The line of Democritus in ancient philosophy. Philosophy according to Democritus of Abdera. Democritus and his theory of atoms

The main methods of philosophizing (naturalism, theocentrism, sociocentrism, anthropologism). The purpose of philosophy.

Lecture

Depending on the understanding of the essence of a person, a number of ways of philosophizing: naturalism, sociocentrism, theocentrism, anthropologism.

Naturalism (nature-centrism) F. Nietzsche, Z. Freud, A. Bergson

Man is a creation of nature, everything in him is from nature and for nature.
Method: Unity of knowledge and behavior.

Theocentrism P. Florensky, Maritain, Bart,

Man is the image of God, the task of philosophy is to prove that everything is from God.
The ultimate basis of knowledge: knowledge is faith.

Sociocentrism K. Marx, E. Durkheim , Cashier

Man is a creation of the social environment, everything in man is created from society and for society
Method: joint activity; truth is what is generally valid; practice is the criterion of truth.

Anthropologism J-P Sartre, Camus, Berdyaev

Man is a product of self-construction. Everything around him is individual self-construction
Man is a project of self-construction. The criterion of truth is experiences
Knowledge is not separated from experience.

Internet (if we take this, then it is better to take representatives from the LECTURE!)

Naturalism considers man as a natural being, as a product of nature (Copernicus was the first to prove that man is an inhabitant of an ordinary planet in the solar system; Darwin expressed an opinion about the animal origin of man. Freud showed that the unconscious origin plays a huge role in human behavior). Sociocentrism views man as a product of society, as a social being. Marx pointed out that the essence of man is determined by social relations. Theocentrism characterizes man as a creation of God: everything in man is from God and he lives for his creator. Religious philosophers think so. Anthropologism considers man as a product of self-construction: man creates himself, chooses his own essence. This point of view was held by the existentialists Camus, Sartre, Jaspers.

Purpose of philosophy consists, ultimately, in the elevation of man, in providing universal conditions for his improvement. Philosophy is needed to ensure the best possible condition for humanity.

4.The main question of philosophy and options for its solution.

The main question of philosophy is the question of the relationship of consciousness to being, thinking to matter, nature, considered from two sides: firstly, what is primary - spirit or nature, matter or consciousness - and, secondly, how does knowledge about the world relate to the world itself, or, in other words, whether consciousness corresponds to being, whether it is capable of correctly reflecting the world. Consistent regulation of O. century. f. is possible only if both sides are taken into account. Philosophers who are supporters of materialism recognize matter and being as primary, consciousness as secondary, and consider consciousness to be the result of the influence of the objectively existing external world on the subject. Idealist philosophers take the idea and consciousness as primary, considering them as the only reliable reality. Therefore, from their point of view, knowledge is not a reflection of material existence, but is only the comprehension of consciousness itself in the form of self-knowledge, analysis of sensations, concepts, knowledge of the absolute idea, world will, etc. An intermediate, inconsistent position in O.’s decision. V. f. occupy dualism, agnosticism. The former philosophy was characterized by a metaphysical approach to the solution of O.-v. f., manifested either in the underestimation of the activity of consciousness, in the reduction of cognition to passive contemplation (metaphysical materialism), in the identification of consciousness and matter (Vulgar materialism), or in the exaggeration of the activity of thought, in elevating it to an absolute, divorced from matter (Idealism), or in asserting their fundamental incompatibility (dualism, agnosticism). Only Marxist philosophy has provided a comprehensive materialist, scientifically based solution to O. v. f. She sees the primacy of matter in the following: 1) matter is the source of consciousness, and consciousness is a reflection of matter; 2) consciousness is the result of a long process of development of the material world; 3) consciousness is a property, a function of highly organized matter of the brain; 4) the existence and development of human consciousness and thinking is impossible without a linguistic material shell, without speech; 5) consciousness arises, is formed and is improved as a result of a person’s material labor activity; 6) consciousness is of a social nature and is determined by material social existence. Noting the absolute opposition of matter and consciousness only within the limits of O. century. f., dialectical materialism simultaneously points to their interrelation and interaction. Being a derivative of material existence, consciousness has relative independence in its development and has a reverse active impact on the material world, promoting its practical development and transformation. Human consciousness, based on practice, is capable of reliable knowledge of the world. The question of the relationship between matter and consciousness, being the main one, determines not only the solution to particular problems, but also the nature of the worldview as a whole, and provides a reliable criterion for distinguishing fundamental problems. philosophical directions. Therefore, the scientific formulation of O. century. f. allows us to consistently implement the principle of partisan philosophy, clearly distinguish and contrast materialism and idealism, and resolutely defend the scientific worldview of dialectical materialism.

