The concept of worldview and its historical forms. Historical types of worldview: concepts and interpretations The first historically established form of worldview

The surrounding life forms a daily worldview in people. But if a person evaluates reality based on logic and reason, one should speak of the theoretical.

Among people of a certain nation or class, a social worldview is formed, and an individual is inherent in an individual. Views on the surrounding reality in the minds of people are reflected from two sides: emotional (attitude) and intellectual (). These aspects are manifested in their own way in the existing types of worldview, which are still preserved in a certain way and are reflected in science, culture, everyday views of people, traditions and customs.

The earliest type of worldview

For a very long time, people identified themselves with the outside world, and in order to explain the phenomena occurring around them, myths were formed in the era of primitiveness. Period mythological worldview continued for tens of millennia, developing and manifesting itself in various forms. Mythology as a type of worldview existed during the period of formation human society.

With the help of myths in primitive society, they tried to explain the questions of the universe, the origin of man, his life and death. Mythology acted as a universal form of consciousness, which combined the initial knowledge, culture, views and beliefs. People animated the occurring natural phenomena, considered their own activity as a way of manifestation of the forces of nature. In the primitive era, people thought that the nature of existing things had a common genetic beginning, and the human community came from one ancestor.

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

Faith based worldview

The religious worldview arose on the faith of a person in playing in life leading role. According to this form of worldview, there is a heavenly, otherworldly, and earthly world. It is based on faith and beliefs, which, as a rule, do not require theoretical evidence and sensory experience.

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

Philosophy as a type of worldview

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

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

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

Lecture:

What is a mindset and how is it formed?

In the previous lesson, we focused on the concept of personality. The formation of a personality is connected with the formation of a worldview. A worldview occurs as a result of cognitive activity. It is human nature to ask questions: "Who am I? What am I? How is the world? What is the sense of life?"- questions of self-knowledge and knowledge of the world around. Searching and finding answers to them forms the human worldview. The topic of the lesson refers to one of the complex philosophical topics, since it affects the inner spiritual world of a person. Man is not only a biological and social being, but also a spiritual being. What is the spiritual world? What does it consist of? The spiritual world is the world of thoughts and feelings, knowledge and beliefs, ideas and principles, intellect and creativity. It is also individual and unique as a human appearance. The inner world is constantly evolving and manifests itself in human behavior. So, worldview is one of the phenomena spiritual world person. We formulate the main definition of the topic:

outlook- this is a holistic view of nature, society, man, which is expressed in the system of values ​​and ideals of the individual, social group, society.

Worldview is formed throughout life, is the result of upbringing and a person's own life experience. With age, the worldview becomes more and more conscious. An adult person knows why and for what he acts, feels personal responsibility for what is happening in his life and does not blame others for what happened. He is self-sufficient and does not depend on the opinions of the people around him. Has adequate self-esteem - an assessment of their own strengths and weaknesses (I-image). Which is overestimated, realistic (adequate) and underestimated. The level of self-esteem is influenced by an imaginary or real ideal that a person wants to be like. The impact of assessments of other people on how a person evaluates himself is great. Also, the level of self-esteem is affected by a person's attitude to their own successes and failures.

The formation of the worldview is influenced by:

Firstly, human environment. A person, observing the actions and assessments of others, accepts something, but rejects something, agrees with something, but not with something.

Secondly, social conditions and state structure. The older generation, comparing Soviet youth with today's, emphasizes that at that time they worked for the good of the people and even to the detriment of their own interests. This was in line with the requirements of the Soviet era. The current socio-cultural situation in our country requires the formation of a competitive personality aimed at achieving one's own success.

Types and forms of worldview

In the context of the tasks of the control and measuring materials of the OGE and the Unified State Examination, knowledge of three forms of worldview is mainly checked: everyday, religious and scientific. But there are more forms of worldview. In addition to those mentioned, there are mythological, philosophical, artistic and others. Historically, the first form of worldview is mythological. Primitive people understood and explained the structure of the world intuitively. No one sought to verify or prove the truth of the myths about gods, titans, fantastic creatures. Primal mythology needed for the study of philosophy, history, art and literature. This form of thinking still exists today. For example, the doctrine of the existence of life on Mars, comic book characters (Spider-Man, Batman). Consider the features of the main forms:

1) Ordinary worldview. This form is formed in everyday life, therefore it is based on a person’s personal life experience and relies on common sense. A person works and rests, raises children, votes in elections, observes specific life events, and learns lessons. He formulates the rules of conduct, knows what is good and what is bad. So pile up everyday knowledge and representations and a worldview is formed. At the level of ordinary worldview, there is ethnoscience, rituals and customs, folklore.

2) Religious outlook. The source of this worldview is religion - belief in the supernatural, in God. In the earliest stages of human development, religion was intertwined with mythology, but eventually separated from it. If the main feature of the mythological worldview was polytheism, then for the religious worldview it was monotheism (belief in one God). Religion divides the world into natural and supernatural, which are created and controlled by the almighty God. religious man seeks to act and act as required by religion. He performs cult actions (prayer, sacrifice) and is aimed at spiritual and moral perfection.

3) Scientific outlook. This form is typical for people producing knowledge (scientists, researchers). In their understanding of the world, the main place is occupied by the scientific picture of the world, the laws and regularities of nature, society and consciousness. Everything unrecognized by science (UFOs, aliens) is denied. scientific man divorced from real life, he is constantly striving to learn something, explore, logically substantiate and prove. And if he fails, he despairs. But after a while, he again takes up facts, questions, problems, research. Because it is in the eternal search for truth.

There is no pure form of worldview. All of these forms are combined in a person, but one of them occupies a leading position.

The structure of the worldview

There are three structural components of the worldview: worldview, worldview and worldview. In worldviews differing in form, they are reflected in different ways.

attitude- these are the sensations of a person in the events of his own life, his feelings, thoughts, moods and actions.

The formation of a worldview begins with a worldview. As a result of sensory awareness of the world, images are formed in the human mind. According to their attitude, people are divided into optimists and pessimists. The former think positively and believe that the world is favorable to them. They show respect for others and rejoice in their success. Optimists set goals for themselves, and when life's difficulties arise, they enthusiastically solve them. The latter, on the contrary, think negatively and are convinced that the world is harsh on them. They hold grudges and blame others for their troubles. When difficulties arise, they lament with grief “why do I need all this ...”, they worry and do nothing. Perception is followed by attitude.

worldview is a vision of the world friendly or hostile.

Each person, perceiving the events taking place in life, draws his own internal picture of the world, colored positively or negatively. A person thinks who he is in this world, a winner or a loser. Surrounding people are divided into good and bad, friends and enemies. The highest level of worldview awareness of the world is worldview.

world outlook- these are images of the surrounding life, formed in the mind of a person.

These images depend on the information that is laid down in human memory from early childhood. The very first understanding of the world begins with the image of a mother who strokes, kisses, caresses at home. With age, it expands more and more to the courtyard, street, city, country, planet, universe.

There are two levels of worldview: ordinary - practical (or everyday) and rational (or theoretical). The first level develops in everyday life, is associated with the emotional and psychological side of the worldview and corresponds to the sensual comprehension of the world. And the second level arises as a result of a rational understanding of the world, is associated with the cognitive-intellectual side of the worldview and the presence of a conceptual apparatus in a person. The source of the ordinary-practical level is feelings and emotions, and the source of the rational level is the mind and reason.

Exercise: Drawing on the knowledge gained in this lesson, give one sentence about the ways of forming a worldview and one sentence about the role of a worldview in a person's life. Write your answers in the comments to the lesson. Be active)))

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

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

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

In the history of mankind, there are three main types of worldview:

Mythology;

Religion;

Philosophy.

As a complex spiritual phenomenon, the worldview includes: ideals, behavioral motives, interests, value orientations, principles of cognition, moral standards, aesthetic views, etc. Worldview is the starting point and an active spiritual factor in the development and change of the surrounding world by a person. Philosophy as a worldview integrally unites and generalizes all worldview attitudes that are formed in the mind of a person from various sources, gives them a holistic and complete look.

