic of it.
Values- the most important components of human culture along with norms and ideals (good, good, evil, beautiful and ugly, etc.)
Ideal-– image, prototype, concept of perfection, the highest goal of aspirations
Belief- the belief that a proposed idea or system of ideas should be accepted on the basis of existing grounds.
1. Concept:
Worldview- a system of principles, views, values, ideals and beliefs that determine both the attitude to reality, the general understanding of the world, and life positions, programs of people’s activities.
2. Structure (psychological and epistemological):
Psychological structure: system of knowledge, views, a person’s attitude to the world, in choosing a life position, awareness of duty, ideals.
Epistemological structure: the main role is played by natural science knowledge (physical, biological, etc.), mathematical, sociological, economic, etc.
Types of worldview (individual (personal) and public)
individual and social, which is refracted in the forms of social consciousness, ideology, in the social ideal, social position.
Types of worldview (ordinary, scientific, scientistic and anti-scientist)
Ordinary- represents a set of views on natural and social reality, norms and standards of human behavior, based on common sense and the everyday experience of many generations in various spheres of their life. Unlike the mythological and religious worldview, it is limited, not systematic and heterogeneous.
Features: focus on the area and those values that are determined by the society in which the individual lives.
Scientific worldview - is a system of ideas about the world, its structural organization, the place and role of man in it; this system is built on the basis of scientific data and develops along with the development of science. The scientific worldview creates the most reliable general basis for the correct orientation of man in the world, in the choice of directions and means of his knowledge and transformation. The relationship between understanding and explanation of important objects or phenomena studied by science is a problem of philosophical science.
Features: correspondence of our ideas to actually existing facts of reality.
Scientistist worldview in its most complete form is characterized as a belief in
that scientific knowledge is the only reliable one, that the scientific approach must penetrate all areas of human life and organize the entire life of society.
Anti-scientist worldview
Historical forms (mythology, religion, philosophy)
1) Mythology is a fantastic reflection in the primitive consciousness of reality
2) Religion is a form of consciousness, based. on belief in supernatural forces, cat. influence a person's destiny and the world. The peculiarity of mythology and religion is that they have a spiritual and practical nature and are closely related to the level of human development of the surrounding world and its dependence on nature and everyday life.
3) Philosophy - is the structure of a worldview, a theoretical basis. Referring philosophy to the worldview forms of human culture, one of the essential features is highlighted: the worldview in philosophy appears in the form of knowledge and is of a systematized, ordered nature, based on clear concepts and categories. It is philosophy, in contrast to private scientific knowledge, that considers the world as an integrity, its universal laws and principles of unity, connection and development, the place and role of man in the world system. The features of philosophical knowledge include a complex structure, theoretical, and largely subjective nature. This is a set of objective knowledge and values, moral ideals of its time.
It is subject to the influence of the era, the influence of previous philosophical schools, is dynamic and inexhaustible in its essence, studies both the subject of knowledge itself and the mechanism of knowledge, deals with eternal problems: being, matter, movement, etc.
II. Types of philosophy
by place of origin: distinguish Indian, Chinese, Greek, Roman, English, German and other philosophical systems (knowledge),
depending on historical time(philosophy of the era of slavery (before the 5th century), the Middle Ages (V-XV centuries), the Renaissance (XV-XVI centuries), the modern era (XVII-XVIII centuries), the era of capitalism (XIX centuries), the modern era ( XX-XXI centuries), etc.),
in terms of distribution and accessibility(available to everyone, intended for the general public, and accessible only to the “selected”, “initiated”),
by topic ((very conditionally) to the classical one (the foundations of its content are laid in antiquity, include the problems of the fundamental principles of the world, its knowability, variability, the role of reason in the exploration of the world by man, the meaning of human life, his values, etc. and non-classical, which considers other, very important, but related to the classical questions - the role of the subconscious in human life, the degree of scientific nature of philosophy, etc.)
according to initial settings(monistic philosophy, which asserts that the fundamental principle of the world is any single principle (monos - one) - matter, God, spirit, idea, Logos; dualistic, which puts two (dualis - dual) principles into the basis of the world structure, as a rule, nature and God, material and spiritual; and pluralistic (pluralis - multiple), which views the world as a formation based on many factors)
on the approach to the fundamental principles of the world(i.e., by clarifying what is primary, philosophy is divided into materialistic and idealistic.)