Ancient philosophy: stages and problems. Democritus' line and Plato's line.

The term “ancient philosophy” consists of two elements - the words “ancient” and “philosophy”. The word “ancient” is from Lat. antiquus means “ancient” and is a conventional set of theoretical, aesthetic and ethical ideas of Ancient Greece and Rome. This word goes back to the Greek. "love of wisdom."

The originality and uniqueness of the ancient philosophical tradition lies in the fact that in it all things were first comprehended in their entirety, that is, they were consistently presented as a problem, as a concept and as a value.

Peculiarities:

1. cosmocentrism (“cosmos”-being)

2. rationalism (“rationality”-reason)

3 important steps:

1. pre-Socratic(natural philosophy) -VII – V centuries. BC e.

It is represented by the activities of the Eleatic and Milesian schools, Heraclitus of Ephesus, Pythagoras and his students, Democritus and Leucipus. They dealt with issues of the laws of nature, the construction of the world and the Cosmos. The importance of the pre-Socratic period is difficult to overestimate, because it was early ancient philosophy that largely influenced the development of culture, social life and the political sphere of Ancient Greece.

2. classical period- V - IV Art. BC e.

Appears in the appearance of the Sophists. They turned their attention to human problems, laid the foundations of logic and contributed to the development of rhetoric as a science. In addition to the Sophists, early ancient philosophy during this period is represented by the names of Aristotle, Socrates, Plato, Protagoras and Gorgias.

3. Hellenistic stage development - from IV to II centuries BC. e.

At this time, the first philosophical systems emerged and new philosophical schools appeared. Representatives of the period move on to solving ethical problems and moralizing precisely at a time when Hellenic culture is in decline. The names of Epicurus, Theophrastus and Carneades represent this stage in the development of philosophy.

Main problems:

Cosmology (natural philosophers) - in its context, the totality of the real was seen as “physis” (nature) and as cosmos (order), the main question being: “How did the cosmos arise?”;

Morality (sophists) was the defining theme in the knowledge of man and his specific abilities;

Metaphysics (Plato) claims that reality and existence are heterogeneous, moreover, the world of ideas is higher than the sensory;

Methodology (Plato, Aristotle) ​​develops the problems of the genesis and nature of knowledge,

Aesthetics is being developed as a sphere for solving the problem of art and beauty in itself;

Mystical-religious problems are being formed; they are characteristic of the Christian period of Greek philosophy.

Democritus and Plato known as philosophers who laid down in the history of the development of philosophical thought two leading thought traditions, called materialism and idealism. Materialism proceeds from the recognition of the primacy of matter and assumes the presence in the material structures of the world of some initial tension, which is the cause of development, including the long-term evolution of biological forms, ultimately ending with the emergence of man and society. Idealism denies the possibility of internal stimuli for self-development in matter. He believes that the development process is supported by the influence of some intangible ideal structures. In many idealistic concepts, matter itself is viewed as created by some higher being, possessing an omnipotent mind and unlimited creative possibilities.

Democritus recognized two principles: atoms and emptiness. He believed that atoms differ in shape and size. Combinations of atoms create different things. Diverse worlds arise as a result of the vortex movement of atoms for natural reasons, due to the fact that everything is causally determined, chance is, from the point of view of Democritus, only an illusion.

Plato to found objective idealism. Plato (427-347 BC) borrows Pythagoras had the idea of ​​reincarnation of souls. Just like Pythagoras, Plato viewed man’s earthly existence as the captivity of his soul, from which one can only be freed as a result of a series of reincarnations. But the idea of ​​earthly captivity looks more tragic in Plato than it is in Pythagoras or in Buddhist ideas about karma. According to Plato's philosophy, the soul, in essence, cannot escape the endless cycle of existence, since souls, freed from earthly captivity and returning to the world of ideas, again try to look into the extra-celestial sphere, break their wings and, weighed down, fall back to earth.