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

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

The basis of this typology is knowledge, which is the core of the worldview. Since the main way of obtaining, storing and processing knowledge is science, insofar as the typology of the worldview is carried out on the peculiarity of the attitude of the worldview to science:

Mythology is a pre-scientific worldview;

Religion is an extra-scientific worldview;

Philosophy is a scientific worldview.

This typology is very arbitrary.

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

The theme of the XXII World Congress of Philosophy "Rethinking Philosophy Today" suggests that the time has come to take a different look at philosophy. But in what direction should we approach its rethinking? What to rethink in a situation that says: "philosophy is not one, there are many"? On the other hand, as soon as philosophy arose, it immediately began to be rethought and is in this state to this day. In the second third of the XIX century. Against the background of neo-Kantian judgments about the subject of philosophy, provoked by Windelband, a really serious situation arose for a radical revision of philosophy. The neo-Kantians saw in philosophy an epistemological essence and reduced it to the doctrine of values. Along with neo-Kantianism in the XIX century. another theory was formed. It was associated with the discovery of a materialistic understanding of history (or, what is the same thing, materialistic dialectics), which allowed people in earthly conditions to transform the world and realize their social entity. F. Engels expressed the idea of ​​rethinking the whole of history from the standpoint of a materialistic understanding of history. However, he did not ignore the question of old philosophy, which ends with Hegelian philosophy. In that turmoil of opinions, the voice of F. Engels was not heard. Now we can say that such work can only be done under certain social conditions, together with the natural sciences and the humanities, on a dialectical-materialist basis. During the period of Soviet power, efforts were made to develop Marxist theory. In the process of restructuring social life in Russia, the resuscitation of bourgeois theory took place, the development of materialist dialectics ceased, and in theory the country went back.

Social theories, formed on the basis of private ownership of the means of production, are several tens of hundreds of years old. Materialistic dialectics has existed for a little over one hundred and fifty years, a significant part of which has been and is in extreme conditions. And even during this time she has done a lot.

The existing image of Western European philosophy was formed in ancient greece thanks to the work of Aristotle. As you know, this period is associated with the slave-owning mode of production and the completion of the third historical social division of labor - the separation of mental labor from physical. Professional activities were formed. The panorama of the current situation in the social form of life activity allows us to single out large areas of social consciousness, which were a reflection of social life. Among them are political, legal, religious and a number of others. Philosophy as a form of social consciousness also belongs to them. It is a professional activity. Its "task" is a generalized idea of ​​the universe as a whole, which is engaged in the search for the beginning of all beginnings. This is a purely intellectual form of activity. It resides in the realm of thought and is separated from practical life. Her entire “practice” is a neurodynamic change in the human cerebral cortex. Reason leads to the ordering of the universe in the mind of a person lying outside his head; builds it, including his own own life. This is the essence of a specialized form of brain activity.

Along with the professional activity of the mind (caused by the division of physical and intellectual labor) as a limited area, a person has a natural tendency to unite thought and action corresponding to thought. This is a manifestation of the universal being of a person, regardless of a specific form of life, as its natural essence. In the system of the historical division of labor, the unity of thought and action does not leave a person, but does not characterize him as a specialist.

Two highlighted tendencies of specificity human life are correlated in such a way that, being in the conditions of the historical social division of labor, a person initially represents a socially inferior, divided life within himself. On the one hand, the lack of integrity of social life is predetermined by the presence of a biological part that requires a metabolic process that satisfies biopsycho-physiological grounds. On the other hand, being included in the fabric of society, a person in these circumstances is forced to perform certain social functions that are predetermined not by the internal need of his own natural being as a free universal creative being, but as a necessary external one, extinguishing his biophysiological foundation.

Under these conditions, there are forms of social consciousness, among which philosophy takes place. Two circumstances distinguish philosophy from other forms of social consciousness. First of all, this is the desire to reproduce a single picture of the world in a holographic form. Here she behaves like a professional form of activity. Along with this, it has (due to its semantic side) a corresponding human nature of its own - the love of wisdom. Only humans have this side. These two circumstances distinguish philosophy from other forms of social consciousness: a person who is in a limited form of being never realizes its requirements, but being in a limited form, he is always guided by its premises and has a corresponding result that constantly takes a person beyond his own limitations. .

To philosophy in people different attitude. Some recognize it as a science, others deny it this. Regardless of this side of the matter, everyone notes its ideological character.

The article analyzes the concepts of "world view", "historical form of world view" and highlights their essential features.

In our opinion, there are three historical forms of worldview: mythical, religious and philosophical. In this regard, first of all, the question arises of clarifying the content of the worldview, its place and role in social development and, in particular, in philosophy.

1. Semantic and metaphysical aspects of the worldview

The use of the term "worldview" can be found in the literature of any rank in the broad and narrow sense. Worldview in a broad sense comes from the totality of all views of the world. In a narrow sense, the worldview involves only metaphysical views, expressed by a set of images and ideas or a system of concepts and categories that are subject to "the main question of the worldview, which determines the place of people in nature, their historical origin and purpose" . At the same time, the main question of the worldview is defined as the question of the relation of thinking to being, that is, the main question of philosophy. Sometimes a worldview is understood as "the personal beliefs of an individual thinker brought into a system". In everyday life of people and from the standpoint of common sense, the word "worldview" is used as a systemic view of people on the world as a whole and the place of man in this world. This is the general outline of understanding the worldview in reference and encyclopedic literature.

If we look at the current state of the word and the term "worldview" and its use in both artistic, scientific and metaphysical literature, we can identify several approaches to its comprehension. In the encyclopedic dictionary, "worldview" is presented as "a system of generalized views on the objective world and a person's place in this world, on the attitude of people to the reality around them and to themselves, as well as their beliefs, ideals, principles of knowledge and activity due to these views" . In the philosophical encyclopedia, published during the years of Soviet power, “worldview” is defined as “a generalized system of a person’s views on the world as a whole, on the place of individual phenomena in the world and on one’s own place in it, a person’s understanding and emotional assessment of the meaning of his activity and the fate of mankind , a set of scientific, philosophical, political, legal, moral, religious, aesthetic beliefs and ideals of people ". The New Philosophical Encyclopedia, published in the post-Soviet era, notes that a worldview is “a system of human knowledge about the world and about a person’s place in the world, expressed in axiological attitudes of an individual and a social group, in beliefs about the essence of the natural and social world” . It is easy to see that the academic approach to understanding the worldview considers it more in a theoretical and cognitive structure than in the social and practical field of being associated with a specific "normative-regulatory" sphere of life of all people in society. The assessment of other signs displayed by a person is no exception: “the meaning of his activity and the fate of mankind”, which also do not leave the conceptual apparatus of a person.

Giving the leading and determining place to the theoretical-cognitive process in understanding the worldview, we somehow limit the significance and influence of the worldview on the objective system of people's social life. It turns out that the worldview, merging into the structure of a person's relationship to the world, along with other forms of people's interaction with reality, is only one more plan within the theoretical and epistemological understanding of the world. And then, unlike other forms of a person's attitude to the world (scientific, aesthetic, etc.), it does not represent any particularity. But this is not so, because the worldview is a holistic, and not a partial form of people's attitude to the world.

It is unlawful to reduce the worldview only to the epistemological side. This could be accepted if we assume that in the structure of the world as a whole, there is nothing else besides epistemology. But, as you know, in addition to the theoretical and epistemological side, there is also a practical attitude of people to the world, which is included in the structure of the worldview. The theoretical understanding of social and natural phenomena has great importance in people's lives, but it is not limited to this form of relationship. Public life contains the epistemological aspect only as one of the parts of its own being. In turn, the practical development of areas of social phenomena, although it is of decisive importance in people's lives, does not exhaust the latter as an independent basis, for social life also contains an epistemological (theoretical) aspect as one of the parts of its own being.

Under the conditions of private ownership of the means of production, these two aspects, which constitute the essence of man as a single social being, are at different poles of social life. They manifest themselves as specialized forms of activity that reduce man to the animal level. But in its essence, a person is a free universally universal creative being, whose daily life should proceed as a free universally universal creative process. Being in professional activity, man reveals himself as a partial one-sided being. It is an appendage to the production process.