according to the way of knowing(dialectical philosophy, which asserts that the world is in constant change, development, and all its elements, components, processes and phenomena are interconnected; metaphysical philosophy, which considers the world in static conditions, and its fragments as isolated from each other and absolutizes them; phenomenological philosophy, which claims to be a universal method of revealing the meaning of objects and comprehending truth through the direct perception of ideal, reliable entities (phenomena); hermeneutic philosophy as a theory of interpretation of the world, events and phenomena using “pre-conception”, “pre-understanding”.)
III Main functions of philosophy:
1. Worldview (contributes to the formation of the integrity of the picture of the world, ideas about its structure, the place of man in it, principles of interaction with the outside world);
2. Methodological (consists in the fact that philosophy develops the basic methods of understanding the surrounding reality);
3. Epistemological (one of the fundamental functions of philosophy - the goal is correct and reliable knowledge of the surrounding reality (that is, the mechanism of cognition));
4. Axiological (consists in putting forward new values and ideals);
5. Integrating (consists in the integration of ideas, beliefs, beliefs of the individual, as well as ways and means of achieving chosen life goals).
Forms of self-awareness.
A person’s focus on knowing his physical (bodily), mental, spiritual capabilities and qualities, his place among other people is the essence of self-knowledge.
Self-esteem - This is the component of self-awareness that includes knowledge about one’s own self, a person’s assessment of himself, and the scale of significant values in relation to which this assessment is determined.
Self-control - processes by which a person is able to control his behavior under the contradictory influence of the social environment or his own motives.
Self-esteem- feeling self-esteem
One of the first questions about self-awareness in European culture Socrates puts it, proclaiming his famous attitude “know yourself.” However, he understood self-awareness in the form of self-knowledge. In the philosophy of the Middle Ages, problems of self-consciousness were analyzed in the context of the study of the human soul and its abilities. A fundamental role in the development of problems of self-consciousness was played by the philosophy of the New Age, and in particular, the philosophy of R. Descartes with his famous formula cogito ergo sum (“I think, therefore I exist”). According to Descartes, the only thing that is really and consistently given to a person is his own “I”, the fact of his thinking. Self-awareness was thus based on the immediate reality of the psyche, which meant that to a person’s inner gaze his spiritual life was revealed as it really is. An important contribution to the development of the idea of self-awareness was made by the philosophy of I. Kant, who asserted the dependence of human cognition and self-awareness on the a priori (pre-experimental) structures of the human mind. However, in both Descartes and Kant, reason played the basis of the processes of consciousness and self-awareness. Self-consciousness was reasonable in Hegel's philosophy, where it was understood not only as an ability of human nature, but as a manifestation of the Absolute Spirit. Later, irrationalistic tendencies appeared in Western philosophy in the interpretation of self-consciousness. Reason ceases to be regarded as an essential human ability. Thinkers proceed from the fact that, together with reason and its norms, subjective preferences, thinking stereotypes, prejudices, and social motives penetrate into the activity of self-consciousness. Special contemplation takes the place of reason.
Thales (625-547 BC).
1. Reminiscent of life wisdom. The hardest thing is to know yourself, the easiest thing is to give advice to others
2. Statements that represent a kind of transition from life’s wisdom to philosophy, but not yet one’s own.
"What is older than all things? God, for he is unborn."
"What is strongest? Necessity, it is irresistible...."
"What is the wisest thing? Time, it...."
3. Own philosophy, his understanding of the world. In it, he sets out the entire system of knowledge in the form of 2 sets of ideas: the complex " water" and the "soul" complex
Anaximander (610-546 BC). introduced the concept of the first principle of all things - “arche” (“beginning”, “principle”) and considered apeiron to be such a first principle. In the IPeron the opposition of hot and cold arises; their struggle gives birth to the cosmos; The hot appears as fire, the cold turns into heaven and earth. For the first time in history, Anaximander expressed the idea of evolution: man, like other living beings, descended from fish.
