Kaliningrad State Technical University
Group 95-ZBU student
Synyugin Sergey
Cipher 2097.
Kaliningrad 1998.
Plan.
The problem of self-knowledge in philosophy Ficht.
1. Dialectics "I" "and" not me "" - the central problem of philosophy Fichte.
2. Purpose of man
Fichte
Life path and philosophical activities .
One of the eight children of the artisan-weaver, who lived in the Saxon village Rammena, Johann Gotlib Fichte (1762-1814) held children's and youthful years in great need. Only a happy chance helped him to finish school and entered the university: the local landowner drew attention to the exclusive memory of the village boy (a capable word for spending the preaching of the pastor) and began to allocate funds for his learning. Fichte studied at theological faculties at the beginning of the Iensky, and then Leipzig Universities, special attention paid to philosophy, literature, jurisprudence. With the death of the landowner, cash subsidies received, and he ended the university education in extremely difficult material conditions, he had no money even to pay the right to take the final exam.
From the pastor's career that opened before him, the Ficht refused to refuse her, which suggests that in university years he experienced the influence of freightness and began to become on his path. For a number of years, Fichte earned his living in domestic teacherhood, living mainly in the Swiss city of Zurich. The news of the beginning of the revolution in France trembled Ficht, and he hurried to return to his homeland. Arriving in 1790 in Leipzig, Fichte, however, did not find conditions there in order to practically exercise the capturing revolutionary ideals. But it was at this time that he realized the fact begun in Germany by the works of Cant of the philosophical revolution and soon became one of its leading participants.
In 1791, Fichte went to Königsberg to talk with Kant, who, however, met at first his new fan coldly, and he who, in turn, experienced frustrated from the Cantian lectures, finding them "sleeping". The ratio of Cant has changed sharply for the better when he read urgently written by Fichte in a few weeks "Criticity of criticism of every revelation." Just praising this work, the consonant of the Cantian criticism of theology. Kant helped publish it in 1792. Anonymously published work, having a success, was considered written by Kant. He revealed the name of the author, and the Fichte immediately became a celebrity, in which he saw a worthy successor and successor to Kant.
But a few more years passed before Fichte thus declared itself as a philosopher, moreover, original, independent. To a large extent, the further philosophical activity of the Fichte was stimulated by the events of the French revolution, behind which he, along with many other German intellectuals, followed sympathetic attention: in two published in 1793. Anonymous brochures Ficht decided to support the highest, Jacobin stage of this revolution, which scared From her in Germany a lot of former adherents. It is quite quickly aware that such publications themselves do little affect the German public opinion and do not lead to a change in social political orders in Germany, the philosophy appeals to philosophy as a means of changing public consciousness, and through it - and public existence. The Kant philosophy in its cash form does not consider a suitable task to solve the problem, and under these conditions it arises the idea of \u200b\u200ba solid transformation of this philosophy that eliminates theoretical flaws that have been identified by its critics. The philosophy called its own version of the "critical" philosophy of philosophy and at the beginning of 1794 introduced his Zurich acquaintances with his main provisions.
At the suggestion of Goethe, who was from 1775 by the Minister of the Duchy Government of Saxen-Weimar, Fichte was invited to the position of Professor of the Philosophy of Ien University. His lectures on "care" caused the enormous interest of students and the entire educated Society of Yen, which, along with the metropolitan city - Weimar, became in the 90s the largest cultural (primarily philosophical) center of Germany. However, in 1799, Fichte found himself forced to leave the university and in general by Jena due to the so-called dispute about atheism.
The essence of the case was that in 1798, an article by the German thinker of Friedrich Charles Forester, who reduced religion to the moral behavior of people, was published in the editable - Fridrich Ferridrich Artist, who has reduced the moral behavior of people from this point of view. Although this article, the Fichte presented the expression of his belief in the existence of God (proven, in his opinion, the reality of the "moral world order"), began to accuse him in support of atheism. Weimar authorities, set before the need to respond to these accusations, were going to restrict themselves with the inglacial "suggestion" of Ficht. However, he did not want to recognize himself in the smallest guilty of recognizing him in uncompromility. The champion of freedom of speech, Fichte, despite the threat of a publicist, publishing two of his sharp articles made an incident of publicity, in addition, giving him political acute. Fichte said that through unfair accusations of atheism, he was persecuted, in essence, for the democracy and "Jacobine characteristic of him. For the reprimand that followed this, Fichte responded with resignation. Unlike Cant, who had five years earlier in a similar situation, Fichte refused to recognize the authorities the right to condemn the theologians of the view of philosophers. A reprimand, made by Fichte, once again showed the determination of the authorities to prevent the manifestations of irregious frequency at the part of the philosophers in German universities, which forced professors of philosophy also in the XIX century. To demonstrate its loyalty towards religion and refrain from expressing atheistic views.
For several years, Fichte settled in Berlin, where he read private lectures and published new works, ^ lav in socio-historical issues. From the beginning of the XIX century. The criticism of the "headache" from the Schelling side was deployed, whom Fichte had previously considered the faithful supporter of his philosophy, and Hegel. Under the influence of this criticism, the Ficht began to transform the "headset", which actually turned out to be gradual destruction, refusal from a number of fundamental provisions. Philosophical authority Fichte remained, however, considerable until the end of his days.
In 1805, Ficht read lectures in Erlangensky, and in 1806 in Konigsberg universities. The new war, with France, ended with a crushing defeat of the Prussian troops in October 1806, the subscription and aurshtedt, led to the Occupation of Prussia - Napoleonic troops and to temporarily closure for this reason German universities. Fichte returned to Berlin and with a considerable risk for himself made public "speeches to the German nation" (they were printed soon), in which they called for compatriots to the spiritual revival, political association and the acquisition of national independence. The absence of repression on the part of the occupation authorities can be explained, apparently, firstly, the fact that Napoleon was not inclined to see in philosophers of serious political opponents in philosophers, and secondly, his intention to turn Prussia into his ally. In the "speeches ..." Ficht Along with the undoubtedly progressive ideas of the National Association and Liberation also contained the chauvinistic alignment of the Germans as a certain "chosen" people, who should spiritually lead all the European nations to save them "from internal decomposition and impending decline."
Upon establishment in 1810, the University of Berlin Fichte, despite his reluctance, was appointed Dean of the Faculty of Philosophy, and two years later, he was elected a rector of the university; But this post he occupied quite short. After the Prussian King Friedrich-Wilhelm III allocated a part of his armed forces to include them in the "Great Army" of Napoleon, who was preparing for a campaign to Russia, the Ficht in the spring of 1812 was dismissed.
The defeat of the Napoleonic Army in Russia and the subsequent entry of Prussia into the new antifrangesz coalition of European powers led to the restoration of the situation of Ficht. He again speaks with patriotic speeches in support of the liberation war. Fichte was recorded in the militia, and his wife cared for wounded. In the hospital, she infected with a typhoid. Heavyly silenced them, she began to recover. However, at this time the disease was transferred to Fichte, and he died from her at the end of January 1814.
Being at death, Fichte experienced moral satisfaction because the struggle against foreign dominion, which he gave so much strength and in a certain sense even life was crowned with success.
From an early age, Fichte was formed as a personality extremely active, and practical activity was the most important life principle for him. In 1790, informing in a letter to the bride about his unwillingness to limit the usual for the "scientist" for a purely theoretical activity, the Fichte wrote its intention "not only think", but also "act in outside of me." This kind of action is also the strongest "passion", who need satisfaction: "The more I act, the happier I feel." Hence the conscious vitality: "Act! Act! This is what we exist for what we exist. " To some extent, the activism of Fichte was undoubtedly a consequence of its temperament, but he also had a social conditioning, which determined the main thing: the specific focus of Fichtev's practical aspirations. At the heart of its practical aspiration of a democratically tuned led from the folk bases, which with delight sees, as the neighboring people, the revolutionary way is exempt from the centuries-old social oppression, and which considers this example inspiring for all peoples. Ficht directly argued the significance of the French revolution "for all mankind", qualifying it as "the richest illustration on the topic of the right and the dignity of a person" shield. by: 71. 23, 24, 118, 119).
Being in France, Fichte, perhaps, would be able to directly participate in the revolution, as its active figure (we note that at one time the Ficht was thinking about the transition to French citizenship). But in the homeland, beyond which in the detachment from his people Fichte, in essence, did not think of life, he was able to act only as a theoretical awareness, however, that theoretical activity in a certain orientation and in certain conditions may have great practical significance . "Fichte was convinced that the French revolution is a consequence of the ideas of Rousseau and ... Kant (he was clearly mistakened, but the mistake is notable as the expressions of the desire to give the same revolutionary effectiveness of the German philosophical thought). The very appeal of Fichte to Kantian philosophy was, in essence. , due to both the awareness of the requests of social practice and the realization of the inability in the then conditions, to carry out a practical-revolutionary transformation of German reality. "Since I could not change what is outside of me, I informed Fichte in the early 90s one of my correspondents. , - I decided to change what is in me. I pounced on philosophy and it is, of course, to Kantovskaya. "In it, the Ficht saw the substantiation of opportunity for a person to act as a free subject even in a world where everything seems necessary And at the phenomenal level is really such. According to the conviction of Fichte, the Cant philosophy "proved" What was previously unprotected, namely "the concept of freedom". "Directly incomprehensible, - as an inspiration exclaimed Fichte, - what respect for humanity, what power does this system gives us!" (61. 1. XXXIV). So Fichte perceived, first of all, the ethical concept of Kant, who learned about the possibility and necessity for a person to act morally in accordance with a priori duty, showing its no exploitation of empirical data. It should be noted that, moving to the positions of the Cantian philosophy, the Fichte parted with his own hobbies with spinosism, whose materialistic metaphysical determinism focused on a contemplative attitude to reality. In the controversy with such a contemplation, Fichte wrote about the appointment of a philosophical of a thought man: "Not knowledge of itself, but the act, according to your knowledge, is" your appointment ... not for idleness and reflections on yourself and not for self-billing with our pious feelings No, you exist for activity; your action and only it determines your value. " First of all, Fichte considered this assignment of man by an imperative for himself: "Very thinking should be related to my activities; It should recognize himself a means, albeit distant, for this purpose ... "(62. 72.79).
Throughout its philosophical activities, Fichte performed with the works of a socio-historical and ethical nature, which set forth how he himself determined - practical philosophy . They directly defined the goals and objectives of the practical action of people in the world, in society. However, in the conditions of the growing detection and increased criticism of the "right" of the materialistic provisions of the Cantian theoretical philosophy, Ficht concluded that it was necessary to have its essential processing in order to adequate theoretical substantiation of the possibility of effective practical action. Having believed that the genius of Canta "opens his truth, without showing him the grounds" and that Kant possesses, generally speaking, right philosophy, but only from its results, and not from its foundations, "Fichte declared in one of the letters 1793 The year that "opened a new foundation, from which it is very easy to develop the entire philosophy of the whole" and that "after a couple of years, I think, we will have such a philosophy that is obviously similar to geometry" (61. 1. XXXIV). Fichte began the implementation of this idea already in 1794, at private lectures on "nursing", in which his theoretical philosophy set out.
Note that this idea was in the Ficht, taking into account the criticism, which paid attention to inconsistencies and contradictions in the theoretical philosophy of Kant. Especially a great impression on the Ficht, the corresponding comments on Schulze. At the same time, Fichte took into account the constructive considerations of those critics of Kant, who focused on the "improvement" of its "transcendental idealism".
"Narginity" as a theoretical philosophy
The Ficht was forced to develop his "notebook" in extreme hurry, as it was put before the need to immediately state him before students in the lecture course. If Kant worked on the "critical mind criticism" for more than ten years, before he published his teaching about theoretical mind, the Fichte, appearing in Jena only with the general idea of \u200b\u200b"nursing", was located to deploy it to the system following each other and interrelated provisions only D days who finished one lecture on the other. In the course of the case, Fichte was obliged to provide students with "Abstract" students, i.e., in essence, a summary of their lectures, and "which were their publications about the new version of" transcendental idealism ", and who were inevitably sketching, even" theze ", which caused the need for their subsequent revision and quite serious processing. This is "On the concept of a teaching, or about the so-called philosophy" (1794), "The basis of general scientifications" (1794), "Essay on the features of the peculiarities of a high-currency in relation to theoretical ability" (1795), "The first introduction to the headache" (1797), " The second introduction to the headache "(1797)," experience of a new discretion "(1797). In 1800, Fichte published claiming the popularity" Clear as the Sun, a report to the general public about the true essence of the newest philosophy. " Not long before the death of the Fichte intended a comprehensive circumstance, in the form of a comprehensively developed and completed system to set out his theoretical philosophy, which he finally imagined himself, "with full clarity", a sudden death did not allow the Ficht to take for the implementation of this intention, and he It would hardly have succeeded in this, there were so great in the middle of the 10th internal difficulties in the path of the conceived enterprise and so familiar "sketch" became an essential feature of Fichtev's thinking.