Worldview historically acts as the last and highest form of the relationship of the human race to the world of objective reality. With its content, it removes all the wealth of both real and illusory relations of individuals to the world.

We do not set ourselves the task of isolating and classifying the entire variety of human relations to the world (this should not be done here), but we will pay attention only to immediate, nearby, sensory-rational relations: worldview, worldview, worldview. Along with this, one more series of human relations to the world can be distinguished: attitude and world perception. It is clear that all these phenomena express the direct relationship of a person to the world, where the nature of the relationship depends on the social and specific forms of interactions of individuals with the outside world. At the same time, all these concepts distinguish general and particular moments in people's attitude to the world. They are common where they show the attitude of man and society to the world. Their difference is manifested in the fact that each time they fix certain relations of a person from the side of their specific way of interacting with the world. Without going into particular differences between each of the forms of a person’s or society’s relationship to the world, which are quite numerous, we note once again that the concept of “worldview” is the highest and last for people living on Earth.

Higher because it is such an attitude of man to the world, which expresses the interaction of man with the world and the world with man, leading to a general change in both the first and the second. It is the last not only due to the fact that there is no such concept that would surpass its content, reflecting a continuous relationship, leading to a mutual change by a person of the world and the world of a person in earthly conditions (that is, it is not followed by any other that removes it). concept), but also due to the fact that it removes all lower kinship relations, going beyond them.

Going beyond limitations occurs due to the emergence of a new element - a specific way of human action that predetermines the previously established understanding of the world. It follows that the main content of the worldview lies not only in the understanding of the world in its integrity (this is a worldview), but also in the specific transformative interactions of a person (social practice) and society on the world and the world on a person and society as exhausting the integrity of reality.

A worldview, understood only in a theoretical-cognitive aspect, is in fact not the highest relation of a person to reality. It is a worldview that limits itself to one side - thinking. Logically and semantically, within the framework of common sense, such use of the word “worldview” is justified and just. But in the realm of metaphysics as a universal being, such a representation does not exhaust all the real richness of human life and the world.

At this point we will stop and try to explain what has been said. It is known that the last form sensory knowledge(view) in context general theory knowledge (of a logical-epistemological act), in relation to the world as a whole, reveals itself in a removed form in the first intention of generalization (a palely pronounced “rational” form). Representation in the structure of human cognition is able to generalize the information received from sensation and perception and "build" the image of an object that is not directly in front of the senses. Representation at the psychophysiological level has a complex structure. On the one hand, it is devoid of any practical action of its own contemplation. On the other hand, it is, as it were, a latent form of contemplation, expressed in the ability to generalize the features of an object obtained as a result of sensation and perception. Representation is freed "from practical ... fetters", rising above them, surveying "with a free look ... inner and outer life."

At the same time, the absence of practical action does not deprive contemplation of action as such. Here it manifests itself in sensory-thinking procedures, which are accompanied by neurodynamic processes occurring in the cerebral cortex. The physiological process of contemplation begins with the direct connection of the researcher with the cognized object through direct contact, vision, which manifests itself in the fact that the pupil runs through, feels the contour of the object (A. L. Yarbus), which from the retina enters the brain area responsible for the visual analyzer . As a result of such a movement, the most general features of the object are “lined up”. This is what Kant calls "empirical intuition". Empirical contemplation is a concrete contact of an individual with the perception of a fragment of reality (an object). The individual, as it were, in an "intellectual", "intellectual" way, "inner vision" embraces what is happening from the side of the general features of the object in such a way that it generates an idea. Thanks to the representation (and sensation and perception are present in it meaningfully in a filmed form), the individual (through the reflection of an object) removes concrete-sensory images of the world in the form of an integrated, generalizing factor, in the form of an image. This "image" is reproduced in one's own inner world "I". When an individual connects with an object through vision (forward connection) and displays it in a holistic way (feedback), contemplation as such does not yet exist; here there is empirical contemplation, snatching out a fragment from reality (its external form). An idea is formed on the basis of empirical contemplation. Contemplation as such begins to arise when, in the process of direct communication, an ideal model (image, scheme) appears in a person, which, on the basis of feedback (reflection), is perceived by the inner “I”. This model (image, scheme) is formed in the head of the individual. It "locates" next to the inner "I". This model (image, scheme) reflects the ongoing events of reality and exists in the human head in such a way that it “distinguishes” itself from the inner “I”. A "gap" is formed between the inner "I" and the model. This "space" separates them from each other. The inner "I" directs its action on the emerging model (image, scheme) in the cerebral cortex. When the inner "I" makes a direct connection with the model (image, schema), then there is contemplation as such. Therefore, one's own contemplation, contemplation as such, is a direct connection of the inner "I" with a model (image, scheme), but not with a real object, which is formed as a result of the manifestation of sensation, perception and representation. Contemplation is an intermediary between the last form of sensory knowledge (representation) and the first form of rational knowledge (concept), that is, it takes place both in feelings and in thinking. According to Kant, contemplation is “the way in which knowledge directly relates to them (objects. - V.A.) and to which, as a means, all thinking strives. Kant believes that sensibility "generates", "begets" contemplation (this is empirical contemplation). But contemplation does not limit itself to the sensuous side, for, in the final analysis, contemplation is related to thinking. The difficulty in determining the place of contemplation in the structure of cognition is characterized by a contradiction: existing "as a representation before any act of thinking", it is in the field of direct intellect.

The mind in its highest development through the worldview is not only mental, but also practical actions. This was conceptualized theoretically by Kant in his Critics. Mental and practical actions are meaningful, so that the practical is the main side of the worldview.

In the content of the mind, the worldview is an abstract reflection of the world (only in the sphere of reflection). The world outlook is "occupied" with the comprehension of processes and objects. It comprehends the specific space in which a person is located, comparing it with the meaning for which he “lives” and at the same time gives an interpretation to all this. The view, on the other hand, “draws attention” not so much to the worldly fuss (although it can note this), in which a person lives every day, but to that “transcendental height” (into a single beginning), to which the world outlook (this is not his business) does not reach and practical activity realizes itself in the world.

As a rule, thinkers, speaking about the worldview, often have in mind exactly this aspect and dwell on it. But the worldview does not remain within the limits of only a theoretical (mental) motive that comprehends the integrity of the world, but receives its practical implementation on the basis of worldview. The worldview is able to see not only something lying in front of a person (this is a matter of understanding the world), but to see the beginning of the world invisible to a person, lying "far" beyond the boundaries of his perception, and to carry out a specific relationship with it. It pushes the boundaries of everyday understanding of the world and inclines people to the practice of mastering new objects in their living space. Even if we strictly dwell only on the formal side of the use of these concepts, then in this case we also have the opportunity to give preference to the term "worldview" as superior to both worldview and worldview. For understanding of the world (in the limiting respect) exists only thanks to the world outlook: if there were no world outlook, there would not be that space of the world embraced by thought, which masters the world outlook. The basis for such an act is not only the position contained in the word "worldview" in the form of the prefix "voz" as the gaze on the top, the beginning. In addition, the word "worldview" has an independent word "to see". It means not only “to look”, “to look”, “to see”, but also “to understand”, “to comprehend the visible in action”. Therefore, here understanding (worldview) turns out to be integral part worldview, which allows us to talk about the worldview as higher in relation to the worldview, which "removes itself" in the worldview.