Anaximenes (585-525 BC). Student of Anaximander. According to his teaching, everything that exists comes from primordial matter - air- and returns back to it. Air is infinite, eternal, mobile. As it thickens, it first forms clouds, then water, and finally earth and stones; when it thins out, it turns into fire. Here you can see the idea of transitioning quantity into quality. Air embraces everything: it is both the soul and the universal medium for countless worlds of the universe.
Heraclitus of Ephesus (544-483 BC) According to Heraclitus, the primacy of nature - fire, because he is most capable of change and is mobile. From fire came the world as a whole, individual things and even souls. “This cosmos, the same for everything that exists, was not created by any god or man, but it always was, is and will be an eternally living fire, measures that light up and measures that go out.” Sensations are the basis of cognition. However, only thinking leads to wisdom. If something remained hidden from the light perceived by the senses, it could not hide from the light of reason.
Pythagoreans- followers of Pythagoras and the island of Samos (580-500 BC). The Pythagorean school, which gained particularly great influence in the 4th century BC, made valuable contributions to the development of mathematics and astronomy. However, having absolutized the abstraction of quantity and separated it from material things, the Pythagoreans came to the conclusion that quantitative relations are the essence of things. Thus, by discovering that a quantitatively defined interval underlies musical tones and harmony. In the era of the decline of the ancient slave society, the Pythagorean mysticism of numbers was assimilated and resurrected in Neoplatonism and Neopythagoreanism.
Philosophy of Protagoras.
A prominent representative of the senior sophists was Protagoras (5th century BC). Protagoras expressed his philosophical credo in the statement: “Man is the measure of all things that exist, that they exist, and non-existent, that they do not exist.” This means that as a criterion for assessing the surrounding reality, good and bad, the sophists put forward the subjective opinion of a person:
nothing exists outside human consciousness;
nothing is given once and for all;
what is good for a person today is good in reality;
if tomorrow what is good today becomes bad, then it means that it is harmful and bad in reality;
the entire surrounding reality depends on a person’s sensory perception (“What seems sweet to a healthy person will seem bitter to a sick person”);
the world around us is relative;
objective (true) knowledge is unattainable;
there is only a world of opinion.
One of Protagoras’ contemporaries is credited with creating the work “Double Speeches,” which also leads to the idea of the relativity of being and knowledge (“Disease is evil for the sick, but good for doctors”; “Death is evil for the dying, but good for gravediggers and undertakers.” ) and teaches the young man to achieve victory in an argument in any situation.
Protagoras’ attitude towards the gods was also original and revolutionary for that time: “I cannot know about the gods whether they exist or not, because too many things hinder such knowledge - the question is dark, and human life is short.”
Philosophy of Socrates.
The most respected of the philosophers related to sophistry was Socrates (469 - 399 BC). Socrates did not leave significant philosophical works, but went down in history as an outstanding polemicist, sage, and philosopher-teacher. The main method developed and applied by Socrates was called “maieutics”. The essence of maieutics is not to teach the truth, but to use logical techniques and leading questions to lead the interlocutor to independently find the truth.
Socrates conducted his philosophy and educational work in the midst of the people, in squares, markets in the form of an open conversation (dialogue, dispute), the topics of which were topical problems of that time, relevant today: good; evil; Love; happiness; honesty, etc. The philosopher was a supporter of ethical realism, according to which: 1) any knowledge is good; 2) any evil or vice is committed from ignorance.
Socrates was not understood by the official authorities and was perceived by them as an ordinary sophist, undermining the foundations of society, confusing young people and not honoring the gods. For this he was in 399 BC. sentenced to death and took a cup of poison - hemlock.
The historical significance of Socrates' activities is that he:
Contributed to the dissemination of knowledge and education of citizens;
I was looking for answers to the eternal problems of humanity - good and evil, love, honor, etc.;
Discovered the maieutics method, widely used in modern education;
He introduced a dialogical method of finding truth - by proving it in a free debate, and not by declaring it, as a number of previous philosophers did;
He educated many students who continued his work (for example, Plato), and stood at the origins of a number of so-called “Socratic schools.”
Socratic schools."
“Socratic schools” are philosophical teachings that were formed under the influence of the ideas of Socrates and developed by his students. The “Socratic schools” include:
Plato Academy;
school of cynics;
Cyrene school;
ligary school;
Elido-Erythrian school.