8. Philosophy of the Middle Ages, its features, stages and problems. Augustine's teachings.

Medieval philosophy(1-3 thousand, during the decay of the Roman Empire)

Features of medieval thinking:

1. universalism (the desire to embrace the world as a whole)
only those who have penetrated into the essence of Divine creation know the abilities

2. symbolism (everything is marked with the seal of God, based on the New Testament)
The word is the instrument of creation

3. Hierarchism (all symbols (higher, lower) and their location depended on their proximity to God)

4. Teleologism (interpretation of phenomena acted as beings at the request of God)

Main stages of development:

1. Patristics
Patristics (from the word “pater” - father) - I stage in the development of medieval philosophy (I-VI centuries). The main content of this stage was the development and defense of Christian teaching by the “church fathers.” “Church Fathers” are considered thinkers who made a decisive contribution to the doctrinal formulation of Christian teaching. As a rule, the developers and apologists of the dogmas of Christianity were at the same time famous philosophers (Aurelius Augustine, Gregory of Nyssa, Tertullian, etc.).

Main trends:
1) rejects ancient education and philosophy
2) Ancient philosophy is applied, but used as a tool for knowing God
3) harmonious cooperation between divine and philosophical wisdom

Augustine the Blessed is an outstanding thinker who, with his numerous works, laid a powerful foundation for the religious and philosophical thought of the Middle Ages.

Augustine's doctrine of divine grace in its relation to the human will and of divine predestination had a great influence on subsequent Christian philosophy. The essence of this teaching is as follows. Before the Fall, the first people had free will: they could not sin. But Adam and Eve misused this freedom and lost it after the Fall. Now they could no longer help but sin. After the atoning sacrifice of Jesus Christ, those chosen by God can no longer sin. From time immemorial, the Divine has predestined some people to good, salvation and bliss, and others to evil, destruction and torment. Without divine predestined grace, man cannot have good will.

Augustine said that without knowledge of truth, “probable” knowledge is impossible, since probable is something plausible, that is, similar to the truth. And to know what resembles the truth, you need to know the truth itself. According to Augustine, the most reliable knowledge is a person’s knowledge of his own being and consciousness: “Whoever is aware that he doubts, recognizes it as some truth...” “Whoever doubts that he lives, remembers, realizes , desires, thinks, knows, judges? And even if he doubts, then still... he remembers why he doubts, realizes that he doubts, wants certainty, thinks, knows that he does not know, thinks that he should not rashly agree.” Knowledge, according to Augustine, is based on inner feeling, sensation and reason. A person, says Augustine, has knowledge of objects accessible to understanding and reason, although small, but completely reliable, and the one who thinks that feelings should not be trusted is pitifully deceived. The norm of knowledge is truth. Unchangeable, eternal truth, according to Augustine, is the source of all truths, there is God. New in the theory of knowledge was Augustine's statement about the participation of the will in all acts of knowledge. Characterizing the role of the volitional principle in feelings, Augustine uttered an aphorism: “A person experiences suffering exactly as much as he succumbs to it.”

2. Transitional (S. Boethius)
Realism and nominalism emerged

3. Scholasticism - II stage in the development of medieval philosophy (IX - XV centuries), during which further clarification and concretization of Christian teaching took place, drawing on the possibilities of philosophy. Traditionally, scholastic philosophy is called school philosophy (lat. Scholastics - school), because, firstly, it was studied and developed in schools at monasteries, and secondly, the presentation of Christian philosophy in it was brought to a level accessible both for its popular assimilation and and for wide distribution.

3. Concepts of materialism. "Line of Democritus"

The most important position in resolving the issue of man’s relationship to the surrounding reality since the emergence of philosophy has always been materialistic. Its essence lies in the fact that matter was recognized as primary in relation to consciousness. The world was considered knowable to the extent that it was reflected in sensations, perceptions, concepts and other forms of social consciousness.

The content of the materialist concept, the degree of its depth, consistency and argumentation were not always the same. It has undergone significant evolution and even, one might say, its own revolutionary upheavals, from ideas about the material “first principles” of the world in ancient Greek philosophy to dialectical and historical materialism in Marxist-Leninist theory. At each of its historical stages, materialism was formed in opposition to idealism.

At the same time, it cannot be said that materialist philosophy was invulnerable from the criticism of its opponents. Moreover, every time materialism triumphed, a seemingly undeniable victory, either its miscalculations or problems were discovered that it had not solved convincingly enough. Dialectical materialism was formed in the wake of the impressive achievements of the natural sciences and technology of the 19th century. And they undeniably tipped the scales in favor of materialism. Hence the confidence of the classics of Marxism in its truth. “...Nothing is eternal except ever-changing, ever-moving matter - and the laws of its movement and change,” writes F. Engels. V.I. Lenin expressed the same idea at the beginning of the 20th century: “The world is the natural movement of matter...”, “... the world is moving matter.”