At the same time, in metaphysical (philosophical), scientific and fiction literature there is no distinction between the analyzed concepts. Very often there is their substitution and identification. For example, instead of the concept of "worldview" the concept of "worldview" is used, or vice versa. So, in the article "Worldview", placed in the "New Philosophical Encyclopedia", the term "worldview" is used as a synonym for the term "worldview". The author of the article, pointing to the use of the concept of “worldview” by Hegel in Lectures on Aesthetics, writes that “Hegel uses the concept of “theoretical worldview” to characterize the ideological position of the artist” . This quote is taken from the 14th volume of Hegel's works, in which Lectures on Aesthetics were published, to which the author of the article "World View" refers. But this page of the Hegelian work Lectures on Aesthetics, translated into Russian, uses the concept of "theoretical worldview", and not worldview. Judging by the subject index to this volume, the translator in this part of the lectures does not use the term "worldview", but resorts to the term "worldview". Therefore, the above quote may sound like this: “Hegel uses the concept of “theoretical worldview” to characterize the ideological position of the artist.” This is exactly how this phrase is given in the 14th volume of Hegel's Lectures on Aesthetics, published in 1958. As a result, the same German term is translated in different ways, which makes it possible to substitute concepts. We associate this situation with the technical side of the translation of the word "worldview" from German into Russian, which gives a certain basis for identifying the terms "worldview" and "worldview", where these words are perceived as identical. And there is nothing special about this: such is the specificity of the term “worldview”. The bad thing is that, referring to a specific source (“Lectures on Aesthetics”) and quoting from it, the author of the article “worldview” takes liberties in quoting the source. And this means that due attention is not paid to their difference. The fact that scientists do not pay attention to the severity of the use of the analyzed concepts is also evidenced by the fact that the Hegelian Lectures on Aesthetics, published over the period 1968–1973. in the publishing house "Art" under the title "Aesthetics" in 4 volumes, use this term differently. Here, the concept of “worldview” is included in the subject index (as an independent heading). At the same time, this index also contains the term “world outlook”, which is characterized as “successive steps of certain world outlooks and their artistic formation” . This circumstance suggests that the authors of the translation of "Aesthetics" into Russian lose sight of the difference between the concepts of interest to us. Our words are also confirmed by the fact that the analyzed place of the third book of the Lectures on Aesthetics, where the concept of "world outlook" is used, in "Aesthetics" is conveyed by the concept of "world outlook". If the author of the article "Worldview" published in the "New Philosophical Encyclopedia" (when studying Hegel's use of the term "worldview"), would refer not to the "Lectures on Aesthetics", published in 1958 in Russian translation, but to "Aesthetics" or to the original, there would be no confusion in the use of the terms "worldview" and "worldview" in Hegel's "lectures on aesthetics". At the same time, we would have the same understanding of the analyzed terms in the indicated works of Hegel.

Man is always the center of all events taking place in society, and he manifests himself not only as a theorizing subject, but above all as a practically acting being. In order to carry out a specific social and practical action, a person needs knowledge (more precisely, understanding) of this action. Transformative change in the world requires people to understand the underlying foundations, means, and end results of their actions. This means that a person initially shows his attitude to the world from an understanding of the general picture of the world and only in accordance with it begins all his transformations.

A worldview, understood as a set of views on the world, that is, in the epistemological aspect, excludes a person from the world and places him above the world in the form of an observer, a methodologist. In this position, a person is alienated from the real world and acts as a transcendent, intellectual extras, fixing the events taking place in the world. This follows from the position of "the totality of the view of the world", which excludes the concrete-practical action of a person.

Really man is not like that. Even when he acts as a methodologist (although the latter state of affairs, strictly speaking, cannot be considered properly human, but only possible in the structure of biosocial being), his actions acquire a social form of behavior and characterize him as an active being. It follows that the understanding of the worldview as the highest relation of a person to the world in the form of a set of views on the world does not exhaust the fullness of reality, since it is limited only to a direct intellectual, mental act.

2. The concept of "historical form of worldview"

Ordinary consciousness reacts to the concept of "historical form of worldview" directly. It comes from the literary, semantic, commonly used meaning of words presented in language dictionaries and reference books. Since the key word of this concept is the term “worldview”, the interpretation of this concept boils down to the fact that “historical form” means a worldview that undergoes a change depending on certain historical and epochal events, periods and trends of the chronological order.

In the metaphysical sense, it seems, the situation is somewhat different. Along with the general use of linguistic forms and semantic meanings of words, which are a necessary side of the communicative function in society, there is also a meaningful, conceptual use of terms in scientific and theoretical fields. They take the form of the same symbols and words as in common language. But unlike the word, the term is given a slightly different content. And in this case, it is useless to refer to language dictionaries. Indeed, if we proceed from the generally accepted meaning of the word "worldview", relying, for example, on the dictionary of the Russian language, then it should be perceived by us as "a system of views, views on nature and society" . Having accepted this meaning, we must talk about the worldview in the aspect of people's views and views on nature and society, which corresponds to the own semantics of the word, but does not correspond to the content of the term used in the context of theoretical knowledge. It turns out that people “view” the world, that is, they fix their gaze or direct their vision on something that takes place “above”, and through this procedure form a complete picture of the world (worldview) within the framework of mental acts. However, people's view of the world is such a connection with the world that turns a person not only and not so much into a contemplator, but into a doer (as a return, overturned with an opposite sign, vision into the world). Man as an active social individual is not excluded from the real world; in thinking, he stood above the world and turned, directed his gaze to it with the aim of transforming the world, and this is where his actions end. This situation is a necessary moment in all scientific and theoretical activity. But the attitude of people, man to the world is not limited to this. It has already been said that the direct connection of a person with the world at the level of contemplation allows you to display and fix the observed world in mental forms and systematize it with your inner intellectual "I". This contributes to the formation of understanding of the world. A person in this state can allocate his place in the previously contemplated world. At the same time, people (man) do not go beyond the boundaries of the mental act, they stay in it. Can such a state of people (man) be called the highest form of their relationship to the world? It seems not possible. The denial of this provision is based on the fact that worldview and worldview, however, like other, simpler relations of people (man) to the world, are an integral part of the development of the world in the form of its knowledge, that is, the penetration of thought into its essence. Society cognizes the world in order to find out its content, and not in order to amuse itself and wonder at the world (although this may take place outside of social production). A person, in accordance with his essence, carries out life in such a way that he changes the world, in accordance with his needs, the laws of nature, the laws of his own and social existence. Whatever wealth of knowledge a person has, it is meaningless if it does not receive its concrete realization. Only through direct or indirect action (practice), organized on knowledge, people can live.

The world view consists of two parts: understanding the world and real life practices according to the prevailing understanding of this world, which guides individuals in the system of social relations.

Worldview accompanies every person in life. Outside the worldview there can be no person. Only man has a world view; the animal, despite the fact that it has a soul (Aristotle), is deprived of it. The historical form of worldview exists on the basis of a common understanding of the world developed by the entire society, which guides in everyday life both each individual and society (in its mass) as a whole. Therefore, when we talk about historical forms of worldview, then by “historical form” we mean a situation where the vast majority (the bulk) of people in a particular society, living in a certain time period, in a certain spatial coordinate, are guided in their actions and act on the basis of a certain unified worldview. All practical actions of people are performed depending on the worldview developed by the vast majority of individuals.

In the public life of people there are only three historical forms of worldview: mythical, religious and philosophical. There are no other historical forms of worldview. There are many types and types of worldview. The concept of "type of worldview" can be given many meanings. The concept of "type of worldview" refers to individual actions of people carried out on the basis of a specific understanding of any aspect of reality. "Type of worldview" for me means a structural division into individual and social activities, the determinant of which is a certain world outlook. The "form of worldview" implies a holistic organization of the cumulative actions of people taken on the basis of the worldview they have developed. The difference in understanding the concepts of “historical form of worldview” and “form of worldview” lies in the fact that the second concept is smaller in scale than the first: it manifests itself in the conditions of a single or several societies. The historical form extends to the joint activity of all (the overwhelming majority) people living on earth, who in their daily lives are guided by the unified picture of the world they have developed. The form of worldview is limited by regional social conditions in which people act on the basis of their worldview.

The first historical form of worldview was mythical (not to be confused with mythological as a stylization of a mythical form), the "role" of which was reduced to the possibility of the survival of mankind as a generic community. It arises simultaneously with the appearance of an ancient man (possibly Australopithecus) and ends (presumably) on the verge of extinction of the Neanderthal man (Homo habilis) and the appearance of the Cro-Magnon man (Homo sapiens). Researchers who have studied the surviving primitive tribes (Wundt, Taylor, Levi-Bruhl, Levi-Strauss, Fraser, and many others) noted that these tribes had a mythical form of worldview. Homer and Hesiod presented a stylized form of the mythical worldview - mythology.