Plato Academy – religious and philosophical school, created by Plato in 385 BC, which aimed to study philosophical problems, venerate the gods and muses and existed until the 6th century. AD (about 1000 years).
The most famous representatives of the Cynics were Antisthenes, Diogenes of Sinope (nicknamed by Plato “Socrates gone mad”).
Cyrene school – founded in the 4th century. BC. Aristippus of Cyrene, student of Socrates. Representatives of this school (Cyrenaic):
opposed the study of nature;
pleasure was considered the highest good;
Accordingly, the goal of life was seen as pleasure, happiness was perceived as the totality of pleasure, and wealth as a means to achieve pleasure.
Megara school founded by Socrates' student Euclid of Megara in the 4th century. BC. Representatives: Eubulides, Diodorus Cronus.
The Megarians believed that there was an abstract supreme good that defies precise description - God, reason, life energy. The opposite of the highest good (absolute evil) does not exist.
In addition to philosophical theoretical research, the Megarians carried out active practical activities (in fact, they were engaged in sophistry) and received the nickname “disputants.”
Representatives of the Megarian school (Eubulides) became the authors of well-known aporias, that is, paradoxes (not to be confused with sophisms) - “Heap” and “Bald”, with the help of which they tried to understand the dialectic of the transition of quantity into quality.
Aporia “Heap”: “If you throw grain on the ground and add one grain at a time, then at what point does a heap appear in this place? Can a collection of grains become a heap after adding one grain?”
Aporia “Bald”: “If one hair falls out of a person’s head, then at what point does he become bald? Is it possible to determine a specific hair, after the loss of which a person becomes bald? Is it possible to establish a line separating “not yet bald” and “already bald”?
The meaning of Plato's philosophy.
Plato Academy.
Plato's Academy is a religious and philosophical school created by Plato in 387 in the nature of Athens and which existed for about 1000 years (until 529 AD). The most famous students of the academy were: Aristotle (he studied with Plato, founded his own philosophical school - the Lyceum), Xenocritus, Kraket, Arxilaus. Clitomachus of Carthage, Philo of Larissa (teacher of Cicero). The Academy was closed in 529 by the Byzantine Emperor Justinian as a hotbed of paganism and “harmful” ideas, but during its history it managed to ensure that Platonism and Neoplatonism became the leading directions of European philosophy.
Topic 22. Questions of knowledge in the philosophy of modern times.
French thinker René Descartes (1596-1650) stood at the origins of the rationalist tradition. His rationalism (lat. reasonable) assigned a central place to reason in the theory of knowledge, reducing the role of experience only to the practical verification of data from mental activity. Without rejecting sensory knowledge as such, Descartes believed that it should be subjected to detailed (skeptical) criticism. He argued that the initial reliability of all knowledge is the thinking I - consciousness, mastering surrounding things and phenomena with the help of its activity. A distinctive feature of Descartes' philosophy is its dualism. The thinker believed that all things consist of two independent substances independent of each other - souls and bodies (spiritual and material). He considered the spiritual to be indivisible, the material - divisible to infinity. Their main attributes are thinking and extension, respectively. Moreover, according to Descartes, spiritual substance contains in itself ideas that were inherent in it initially and not acquired through experience - the so-called innate ideas.
Outstanding Dutch thinker Benedict Spinoza (1632-1677). This system is based on the doctrine of a single substance. It is set out in his famous work “Ethics”. Spinoza believed that there is only one substance - nature, which is the cause of itself, i.e. does not need anything else for its existence. The thinker emphasized: “Under substance I mean that which exists in itself and is represented through itself...."
According to the teachings of Spinoza, only such attributes of substance as extension and thinking are open to man. This thesis clearly opposes the views of Descartes, who considered extension to be an attribute of material, and thinking to be a spiritual substance. According to Spinoza, substance is one, i.e. The thinker's views are characterized by monism1, in contrast to the dualism of Descartes. Speaking from a monistic position, Spinoza substantiated the position of the substantial unity of the world.
In the field of the theory of knowledge, Spinoza continued the line of rationalism. He contrasted intellectual knowledge (the truths of which are deduced both through evidence and through intuition) to sensory knowledge, belittling it. The philosopher denied experience the ability to provide reliable knowledge; he did not see in experience, in practice, a criterion for the truth of knowledge.