Merit of V.I. Lenin also consisted in the fact that he defended the significance of the fundamental question of philosophy, thus putting a barrier to the positivist trends of the 20th century. towards the drying up of philosophical thought. They began, as is known, with statements by Mach and Avenarius about the meaninglessness of the question of the primacy and sterility of philosophy itself, on the basis that the scientists themselves, physicists and chemists, do not think about this issue, based on the “neutral” elements of the world.

And now, more than a century later, we can say that this was not only a naive, but also a dangerous delusion that was not destined to be realized. Just as the attack of positivism on the foundations of materialism was not crowned with success under the motto: “Matter has disappeared - only equations remain,” which splashed out on the pages of scientific and philosophical publications in connection with the discovery of the electron.

In fact, the discovery of the electron and electromagnetic fields, as well as later of the neutron, proton, positron and other elementary particles, could not shake the foundations of materialist philosophy. First of all, because the ideas about these particles fit well within the framework of the atomic theory. “The electron is as inexhaustible as the atom, nature is infinite” - these words of Lenin sounded another praise to materialism. In addition, observability of these particles turned out to be possible, if not direct, then at least indirect, using a cloud chamber, and later other, more accurate instruments.

The definition of matter formulated by Lenin also turned out to be extremely important, not connecting it with the particular properties of physical bodies, but highlighting the only property that characterizes philosophical materialism: “Matter is a philosophical category to designate objective reality, which is given to a person in his sensations, which is copied, photographed , is reflected by our sensations, existing independently of them."

Having formulated this definition, Lenin gave a clear and definite criterion of materiality, the understanding that, from a philosophical point of view, everything that does not depend on human consciousness should be considered matter. At the same time, it also presupposes the knowability of the world on the basis of its reflection in consciousness.

It would be unfair to identify Lenin’s position with the understanding of matter by the French Enlightenment and to reproach him for sensationalism, as is done in the New Philosophical Encyclopedia: “This sensationalistic definition of matter is just as limited,” says the article on “dialectical materialism”, - as well as the sensualist thesis, according to which objects are cognizable because they are perceived by our senses. After all, there are countless material phenomena that are inaccessible to sensations. Connecting the concept of matter with sensory perceptions introduces a moment of subjectivity into its definition. Thus, the task of creating a philosophical concept. matter has not been resolved." However, the meaning of Lenin’s definition of matter was not to indicate the possible observability of the electron in the future. In contrast to Holbach's similar definition of matter, Lenin emphasizes the independence of the existence of an electron from the sensory perception of the electron, i.e. independence from consciousness in general.

Thus, at the beginning of the 20th century, the so-called classical period of development of natural science and philosophy was summed up and a step forward was taken towards a new, non-classical science. Lenin's definition of matter was no less important for understanding social phenomena. The materialist understanding of history and social processes received a compelling argument for defending objective laws and determining the driving forces of social development.

References

1. Alekseev P.V., Panin A.F. Philosophy. 3rd ed. M., 2007

2. Krylov A.G. Anthology of world philosophy. M., 2008

3. Grekov A.M. Introduction to Philosophy. M., 2006

4. Kuhn T. Structures of scientific revolutions. M., 2006

5. Nikiforov L.A. Philosophy of Science. Sbp., 2007

... “Moscow is the third Rome,” which sounded not so much as an apology for absolutism, but rather as an idea of ​​the religious and historical revival of Russia and the Orthodox peoples. The further development of Russian philosophical thought took place in line with the development of moral and practical instructions and the justification of the special purpose of Orthodoxy in Rus' for the development of world civilization. The real practice of the reign of Ivan IV, ...

About the general variability, inconstancy, unreliability and precariousness of all earthly relationships in the life of both an individual and entire countries and peoples - a common place in the philosophical and rhetorical literature of Byzantium in the 14th-15th centuries. The question arises, however, what is new about this? After all, even before, the goddess Tikha (secondary in the ancient pantheon, the subject of constant rhetorical debate in Hellenistic Greece) did not...

Another way of purely empirical research. From the same inner power of intuition arose the idea of ​​​​the infinity of worlds, which tradition attributes to Anaximander. Undoubtedly, the philosophical thought about the cosmos contains a break with the usual religious ideas. But this break is a breakthrough to a new majestic idea of ​​​​the divinity of existence amid the horror of decay and...