Religion as a historical form of worldview is a "removed form" of the mythical worldview. Its main "purpose" is connected with the problem of preserving the human race. Its highest level of development is the unity of man with God. But she can't do it on her own. Philosophy is capable of solving this "problem" as a historical form of worldview, which is a "removed form" of religion. This position follows from Aristotle's remark that the first philosophy is theology. This means that philosophy is a kind of continuation of religion in the implementation of the general trend of development, which is expressed in the fact that the mineral strives for the plant, the plant for animal life, the animal for human life, and man for Divine life (Aristotle). It follows from this that the movement towards the Divine life begins with religion, but does not end with it. Based on the theological understanding of God, philosophy as a historical form of worldview leads a person to divine life. Philosophy as a form of social consciousness is not capable of this task. Its influence extends only to partial, one-sided (abstract) life. It is tied to understanding the fragments of life, but claims to be the expression of a holistic universe. Hence the different attitudes towards it: some people see human greatness in it, others treat it as an empty phenomenon that does not give any utilitarian benefit, and in this regard represents useless knowledge for a person. Such extremes fail to define the real significance of philosophy as a professional field. In my opinion, modern philosophy is a preparatory stage for the formation of philosophy as a historical form of worldview.

In modern conditions, philosophy is considered not as a historical form of worldview, but as a form of social consciousness that arose during the period of the social historical form of the division of labor. The historical social division of labor has shaped the professional types of both material and spiritual social production. One of the many types of spiritual production is philosophy. This is her bottom level.

The worldview is a strategic trend of the unity of the practical and the theoretical in the context of social life. In addition to the worldview in society, there is an ideology. Ideology plays the tactical role of the theoretical state structure in order to realize the tasks facing a particular method of production. A situation is quite acceptable in which ideology and worldview can intertwine in such a way that it will be impossible to draw a line between them. But this is characteristic of those social structures in which antagonism has been overcome. In such societies, the place of ideology begins to be occupied by a worldview.

With regard to the current state of the world community (it is inherently class-based), the specific role of the universal "ideology" is played by religion as a historical form of worldview. And in this regard, I believe, firstly, at present and for a long time to come, such a situation will persist that, against the background of classism, the universal ideological function in society (but not in the state) will be performed by religion. And, secondly, the spiritual development of people will proceed in such a way that the social class structure and scientific progress will be of secondary importance for the vast majority of contemporaries. This is not a disregard for the social class approach and scientific progress. community development. This means that the majority of people in the world have not yet matured to understand the place and role of both the social class structure and science in the life of society. The state organism partly understands this. This applies not only to developing countries, but also to industrialized ones. In this regard, it is not necessary to talk about the formation of a single picture of the world and the corresponding mode of action for all people. Until now, the societies that exist on Earth have been isolated by state systems, and people are in separation both within their communities and between societies.

The development of a unified picture of the world (world outlook) is not an individual, but a universal matter. Worldview is manifested through a specific way people act (in Aristotle, Kant, and others - behavior). It is carried out on the basis of a previously developed and “removed form” of the worldview of reality by a person and a person by reality as a whole. Schematically, this idea can be expressed in another way: worldview is a guide to action, and worldview is an action guided by an understanding of this world. A worldview is not just a set of views on the world and a person’s place in this world, but is a specific interaction of a person with the world, as a result of which, on the basis of a certain worldview, a specific mutual change of both a person and the world is carried out in accordance with a previously developed understanding. A worldview is being formed on the unity of the entire positive heritage of the human race. Historically, it looks like that its integral contour manifests itself depending on the attitude to the means of production, which, in essence, are two: public and private property. The first forms the life of people on public property to the means of production as their natural, generic existence. The second "unites" people in a private relationship to the means of production as partial basis separating people. It is a temporarily acquired sign of the "joint" life of people and exists only as long as private ownership of the means of production is preserved. These two ways of life predetermine basically both the material and spiritual life of each person. Today, the world is dominated by a partial, inferior (not having integrity) life of people. And no matter how intellectually developed the human individual is, his thought processes are connected with the corresponding way of life. This confirms the dialectical-materialistic view, the basis of which is the materialistic understanding of history. materialistic understanding history is scientific. It is the algebra of understanding the nature of man and society. Under the conditions of private property (arithmetic level), it is able to manifest itself partially, indicating both the trend towards the formation of a socially homogeneous society, and specific actions that lead to the natural life of society and man. Its full implementation is a distant prospect associated with the elimination of internal social antagonism.

As long as people in their daily lives proceed from the satisfaction of their psychophysiological needs as the first vital needs, the spiritual determinant of a common understanding of the world will be religion as a historical form of worldview, the meaning and content of which is expressed in the preservation of mankind.

With the development of the dialectical-materialistic doctrine, the place of religion will be "taken" by philosophy as a historical form of worldview. And until this happens, philosophy acts as a form of social consciousness.

So, the essential features of the historical form of worldview are: 1) a single picture of the world(world outlook), shared by the vast majority (main part of society) of people living on Earth, on the basis of which the corresponding 2) a specific form of activity, a specific way of asserting their life: “it is necessary to return, to restore the understanding of philosophy as a way of life”

Historically, the first form of worldview was mythology. Mythology (from the Greek mythos - legend, legend and logos - word, concept, teaching) is a type of consciousness, a way of understanding the world, characteristic of the early stages of the development of society. Myth is the first attempt of ancient people to explain the world, to raise the most fundamental, key questions in relation to man - the world and to find answers to them. In spiritual life primitive people mythology acted as a universal, integral form of their consciousness, as a holistic worldview that contained the rudiments of knowledge, religious beliefs, political views, various arts and philosophies. myth, as the most early form spiritual culture of mankind, expressed the worldview, worldview and worldview of the people of the era in which it was created, expressed its spirit.

Of course, for the first forms of explaining the world, there was not enough experimental material for generalization, nor strict logic, which is why they were rather naive. In myth, the world is rather not analyzed, but experienced. In it, the understanding of the world is akin to a worldview, based on sensory visual representations. When trying to make sense of the world ancient man naturally exceeded the capabilities of the just emerging intellect, while having, moreover, very meager experience, he was forced to speculate in his thinking, to speculate about the incomprehensible and unknown, sometimes building fantastic images.

A characteristic feature of the mythological type of worldview was anthropomorphism- transfer to the world of one's own, human qualities. The world in its various manifestations was perceived as similar human being turned out to be human. Natural things and phenomena, by analogy with man, were considered just as alive, intelligent, capable of communication and feelings. As a result, a person did not feel his discord with nature, rather he felt himself an inseparable whole with it. In his view of the world, the subjective and the objective, the spiritual and the material, the natural and the supernatural organically merged into one, everything turned out to be permeated with some kind of living, reasonable, but mystical fabric, into which man himself was woven. This feature of the mythological perception of the world as an indivisible whole is called syncretism. One could see in it a vague guess about the interconnectedness of the whole world, about its close unity and kinship of the origins of existence.

The originality of the myth was also manifested in the fact that the thought was expressed in specific emotional, artistic, sometimes poetic images. With the help of an artistic and figurative description, attempts were made to answer the question of the emergence and structure of the surrounding world, the origin of the most important forces and phenomena of nature for a person, world harmony, the origin of people, the mystery of the birth and death of a person, and various tests that arise on his life path. Special place occupied myths about the cultural achievements of people - making fire, the invention of crafts, agriculture, the origin of customs, rituals, etc.

Despite the limitations of mythological thinking, nevertheless, the development of the worldview of ancient people already then began its process of moving from myth to logos, from fiction and various speculations of thinking to comprehending its actual relationships and patterns. This was due to the fact that people in their life and practice could not fail to notice a certain logic in the processes taking place around them, not to grasp the simplest relationships. Along with this, their generalizing and analytical abilities grew. However, gradually the idea of ​​the most important forces of the world and the most general, simplest patterns led to their abstraction into something independent, with the appearance of the force that "rules" the specific processes of the world. So, the gods in mythology were the simplest expression of the original abstractions driving forces nature and society. The initial generalizations could not yet be so strong as to simultaneously embrace the universal content of the world and at the same time be kept on the basis of real processes. Therefore, the universal became the force that opposes the real world, is taken out of it, decides the fate of the world from outside its limits. Indicative here would be the idea of ​​the Greek "Olympus" as a special heavenly kingdom, where the fate of the whole world was decided.