English thinker Francis Bacon (1561-1626) went down in history as the founder of empiricism - a philosophical trend that recognizes sensory experience as the main or even the only source of knowledge based on experience and through experience. The guiding principle for Bacon was the principle (which was later recognized as fundamental by another English philosopher, his follower - D. Locke): “There is nothing in the mind that has not previously passed through the senses.” However, Bacon prioritized cognitive activity not isolated sense perceptions, but experience based on experiment. According to the thinker, sciences are pyramids, the only foundation of which is history and experience.
Bacon believed that in order to achieve true knowledge it is necessary to get rid of four types of delusions - “idols”. These are “idols of the race” (prejudices caused by the nature of people), “idols of the cave” (mistakes inherent in certain groups of people), “idols of the square” (words that do not clearly reflect reality and give rise to false concepts), “idols of the theater” (misconceptions, caused by uncritical assimilation of other people's opinions).
Contributing with his research to the emergence of empirical natural science, Bacon proposed as its main method the inductive method, the description of which is found in Aristotle and which Socrates followed. The English thinker viewed induction not as a means of narrow empirical research, but as a method for developing fundamental theoretical concepts and axioms of natural science. He attached, one might say, universal significance to induction.
Bacon's famous motto: "Knowledge is power"
German philosopher Gottfried Wilhelm Leibniz (1646-1716) put forward the doctrine of the plurality of substances. He called these independently existing substances monads. According to Leibniz, the essence of each monad is activity, expressed in a continuous change of internal states. The Thinker wrote: “I maintain that no substance can naturally be inactive, and that bodies also can never be without motion.”
Leibniz believed that each monad, which is an independent unit of existence and capable of activity, has a spiritual, immaterial character. Commentators on this teaching sometimes call the monad a kind of “spiritual atom.” According to Leibniz's teaching, the monad is not sensually comprehensible: it can only be comprehended by reason. Plato's thought about the world of ideas that can only be known through reason (intuition) clearly varies here.
The monadology created by Leibniz recognizes that monads develop, but at the same time there is an endless process of gradual changes that do not lead to the emergence or death of monads. The influence of monads on each other does not lead to a change in their internal definition. Each monad - it is a kind of independent world, which, however, reflects the entire world order.
B). Non-acquisitive and money-grubbing.
At the end of the fifteenth century. a famous dispute arose between the Osiphlites (money-grubbers) led by Joseph Volotsky and non-covetous people led by Neil Sorsky And Vasily Patrikeev.
-Non-covetous people were opponents of monastic land ownership and the rich church. Main is the development of spiritual culture.
-Osiflyans advocated for a strong and wealthy church, which is capable of fulfilling divine destiny together with the supreme power.
In this dispute The Osipites won. The struggle between heretical and intra-church ideological trends led to the emergence Russian scholasticism.
Church schism...
Kierkegaard believed that philosophy should turn to a person, his small problems, help him find a truth that is understandable to him, for which he could live, help a person make an internal choice and realize his “I”.
The philosopher highlighted the following concepts:
inauthentic existence - a person’s complete subordination to society, “life with everyone,” “life like everyone else,” “going with the flow,” without awareness of one’s “I,” the uniqueness of one’s personality, without finding a true calling;
true existence is a way out of a state of oppression by society, a conscious choice, finding oneself, becoming the master of one’s destiny.
True existence is existence. In his ascent to true existence, man goes through three stages:
1. aesthetic;
2. ethical;
3. religious.
At the aesthetic stage, a person's life is determined by the external world. A person “goes with the flow” and strives only for pleasure.
At the ethical stage, a person makes a conscious choice, consciously chooses himself, and is now driven by duty.
At the religious stage, a person is deeply aware of his calling, fully acquires it to such an extent that the external world does not have much meaning for him, and cannot become an obstacle to a person’s path. From this moment until the end of his days, a person “carries his cross” (by becoming like Jesus Christ), overcoming all suffering and external circumstances.
Philosophy of M. Heidegger.
Martin Heidegger (1889 – 1976) was involved in developing the very foundations of the existentialist understanding of the subject and tasks of philosophy.
Existence, according to Heidegger, is the being to which a person relates himself, the fullness of a person’s being with specifics; his life is in what belongs to him and what exists for him.