Principles. The connecting link between the practical and theoretical parts of philosophy Fichte was the principle of freedom. But if in the practical philosophy Fichte Freedom understood in many ways quite realistic (at least in the Ian period), then in its theoretical philosophy, it has undergone an idealistic hoax. Fichte came to the thought that with human freedom incompatible recognition of the objective existence of things around the world, and therefore the revolutionary transformation of social relations should be supplemented with philosophical teachings that detect the conditionality of this existence by human consciousness. The Fichte's subjective idealistic teaching was considered the theoretical parallel of the French revolution. "My system," he argued in one of the letters, is the first freedom system; As the nation (French. - V. K.) liberated a person from the external shackles, and my system frees from things themselves "(quot. by: 7. 125). Moreover, Fichte believed that it was the "Healthy" for the first time gives the necessary philosophical substantiation of practical activities that realize freedom. Such a practical interpretation has led the Ficht in the position of idealistic voluntarism, gradually who has become dominant in the practical philosophy of Fichte and served as theoretical basis for eliminations from it of revolutionary content (which was mainly due to, due to social reasons). Initially, idealistic voluntarism was a substitute for revolutionary action, which arose in Germany of the end of the XVIII century. In the conditions of the impossibility of the bourgeois revolution. In this sense, Marxova assessment of the Kantian philosophy as the German theory of the French revolution may be attributed to philosophy.
Refusal to understand "things-in-one's own" as an objective reality is a prerequisite and at the same time the first step towards the transformation of the Fichte of the Cantian "transcendental idealism" into its "headache". The name that chose Fichte for his theoretical philosophy was intended to indicate its problem continuity towards the Kantian "Clean Razus criticism", claimed to find out how it is possible and what is a scientific knowledge in mathematics, natural science and metaphysics. According to Ficht, each private science relies on the principle that in it, however, is not justified, and the task of their rationale can solve, only the philosophical doctrine of science. This view corresponds to the Kantovsky, but Fichte, unlike Kant, is not included in the specific consideration of the main branches of knowledge, but is limited to the most common issue (having, of course, fundamental meaning) - on the relationship between the subject and the object. If the author of "Cleaning Rough Critics" deepens into consideration of theoretical prerequisites of mathematics and the main provisions of natural science, then in the theoretical philosophy of philosophy there is nothing of this and in its actual content it has insufficient grounds for referring to "teaching in science" (unlike the work Kant).
The purely ideal interpretation of the "critical" philosophy announced by Crate as a teaching, according to which the thing is what relies in me, the philosophy argued that "if this philosophy makes consecutive conclusions from this basis, it becomes a guide." When dropping the "things-in-one" (and the resulting discarding of the Kantian transcendental aesthetics, as the first part of the theoretical philosophy of Kant), the beginning of the "critical" philosophy should be the thinking "I", from which all the content of thinking and sensuality itself is derived. "In that, the essence of critical philosophy is, - clarified his interpretation of it, - that some absolutely installed in it as something completely unconditional and unreserved with nothing", and "Immatives criticism, because he believes in me ... "Note that although Phichte" criticism "actually became synonymous with idealism, the last term almost does not apply a philosophy for referring to his philosophy, and it is generally as possible to eliminate him, replacing the concept of" criticism ", which indicates a desire to compare it with the ideological essence of" naught (61. 1. 96).
Essentially other than Kant, understands Fichte and Dogmatism as an antipode of "critizism". According to the philosophy, "dogmatical philosophy that equates and antislays something in itself, which happens" just in a must have a higher place of the concept of a thing that, at the same time, is considered as definitely a higher concept ... ". Although this Fichtev definition It does not differ in clarity, it is still clear that it relates to materialistic philosophy, while Kant called "dogmatism" one-sided rationalistic epitology, and associated with idealistic-astic ontology. When Fichte declares that "Dogmatism Transcendentienne, for it goes beyond me" , under "dogmatism" falls the Kantov provision about "things-in-in-ourselves" as the result of the sensuality of objective realities. Without any reason, it is possible to say, the Voluntarist "dogmatism" becomes in the sign of the materialistic solution of the main issue of philosophy. The term "materialism »Fichte eliminated with even greater sequence than the term" idealism ". Thus, in the term Occasive Ficht When considering the main philosophical directions, it is definitely reversed compared to Crate, and the confused terminology applied to them unlawfully elevates idealistic teachings, and the materialistic equally wrongfully accumulates (61. 1. 96).
The approval of the Ficht deserves attention, which "since dogmatism can be consistent, spinozism is the most consistent product" (61. 7. 96). This statement is noteworthy, firstly, as evidence that Fichte under the influence of the views common in German philosophy after the "disposal about spinosis" of the views did not see the limited materialism of Spinoza, and secondly, the fact that French materialism XVIII century. It was neither understood as more consistent than Spinozovsky, nor comprehended in its specific content and substantiation. All this very simplified the task of refutation of "dogmatism", but at the same time led to the superficiality of phychtean criticism, its famous archaic.
At the same time, we emphasize that when the creature is the opposite of the opposites between materialism and idealism, Ficht made a significant contribution. It is) Fichte expressed the idea that materialism and idealism diametrically oppositely solve the question of the attitude of thinking to being. Thus, the philosophy has highlighted the philosophy with high clarity and gave its very mature definition, which became dominant in the subsequent German classical philosophy and was also taken by Marxism in the recycled form. Taketing simultaneously considered the terminological confusion, the Fichte indicated that Dogmatic was coming from being to thinking, that is, he understands the thinking as a derivative from being, secondary to him. "Critisian" same (consistent and genuine!) It goes, according to Ficht, from thinking to being, that is, treats being as a derived from thinking, secondary to him. It should be noted that the Fichte deliberately does not call this being materially, although it is about this kind of being in his arguments.
Then turning to the comparative consideration of the materialistic and idealistic solutions of the main issue of philosophy, Fichte raises the important problem of social conditionality of their attractiveness for various people. According to Fichte, the materialism ("dogmatism") is experienced by people passive, inert, contemplative in their attitude to the surrounding reality, and to idealism ("criticism") - people are active, volitional, seeking to actively act "outside." In its substance, this interpretation distorts the social functions of materialistic and idealistic philosophy in the XVIII century, when the ideological preparation of the greatest from the bourgeois revolutions of the new time was held on the basis of the first in France, and the second in the face of Fichte (Fichte alone!) Was presented - moreover For long and unsuccessfully - only an attempt to perform in this role in relation to the real revolutionary changes in France, and to the desired it (but objectively impossible at the time) with similar changes in Germany and other countries. But this Phichtevian interpretation is of great interest to understand the reasons for the subjective idealism of radical representatives of the German socially progressive philosophical thought of the 90s of the XVIII century.
The main attention on comparing materialism with idealism Fichte pays the issue of the theoretical validity of the decision of the issue of thinking to being. The denial of the materialistic solution Fichte is exhausted by the only consideration that is completely unconvincing with an unbiased approach to it: it is unclear how to transition from being to thinking. This consideration was expressed in extremely abstract form, without the slightest attempt to make critical comments against the materialistic teachings of the XVIII century, who put forward solicitatively substantiated explanations of how from inorganic matter moved to the organic world, during the development of which a person had a man. The ability to think and increasingly implementing this ability throughout the existence of the human race. As for the idealistic provision on the transition of thinking into Genesis, in the "discovered" a lot of space occupy very inventive, but also, in essence, unconvincing reasoning, designed to show the "obviousness" of such a transition.
If the Kant analysis of thinking was heading for his manifestations such as mathematical, natural science and philosophical theories, then the Fichte is aimed primarily on the living process of individual thinking facing the most ordinary things around the world, for example, on the wall of the audience, in which Fichtevian lectures were read. Offering his listeners to think this wall, Fichte then invited them to make the subject of the preceding act of his thinking. The call "Thought yourself and make sure how you do it," was specified by the indication: "Vicknie in himself; Take out his gaze from everything that surrounds you, and direct him inside yourself - this is the first requirement that the philosophy puts his student. It's not about anything outside you, but only about you very "(61. 1. 513, 413). Fichte attached a cardinal value to aware of the fact that thinking, which is subjective activities, can also make its own objects. Unreasonably washing the line between such objects and objects as external things, the Fichte argued that he managed to show the "evidence" of the transition of mental subjectivity into fundamentally any objectivity and that this is exactly the transition of thinking into Genesis. In reality, the phicht ideally reduced being to thinking and only due to the disablexion of Genesis, created visibility of its generation of the subject.
Kant expressing his opinion on this fundamental aspect of the theoretical philosophy of Ficht, said that "clean care ......... Only logic that does not reach with its principles of the material object" Cognition, but distracted from the content of this last ... try to post from Ace some The real object would be in vain, and therefore never fulfilled labor ... ". Forced to generally determine his attitude towards a" notebook "in connection with the statements of Ficht, that his" system is nothing other than the system of Kant, that is, . It contains the same look at the subject "and differs from the Kantovskaya only by the method of presentation. Kant has publicly called the" Phichte NEW Nearby to consider as "genuine criticism." Cant wrote therefore his solid intention "to burn out from any participation in This philosophy. This "excommunication" of himself from the "critical" philosophy of her patriarch Ficht was witnessingly disavowed by promulgation of excerpts from She received by the letter of Kant, who wrote that due to the worst of his age he sees himself able to work "almost exclusively only in the practical sphere" and provides "another case of a subtle theoretical formation ...". The fact that in this Kantovsky letter could be just a polite and thin ironic expression of disagreement with the "clarification" of Fichte, the latter interpreted in that habitual sense that "Kant, having achieved after the complete work of the life of old age, recognizes himself unable to delve into brand new Development "(61, 1. LXI-LXII, 410, XIV). In fact, Kant, when discussing Phykhevsky attempts, to derive objective from the subjective showed greater insight and sobriety of philosophical judgment than his opponent who was in the flourish of his mental strength. It is important that in the course of this controversy, the significant difference between the Philosophy of Philosophy from the dualistic solution of this issue was quite clearly defined. This contributed to the realization of the fact that Fichtevskoe - "Naudakhenna" is a qualitatively new form of idealized compared to the Cantian "transcendental idealism."
With the substantiation and subsequent deployment of the thesis on the transition from thinking to the existence of a phicht in a modified form, two cornerstones of the former "metaphysics" rejected by edge as insolvent were restored. First, this is the provision on intellectual intuition as a valid and fundamental means of philosophical knowledge. "Intellectual contemplation, claimed Fichte, is the only robust point of view for all philosophy. Based on it and only on the basis of it, you can explain everything that happens to consciousness. " Secondly, this is a position on the pure mind as a reliable and the only genuine creator of philosophical knowledge. "I, -spit Fichte, - In my thinking, proceed from the pure, and think it as an absolutely amateur, indefinitely through things, but defining things" (61, 7.456). The proclamation of certainty of all things "I" meant at the same time the substantiation of their cognizability for thinking. Along with Kantian dualism, Cantian agnosticism overcomed through the idealistic monism. All this together was taken, led to the fact that Phikhevsky "criticism", unlike Kantovsky, turned out to be a reducing agent of idealistic "metaphysics" and spoke himself as its updated manifestation.
Three "Fundamentals". The statement about the absolute amateurness and self-determination of the thinking "I" is the first of the three foundations in which Phikhevsky scientific research is expressed. In addition to the approach that has just considered this foundation, the Fichte also has a different, more theoretical approach that has the value of justification. In it, the initial item is the statements of identities: and there is a, or a \u003d A. By Ficht, the ability of "I" to such statements can be understood only as a consequence of the fact that the "I" itself identifier to himself that "I" is "I" "," I "\u003d" I ". Fichte insists on Tom) that in turn to understand this self-identity "I" can only as a result of the fact that it believes itself, it creates itself. This position shows the following, most adequate wording of the first foundation: "I think."