Such ideas directed the further development of the worldview of ancient people in the direction of religiosity. Religion(from lat. religion- religion, holiness, piety, reverence, conscientiousness, worship, etc.) - a special form of awareness of the world, due to belief in the supernatural, which includes a code moral standards and types of behavior, rituals, cult actions and association of people in organizations (church, religious community).

The religious worldview clearly distinguishes between the supernatural and natural worlds, between the miraculous and the earthly. The center of the supernatural world is the god (gods), which determines all its structures and creates the real world. The religious picture of the world proceeds from the fact that the plane of being that we see is not the only one, but is only a shadow, a reflection of its hidden, deep sides.

Such a worldview is uncritical, where the mind stumbles over difficulties in understanding, it gives way to faith. The supernatural, hidden and deep here is the lot of religious faith, and not logical conclusions and justifications. However, it is possible to believe in this way also in something that is absurd, absurd, and at the same time not have any rational evidence in the basis of this belief. The main disadvantage of such a worldview is that religious faith can be blind, based on speculation and suggestion, which means it can motivate a person to completely meaningless, and sometimes harmful efforts. At the same time, you can find positive aspects in it. Belief in higher spiritual forces that monitor the world order and higher justice prompts a person to spiritual development, moral self-improvement, the fight against their shortcomings and vices. It is able to fill the feeling of the spiritual emptiness of life, help it find meaning, give spiritual and psychological support for a person, clear his mind with pure and bright thoughts, bringing him into a state of peace of mind, harmony, kindness and love. Thus, religious faith acts as a source of energy or spiritual impulse for the believer. Religion, in its best manifestations, encourages a person to break away from the worries of everyday life, awakening lofty feelings in him, directing him to noble thoughts and deeds, inclining him to mutual assistance and mutual support. It consolidates the norms and attitudes of proper behavior in society, indicates moral guidelines for this behavior, which contributes to the harmonization of relations in society. The religious worldview contributes to the unity of people on the basis of spiritual values, moreover, it is able to mobilize society for great achievements and transformations in order to improve life or face the threat of danger.

However, for the material development of society, for deepening the knowledge of the real world, such a worldview cannot be called progressive. In order for religion to play an exclusively positive role, it should not become the dominant form of worldview, but should only be its harmoniously complementary part. religious faith, which can be acceptable, should be based only on faith in bright and progressive ideals, supported by the results of knowledge and social practice.

An important achievement of the religious worldview can be considered a guess about the existing duality of the world, the difference between the world apparent, visible, being, on the one hand, and the real, deep world, essential- with another. However, this conjecture that has arisen has not yet been supported by a sufficient base of experimental data and the rigor of logical justifications, and therefore, was filled with very poor content that does not carry any serious practical significance.

With the developing tendencies of free-thinking, critically inquisitive, creative thinking, society begins to form philosophical type of outlook. It excludes neither elements of mythological nor elements of religious consciousness. However, the dominant features in it are the desire to search for and substantiate truths, logical reasoning, the development of analytical abilities, as well as self-criticism. It is these features that allow a person not to be content with only the superficial logic of the connection of the observed processes, but to penetrate in his knowledge into the deep, essential aspects of the world, capturing its actual interconnections of various levels of depth and universality. Nevertheless, having a high scientific potential, the philosophical worldview has not lost the shortcomings of its predecessors. Conjectures, inventions, illusions and uncritical faith in convenient, pleasant and beneficial for our thinking, the tendency to take what is wishful thinking, to create comfort for our own way of thinking, to the detriment of understanding the true and objective, and to this day are frequent companions of the modern worldview. At the same time, the modern worldview is largely the result of the achievements of the modern system of upbringing and education, it absorbs knowledge, logic of thinking and wisdom, developed and honed over the centuries, including by the scientific community. Thus, the unlimited potential of the philosophical worldview is used by each of us to the extent of our education, erudition, flexibility and depth of our thinking, commitment to rationalism and the search for objective truth.

Philosophy and life

The importance of philosophy in our life cannot be overestimated. However, in the minds of most modern people philosophy is opposed to life as something abstract, too abstract, divorced from real life problems and worries. And it is not difficult to understand why this attitude has developed. Indeed, most of the problems that are considered by great philosophers, at first glance, are not relevant in our daily lives. Nevertheless, it was their ideas and reflections that contributed to the progressive development of society, which was accompanied by the creation of more and more comfortable living conditions for an increasing number of strata of society. It is the ideas of Renaissance humanism, the French Enlightenment, modern rationalism and empiricism, etc. led to the formation of that type of modern civilized society without the comfort of which we can no longer imagine our lives. Moreover, the potential of the ideas and reflections of great philosophers is not limited by the achievements of the past, this invaluable experience of human thought will serve as food for the mind and inspiration for many future generations of brilliant personalities who can change our world for the better for a long time to come.

Philosophy has many faces, it is not limited to truths that contribute to social progress, and also affects aspects of personal existence, including those that will be eternally relevant. However, the problems of the individual are such as the relationships within society are built, and any relationship is a product of the activity and thinking of the people themselves. Therefore, the degree of solving the problems of educating a person, his moral improvement and spiritual growth, the eradication of egoism and selfish orientations will forever serve as an indicator of harmony within society, and hence, ultimately, the quality of life in it. The more spiritually developed and morally perfect the majority of people in society are, the more they ennoble relations in it and the easier it becomes for everyone to fulfill themselves, reveal their talents and abilities for the benefit of the whole society, improving its quality of life. These topics are deeply disclosed in the works of Eastern sages (Confucius, Lao Tzu, Osho Rajanish), Russian thinkers (L.N. Tolstoy, N.A. Berdyaev, V.S. Solovyov, etc.), in Marxism, in works of I. Kant, James Redfield and others.

But the role of philosophy in our life is not limited to this either. Philosophy is not only the wisdom of the great thinkers of the past and research in the field scientific philosophy Philosophy is also a way of thinking, a worldview of a modern educated person. Any person with a quality education and sufficient life experience is just as capable of philosophical thinking. We all enjoy the fruits of development philosophical thought. In our life, we, without suspecting it, use concepts and judgments, turns of thought that reflect the knowledge that was formed and honed through centuries of philosophical reflection reality. We are born and brought up with a given, ready-made language field (speech structures) and it seems to us that it has always been so with everyone, that from century to century human speech has remained more or less unchanged, just as adapted to communication and explanation. deep meanings, which is now. But it's not. In order to achieve such a sufficiently perfect language, with the help of which we are now able to express the most subtle shades of meaning, humanity has gone through a very complex, contradictory process of its formation. Language is a field for our thinking, everything we think about, we think on the basis of speech structures. Therefore, the quality of our thinking is largely determined by how finely we master modern concepts and judgments, how skillfully we build connections between them. In other words, how much deeper we have absorbed the wisdom of the ages.

Thus, every modern educated person (whether he realizes it or not) has his own philosophy of life, his own philosophical position in life. Everyone strives to comprehend, analyze important situations in their lives, extract valuable experience from them, generalize it, on the basis of which to form certain strategies and principles of behavior. Another thing is that for some it serves as a kind of beacon on their life path, helps them choose the right path, take right decisions avoiding possible problems, while others have their philosophical position, their understanding of life, on the contrary, attracts these problems. The thing is that the more rude, straightforward, simplified a person relates to life, the more illusions and prejudices are formed in him, which means that sooner or later these delusions begin to negatively affect his life (through erroneous decisions). Reality begins to "punish" for its misunderstanding, destroy illusions, "lower a person to the ground." However, a more subtle, deeper, wiser attitude to life, as a rule, makes life easier for a person, especially in its second half, when the results of the path that he chose for himself earlier become more and more noticeable, i.e. when it begins to reap the fruits of what was laid down earlier.