Human existence occurs in the surrounding world (called by the philosopher “being in the world”). In turn, “being in the world” consists of:
- “being with others”;
- “being oneself.”
“Being with others” sucks a person in and is aimed at his complete assimilation, depersonalization, transformation into “like everyone else.”
“Being oneself” simultaneously with “being with others” is possible only if “I” is distinguished from others.
Consequently, a person, wanting to remain himself, must resist “others” and give up his identity. Only in this case will he be free.
To defend your identity in the surrounding world that absorbs a person - the main problem and human care.
Background and origins.
By the 20th century, the sciences made a big step forward: biological and psychology. The non-intellectual components of personality were discovered and explored, as a result, ideas about a person and the motives of his activities changed.
Philosophical origins of Freudianism:
1) The teachings of Plato, in Plato’s philosophy there is the concept of Eros - this is one of the cosmic principles, a force that governs the world and determines many human actions, and man is also present;
2) Schopenhauer's theory, Love is not a rational force, it is a manifestation of the will that is unconscious to man and contrary to reason;
3) Hypnosis sessions, namely, that a person performs actions, and then he explains them.
According to Freud, there are 3 parts to the personality structure:
It (Id) - the unconscious or subconscious, close to the concept of will in Nietzsche and Schopenhauer, is uncreated desires and aspirations based on biological reasons:
-Libido- the most important thing according to Freud, the sexual instinct, manifests itself in different ways, also includes love for oneself and loved ones, the direction of the instinct changes with age. The suppression of these complexes can result in dangerous neuroses.
- Aggression- aimed at people.
- Thanatos- desire for death.
Me or Ego it is consciousness or mind.
Superego, superconsciousness - the system of prohibitions and norms that dictates society appears later than everyone else (internal controller).
Freud believed that much stronger than man the unconscious helps, everything else quickly collapses when consciousness changes.
The demands of the unconscious and superego are often opposite, they collide in the mind and sometimes cause neuroses (mental deviations), most often there are inexplicable fears. negative and positive reactions (like any color).
Neuroses can be dangerous or make a person unhappy; to combat them, he developed the practice of psychoanalysis.
The personality is subjected to psychoanalysis through random conversation, dreams in symbolic form, unmotivated actions, look for reservations and mistakes. According to Freud, a healthy person does not exist.
Freud believed that society arose thanks to prohibition; before that it was an animal. This is the subject of his work “Totems and Taboos.”
For a person, one of the ways to free yourself from neuroses can be Sublimation - redirection of the energy of the unconscious into the cultural channel.
More often these are sports, politics (the most complex conflicts with the father). religion and creativity.
Neo-Freudianism:
K.G. Jung- a student of Freud, he condemned Freud for exaggerating the role of libido in the unconscious, in his opinion this is only a special case of self-preservation; and criticizes for recognizing only the individual unconscious.
He introduces the concept of the collective unconscious, saying that it is primary, and on its basis the individual unconscious is formed, the origin of the collective is not explained.
Collective unconscious- this is what distinguishes nations; It takes millions of years to develop and changes very slowly, the mechanism of inheritance is not clear, the collective unconscious is inherited biologically, therefore, without living where it was born, it can manifest itself in the future.
The collective unconscious underlies the Archetypes (images and ideas about everything: mother earth; hero), they are expressed in language, mythology, religion and art.
Archetypes- this is a storehouse of collective experience, they are very important for the people; Particular attention is paid to the process of suppression of cultural Archetypes.
The suppression of Archetypes begins in new times because... Industrialization and secularization begins, people focus on improving life through science and reason, and culture becomes forgotten, which can be very sad (ethnocentrism - one people is better than everyone else).
Such a phenomenon as fascism is a phenomenon of mass psychosis, similar to individual psychosis.
Cause of racial psychoses- this is the Western path of development, and the Eastern one supports the collective unconscious to the detriment of the personal principle. According to Jung, there may be a third path of development that combines the collective unconscious and the rationalistic, but this is a matter for the future.
The Doctrine of Being
Being can be understood as an object(subject) possessing various characteristics, or, conversely, as a sign(predicate) which is attributed to objects. In the first case being is conceived as a single, eternal and infinite beginning (substance) underlying all things. In the second case being turns out to be a special property that belongs to some things and is absent from others (for example, when they say that this thing “is”, it “exists”, and another “does not”).