Fichte indicates that the self-adhesive "I" is inseparable from his self-knowledge, so that for "I" is characterized by a two-way activity: creative (referred to as "practical") and cognitive (referred to as "theoretical"). Introducing the concept of practice in my own theoretical philosophy, the Fichte puts the important epistemological problem of the unity of theory and practice in the process of knowledge. However, both the statement and the solution of this problem is idealistic to be mystified in "Narodakheniya". To Fichtevskaya and other similar interpretations in the German classical philosophy of consciousness activity include the remark of K. Marx, that idealism developed the question of the active side of consciousness "only abstractly, since idealism, of course, does not know actual, sensory activity as such" (1, 3. 1 ).
Deep content The first foundation gives the consideration of the Fichte within its framework of such interaction between the subject and the object, which actually includes objective reality. True, at first, Fichte gives an abundant tribute to its installation for the removal of objectivity from the thinking "I", relative to which he declares that "I must be considered not as a clean subject, as it has been considered almost everywhere, but as a subject-object .. . ". According to Fichte, in this "I" "subjective and objective mercy ... together" because in our contemplation "I think it is necessary ...". Fichtev statement about the original unity of the subject and the object as a key to understanding the subsequent "communication between the subject and the object" was included in the composition and other idealistic teachings of German classical philosophy as a fundamental position.
To the problem of reflection in the human consciousness of objective reality, the Fichte is suitable at the discretion and understanding of the fact that "one of our ideas are accompanied by a sense of freedom, others - a sense of necessity ...". Fichte explains that "Some of them are us as fully dependent on our freedom," and "other definitions of consciousness we refer, as to their sample, to some truth that should be approved independently of us, so" we find ourselves associated with the definition of these ideas "by the fact that they should be coordinated with this truth." Here under the external "truth" means a thing with which the idea of \u200b\u200bit should be consistent. The answer to the question "What is the basis of a system of representations, accompanied by a sense of need," Fichte was taken to the number of the most important tasks of philosophy. By calling the system of these ideas "Experience", Fichte said that "Philosophy ... should show the foundations of any experience" (61. 1. 413-414).
The basis of the "experience" Ficht proclaimed the ability of "I" to the opposite, that is, to the assumption of "non-I". To the discretion of this ability, Fichte went from the analysis of opposing statements, summarized by the formula - A, considering that such statements are possible because "I" believes "non-me": "How is undoubted among the facts of the empirical consciousness of the unconditional recognition of the reliability of the situation And, as undoubtedly, I anticipate some non-me. " Calling the "non-me" the whole objective reality, first of all, the world of material things, Fichte unjustifiedly believed that he was able to show the production of this reality from the activities of the thinking "I" with absolute persuasiveness. "Here," wrote the Fichte about this idealistic point of view, it is clear how the Sun is found, something that so many philosophers could not understand, not yet, on their apparent critization, from transcendental dogmatism (this is a deposit against Kant. - V. K .), Namely, that I can develop everything that only should happen in it ever, exclusively from myself, or at the same time without leaving my limits and without breaking your circle ... "(61. 1 . 81, 268). The statement "I believes not-me", which is deepening and specifically specified by Phychtevsky subjective idealism, is the second principle of "care." However, during the deployment of this item, it, filling with a certain real content, turns out to be at the same time leading to the transition from subjective idealism on the position of objective idealism.
In contrast to the thinking "I" Ficht described the "non-me" as a sensually perceived. The first character of the "non-I" Ficht tried to "live" from that, in essence, the regulations, not substantiated by the "mental education" that "I should contemplate ":" From here followed, according to Ficht, that "I should believe myself as a contemplative," in Salu, what it believes and "something contemplated", which "it is necessary to eat some non-I" (61. 1. 205). In fact, Ficht sought Explain the real fact that real objects are initially in consciousness as sensually contemplated, giving this fact, unlike Kant, idealistic interpretation.
At the same time, in the Fikhtevskaya characteristic of the activities of "I" on the assumption of "non-I" there is a lot of analogies to how in the transcendental analyst of Kanta was interpreted by the activities of the reason for the creation of the "world of phenomena". So; Fichte announces the named activity "I" unconscious. Offering this as a "explanation" that we are inevitably assumed that we will inevitably assume that we get something that we produce our own and under our own laws "(61. 1. 269). Before us, an idealistic pseudocolism of the unshakable conviction of the everyday consciousness (as well as materialistic statements of philosophers), that sensually perceived things are not generated by the human consciousness, but exist outside and regardless of it.
From the Kantian teaching about the "schematism" is dependent on the approval of the Ficht that "the assistant" is made through the imagination of the imagination. "This is undoubtedly a modification of a Kantian view on" productive imagination "and its functions. In a certain dependence on Kant, the position of Fichte is The mind as such "the ability of the Spirit", due to which "storage" and "consolidation" of what was created by the "power of imagination". "Consolidation" is actually the fact that it is as a result of the activity "It turns out our solid belief of reality things are out of us ... ". According to Fichte," the power of imagination creates reality; but there is no reality in it; only through the assimilation and mastering in the mind, its product becomes something real. "So only in the mind" For the first time perfect becomes Real, "and therefore reason can be defined as" the ability of valid "(61. 1. 206, 209, 210).
By deploying this subjectively idealistic interpretation "Non-I", skillfully using a number of the most important provisions of the Kantian teaching about the reason, the phichte then inflicts the crushing on it, although at first glance implicitly, the blow. It consists in recognizing that for "real life", "I" is not enough of its internal resources, and "I need some special impetus to I NO-I" (61. 1. 258). Researchers of Phikhevsky philosophy are fairly seen in the recognition of the need for such a "push" unconscious restoration of the main function of the Cantian "things-in-one", indicating that the "shadow" of this thing is relentlessly persecuting "scientific research", which at first strongly rejected her reality. Of course, when the transformation of "things-in-ourselves" in Fichtevskoye "Non-I", she underwent idealistic rethinking, however, at the same time, this "non-me" itself turned out to be the properties of objective reality.
The main of them is the activity of "non-I", recognized and even emphasized at this stage of "incidents" in connection with the explanation of that "suffering" (passivity), which, with the need to inherent "I" under the "contemplation", the sensual perception of them subjects . "Yane can assume any affectionative state, without believing in the non-activity," the Fichte pointed out, "but it cannot put any activity in a non-I, without putting some suffering." Note that the "Paddent" state of "I" and "Active" state "Non-I": characterize "I" and "Na-I" quite differently than in the preceding stages of "scientifications" when "I" was determined as Optical "active", and "Non-I" - as fully "suffering". "I" and "No-I" now included the definitions of your opposites and as a result of this turned out to be so similar that the Fichte himself expresses bewilderment about whether "how much I still distinguish with such conditions? For the reason for the difference between them, thanks to which the first should be active, and the second is affected by ... "(61. 1: 125, 135).
I came across this difficulty caused by the desire to understand the actual interaction of the subject and the object in the process of cognition from the standpoint of subjective idealism, the Fichte puts forward the third "the basis, which has other, objectively and idealistic meaning and will be summarized:" I "believes" I "and" I "." I "with a capital letter denotes in this foundation" Universal I ", which in the course of its creative activity is divided into" empirical "" I "and" Non-I ", otherwise called" divisible ". As Fichte writes, "I anti-imposing in I Delimo I am divisible not, no philosophy does not come outside of this knowledge; there should be every solid philosophy to him; and because it does it, it becomes a guidance" (61. 1. 87). " Universal I am called Ficht yet "Absolute". In fact, it acts in "Narchophenia" as an individual, superhuman, world spirit (and therefore the Phichtevskoe "name" I "concludes incorrectness). This "I" at an angle of view of the entire contemptive function ascribed to him may be called the spiritual substance, which quite clearly expressed the Fichte himself: "Since I am considered to cover the whole and fully defined circle of all reality, it is a substance" (61.7. 119) . This turn of "scientifications" was another one (after a similar turn of the Berklievsky philosophy at the beginning of the XVIII century.) A vividly evidence of the impossibility of building an idealistic philosophy system on a subjectivist basis. It must be said that an objective and idealistic tendency can be found already in the first sense of "discovered".
The intellectual drama Fichte consisted that he did not realize the presence of two essential idealistic tendencies in the "headset" and did not see the lack of convincing justification for the transition to the third foundation. The instructions of many thoughtful listeners of Phykhev lectures and readers of his works for this unreasonableness plunged him in extreme irritation. Attempts by Fichte to reduce disagreement with his movement of thought to their "incomprehensibility" and insisting on the fact that the named transition is "clear, like the sun," caused strong response irritation. Anselm Feyerbach (Father Ludwig Feyerbach), outraged by Phihtevsky authoritarianism when approving his "nursing", wrote: "I am a sworn enemy Fichte as an immoral person, and his philosophy, as the disgusting sophisticated sophilate, who is exploring the mind and outstanding the philosophy of fiction to the fantasy ... With the Ficht, it is not dangerous to disagree. This is an indomitable beast that does not bring any resistance and considering every enemy of his madness by the enemy of his personality. I am convinced that he would be able to play Magomet if still had magometric times, and to introduce their headache with a sword and dungeon, if his department was the royal throne "(quoted by: 73. 6. 139-140).
Drawn with subjective idealism The tendency of Phykhevsky "Hebuchius" was, in fact, the first step, unconscious and inconsistent, on the way of the smoking decisive reorientation by Shelling and Hegel, German classical philosophy on the objective and idealistic system.
Antithetic dialectic. The most important achievement of "scientifications" is the development of a dialectical way of thinking in its framework. Stripping from the Kantian "antipers" and at the same time getting rid of the dedication of its cognitive significance, the Fichte called "antithetic" as a way of activity "I" and a way of building a "notebook". Fichte interpreted the "antithetic" as such a process of creation and cognition, which is inherent in the triadic rhythm of identity, denial and synthesizing, and "the latter acts as a new assistance (thesis), followed by the need for antifue (antithesis), synthesis, etc. Thus, under the name of "antipers", dialectical principles of knowing thinking and dialectical definitions of the most acquittable reality were approved. Although in extremely abstract form, the phicht has developed an understanding of the contradictions of all things, unity of opposites and a contradiction source as a source of development.
Kantian statics in understanding categories Fichte replaced dialectic dynamics. For the Fichte of the category, this is not a cash combination of a priori forms of reason, and the system developing during the activities of "I". Since the latter is characterized at an angle of view of the interaction of the subject and the object, the post-hour of category appear in the "discretion" in fact, as necessarily having objective content, which are intellectual reflections of things. It was during the interaction of "I" and "non-I" arise, according to the phish, the categories of reality and denial, divisibility, the boundaries of high-quality and quantitative definiteness, interaction and causality. On the way of this kind of "deduction" categories of Fichte made only the very first steps, But the path discovering them turned out to be extremely promising.
This is the intended Fichte the path of "deduction" of logical laws. And they, in his opinion, are put forward in thinking as its cognitive activity develops and have ontological grounds. Thus, the law of identity is considered by Fichte as a logical expression of the first foundation, the law of contradiction and the excluded third - second limit, the law of a sufficient basis is the third foundation. The appearance of formal-logical laws as organically associated with the "anti -oth" movement and generated by them, and not alien ones, deserves attention.
With all the brevity and undevelopment of the provisions under consideration, they had a huge historical value, because they were the first sketch of dialectical logic. They attached a dialectical nature of the plan to create a meaningful logic extended by the edge and perceived Fichte.
An obstacle to the deeper development of dialectics was the absence of a thorough understanding of nature. According to the Lapidaric characteristic K.\u003e Marx, in this teaching, "metaphysically rebounded spirit in its convergence of nature ..." (1. 2. 154). This defect blocked and the development of "care as a whole, because of which the theoretical philosophy of the Fichte was from the beginning of the XIX century. In a state of an irresistible crisis and began to degrade.
Turn to theosophy . Touching in the spores with the Shelling, who reproached Phichtev's idealism for the subjectivist one-sidedness, to defend the claim of "scientifications" to be a comprehensive and only true philosophy, Fichte since 1802 began to characterize him as "absolute knowledge", which "articulated" with "Absolt" and is the only one Possible manifestation. The statement that in the "Healthy" need to "proceed from absolute knowledge", it was strikingly distinguished from the previous insistence of Fichte on a self-domestic and amateur "I" as the initial paragraph "of nutrition". Focusing on the understanding of what is an "absolute", the Fichte is gradually coming to identifying it with God, stating in the "instruction to the blissful life" (1806), that "between the Absolute, or God, and the knowledge in his deepest life root there is no separation, they both dissolve each other "(quoted by: 7, 199). Since that time, Phikhev's theory quickly loses the philosophical character and, while maintaining the name "NEOCHANCE", degenerates in fact in a non-delayed theosophy, the essence of which in the work "Incidentally in its common features" (1810) is summarized by such an passage: "... if knowledge should Still, exist, not being God himself, then, because there is nothing but God, it can still be only by God yourself outside of him; the being of God beyond his being; Its discovery in which he would be quite the way he is ... "
Purpose of man.