Coordinated with his historical-riosophical reflections. Let us turn to a systematic analysis of Dostoevsky's ideas. 8. Dostoevsky’s philosophical work has not one, but several starting points, but the most important and even decisive for him was the theme of man. Together with all Russian thought, Dostoevsky is anthropocentric, and his philosophical worldview is, first of all, personalism, approx...

“LINES OF DEMOCRITIUS AND PLATO IN THE HISTORY OF CULTURE” - unfinished scientific treatise by A.A. Lyubishcheva. Created in Ulyanovsk in 1961-1964. The two lines in question are materialism and idealism; they are taken from a phrase by V.I. Lenin, with whom the treatise began. A preface, 2 introductory chapters (about the line of Plato), a chapter on mathematics and 2 chapters on “astronomy” (more precisely, on cosmology) have been written. Physics, biology and humanities were outlined, touched upon in the preface, where the author’s methodological guidelines are given, but there is no topic of “lines”. According to Lyubishchev, the history of European culture is characterized by three lines: the 2 named and the line of Aristotle (he considered it intermediate). The author defended Plato's line (Pythagoras, Socrates, Plato, Academy, Neoplatonism), in which he saw both idealism and clear knowledge. The line of Democritus (Miletus school, Anaxagoras, Leucippus, Democritus, Epicurus, Lucretius) is both materialism and vague (fuzzy) knowledge. The main idea of ​​the book is this: basic knowledge about the world was achieved not along the path of materialism (as was believed at that time not only in the USSR, but almost everyone in the West), but along the path of objective idealism. Materialism (both ancient and modern) is prone to dogmatism, although it declares freedom of thought. The author contrasted the atomic mathematics of Democritus (a segment is a set of points that have a size) with Pythagorean mathematics (the segment is continuous, incommensurability is expressed by irrationality). He saw the flaw of the first in the desire to build mathematics as a continuation of physics (where atomism is productive). Moving on to the analysis of the philosophical foundations of mathematics of the 20th century, he concluded: the criterion of truth in it is not practice, but internal harmony; the idealism of most mathematicians is a consequence of the specificity of mathematics as a science; it gives freedom and harmony to thought. Regarding cosmology, it is argued that the main achievements of the heliocentric theory took place on the Pythagorean line. Unfortunately, not having the bulk of ancient sources at hand, Lyubishchev used reviews, sometimes superficial, which, in relation to cosmology, led to an overly simplified scheme of ancient knowledge. In fact, Lyubishchev outlined 3 ways of knowledge. 1. A vague explanation of everything in the world, which he associated with Democritus (although Plato’s Timaeus serves as a clear illustration of this path) and with Charles Darwin. It would be more correct to say that Lyubishchev was talking about a line that comes from myths and is typical of all early philosophers. 2. Clear knowledge based on the concepts of number and ideal form. This “Plato line” begins with Lyubishchev from Pythagoras. (In fact, it is older: in mathematics it comes from Thales, in cosmology from Anaximander, and only in acoustics from Pythagoras. ) From the current point of view, there is no contradiction between the two mathematicians: according to A.N. Parshin, the understanding of a segment as a continuous line and as a set of points do not contradict each other, but are complementary. Pythagoras appears to Lyubishchev as the forerunner of the astronomy of Copernicus and Kepler. (In fact, Pythagoras was characterized by a numerical mysticism, indeed connected with the idea of ​​abstract form, but far from astronomy and the exact sciences of the New Age.) 3. Teleological knowledge, founded by Aristotle, who introduced the concept of final cause, causa finalis. (However, Aristotle’s main tool is logic, it originates from Parmenides, and Lyubishchev almost did not touch it.) In this line, Yu. A. Schrader saw, speaking about Lyubishchev, one of the foundations of new physics (extreme principles) and biology (expediency) . Lyubishchev listed all three lines in his last article “On the classification of evolutionary theories” (Problems of Evolution. Vol. I V. Novosibirsk, 1975. P. 215). The treatise was published twice: M., 1997 (preface: B.I. Kudrin; index of names, additional materials); St. Petersburg, 2000 (preface: R.G. Barantsev and Yu. A. Shreider; index of cited works). Yu.V. Tchaikovsky Lit.: Parshin A.N. Complementarity and symmetry // Questions of Philosophy. 2001. No. 4; Tchaikovsky Yu.V. Pre-Platonic cosmology // Historical and astronomical studies. T. 30. M., 2005.