Even at the dawn of philosophical thought, everything was expressed and thought out possible relationship categories of being and non-being: there is only being, and there is no non-being (Parmenides), there is both being and non-being (Democritus), being and non-being are one and the same (skeptics). Heraclitus considered any change (becoming) as a mutual transformation of being and non-being. All things change every moment, like rivers. Their existence is replaced by non-existence, and vice versa.
All later teachings about the relationship between being and nothingness, to one degree or another, go back to these ancient theories and represent their further development in other, more complex and specific forms. It's about no longer so much about being as such, but about what should be considered true being.
Monistic and pluralistic concepts of being .
Philosophical theories that assert the internal unity of the world are called
1.Worldview
We already live in the 21st century and see how the dynamics of social life have increased, 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. Formed through observation of nature, labor 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 depth, completeness from the influence of other types of worldviews. For this reason, ordinary worldviews 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 types of 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 social development, in the form of public consciousness.
Myths - ancient tales different nations about fantastic creatures, about the affairs of gods and heroes.
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 of inadequate perception by large groups of people ( classes, nations) 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 give an answer to such global questions as how the world as a whole came about and is structured, to explain various phenomena nature, society in those distant times, when people were just beginning to peer into the world around them, just beginning to explore 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 special kind 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 in 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. We stood up to him proudly high mountains, born of the Earth, and the ever-noisy Sea spread widely. Sky, Mountains and Sea are born from mother Earth, they have no father. Further history the generation of the world is associated 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 to the present day. 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.
The religious worldview is represented by the 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, common feature faith in Jesus Christ as the God-man, the savior of the world. Main source creeds 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.
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.
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.
In our time, religion plays no small role, more religious educational institutions have begun to open, and in pedagogical university and school practice the direction of cultural representation of religions is actively developing within the framework of civilizational approach, 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, 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 at all times). 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 of 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 at the highest level of its 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.
WORLDVIEW, ITS HISTORICAL FORMS. STRUCTURE OF WORLDVIEW.
Worldview is a system of views on the world that determines the place and role of a person in this world. The specificity of a worldview is not simply due to the fact that it is a view of the world (science also provides a view of the world). Worldview is not just knowledge about the world and man, but also grade a person of his place, position in the world, his role, purpose. There is no worldview if this value relationship of a person to the world does not exist. What does peace mean to me? And what do I mean in this world? Will the world for a person be something cozy, safe, harmonious, rationally arranged, knowable, or something uncomfortable, dangerous, disharmonious, chaotic and unknowable? Accordingly, a person can evaluate himself in different ways: an insignificant insect, a toy in the hands of blind forces, Robinson, lost in the icy, cold and vast expanses of the universe, the conqueror and transformer of nature, the crown of creation, etc.
Thus, worldview is a set of views, assessments, norms and attitudes that determine a person’s attitude to the world and act as regulators of his behavior.
Worldview is an integral formation of public and individual consciousness. In the structure of the worldview, 4 main components can be distinguished:
1) educational: based on generalized knowledge - everyday, professional, scientific, etc. It represents a concrete scientific and universal picture of the world, the thinking styles of a particular era or people;
2) value-normative component: values, ideals, beliefs, beliefs, norms, etc. One of the main purposes of worldview is that a person could be guided by certain public regulators. Value- this is the property of some object or phenomenon to satisfy the needs and desires of people. The human value system includes ideas about good and evil, happiness and unhappiness, purpose and meaning of life
3) emotional-volitional component: for the implementation of knowledge and values in practical behavior, it is necessary to master them emotionally and volitionally, transform them into beliefs, as well as develop a certain psychological attitude toward readiness to act;
4) practical component: a person’s real readiness for a certain type of behavior in specific circumstances.
Based on the nature of formation and method of functioning, the following are distinguished:
– life-practical level(it develops spontaneously and is based on common sense, extensive and diverse everyday experience).
– theoretical ( philosophy lays claim to the theoretical validity of both the content and methods of achieving generalized knowledge about reality, as well as the norms, values and ideals that determine the goals, means and nature of people’s activities). Philosophy is not reduced to a worldview, but constitutes it theoretical core.