Not as a study, but as the outpouring of the impulse of feelings after the study devotes these sheets to their goodwires and friends to the memory of the blissful hours, which he experienced with them in the general desire to truth
Johann Gotlib Fichte
We fully measured the human spirit, we put the basis on which the scientific system can be built as the found statement of the original system in man. We are doing a brief overview of the whole. Philosophy teaches us to find everything in Ya. For the first time through I enter the order and harmony to the dead and shapeless mass. The solely through a person the domination of the rules around him is spread to the borders of his observation, and as far as he promotes further this is the latter, thereby moving on the order and harmony. His observation indicates an infinite manifold to each his place so that nothing displaces another, it makes unity in an infinite variety. Through it, world bodies are held together and become a single organized body, the luminaries rotate through it by the specified paths. Through I am approved by a huge staircase of steps from depriving to Seraphim, in it - the system of the whole world of spirits, and a person has the right to expect that the law he gives himself and this world must have power for him; He has the right to wait for his general recognition in the future.
In I am a faithful tower that the order and harmony will be spread from it where they are not yet that the culture of the universe will be moved at the same time. Everything that is still shameless and randomly, will be resolved through a person in the most beautiful order, and the fact that now harmonious will, according to the laws, have not yet been developed, becomes more harmonious. A person will make order in chaos and a plan in general destruction, through it the same depression will build and death will call for a new wonderful life.
Such a person, if we consider it only as a watching mind; What is he, if we think it is practically active ability?
It invests not only the necessary order in things, he also gives them the one that he arbitrarily chosen; Where he enters, nature awakens; Under his glance, she is preparing to get a new, more excellent creation. Already his body is the most handyweight, which only could have been formed from the surrounding matter; In his atmosphere, the air becomes easier, the climate is softer and nature clarifies in the hope of becoming in the housing and the keeper of living beings. A person prescribes raw substance to organize his ideal and provide him with the material in which he needs. It grows for him that used to be cold and dead, in the feeding grain, in a refreshing fruit, in a reviving grape vine; And the substance will grow for him into anything else, as soon as he will help him otherwise. Animals are enjoyed around it, they are rewned under his meaningful look from their wildness and get more healthy food from the hands of their lordhouse, for which they give him voluntary obedience.
Moreover, the souls are addicted around the person; The more someone - the man, the deeper and wider, acts on the people, and what wears the true seal of humanity will always be assessed by humanity, every human spirit and every human heart opens every pure manifestation of humanity. Around the highest person, people form a medium in which the one who has the greatest humanity is approaching the central point.
Human souls strive and strengthen to unite and form one spirit in many bodies. All the essence is one mind and one will and participate, while the staff in the great one is the only possible plan of mankind. Higher man with the power of the aspiration of his age at a higher stage of humanity; It looks back and amazed that the abyss, through which it was transferred; The designer of the Giant snatches the highest man from the chronicles of the genus of man all that he can grab.
Stretch, upset his plans! You can delay them, but what does a thousand and Paki thousand years in the chronicles of mankind? The same as the light morning sleep when awakening. The highest man is and continues to act; and what seems to be disappeared, there is only an expansion of its sphere; What you seem to death, there is his maturity for higher life. The paints of his plans and the external forms may disappear for him, the plan will remain the same; At each moment of its existence, he snatches and introduces something to
out of the external environment and never ceases to catch up, the report will not absorb everything in this circle, the discussion all the matter will not wear his action and all spirits do not form a single spirit with his spirit.
Such a person; That is everyone who can say to themselves: I am a man. Should he have to experience sacred reverence before himself, tremble and shudder before his own greatness. That is everyone who can tell me: I'm seven. Wherever you live, do you, what do you wear a human image, are you approaching the animals, under the strip of the drivers, a plump sugar cane, or you warm on the shores of the fiery lands at the fire that you didn't heal, until it goes out and only cry, What he does not want to support himself, are you the most pathetic and disgusting villain, all the same you are the same as me, for you can tell me: I am. You are still my comrade, my brother. Oh, I stood, of course, once on the same stage of mankind, on which you are going now, for it is one of the steps of humanity and there are no jumps on this staircase; Perhaps I stood on her without the ability of clear consciousness; Perhaps, I rose so quickly and hurriedly that I did not have time to build my condition into consciousness; But I, of course, was once there, and you will be inevitable where I am now, and whether it will continue millions of millions of times a few years - what is there time? You will inevitably stand ever on the same I stand now; You will stand on the stage on which I can be on you and you can influence me. You will also ever involve in my circle and involve me in yours; I admit you also someday as an employee in my great plan. For me, who I am, anyone, which is Y. How can I not shudder before the greatness of the human image and in front of the Divine, which, however, in the mysterious dusk, but, however, inevitably lives in the temple wearing the seal of this Image.
Earth and sky, time and space, and all the boundaries of sensuality disappear for me with this thought; How will not disappear for me and the individual? I will not give you back to him!
All individuals concluded in a single great unity of the pure spirit *, let it be - then the last word I entrust my memory itself; And let it be exactly the memory of me, whom I must entangle myself.
* Not even knowing my system, it is impossible to consider these thoughts for spinozism, unless at least reconsider the course of this reasoning as a whole. The unity of the pure spirit is an inaccessible ideal for me, the last goal that will never be implemented in reality.
Philosophical problems of self-knowledge
Introduction
4. Man, Individual, Personality
In a number of problems considered in the exercises on the existence (ontology), knowledge (gnoseology), human problem, and in particular, its origin, essence, place occupied by him in nature, and its role in public life is one of the fundamental philosophical topics. Since the emergence of philosophy and so far, a person has been in the center of its attention, and today there are other scientific disciplines (psychology, physiology, medicine, pedagogy), which is the main goal of studying the various parties to human activity.
Man as a generic creature is specified in real individuals. The concept of an individual indicates a separate person as a representative of the highest biological species of Homosapiens and society. Each individual has the right to its peculiarity - this is its natural data deployed by socialization.
Personality There is a person who has self-awareness and worldview, a person who has achiced understanding of his social functions, its place in the world, comprehending himself as a subject of historical creativity, as the link of the chain of generations, including related, one vector is sent to the past, and the other in the coming. Personal qualities of a person are derived from two moments: from his identity mind and from his social image Life. The field of manifestation of personal properties is its life - individual and social.
Personality There is a combination of three main components: biogenetic deposits, the impact of social factors (environment, conditions, norms, regulators) and its psychosocial core - I am the integral core of a human spiritual world, his regulatory center . Interests with public, levels of claims. I am the basis for the formation of beliefs, value orientation, the word, worldview. It is the basis of the formation of human social senses: feelings of self-esteem, debt, responsibility, conscience, moral and aesthetic principles, etc.
Pure I represent a much more complex subject for research. I have something that every minute aware is aware of, while the empirical personality is only one of the conscious realities. In other words, There is a thinking subject, the highest self of our single-solid spirit . I – .
Subjectively, for an individual, personality acts as an image of it - it is the basis of internal self-esteem and represents how the individual sees himself in the present, the future, how he would like to be, how could if he wanted. At the same time, the personality evaluates itself and directly, and indirectly through the assessment of others.
The main resulting property of the individual, its spiritual rod is the worldview . It is a human privilege raised to a high level of spirituality.
In the twentieth century, the formation of a special industry of philosophical knowledge, which has developed in Germany in the 20s and is engaged in the study of man. She got the name of philosophical anthropology. Its founder was the German philosopher Max Sheer, and a significant contribution to the further development of the city of Plesner, A. Gelen and a number of other researchers. The emergence of philosophical anthropology as a special teaching about a person was a kind of extension of philosophical personnel. In 1928, M. Sheer wrote: "Questions:" What is a person and what is his position in being? "- occupied me since the awakening of my philosophical consciousness and seemed more substantial and central than any other philosophical question." Soller developed an extensive program of philosophical knowledge of a person in its entirety of his being. Philosophical anthropology, in his opinion, must combine the specific scientific study of various parties and the spheres of human being with the holistic philosophical comprehension. Therefore, according to Soller, philosophical anthropology is the science of metaphysical origin of a person, his physical, spiritual and mental basis in the world, about the forces and potencies that they drive and which it leads to move. The basis for the conclusions of philosophical anthropology was the general guesses of F. Nietzsche that a person is not biological perfection, a person is something failed, biologically flawed. However, modern philosophical anthropology is a complex and conflicting phenomenon in which many schools compete with each other, and often represent so opposite opinions that to allocate anything in them, except attention to a person, is quite difficult.
"Philosophical anthropology" is used in two basic senses. Often beneath it is called the section of philosophical knowledge on comprehensive consideration of the problem of man. At the same time, the term "philosophical anthropology" is enshrined for a specific modern philosophical school, the main representatives of which were German philosophers M. Sheller, A. Gelegin, Plester, etc.
Representatives of the "philosophical anthropology" put forward a program of philosophical knowledge of a person in its entirety of his being. They proposed to combine ontological, natural scientific and humanitarian study of various spheres of human being with a holistic philosophical compression. The principal task of philosophical anthropology is to develop a problem of human essence. According to the founders, philosophical anthropology is a "basic science of the essence and the essential structure of man." The follower of M. Shelelar, G. - E. Herstenberg clarifies: "Philosophical anthropology is the doctrine of a person from the point of view of the human being. Thus, it is radically different from all sciences, which are also studying a person, but does it from regional points of view : philosophical, biological, psychological, linguistic, etc.. "
"Philosophical anthropology" see the essence of a person? In solving this issue, their views are diverged. M. Sheller, believes that the ebony idea of \u200b\u200bman is the anthropological dualism of the spirit and life. The essential definition of a person, from the point of view of German, is the simultaneous definition of its special position in the order of being. Accordingly, the principle of anthropological dualism will be as the essential characteristic of a person if the particular position of a person in Genesis will be proven on the basis of this principle. And since life as one of the ways of anthropological dualism in the representation of M. Sheller is something common to humans and the rest of the organic world, then a person can claim a special position in being, unless the spirit appears as something principled for life.
The "human position in space" the status of human existence is detected in the cosmic perspective through the ratio of a person with other forms of organic world in terms of the formation and evolution of the mental principle: sensual impulse, instinct, associative memory and practical intelligence. A person's life contains these forms of relations with the world and in this sense the person is not different from the animal in principle. I. M. Sheller is convinced, "man is a natural person there is an animal. He did not develop from the animal of the kingdom, but was, there will always remain animals." However, between man and other animals of the world, according to M. Shelelar, there is a essential difference. This difference is due to the presence of the spirit of the Spirit. The most basic important characteristic of the human spirit is announced by his "openness of the world". Animals of the habitat environment, the spirit of the same man overcomes the restrictions on the medium and entering the open world, realizing it as the world. Thus, the essential feature is associated with sheler with its ontological freedom. By virtue of this freedom, the Spirit is able to comprehend the qualitative existence of items in their objective being. By virtue of this, the human spirit will appear as objectivity. Of these basic qualities of the human spirit, its components grow as the ability to intellectual knowledge and an emotionally sensual attitude towards peace.
Any spirit must be worn. Personality is the essentially necessary unique form of the existence of the Spirit. Only on a personal basis, there is the possibility of creative self-realization of the Spirit. Thus, due to its dualistic nature, a person in the concept of shellor represents as a certain integrity - a microcosm, which is defined with the "Macrocosm - the Foreign World".
The ideas of Shelera developed his follower A. Gelegin. He criticizes those theories in which the lower steps of human development are regarded as close to the animal lifestyle and only follow. Higher steps like human changes. At the same time, it displays the specifics and essence of a person and determines only during comparison with animals. This specificity A. Gelegin connects with the special exception of the human biological organization. In his opinion, "a person is a creature, the open world." This "openness" is determined by its biological failure.
The "insufficient" creature should solve the task of its survival. Because of this, a person is a valid being.