Such a sensitive, wise attitude to life has a more direct connection with philosophy in its original sense. Philosophy in a narrow, literal sense is associated with the desire for wise thoughts and actions. It is this form of philosophy that is closest to the actual, everyday problems of the individual. Being wise, first of all, means understanding the laws of nature, history, life, grasping the deep relationships in them and coordinating one's own life with these laws. Closely related to this is another important characteristic of wisdom - foresight. A far-sighted decision proceeds from the most favorable result not only here and now, but also takes into account the prospects for the development of the situation. As Confucius said: “A person who does not look far is sure to face close troubles.” Today's success quickly becomes yesterday's, and future unresolved problems, no matter how much you put them on tomorrow, sooner or later will become real. A wise person is ready to sacrifice today for the sake of long-term favorable prospects. Wisdom is also associated with the ability to find solutions to the most difficult life situations and problems, to find compromises, to avoid extremes, to find the measure, the golden mean in everything. All these abilities are the result of a deep understanding of the laws and relationships of life.

Wisdom is an important indicator of our mind. Many people who specialize only in the development of intellectual skills miss something very important and cannot always be described as smart. You can spend your whole life addicted to various activities that develop intelligence, be it chess, various puzzles, puzzles or crossword puzzles, etc., but this is not the way that is guaranteed to make a person really smart. The mind is more than just intellectual skills. An intelligent person is one who subtly understands and foresees the course of real life events, and intellectual skills do not yet guarantee this, although they are an important condition for this. The mind is also the ability to think wisely, the ability to grasp the very essence, avoiding stereotypes, bias and other kinds of delusions, as well as the ability to draw accurate conclusions. Intellectual skills and wisdom are qualities that complement each other. A person deprived of intellectual abilities is hardly able to understand all the subtleties of the relationships that determine the events of our lives. A rich life experience can make a person wise, but without an intellect capable of anticipating the course of events through deep analysis, this is an experience of trial and error. A person who has gained wisdom by stepping on the same rake many times sometimes can hardly be called a sage. Wise is the one who draws his wisdom no longer from the experience of mistakes, but from a deep understanding of the situation. At the same time, intellect without wisdom is blind, it's like a powerful tool in the hands of an inept person. You can be a skilled chess player, calculating many moves of your opponent in advance, and at the same time be too short-sighted in life, because life is much deeper, more subtle and flexible than the options on the chessboard. Life is always more complicated than the already formed logic, it is always able to surprise logical thinking which must be improved under its influence. We must constantly overcome ourselves, our logic of thinking, in order to avoid stereotypes and prejudices, in order to become truly smart, wise people.

We can say that philosophy as wisdom is the art of knowing the truth, the ability to correctly comprehend and apply one's life experience. In this sense, a philosopher is not a profession, but a degree of personality development that allows one to master this art. For example, some writers, such as L.N. Tolstoy, F.M. Dostoevsky, A.I. Solzhenitsyn, P. Coelho, J. Redfield. Many scientists considered themselves first of all as philosophers and only then as mathematicians, physicists, etc. (G. V. Leibniz, R. Descartes, B. Pascal, F. Bacon, I. Kant). In this sense, one can also single out philosophers-physicians: Hippocrates, Avicenna, Paracelsus.

Comparison of philosophy with art, skill is connected with the fact that in the knowledge of the true and wise, many psychological moments interfere with us: prejudice, stereotypedness, schematism and stereotyped thinking. The wisdom of the great philosophers lies precisely in the fact that they skillfully separate the subjective from the objective, the wheat from the chaff, the flies from the cutlets. It must be borne in mind that the world as we see it is in fact not always the way it seems to us. Each person sees and understands this world differently, from different angles. Everyone receives in their own way a unique flow of knowledge, information, emotions, experience; located in a unique life situation; as a rule, communicates with people of only a certain circle (according to common interests, according to a common vision of the world or attitude towards it); selectively watches programs, films, selects books, magazines and articles on the Internet. Therefore, the information that reaches him and comprehends by him turns out to be to some extent incomplete and one-sided, sometimes even distorted. And this contributes to the formation of many misconceptions and illusions. So, any person lives, as it were, in his own semantic reality, in something different from those realities in which other people live. In these realities, of course, there is much in common (due to common system education, culture, media, general aspects of life), but they never completely coincide, which affects, for example, the difficulties of mutual understanding between people. In fact, any conflict is a clash of those semantic realities that we live by. When these realities largely coincide, there is always ground for understanding, finding compromises, and adjusting one's understanding of life. But when people are too far apart in terms of worldview and worldview, then their semantic realities can violently collide with each other, without finding common ground. Each proceeds from how he sees and understands life, and the behavior of the other, his speech may not fit into the understanding of reality that each of them lives in, their expectations from the other. So, the essence of the conflict is almost always the desire to impose on another one's understanding of reality, that it is his semantic reality, his understanding of life that is more correct. However, it is far from always the case precisely in the difference between understanding the right and the reasonable, sometimes the desires, interests and selfish motives of people collide. A constructive way of solving such problems is connected with the desire to understand the other side, to go beyond the limits of one's own semantic reality in order to be able to stand in its place, look at the contradiction from the side and, thereby, find an objective basis for solving problems.

We often underestimate our tendency to take what is desirable and convenient for reality. The thing is, we tend to think new information, comparing it with what is already known to us, relying on our past experience, building certain associations with its elements. At the same time, we tend to emotionally experience the events that are happening around us. The experience that is deposited in our memory is almost always emotionally colored to one degree or another, and a person is positively disposed to some information, and negatively to some. As a result, as life experience is accumulated, a person develops emotionally significant accents in understanding the world and life. Those. some moments for him become more important or relevant than others, and some of his perceptions are neglected. So, in a whole speech, a text, a person is more focuses attention only on certain phrases, turns of speech and understands the whole speech somewhat differently than the meaning that was invested in it. What does not correspond to his understanding of life or is irrelevant to him (does not correspond to his system of world perception accents), his consciousness, as a rule, ignores or comprehends insufficiently qualitatively, sometimes dismissively. In other words, he develops predilections, prejudices and preferences, he becomes a prisoner of illusions. Therefore, subsequently, judgments, thoughts that a person builds, comprehending the experience gained, often does not accurately reflect reality the relationships that exist within it. In this case, making decisions based on such reasoning, he creates more problems for itself, his reality begins, as it were, to “punish” for its incorrect understanding, “to give life lessons », adjust his mindset .

This feature of perception is often used in politics. For example, in order to discredit a person, his words are taken out of context, as a result, the meaning is distorted, up to the opposite. This psychological feature It is also used under totalitarian regimes to manipulate public consciousness. Through culture, means mass media, education systems, accents beneficial to the regime are placed in the minds of people, and then the judgments built by their associative thinking, linking these accents together, will have a given, initially thought out, beneficial meaning for the regime.

This mechanism of consciousness can be illustrated by the image of a grid or a drawing on a sheet of paper. Our picture of the world is not an absolutely complete and accurate reproduction of reality. We learn the external world in parts, more and more filling our picture of the world with details and nuances. The latter can be compared to dots or knots on a blank sheet of paper. The richer our experience, the more this sheet is dotted with such points, and the more meaningful we live, the more we strive to understand how the world works, to identify the relationships and patterns of life, the more these points are intertwined with patterns. So, in this respect, our perception is like a fishing net: the more experience and knowledge, the fewer cells in the grid (reflecting the interconnections of the world), the fewer gaps, voids, and the more subtle and deep knowledge we are able to perceive. And vice versa, the less meaningful experience, the larger the cells in the network, and therefore, the more potentially useful information can seep through it. In order to master more subtle and deeper knowledge, you must first master the simpler knowledge that underlies it. To study higher mathematics, it is necessary to have basic skills in algebra and geometry. And if we do not have basic knowledge in some area, then there is not that cell, that shelf in the mind, thanks to which it would be possible to streamline, for the purpose of understanding, more complex knowledge in this area. In this case, we are not able to extract useful experience and knowledge from the information received. Our consciousness ignores its importance, tending to form a biased or even negative attitude towards it.