So, the most important components of a worldview are knowledge, values, and beliefs.
Historical forms of worldview.
Mythology- historically the first form of worldview. It arises at the earliest stage of social development and is based on the pagan understanding of the universe. Myth – This is a specific figurative syncretic idea of natural phenomena and collective life. Myth explains and masters the world in the form of sensory-emotional, artistic images. It answers the question about the structure of the world and space, about the origin of man and craft, combines knowledge and artistic images, thoughts and emotions, reality and fantasy, brings together the natural world and the world of culture, transferring human traits to the surrounding world.
Peculiarities mythological worldview:
1) syncretism – inseparability, unity of figurative-fantastic and realistic in the perception and explanation of the origin of the world and man, phenomena and processes occurring in the world. In myth, knowledge is mixed with figurative and sensory ideas and beliefs; it does not distinguish between words and things, etc. In myth there are no boundaries between the Self and the non-Self, a person is able to turn into an animal, a bird, a fast flowing river, etc.
2) anthropomorphism – identification of natural and human, endowing natural objects and social phenomena with human appearance and properties. The myth personified natural phenomena: the cosmos was represented by a giant, the celestial bodies as gods or heroes who fought against demonic monsters that personified chaos and threatened man.
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.
Purpose of the myth: establishing harmony between man and the world, society and nature, society and man; formation of a person’s sense of belonging to the world; ensuring the spiritual connection of generations, the continuity of culture; preservation of traditions; consolidation of a certain system of values, norms of behavior in specific situations.
Religion - this is a worldview and attitude, as well as corresponding behavior and specific actions (cult), which are based on faith into the existence of (one or more) gods or spirits. Worldview constructs, when included in the ritual system, acquire the character of a creed.
The third historically established form of worldview is philosophy. It inherited from mythology and religion the entire set of ideological questions - about the origin of the world as a whole, about its structure, about the origin of man and his position in the world, the meaning and purpose of his life, etc. However, the solution to ideological problems in the emerging philosophy took place from a different angle - from the position of reason, rational reflection and evaluation. Philosophy is a theoretically formulated worldview, it is a rational-critical form of worldview.
A characteristic feature of the philosophical assimilation of reality is universalism. Philosophy throughout the history of culture has claimed to develop universal knowledge and universal principles of spiritual and moral life. Other important feature philosophical way of mastering reality - substantialism(from the Latin word “substance” - the underlying essence - the ultimate basis that allows one to reduce the sensory diversity of things and the variability of their properties to something permanent, relatively stable and independently existing). Substantialism manifests itself in the desire of philosophers to explain what is happening, internal organization and the development of the world through a single sustainable beginning.
It should be emphasized that substantialism and universalism are not two different ones, but a single characteristic feature of philosophy, for extreme generalizations in philosophy always extend to identifying the substance of all things. From the moment these generalizations began, we can talk about the emergence of philosophy.
One of the most important features of philosophical reflection is doubt. It was with doubt that philosophy began. Philosophers question everything in order to check how legitimate, reliable and strong human institutions are, to discard those that have become obsolete and to place on a more solid foundation those institutions and knowledge that have stood the test.
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, and individual characteristically individual. 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 considered their own activities to be a 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 point of view historical development religion played in society important role with the formation of new relations between people, it 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
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 of human life, practice, and culture. Philosophy is one of the spiritual formations classified as a worldview. Thus, the first task becomes obvious - to highlight the main historical forms of 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. 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, and the identification of various forms of 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 the qualitative characteristics of a worldview, it is essential that it contains 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. 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 (having been transformed) in fiction, customs and traditions, the mentality of a particular people, art, science, 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 oldest written monuments of the Middle Eastern regions do not represent complete 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 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.
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 a 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 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.
syncretism - there are no clear differences between material and spiritual phenomena;
anthropomorphism - identifying natural forces with human forces, spiritualizing them;
polytheism (polytheism) - each a natural phenomenon has its own reason - it 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 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 in 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, which is now preserved only as an auxiliary one.
At the early stage of 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 higher values, the true path of life, and that both these values and the path leading 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, to 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 in nature. 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 a theoretical level of 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. List of sources used
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