The "openness of the world" and the reality of a person determine the main principle of its existence - the "principle of liberation from the burden." The essence of this principle is that the cumulative disadvantages of human construction, which in natural, animal conditions are a grievous burden for its viability, a person independently turns into conditions of its existence. The result of this is the formation of a person as a cultural being.
From the point of view of A. Gelegen, the culture is the determining essence of a person. The basis of the same culture is the spiritual principle. Thus, A. Gelen ultimately comes to the same conclusion about the dualistic essence of man.
Nature and human essence
The primary prerequisite for the existence of a specific human individual is the life of his body. The body is part of the natural nature, and in this respect the person appears as a thing among other things included in the overall evolutionary process of nature. However, the definition of a person as part of nature is limited, since it does not go beyond the scope of a passive-contemplative understanding characteristic of the XVII-XVIII century, which underestimated the role of active-conscious activities of the individual, actually subordinate it to the laws of nature and reduced to the position of the thing among of things.
In a modern sense, a person appears not simply as part of nature, but as the highest product of its development, as a natural creature of a special kind, namely, the carrier is not only a biological, but also the social form of motion of matter. He is not just a "product" of the environment, but also the creator of her. Through conscious targeted actions, a person actively changes the environment and during its transformation changes itself. This is due to the fact that a person is an active natural being with the life forces that are laid in it in the form of deposit and abilities.
"Peace World", "Second Nature". The things produced, on the one hand, depend on nature, its patterns, and on the other hand, they are embodied, "the work" of the work, skills and knowledge of a person, for the use of which they need to "distribute" (by Hegel terminology). Thus, the Being "of the second nature" is the unity of natural material and the very spiritual knowledge of the human producer, in other words, its being is a socio-historical. Subject being, industry history, technicians, etc. are the revealed book of human essential forces. Reading this book leads to the knowledge of the essence of a person, but not as an abstract concept, but in its implemented, defined form. And it would be wrong to identify the defined form with the most essence, because the means of labor, the system of social relations, etc. - is only a manifestation of a certain essence of a person.
Category Essence is a scientific abstraction reflecting the qualitative specificity of the subject, its most important, the main properties that determine its changes. The essence of a person is detected in a special nature of subject activity, in the process of which the dialectical interaction of the creative forces of a person with natural material and this socio-economic structure occurs. The real image of a person (his reality) is not reduced to the category of entity, as it includes not only its generic entity, but also a specific historical existence.
Category Existence Indicates Cash Existence of an empirical individual in its daily livelihoods. Hence the importance of the concept of "everyday life". It is at the level of everyday life that the deep relationship of all types of human behavior, its existence and abilities with the development of human culture are revealed. The existence is richer entity. It includes not only the manifestation of human essential forces, but also the diversity of its specific social, biological, moral, psychological qualities. The existence of a person is the form of manifestation of its essence. Only the unity of entity and existence forms the reality of a person.
In addition to the above categories, the concept of human nature is deserved. In the last century, it or was identified with the essence of a person, or his need for himself was questioned. However, the progress of biological sciences, the study of the neural structure of the brain and the human genome is forced to take a fresh look at this concept. In the center of discussions - the question of whether the nature of a person is there as something structured and unchanged with all the impacts or wears a movable, plastic character.
Famous American philosopher F. Fukuyama in the book "Our post-delicious future: the conditions of the biotechnology revolution" (2002) believes that the nature of man exists and that it provides the sustainable continuity of our existence as a species. It is she who defines our most fundamental values \u200b\u200bwith religion. " In his opinion, the nature of man is "this is the amount of behavior and typical species characteristics caused by genetic, and not media factors." Another American scientist, S. Pin-Ker, treats the nature of man as "a set of emotions, motifs and cognitive abilities, which are common to all individuals with a normal nervous system."
Of these nature definitions, the human nature implies that the psychological features of the human individual are determined by its biologically inherited properties. Meanwhile, many scientists believe that the brain itself predetermines not certain abilities, but only the possibility of forming these abilities. In other words, biologically inherited properties constitute although important, but only one of the conditions for the formation of mental functions and human abilities.
IN last years The point of view prevails, according to which the concepts of the "human nature" and the "human essence", with all their proximity and interconnectedness, should not be identified. The first concept reflects both the natural and social qualities of a person. The second concept reflects not the whole set of its social, biological and psychological qualities, but the most significant, sustainable relations, relations underlying the nature of man. Therefore, the concept of "human nature" is wider and richer than the concept of "human essence."
the perception of reality), etc. It should be at the same time to emphasize that there is no eternal, unchanged human nature, as a certain uniquely formulated aggregate of unchanged qualities. The whole story indicates what is happening certain changes in the nature of a person, his "openness of the world".
The question of how human nature is modified into each historical era, It is impossible to solve without analyzing the specific historical forms of its existence. The essence of a person is not manifested by itself, namely in the system of objective social coordinates.
"Human Essence". So, according to existentialism, a person does not have a certain generic essence, it is "essence in itself." One of the largest representatives of this current, K. Yaspers, believed that private sciences about a person, ranging from physiology and ending with sociology, can give knowledge about the individual aspects of human existence, but they cannot penetrate his intimate essence, which is existentition (existence ). Man wrote Jaspers, it is possible to explore "as a body - in physiology, souls - in psychology, social being - in sociology." But all this does not lead to the knowledge of his true essence, for the man "is always more than he knows about himself and can know." The "essence" of a person expresses only some abstract universals, while a person is the "existence" of a separate individual in a particular situation.
Need to existentialism in this issue and neosquestors, which deny the availability of common in individual. As for modern structuralism, it focuses not on the living, the specific historical existence of a person, not on being and history, but on the structure and attitude, not on the subject, but on the formal structure. Man as a carrier of relations dissolves in the relationship itself.
A completely different look at the essence of a person is presented in the teachings of nestorists, emphasizing the importance of the category "Essence". The essence of man they see in the presence of the immortal soul, which not only lives and moves in the human body, but also permeates it, gives him a form, creates it.
Biological and social in man
created by man, including here almost all the attributes of public life - spiritual needs, social institutions, morality, traditions and customs. It is during this period that such concepts as "natural law", "natural equality", "Natural Morality" receive widespread. Natural, or natural was considered as a foundation, the basis of the correctness of the public device. There is no need to emphasize that the social performed, as it were, a minor role and was directly dependent on the natural environment.
selection and struggle for living livelihood, formulated by the English scientist Charles Darwin. The emergence of society, its development was considered only within the framework of evolutionary changes occurring regardless of the will of people. Naturally, everything that is happening in society, including social inequality, the tough laws of the social struggle, were considered by them as necessary, useful both for society as a whole and for its individual individuals.
natural reserve, clergyman P. Teyar de Sharden (1881-1955). His teaching is based on two main parcels. "The first of them is the recognition of the primacy of mental and thought in the cloth of the Universum. The second is a recognition for the public life "biological" meaning.
According to Teyar, a person embodies and concentrates in itself all the development of the world. Nature in the process of its historical development receives its meaning in man. In it, it reaches as if its highest biological development and at the same time he acts as a kind of beginning of its conscious, and, therefore, social Development.
Currently, the view of the biosocial nature of man has been established in science. At the same time, social not only does not fit, but his decisive role is noted in the allocation of Homosapiens from the world of animals and its transformation into a social being. Now it is unlikely to dare to deny the biological prerequisites for the occurrence of a person. Even without referring to scientific evidence, but guided by the simplest observations and generalizations, it is not difficult to detect a huge dependence of a person from natural changes - magnetic storms in the atmosphere, solar activity, earthly elements and disasters.
On the other hand, in the formation, the existence of a person, and this has already been said earlier, a huge role belongs to social factors, such as labor, relationship between people, their political and social institutions. None of them in itself, individually could not lead to the emergence of a person, his allocation from the world of animals. This became possible only due to their mutual influence and dialectical unity.
The biological nature of man, and it refers to one of the biological species existing on Earth, determines the set of species signs inherent in both a homonoid (human-like). Moreover, many of these biological parameters, social factors can have the most direct influence. For example, the average "normal" life expectancy of a person, according to science, should be within the 80-120 years, taking into account, of course, that it is not exposed to hereditary and infectious diseases. Such a "vitality" Homosapiens, scientists consider, predetermined by his belonging to the type of homonoids. But almost few of the living fit into these parameters and not least because of the influence of social factors - wars, environmental pollution, stressful situations.
Biologically predetermined in humans Age periods-childhood, adulthood, old age. But the social factors may affect their duration. So, with a versatile and good education, a person can go faster from the children's adult state.
Each person is unique and this is also predetermined by its nature, in particular, the unique set of genes inherited from their parents.
It is also necessary to say that the physical differences that exist between people are primarily predetermined by biological differences. First of all, it is primarily the differences between two sexes - men and women who can be attributed to the number of the most significant differences between people. There are other physical differences - skin color, eye, body structure, which are mainly due to geographic and climatic factors.
Nevertheless, despite these rather fundamental differences in their biology, physiology and mental potencies, people of our planet are generally equal. Achievements of modern science convincingly testify that there is no reason to argue about the superiority of any race over the other.
But Marxism, and in this case we set out Marxist views on the social nature of man, confirms that "human is directly natural forces, life forces, Being inquiring ... " Activity. It is known that Homosapiens as a person and personality cannot exist outside other people and human communities. Cases are described when small children, due to different reasons, fell under the custody of animals, "brought up" them and when after several years of stay in the animal world returned to people, they needed years to adapt to a new social environment. The importance of labor and his role in the formation of a person his personal qualities has already been said earlier. We emphasize once again the social function of the language. The language is not only a means of communication between people, but what is especially important - a fundamental stimulator of development in man thinking. In turn, the mental abilities of a person, his thinking not only distinguish a person from the animal world, but also make up the basis of its existence as a person. In modern life, mental abilities provide a person to his well-being, the existence and functioning of scientific, industrial and social institutions. Finally, the social life of a person is impossible to imagine without its social and political activity. Actually, as already noted earlier, the human life itself is social, since he constantly interacts with people - in everyday life, at work, during leisure. But besides this, people still participate with varying degrees of activity in such socio-political events, as the election of representative authorities, participates in the activities of political, trade union and others. public organizations. None of any other representative of the animal world has nothing like that. Already said enough to argue with a complete reason that without social conditions, the existence of Homosapiens as a person would be impossible.
How relates biological and social in determining the essence and nature of man. Modern science unequivocally answers it - only in unity. Indeed, without biological prerequisites, it would be difficult to imagine the emergence of homonoids, but without social conditions it was impossible to form a person. In the future, each of them, depending on the circumstances, weakened or strengthened the power of a person. Currently, this situation continues to be maintained. It is no longer a secret that environmental pollution, human habitat has a threat to the biological existence of Homosapiens. In industrialized countries, there are many polluted areas that directly affect the life expectancy of people. Many thousand people die each year from in general familiar disasters. And if you take into account serious climatic cataclysms, for example, an increase or decrease in the average annual temperature with only a few degrees, it can cost the lives of hundreds of millions of people. Summing up, it can be said that now, as many million years ago, the physical condition of a person, its existence in a decisive degree depends on the state of nature.
In general, it can be argued that now, as well as the emergence of homoSapiens, its existence is provided by the unity of biological and social.
Man, individual, personality
Man, there is nothing more than the concept of generic, which reflects the general features inherent in the human race. Until now, we analyzed a person from the standpoint of its occurrence and as a representative of the human race. However, only this approach is insufficient to answer the question why people of the same ethnic community differ from each other why some are known to the whole country, and the restricted circle knows about the existence of others. For the purpose of high-quality characteristics, people use such concepts as an individual and personality.
In a human environment, an individual is usually called a separate person. Along with general devils inherent in the human race, he has its own special properties, thanks to which it differs from others. Here and natural - growth, eye color, body structure, and social - intellectual level of development, psychological warehouse, various degree of spiritual culture. The concept of individuality is closely connected with the concept of individuality. With an individual, they are united by the fact that their base in its essence is biological, natural. However, individuality is more complex and versatile. First of all, individuality manifests itself in the natural and mental qualities of a person, and if specifying, then in memory, temperament, character, emotionality. Individual shades have a conscious human activity, in particular, its judgments, deeds, cultural requests. And although they, by and large, are not very different from those who are inherent in other people, representatives of the same social group, however, for individuality, something different from others is characteristic. For example, one person perceives the received news of what happened in society calmly, the other - with a grin, and the third - with skepticism.