At the same time, if our perception of the world is distorted (the system of accents, the pattern of relationships is incorrect), then we are willing to believe in something that is not true (but corresponds to the system of accents, the pattern of relationships in consciousness), something that potentially can harm us under the influence of delusions. So, the degree of approximation of our drawing to understanding the essence of real events of reality depends on the process of perception of the world and its comprehension. It is important not only to have rich life experience, but also to comprehend it correctly. You can connect the dots, symbolizing the data of our experience, in completely different ways, and the figures that are obtained in the figure depend on this. Those. two people who have received exactly the same experience can comprehend it differently (connect units of experience), which means that their picture of the world will be different. Thus, the specifics of ordering, understanding our experience, the ability to grasp the real interconnections of the world and life are of great importance. In this, we are also often hindered by emotional associations, largely under the influence of which we comprehend the information received.

If we have a negative attitude to the source from which the information was received or to this information itself, or we are under the influence of a negative mood, then we perceive such information with caution or even skepticism, in a negative way, with distrust. And vice versa, when we have a positive mood or a positive attitude towards the source, then the perception is also not quite adequate, in speech, text, phrases are snatched out that are associated for themselves in a positive way.

Another important point that affects our perception is our expectations. They influence the formation of the understood meaning, based on them, we make preliminary sketches of the meaning, which affect the subsequent course of our thinking. You must always take into account your own bias, be capable of self-critical, thoughtful analysis.

A wise person is just the one who skillfully avoids his bias, strives to understand the world as it really is, who skillfully places accents in understanding, which means who lives in a semantic reality that is closest to the actual events of life, the world, its actual relationships. Thanks to this, he acquires the ability to often "get out of the water", to avoid immersion in the problems of everyday life. He will almost always see a thread of relationships, clinging to which, you can find a way out of any most difficult, confusing and even extreme situation, but more often he will not allow such a situation itself, bypass it.

Thus, philosophy carries within itself the knowledge that allow a person not to go through life “blindly”, through trial and error, but to be far-sighted, avoid many problems. And in this sense, she is rational core, the foundation of a correct worldview. Philosophy is everything that connects us with life, i.e. gives us not an illusory, but a true understanding of ongoing events, grasps their very essence, all the subtlety of their cause-and-effect relationships. philosophical knowledge, absorbing an understanding of these relationships, helps us navigate the world, correctly place accents and priorities in life, make the right decisions, avoid unnecessary problems, and find the best ways to achieve our goals.

Questions and tasks

1. Explain what attitude, worldview and worldview are. What is their difference?

2. Expand the essence of the relationship of worldview with philosophy.

3. Describe the content of the worldview. What do you think are the most important moments in it?

4. What is the role of ideals for a person?

5. What is the role of beliefs for a person?

6. What role do you think values ​​play in society?

7. What is the peculiarity of the mythological worldview? What are his features?

8. Describe religious outlook. What are its positive and what are its negative aspects?

9. What is the peculiarity of the philosophical worldview?

10. What is the role of philosophy in the life of the individual and society?

11. What is the reason for the difference in the understanding of the world by different people?

12. Why can our consciousness be compared to a grid?

Conclusion

The modern world is full of problems that challenge the development of human civilization. Many of these problems are related to the neglect of the knowledge and wisdom accumulated over the centuries. A person brought up on the values ​​of the modern era does not even have an impulse to wisdom, to the search for truth, to follow eternal values. Selfishness, selfish thoughts and material, sometimes base values ​​are put at the forefront. This leads to a tense situation in many areas of life, and if the situation is not changed, then in the end it will begin to seriously affect both economic and scientific and technological progress. The debt crisis of developed countries modern world and their international policy, the totality of the corruption component in Russia, are vivid confirmations of this. The loosening of the spiritual foundations of society, the erosion of objective meanings in concepts, the inversion of value orientations and the discrediting of humanistic ideals will certainly affect the decisions that are made in the material sphere of society.

In this regard, a return to the origins of understanding philosophy as wisdom and quality education in this area is a vital step. After all, philosophy in its original understanding develops in a person the discipline of thinking, his versatility, the ability to understand and correctly assess the situation, the desire to be as far-sighted as possible. Philosophy as wisdom encourages a person to self-development, protects him from dangerous stereotypes of life, helps to streamline thoughts in accordance with the understanding of the wise and useful. Philosophical thinking helps to make the complex easier to understand, and at the same time makes the simple and familiar more complex and mysterious, i.e. enlivens the world with colors, makes it more amazing and exciting, awakens sleeping thinking in us, shakes our stereotypes, encourages us to look at the world with different eyes, finding new meanings and shades in it.

Philosophy, instilling a culture of thinking, the ability to penetrate into the essence of things and events, capturing their interconnections, thereby helps to correctly assess the possibilities of both an individual and society as a whole, and also helps to use them correctly. It helps to see those opportunities that could have been missed with an ordinary view of the world, and at the same time to correctly assess how real and feasible these opportunities are, as well as how reasonable it is to follow the path of their implementation. The value of philosophical skills and knowledge cannot be overestimated, because our thinking determines those decisions that ultimately change the outside world.

Literature on the topic "Introduction to Philosophy":

1. Alekseev, P.V., Panin A.V. Philosophy: a textbook. /P.V. Alekseev, A.V. Panin. – M.: Prospekt, 2008. – 608 p.

2. Gubin, V.D. Philosophy: actual problems: tutorial for university students. /V.D. Gubin. - M., 2005. - 288 p.

3. Mamardashvili, M.K. How do I understand philosophy? / M.K. Mamardashvili. - M., 1990. - 368 p.

4. Nagel, T. What does it all mean? Highly brief introduction in philosophy. / T. Nagel. - M: Idea - Press, 2001.

5. Nikiforov, A. L. The nature of philosophy: Fundamentals of philosophy / Nikiforov. - M .: Idea - Press, 2001.

6. Orlov, V.V. Basics general philosophy/ V.V. Orlov. - Perm, Ed. PGU. 2007. - 258 p.

7. Sadovnichiy, V.S. Teaching and Wisdom in a Globalizing World// Questions of Philosophy, 2006. No. 2. P.3-15.

8. Spirkin, A.G. Philosophy / A.G. Spirkin. – M.: Gardariki, 2008. – 735 p.

9. Frolov, I.T. Introduction to Philosophy / I.T. Frolov. - M.: Respublika, 2003. - 623 p.

Basic terms and concepts:

Abstraction (from Latin abstractio - distraction) is the abstraction of essential properties, connections or aspects of reality from less essential ones in relation to the goal of cognition.

Agnosticism (from other Greek agnostos - unknowable, unknown) is a trend in philosophy that denies the cognizability of the objective world, which does not depend on our sensory perception.

Axiology (from other Greek axia - value) - the doctrine of values.

Anthropology (from other Greek. anthropos - man and logos - word, speech) - a set of scientific disciplines that study a person, his origin, development, features of interaction with the outside world.

Anthropomorphism (from other Greek antropos - a person and morphe - a form) is a mental likening of external reality to a person, transferring human qualities and properties to the world or to its separate parts.

Universal - a concept that denotes the totality of all relationships in the world, formed as a result of all interactions and defining laws and patterns of various levels of depth (generalization). It is fundamentally different from the concept of the general as a generalizing feature.

Epistemology (from Greek gnosis - knowledge, knowledge and logos - word, speech) or another name epistemology (from Greek episteme - scientific knowledge, science", "reliable knowledge" logos - word, speech) is the doctrine of the ways and possibilities of knowing the world. Within the framework of the corresponding section in philosophy, the mechanisms by which a person cognizes the world substantiates the very possibility of its cognition.

Determinism (from Latin determinare - to determine, limit) is a doctrine that asserts the universal conditionality, the interdependence of all events in the world, the dependence of each of them on conditions. The scientific principle of determinism is included in the structure scientific method, aiming research at identifying causes and patterns in nature, society or thinking. The opposite doctrine, which admits the existence of absolutely random, unconditioned events, is called indeterminism.

Dialectics (from other Greek dialektike - the art of arguing, reasoning) is a way of thinking that seeks to comprehend an object in its integrity and development, in the unity of its opposite properties and tendencies, in diverse connections with other objects and processes. The original meaning of this concept was associated with a philosophical dialogue, the ability to conduct a discussion, listen to and take into account the opinions of opponents, trying to find the path to the truth.

Dualism (from Latin dualis - dual) - a philosophical doctrine,