There is nothing offensive for people in this statement and it is used only to express the degree of social difference between a person and personality in the brief form. It should be noted that in understanding the entity of the personality more questions than answers, but it should not be surprised. The main reason is that, by and large, this problem began to seriously engage only at the current century - the term as we see is very small for a thorough clarification of this problem. One thing to say with confidence. Unlike the individual and individuality, the essence of which is based primarily on the biological nature of a person, the essence of the person relies mainly on its social qualities. Personality is the subject of studying many sciences - such as philosophy, sociology, psychology, physiology, studying them at a different angle of view. From a philosophical point of view, you can determine this essence. The basis of the personality is a sustainable system of socially significant features, manifested in active participation in the socio-economic and cultural life of society and to provide a certain impact on what is happening in society, and sometimes in the world of events.
Factors affecting personality formation:
Of course, there are many such factors, but at present, science still cannot convincingly explain those of them that determine the ascent of the person to personality. However, with complete confidence it can be noted that the defining, but not the only role in its formation belongs to social conditions - education, education, the surrounding social environment, parents. The role of the upbringing is which moral and social values \u200b\u200bawarded a child in children's and youthful years, whether they hung it in the future for the ministry of Fatherland. Education gives a person a variety of information and that the most important develops thinking from him, the ability to evaluate and analyze the events in various areas of earthly life. The surrounding social environment is the world, professional or class, in which a person rotates, these are ideological, professional, moral values, which directly affect the formation of personality. But the most important influence on the formation of a person is provided by parents. They appear before the child as his "first world", in contact with which he begins to imitate, reject or redo it. So the personal advantages of parents, their participation in the education of the child, their attitude to society and for themselves is similar - the most important factor in the formation of the personality of the child, which subsequently develops in the quality of an adult.
Since the identity acts not in an empty space, but in the team, and if wider, then in society, it depends on them to a certain extent. The role of society is that it creates the necessary conditions for the emergence of personalities and the implementation of their capabilities and in creating obstacles on this path. Therefore, social system, the level of economic and social development means a lot. If we talk about it more specifically, this means the opportunities that society provides every person to obtain education, the right to work and freedom to implement their mental and physical abilities. And if it is now mentally to cover the modern world, it is not difficult to discover that the political, economic, cultural elite is mainly flashed on hearing and in the eyes of the world community, mainly from industrialized countries.
Great the role of personality in the historical process. It is known that people and no one else do the story. But among people there are those that have significant events, and sometimes, in certain periods, a decisive role. It is also known that the crisis or turning points of history are not all personality, including from among very well-known, turned out to be at the level of the problems. There are many examples confirming the effects of turning or critical stages in the development of society on the formation of personalities. Thus, Alexander Nevsky became the national hero of Russia mainly because in the harsh godin, the tests managed to defeat the Teutonic knights in 1242 on the Church of the Lake, showing high commander and outstanding courage, and save native land From foreign invasion. An outstanding personality in the history of Russia entered the Russian Tsar Alexander II, which carried out, contrary to a powerful opposition from the nobility-land circles, in 1861 the abolition of serfdom. Alexander II's contribution to the domestic history is that he, as maybe, no one before him, understood the need for this act for the further development of the country.
corresponded to the historical development of development. Indeed, if you turn to the history of mankind, the names of those scientists, thinkers, politicians, writers, painters, who contributed to the development and strengthening of human position in the world are preserved in mind. It turns out that only those historical events remained in human memory and influenced the further development that responded to objective tasks and conditions of their time. Careful, and if we speak modern syllable, scientific accounting of these conditions, the ability to evaluate the existing opportunities and choose the right decision - these are the terms that gave historical significance. At the same time, no personality can change the historical course of development. If the necessary conditions for cardinal changes have not matured in society, then it is impossible to create them artificially. True, in the history there were cases when for some time, years or decades, some historical Persons They tried to change the social system or folk morals, but they are ultimately not working. It goes without saying that an outstanding personality, ultimately, thanks to its qualities accelerates or slows down the events, manifests its style and approaches, but a decisive role still belongs to objective conditions.
Outstanding personality, like great social ideas, arise, as a rule, during the period of crisis or turning periods in the history of peoples. But they do not create these epochs, and just the opposite, it is the latter that the favorable medium that develops conditions for the transformation of talented and professionally trained people into the great symbols of humanity.
Consciousness implies the allocation by the subject of itself as a carrier of a certain active position in relation to the world. This is the allocation of oneself, attitude towards yourself, assessing its capabilities that are the necessary component of any consciousness, and forms different forms of the specific characteristics of the person, which is referred to as self-awareness.
Self-consciousness is a certain form of a real phenomenon - consciousness. Self-consciousness involves the allocation and distinguished by the man of himself, I am from everything that surrounds it. Self-consciousness is awareness of the man of his actions, feelings, thoughts, motives of behavior, interests, its position in society. In the formation of a self-consciousness, the sensation of his own body, movements, actions play a significant role.
- Consciousness that makes its subject, an object of consciousness. As can be possible from the point of view of the materialistic theory of knowledge - this is what the main philosophical question of the problem of self-consciousness is. The question is to find out the specifics of this form of consciousness and knowledge. This specificity is defined by the fact that in the act of self-consciousness, the consciousness of a person, being a subjective form of reality, itself splits on the subject and the object, to consciousness that learns (subject), and the consciousness that is learned (object). Such a split, as it seems strange for usual thinking, is an obvious and permanent observed fact.
The self-awareness of the very fact of its existence once again proves the relativity of the difference and the opposite of the object and the subject, the incorrectness of the ideas that everything is subjective in consciousness. The fact of self-consciousness shows that the separation of reality on the object and the subject is not limited to only the attitude of the outside world to consciousness, but that and in the consciousness itself there is this division, expressed in at least two forms: in the ratio of objective and subjective in the content of consciousness and in the form of separation Consciousness on the object and subject in the act of self-consciousness.
In fact, we say about the class of self-consciousness, about the national self-consciousness, etc. Psychological sciences that study the phenomenon of consciousness are also self-awareness of people and self-knowledge of man man. Thus, self-consciousness acts in the form of individual and in the form of social identity.
Self-consciousness is understood as an attitude to reality, i.e., comes down to the gnoseological, cognitive relationship. In other words, the ordinary "obviousness" of consciousness became possible due to his identification with self-awareness. Self-consciousness - so obvious for each of us the phenomenon that the fact of its existence does not cause any doubt.
Consciousness is inherent The status of being: it is in the practice of real life and for the purposes of this life. Consciousness is a conscious being, it is found in the system of social relations and relations in which they are drawn in and in which a person has.
The main psychological task is to analyze the process of developing an individual consciousness, the process of becoming reflexive consciousness. As a subject of psychological analysis itself, consciousness acts in the form of the practice of consciousness. The practice of consciousness is the process of mastering consciousness, overcoming the full absorption of the current process of life, the occupation of the position over it. The practice of consciousness converts existent consciousness into reflexion or in reflexive consciousness.
The necessary and first stage in the formation of reflexive consciousness is self-awareness, or the consciousness of the self. In other words, the reflection as a practice of consciousness detects itself as varying degrees and the depth of the awareness of the self, its own subjectivity. Self-consciousness as awareness of yourself, as the consciousness of your self, depending on the goals and tasks facing a person, can take various forms and manifest itself as self-knowledge as self-esteem, like self-control, like self-excitation.
the results of their own activities, their behavior, communication and relationships with others by comparing these results with existing standards. Secondly, when aware of the relationship of others to me (estimates of the results of my activities, actions, character traits, the level of abilities, the qualities of my personality). Thirdly, the self-knowledge is committed in self-observation of its states, experiences, thoughts, in the analysis of the motives of actions, etc. Self-surveillance can occur both in the course of carrying out activities or communicate with others and after that, when recovering in the memory of the past.
their flows based on the requirements and norms of activity, behavior, communication. Self-control is a special psychological mechanism of man as a subject of activity, knowledge and communication.
Self-knowledge also serves as the basis for the implementation of an appraisal attitude to itself, or self-esteem. The difference in self-knowledge and self-esteem can be represented as a mismatch of cognitive and informative and estimated value components of self-consciousness. Self-knowledge may include self-esteem, but it can be purely stateing, extra charge. Self-esteem is the component of self-consciousness, which includes both knowledge of his own self, and an assessment of himself itself, and a scale of significant values \u200b\u200bregarding which this assessment is determined.
objective) and inadequate. In turn, inadequate self-esteem can be understated and overestimated. Each of them specifically manifests itself in human vital activity.
The overestimated assessments and self-esteem lead to the formation of such features of the individual, as self-confidence, arrogance, non-criticism, etc. The constant understatement of the person's assessment by the surrounding and identity itself forms a timidity in it, disbelief in their strength, closure, impactivity, etc. Adequate assessment And self-esteem provides a favorable emotional state, stimulates activities, instills confidence in person in achieving intended goals.
Self-consciousness is closely related to the level of human claims. The level of claims is manifested in the degree of difficulty of goals and tasks that a person puts in front of him. Consequently, the level of claims can be viewed as a person's self-assessment in activities and in relationships with others.
"Image I". "The image I" determines the attitude of the individual to itself, acts as the basis for building relationships with other people. In psychological studies of the "Image", there are several autonomous, formal characteristics to be measured. The results of such measurements and constitute a comprehensive assessment of the level of development of self-consciousness different people Or at the same person at different stages of his life path.
Conclusion
the structure consciousness is, nevertheless, one.
his relationships with reality, management of these relationships.
Self-consciousness is part of consciousness, or rather its special form. Self-consciousness involves the allocation and distinguished by a person himself, his I am from the world. Self-awareness is awareness of a person of his actions, feelings, thoughts, motives of behavior, interests, their own, position in society. It acts in the form of an individual and in the form of social identity. Self-consciousness reflexively with his help, a person appreciates himself, its place in life and society, its actions.
The self-consciousness did not arise as a spiritual mirror for idle person's courage. It appeared in response to the call of public living conditions, which from the very beginning demanded from each person the ability to evaluate their actions, words and thoughts from the perspective of certain social norms.
and changing in the process of inclusion of a person into a system of collective practical activities and between human relations.
Self-knowledge is the basis for the development of permanent self-control and human self-regulation. Self-control is manifested in awareness and evaluation by the subject of its own actions, mental states, in the regulation of their flow based on the requirements and norms of activity, behavior, communication. Self-control is a special psychological mechanism of man as a subject of activity, knowledge and communication.
Self-knowledge also serves as the basis for the implementation of an appraisal attitude to itself, or self-esteem. The difference in self-knowledge and self-esteem can be represented as a mismatch of cognitive and informative and estimated value components of self-consciousness.
Despite the tremendous efforts spent by philosophy and other sciences, the problem of human consciousness (individual and public) is far from its decision. Many unclear mechanisms, functions, conditions, structure and properties of consciousness, its relationship with the activities of the individual, the path of its formation and development, connection with Being. It is important to emphasize that the question of the relationship between consciousness and being does not reduce the issue of primary and secondaryness, although it comes from this. Studying the relationship of consciousness and being includes the study of all diverse and historically changing types and forms, i.e., in some way it is "eternal question." "Eternal" in the sense that the development of forms and human activity, the progress of science and culture is constantly complicated and change the specific forms of consciousness and existence and put many problems before the philosophical thought.
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- Specialty of the WAK RF09.00.01
- Number of pages 145.
Chapter I. Logical and Methodological Basics of Knowledge Concepts.
1.1. Historical and logical discourse concepts of knowledge.
1.2. Must-motivational and value foundations of cognitive activity.
Conclusions on the first chapter.
Chapter II. Onto-gnoseological prerequisites for knowledge and self-knowledge ratios.
2.1. Ontological discourse relations of consciousness and subconscious in cognitive activity.
2.2. Gnoseological analysis of the relationship between the knowledge and self-knowledge of the subject of society.
Conclusions on the second chapter.
The dissertation (part of the author's abstract) on the topic "Ono-gnosological analysis of modern concepts of relations of knowledge and self-knowledge"
The relevance of the problem and themes of the study. Onto and gnoseological analysis of the modern concepts of relations and self-knowledge ratio seems to be an urgent problem due to the need for theoretical understanding of a huge empirical material relating to the content of cognitive activity of a person reasonable. The end of the second and the beginning of the third millennium was marked by an increase in interest in the problem of self-knowledge, the definition of its place in the system of knowledge in general. This is due to social transformations and a change in social requests to the study of the world of the personality of the subjects of the society, which issued market transformations on the path.
The pace of social transformations in modern society is such that a person does not have time to think over the meaning of his own being in this world. Most people did not perceive liberation from totalitarianism as a personal liberation. The person in our, now open society, did not gain the position of the owner of his own destiny: he was one on one with his household problems, material dependence on the new owners of life, in some cases with hopeless need. And, nevertheless, a man sooner or later questions the questions: "Who am I?", "Why am I?". Answers to these questions are ambiguous. Therefore, an attempt to consider self-knowledge from different points of view, not denying the legitimacy of any of them, it seems relevant both in the ontological and in the gnoseological terms.
Personal I opens from different sides to continue the whole life. This is due to age, a change in relationship with society, the emergence of new needs and value preferences. At these private changes are deep spiritual movements: personal attitude to the lifetime itself changes, its spiritual basics. Ideological dogmas, with all their attractiveness, they associate a person in spiritual quest, the true essence of a person is clearly or implicitly hidden behind the Mishuro apparent feasibility of life. This does not mean, however, that personal formation is not associated with public consciousness, social movements.
Personality finds her own, not burning out of society. On the contrary, actively placed in the life of society, communicating with people, its own is gradually cleaned from petty, vigorous addictions and interests. It is beginning to be viewed spiritual integrity, the philosophical vision of the meaning of being. The world easily fits in the spiritual being of the person, freed from the bustle of everyday life. But for this liberation, it's usually lacking life. Therefore, the ontological aspects of self-knowledge are closely connected with natural science prerequisites for individual development of ontogenesis of the subject of knowledge. However, the pace of individual formation of a person is little associated with the natural, natural pace of development. This, in particular, refers to a huge reservoir of the subject that has come to the time social maturity. There is a need for a gnose-based analysis of the relationship between knowledge and self-knowledge, which allows the resolution of the contradiction between natural, biological prerequisites for the formation of human cognitive opportunities and socially deterministic conditions for the formation of self-knowledge of the individual - the subject of society.
Require a deeper study, the motivational necessity of self-knowledge, the importance of the gnoseological prerequisites for the inclusion of the object of knowledge into the world of the subject, in subjective self-knowledge.
The degree of development of the problem. The foundations of the natural scope to solve the problem of the relationship of cognitive activity and its private case (self-knowledge) in Western philosophy were laid by the works of Zh.O. Lametry, P.A. Golbach dedicated to the gnoseological analysis of the phenomenon of human consciousness, as well as research by K. Fogt and Ya. Mesmahott relating to the psycho-physiological foundations of thinking.
At the beginning of the 20th century, the idea of \u200b\u200bpsychophysical analysis of consciousness and subconscious was reflected in the scientific research of R. Avenaarus and E. Mach.
Neo-plated tradition in the disclosure of the phenomenon of knowledge is presented in the works of Austrian philosophers O. Neirata and M. Slok - leading representatives of positivism.
The ideas of a natural score substantiation of cognitive activity are embodied in psychophysiological studies R. Feyeben-yes, R. Sirery and in the analytical and philosophical works of N. Bloka, D. Davidson, P.K. Mosel, J. Poland, J. Phoster, D. Chalmers and others.
In the tradition of the national philosophy of the paradigm, the study of the ontology of the individual consciousness and its relations with self-knowledge did not receive a deep study for the well-known reasons for the ideological nature, which caused the denying concepts of both thinkers of "vulgar materialism" and the philosophers of the School "subjective ideal".
Natural scientific, cognitive potential for solving the problem of relations of knowledge and self-knowledge was implicitly laid in the works of N.I. Bragina, TA Dobrochotova, E.M. Ivanova, E.V. Ilyenkova, V.A. Lectorec, MK Mamardashvili, A.I. Panchenko, D.V. Pivovarova, M.N. Rutkevich, A.G. Spirkin, N.I. Chuprikova and others. In the psycho-physiological understanding of the relationship of consciousness and subconscious, there are continuing values \u200b\u200bof A.R. Luria, S.L. Rubinstein, A.N. Leontiev, E.P. Velikova, V.A. Lectureth and others.
The problem of self-knowledge was less developed in domestic philosophy, but fragmented and heuristic delights are available in the works of H.A. Berdyaeva, M.M. Bakhtina, D.M. Dubrovsky, V.P. Zinchenko, F.T. Mikhailova, H.h. Moiseeva, V.V. Rosanova, V.V. Stolina, I.T. Frolova, G.P. Shchedrovitsky.
Thus, the contradiction between the need to comprehend the philosophical prerequisites of the relations of knowledge and self-knowledge, on the one hand, and the insufficient development of the onto-gnoseological foundations of solving this problem, on the other hand, emphasizes the relevance of this study and defines its object, the subject, purpose and objective.
Object of research: the sphere of cognitive activity of man.
Research Subject: Onto-gnosological analysis of the relationship between knowledge and self-knowledge.
The purpose of the study: to disclose and analyze the theoretical and methodological foundations of cognitive activity, in accordance with which to conduct an onto-gnoseological analysis of the ratios of knowledge and self-knowledge.
Research tasks:
1. Determine the concept of "self-knowledge" relative to "knowledge".
2. Denote the ontological discourse of the ratio of consciousness and subconscious in self-knowledge.
3. Remove the gnoseological component of a sofic self-knowledge.
4. To hold a gnoseological analysis of the ratios of the knowledge and self-knowledge of the person.
The methodological basis of the study is the dialectic of theoretical and empirical processes of cognition, scientific and philosophical methods of cognitive movement from the abstract to a specific, systemic approach using the theory of synergetics. The dissertation uses theoretical developments and conceptual ideas of domestic and foreign scientists in the field of ontology of psychophysiology, science studies, theory of knowledge and self-knowledge.
The scientific novelty of the study is as follows:
An attempt was made by a holistic understanding of human cognitive activity, with the refinement of self-knowledge content;
Gnosetological analysis of the relationship of cognitive processes in a row: Consciousness - knowledge - self-knowledge;
The conclusions about the epistemological component of a sofic self-knowledge;
An ongoing-gnosological analysis of the relationship between the knowledge and self-knowledge of the person - the subject of society was carried out.
Theoretical and practical importance of the study. The results of the study can be used to understand theoretical concepts of cognition, their applicability to the analysis of the human self-knowledge phenomenon - the subject of modern society. The provisions and conclusions of the dissertation study can be applied in scientific and pedagogical work, in the development and reading of basic and special courses on the problems of the philosophical foundations of cognitive activity, as well as for the methodological substantiation of psycho-physiological prerequisites for self-knowledge.
The provisions submitted on the defense are as follows:
1. Cognitive activity We are considered as an ontogenetically deterministic process of cognition and self-knowledge in relationship with structural and functional prerequisites of perception, processing and awareness of phenomena and objects of the surrounding world.
2. Abstract self-conceived entity is hypivatized into a self-knowledge facility as a result of communicative acts implemented in various forms of communication and mastering information under the subject of self-knowledge.
3. The processes of knowledge and self-knowledge perform in systemic unity, which makes it possible to consider them through the prism of the theory of self-organization as the explication of relationships of interrelated systems of utmost complexity.
4. The ratios of the processes of knowledge and self-knowledge can be considered as a synergistic process of reflection, the object of which are verbal and non-verbal items and phenomena of the outside world, transformed into sensual images, ideas, concepts, as well as an image of their own existence of an individual.
Approbation of work. The results of the study are reflected in 6 published works, submitted to the reports at the annual scientific conferences following the results of research and graduate students of the branch of the Tyumen State University in URAE, Nizhnevartovsky State Pedagogical Institute; Scientific reports on the theses were heard at the Department of Philosophy of the Magnitogorsk State University (1999-2002).
Conclusion of dissertation on the topic "Ontology and the theory of knowledge", Kukushkin, Pavel Ivanovich
Conclusions on the second chapter
1. The ontological foundations of the ratio of knowledge and self-knowledge can be considered both in the logical and historical and in the ontogenetic aspect, due to the continuity of philo and ontogenetic processes of the individual and social and historical formation of knowledge and self-knowledge.
186 Synergetics - 30 years: Interview with Professor G. Hoken // Questions of philosophy. -2000.-№3.-s. 59.
187 Agel T. Mindness of the impossible and the problem of spirit and body // Questions of philosophy. - 2001.-№ 8. - P. 112.
2. Theoretically substantiates the need for the relationship of phenomenological and praxiological approaches to the philosophical and methodological substantiation of the relationship between the cognition and self-knowledge of the society's subject.
3. The epistemological specificity of the process of self-knowledge is determined by the subjective possibilities of reflexive comprehension of the reality of the external and inner world.
4. In self-knowledge, the features of the object-object relations are in an implicit form, and in the reflective reflective subjects of forms: judgments, images, ideas about real reality. The ideal identity of the subject and object is objectively implemented only in self-knowledge reflection.
5. Analysis of these evolutionary epistemology allows you to assume the leading role of the subject of knowledge in interpreting the facts and phenomena of reality, leaving for him the opportunity to take into account, compensate or eliminate the influence of internal factors on the results of cognition.
6. In the epistemology of knowledge and self-knowledge, a person is not a partial epistemological subject, but a holistic knowledgeing person, and knowledge is not reduced only to a strictly designed level of science forms, but there is also an insensitive forms.
7. In the context of the phenomenological approach, the Schedulous ontology is instituted, which makes it possible to interpret the need-motivational and meaningful basic basics of cognitive activity as syncretic not only in the relationship of the needs of different levels and modality, but also in close connection with a sensual affective sphere Subject of knowledge.
8. Applying the basic provisions of the sophisticated ontology of being for self-knowledge processes, it seems possible to include affects and feelings as elements (means) of self-knowledge.
9. Ontological analysis of the self-knowledge of the subject of the society of the transition period revealed the misunderstanding of the explication of goal-setting in self-knowledge processes only in the context of personal self-improvement and the implementation of egoistic intends.
10. Following the highest imperatives of morality in self-knowledge has a real practical utility considered in the framework of the SIS-dark synergistic approach as a condition for the formation of a holistic self-sufficient social and sought-after personality.
Conclusion
The problem of the ratios of knowledge and self-knowledge throughout the history of philosophy is one of the most difficult problems. And it's not only in the ideological side of the issue, in the methodology of approach to its solution. The problem is far from solved in its natural science foundations: remain a special study by the ratio of the subconscious and conscious sphere in knowledge and self-knowledge. Abandoning, due to the emergence of new instrumental methods for the study of higher cortical functions and processing processes in sensory apparatus and brain structures, knowledge strongly require comprehension both on ontological and on the gnoseological level. The methodological apparatus of the knowledge of the most knowledge itself, the reflection of reflexive processes remains an urgent problem of modern philosophy. According to purely material processes, denoted by the concepts of excitation, braking, nervous impulse with modeling of thought structures, hypostatic as acts of consciousness, to what extent to conscious acts are associated with unconscious functions of extensive subcortical areas, with the needs and motivations of the subject of knowledge - are not rhetorical issues. They require a response, both in natural science and methodological aspects.
Significant arguments in favor of a natural scientific approach to the study of relations of knowledge and self-knowledge provides affiliate ontology. The Afranicated ontology of knowledge and self-knowledge allows you to interpret the correctness of the motivational basis of cognitive activity as syncretic not only in the relationship of the needs of different levels and modality, but also in close connection with the sensual affective sphere of the subject of knowledge.
Scientific materialism in which Matter has become a "physical reality", considers the psycho-physiological problem of consciousness, becomes the most popular paradigm for new natural sciences, within which the problem of conscious consciousness and its relations with unconscious (quantum psychology, synergetics, social biology, genetics in its modern forms, including computer genetics).
The processes of knowledge and self-knowledge are in systemic unity, which allows the author to consider them through the prism of self-organization theory, which is the essential content of the methodology of a systemic synergistic approach to the gnoseology of interrelated complex systems of knowledge and self-knowledge.
In the ontological aspect, knowledge and self-knowledge can be considered as folding in the process of social and historical development methods of comprehension of reality determined by the age characteristics of individual development and the reflexive development of the internal, subjective world.
The historical and logical discourse of knowledge concepts allows you to establish the relationship of cognitive processes with the structural and functional features of the perception of the perception and processing of information coming by the sensory channels and is aware of the "Systems of Consciousness", which, on the presentation of naturalists, are formed in the process of individual development and social maturation of the individual .
The ratio of the processes of knowledge and self-knowledge can obtain a fi-losophical and methodological substantiation within the system-synergistic approach and in our interpretation can be formulated in the following form: self-knowledge - the synergistic process of self-organization of reflection, the object of which are verbalized and non-verbal objects of the external world transformed into sensual Images, ideas, concepts, as well as the world of their own being.
In the gnoseological terms, the processes of knowledge and self-knowledge are considered in systemic unity, as the result of the function of extremely complex self-organizing systems of consciousness, the analysis of which is possible from the position of the system-synergistic approach.
Self-knowledge processes, from the positions of a system-synergistic approach, can be presented in the concepts of self-organization, the formation of a holistic phenomenon in which sensual impressions, ideas, images, reflective structures are in a holistic, systemic manner, the possibilities of which are determined in the ontological discourse of the marginal foundations of being: self-cost The meaning of its existence in the process of self-knowledge.
The epistemological specificity of the process of self-knowledge is determined by the subjective possibilities of reflexive comprehension of the reality of the continuously changing external and inner world. The pace of social transformations in modern society is such that a person does not have time to think over the meaning of his own being in this world. Exemption from the totalitarianism by a majority of people is not perceived as personal liberation. A person in our, now open society, did not gain the position of the owner of his own destiny: he was one on OD in with his household problems, material dependence on new owners of life, in some cases with hopeless need. And, nevertheless, an attempt to consider knowledge and self-knowledge, both in the ontological and gnoseological aspect, seems to us justified.
For the awareness of the ambiguity of the qualities of the qualities, feelings, there is a known courage, and, of course, the ability to reflect (understanding meanings). Both in reflexion own attitude towards himself, to the established concepts and judgments about the subjects of reality - this is the main thing that makes every person himself, which distinguishes people from each other. But even with the most impartial judgment of themselves, each of us appears to each other in front of another, and Personified by Ya.
Personal I opens from different sides to continue the whole life.
This is due to age, a change in relationship with society, with the emergence of new value preferences changing reality. At these private changes are deep spiritual movements: personal attitude to the lifetime itself changes, its spiritual basics. Ideological dogmas, with all their attractiveness, tie us in spiritual quest, the true essence of a person is clearly or implicitly hidden behind the Mishur-seeking feasibility of life. This does not mean, however, that personal formation is not associated with public consciousness, social movements.
Personality finds her own, not burning out of society. On the contrary, actively becoming in the life of society, communicating with people, its own is gradually cleaned from the vaulting addies and interests towards the trifles of life. It begins to see the spiritual integrity, it appears quite clearly aware of the need for self-knowledge. This does not mean refusal from earthly joy of being and receiving pleasure. We are talking about the reasonable restriction, which is not just useful - it is necessary.
Without refusing to the scientific inheritance of the Marxist-Leninist philosophy, it is necessary to clearly realize the urgent need for a new understanding of the place of a person in the life of society, the significance of spiritual self-development and self-knowledge in the formation of self-economic (independence, self-sufficiency) in the new socio-economic conditions for the transition of society to market economy. At the same time, the importance and urgent need to develop the problem of the relationship of consciousness and subconscious in the changing socio-economic conditions of society of society are not removed. This, in particular, refers to the development of the peculiarities of the formation of a cognitive function from the standpoint of the system-synergistic approach methodology, to a new understanding of the onto- and philogenesis of the development of cognitive functions, in general, and the gnoseological aspects of self-knowledge, in particular.
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The purpose of the seminar isconsider various ways to describe the knowledge of the knowledge of the person of their being, existing in world philosophy.
Supporting concepts
Consciousness -the fundamental human ability for itself with its subject and the world in general.
Self-knowledge (autogenous) -studying the identity of their own mental and physical characteristics, understanding himself.
Self ("I") -the philosophical concept used to fix the center of the initiative or the essence of the personality, the mental representation of the person, its identity, its ideas about themselves.
Reflection -the basis of the process of self-knowledge (self-imministration), detection in the field of attention of its own being.
Metreflexia -secondary reflection associated with the study of the process of self-knowledge, the introduction of the attention to the attention of the reflective acts.
"Other" - A specific or generalized representative of the social environment, initiating the process of self-knowledge, and in the future the actual participation in the form of various modes.
1.Samnation as "eternal" topic of world philosophy.
2. Approaches to understanding the problem of "I" ("Self").
3. Reflection as a main tool (base) of self-knowledge.
4. Intersubjective foundations of selfish: the role of "other" in the initiation and actualization of the process of self-knowledge.
Self-knowledge as "eternal" topic of world philosophy
The philosophical understanding of a person's own existence began at the dawn of the formation of philosophical thought and continues until today. Already in the ancient philosophy, the self-knowledge was put at the head of the angle of activity not only by the philosopher, but also proclaimed the obligatory work of any other person, and the case is not only purely personal, but also public. According to legend, the commandment " know yourself"This is the fruit of joint thinking" seven great wise men "of ancient Greece: Falez., Pittaka, Biant, Solon, Kleobula, Monon and Hillon (VI century BC.) Having gathered once in the temple of Apollo in Delphi, they came to a general decision that the beginning of wisdom is the said commandment (principle) - γνῶθι σεαυτόν (goti SE Outon) which was captured on the wall of the Apollo temple in Delfa, as a call for each incoming. Hence the traditional name of this thesis - "Commandment of the Delphian Oracle". Chilon (556/5 BC) The same thought developed as follows: "Know yourself, and you know the gods and the universe." Later Socrates(469-399 BC er), commenting on the famous appeal, drawn on the temple of Apollo in Delphi, said that a person who did not know himself could not lead nor public nor households, nor to become happy or to do so others.
In the future, throughout the history of philosophy, the theme of the self-knowledge remains one of the most integrity and at the same time the most difficult for understanding. It can be argued that the topic of self-knowledge expresses the essence of the further movement of the European philosophy. However, in other non-European philosophical traditions, the topic of self-knowledge is also presented. From this principle, all the great teachings of "axial time" begin. In the Taoist tradition, the twin priest is Lao Tzu (6-5 centuries to n. E.),approved: "Knowing people wise, who knows himself enlightened. Favoring people Sille, winning themselves powerful, "" Life teaches only those who study it ... By itself, you can know others. Be careful to your thoughts - they are the beginning of actions. " Confucian philosopher Meng Tzi.(372-289 BC. Er) I wrote: "I exhaust to end my heart, he knows his nature. I knew my nature, knows the sky. " In one of the writings of the High-Need Masters of the Buddhist Tradition Guru Padmasambhava (8 century n. E.) We read: "Since Dharma is not in any other place, except in the mind, there is no dharma anywhere else, through which liberation can be achieved. Again and again peer inside your mind. " Iranian philosopher Al Gazali (1058-1111) claimed: "Before you know God, you need to know myself." BUTslave philosopher ibn Rushdknown in Western Europe under the Latinized name Averroest (1126-1198)he considered: "Know yourself - know your God."
Despite the honorable age, the problem of self-knowledge, of course, does not lose its relevance in modern philosophy. At the beginning of the XX century E. Gusserl (1859-1938) writes about the need for self-knowledge for understanding another man.In his opinion, at first a phenomenologist is developing a method of "pure experienced self-consistency", "consistent well-thought-out phenomenological self-discharge", and only after that it becomes available "every other experience of mental, pure experience of another, as well as the experience of the community." . One of the founders of philosophical anthropology E. FINK (1995-1975) Crucifably connects the self-knowledge and knowledge of the world : "A person is really infinitely interested in himself, and it is for the sake of herself that the subject world explores himself. Every knowledge of things ultimately - for self-knowledge. All converted sciences are rooted in the anthropological interest of a person to themselves. " . At the end of the XX century M. Fouco (1926-1984) Reproduces the Socratic scheme "Self-knowledge - concern about yourself - successful management", where the philosopher acts as an intermediary who helps a person to meet with himself and thus finding his purely personal forms of "care." .
The problem of self-knowledge, in turn, includes a number of other problems that completely with each other do not coincide, but are closely related. The philosophical question of "I", "Consciousness," "Self" can be attributed to these issues. In the space of global philosophy with a certain proportion of convention, four approaches to the understanding of "I" can be distinguished ("Self", "Consciousness"):
summinking method of the Eastern Philosophical Tradition (Buddhism, Taoism);
classic (traditional) method of self-repositioning of the European philosophical tradition;
non-classical method of self-imaging of the European philosophical tradition;
postmodern Summinking Methodology.
About the word! Another useful advice! Now, on the threshold of the twenty-first century, these words became banal and beaten. But three thousand years ago, when they were pronounced for the first time, they excited the imagination. Perhaps they caused biochemical changes in the nervous systems of people who heard these words for the first time. Now, at the end of the twentieth century, we are withstanding real bombing with words, we are literally bombarded by words, we hear tens of thousands of words per hour, so everything I just said, you perceive as another flow of sound signals. If we try today to get out of the game, we do not even know how to do it.
But if you think about metaphors who used the wise men of the past, these great visuals, religious teachers and poets, who changed the course of human history, will find an amazing pattern. Looking into yourself, they found the same thing there. They spoke about the inner light, about the soul, about the divine flame, the spark of life or white light of emptiness. You will hear these metaphors from the mouth of many Eastern and Western philosophers. Then it seemed that these metaphors were quite adequate and truth. Now we understand that in reality they are rude and primitively describe the physiological processes that occur in our nervous system. In the very near future, modern biochemistry and modern pharmacology will determine the degree of reliability of each of these poetic images.
We now proceed to the essence of the problem. At first I formulate it from the point of view of ontology, and then we will talk about her social aspects.
From an ontological point of view there are infinite many reality. Each reality is defined in a specific space-time dimension that you install. Entering into some kind of reality and taking it for the only one, you begin to believe that the rest of the reality is hallucination, psychosis, abstraction or mysticism. But this is a deep error, and it is caused by the fact that we are stuck at the level of perception of one space-time.
Many people fall into a wild rage when hearing about the existence of an infinite multitude of reality. Last week, with Professor Richard Ollet, we lectured on expanding consciousness at the Aerospace Research Institute in Los Angeles. That evening a young engineer was delayed in the institute's building, performing some current work. Having gathered to leave, he saw the crowd in the conference room and went to listen to us. When the lecture ended, and we were going to leave, he blocked the road and entered fierce controversy about multiple reality. He was beside himself from anger and could hardly speak. Apparently, he was taken out of his thought that a steady and holistic world (in which we are convinced, we live) represents only one of the levels of an incredibly complex continuum of reality. Yes, many people are quite unpleasant to hear about the existence of many reality, but absolutely unbearable when they say that in some reality there are more bliss, happiness, wisdom and inspiration, than in our habitual reality. The general ontological situation is probably said enough. Now we formulate the situation more specifically.
Social reality in which we are taught to perceive the world around and interact with it, it is a hard, dense and static scenery. It does not have a true action. The real drama and the beauty of electronic, cellular, somatic, sensory energy processes occurs in our usual social reality.
We are constantly in the thick of the vital process, but we do not see it. He flies in billions of cells of our body, but most of the time we do not feel it. We stay blind. How, for example, do you learn that there is a living person next to you? We touch the carotid artery of his robotic body and listen to heartbeat.
If there is breathing and cardiac rhythm, it means he is alive. But we are witnessing not the vital process, but only its external symptoms. It's like looking from afar on a moving car and represent how its engine works. We hear in our body, we daw on gas, click on the brake, but not able to tune in to the mechanism of life, hidden inside and around us. Probably now you think :. But is it so difficult to understand that there are many reality and that the most exciting events (processes at the level of cells and cellular nuclei), the most complex interactions, the most creative processes occur not at the level of our everyday, everyday perception, and at the levels that we usually Do not realize.
For convenience, we use the analogy. Suppose you have never heard anything about the microscope, and I come to you and say :. After such words, you will definitely think that I am crazy, and you will think so as long as I cannot convince you to look into the microscope and bring sharpness. Only then you can see your own eyes the miracle that I tried to tell in words, and you will realize that cellular life is infinitely complex.
We tend to consider our body covered with skin, the main ontological reference system. The center of our universe. All the stupidity of such a egocentric representation becomes obvious if you compare our body with the tractor. In our understanding, the tractor is a heavy, cumbersome car, created only in order to promote food transportation. And from the point of view of the cell, the human body, your body is a clumsy and topor-made mechanism whose functions are reduced to ensure the power of the cells and support the cellular process of life. Studying biology, we understand that our body is a complex set of software and hardware devices, which millions of different ways serve the needs of the cell. Such concepts can somewhat shake our egocentric and anthropocentric point of view.