This is an unfinished scientific treatise A.A. Lyubishcheva, written in Ulyanovsk in 1961 - 1964.

“The two lines in question are materialism and idealism; they are taken from the phrase V.I. Lenin, with which the treatise began. A preface, 2 introductory chapters (about the line of Plato), a chapter on mathematics and 2 chapters on “astronomy” (more precisely, on cosmology) have been written. Physics, biology and humanities were outlined, touched upon in the preface, where the author’s methodological guidelines are given, but there is no topic of “lines”.

According to Lyubishchev, the history of European culture is characterized by three lines: the 2 named and the line of Aristotle (he considered it intermediate). The author defended Plato's line (Pythagoras, Socrates, Plato, Academy, Neoplatonism), in which he saw both idealism and clear knowledge.

The line of Democritus (Miletus school, Anaxagoras, Leucippus, Democritus, Epicurus, Lucretius) is both materialism and vague (fuzzy) knowledge. The main idea of ​​the book is this: basic knowledge about the world was achieved not along the path of materialism (as was believed at that time not only in the USSR, but almost everyone in the West), but along the path of objective idealism. Materialism (both ancient and modern) is prone to dogmatism, although it declares freedom of thought.

He saw the flaw of the first in the desire to build mathematics as a continuation of physics (where atomism is productive). Moving on to an analysis of the philosophical foundations of mathematics of the 20th century, he concluded: the criterion of truth in it is not practice, but internal harmony; the idealism of most mathematicians is a consequence of the specificity of mathematics as a science; it gives freedom and harmony to thought.

Regarding cosmology, it is argued that the main achievements of the heliocentric theory took place on the Pythagorean line. Unfortunately, not having at hand the main part of ancient sources, Lyubishchev used reviews, sometimes superficial, which, in relation to cosmology, led to an overly simplified scheme of ancient knowledge.

In fact, Lyubishchev outlined 3 ways of knowledge.

1. Fuzzy explanation of everything, which he associated with Democritus (although Plato’s Timaeus serves as a clear illustration of this path) and with Charles Darwin. It would be more correct to say that Lyubishchev was talking about a line coming from myths and typical of all early philosophers.

2. Clear knowledge based on the concepts of number and ideal form. This “Plato line” begins with Lyubishchev from Pythagoras. (In fact, it is older: in mathematics it comes from Thales, in cosmology from Anaximander, and only in acoustics from Pythagoras.) From the current point of view, there is no contradiction between the two mathematicians: according to A.N. Parshin, the understanding of a segment as a continuous line and as a set of points do not contradict each other, but are complementary. Pythagoras appears from Lyubishchev as the forerunner of the astronomy of Copernicus and Kepler. (In fact, Pythagoras was characterized by numerical mysticism, which is indeed associated with the idea of ​​abstract form, but far from astronomy and the exact sciences of modern times.)

3. Teleological knowledge, founded by Aristotle, who introduced the concept of final cause, causa finalis . (However, Aristotle's main tool is logic, which dates back to Parmenides, but Lyubishchev almost didn’t touch it.)

In this line Yu.A. Schrader saw, speaking about Lyubishchev, one of the foundations of new physics ( extreme principles) and biology (expediency).

Lyubishchev listed all three lines in his last article “On the classification of evolutionary theories” (Problems of Evolution, Volume IV, Novosibirsk, 1975, p. 215).

Tchaikovsky Yu.V. , “The lines of Democritus and Plato in the history of culture,” in the Encyclopedia of Epistemology and Philosophy of Science, M., “Canon+”; "Rehabilitation", 2009, p. 422-423.

the object of religion is the Absolute, the object of philosophy is the world as a whole, which, if the worldview of an individual philosopher allows it, includes the Absolute; - religion is justified with the help of faith, and philosophy with the help of rationalism; - the source of knowledge for religion is the Sacred texts, and the basis of philosophy are philosophical texts that allow for the possibility of the existence of another approach to the issue under consideration. Thus, religion and philosophy may have a common object of knowledge, but their justifications are different. They also have different understandings of truth: - in religion, true knowledge is already given in revealed truths and the establishment of the truth of any knowledge occurs by comparison with these provisions; - philosophy strives for new knowledge, critically analyzes various forms of culture, does not seek to obey authorities; revision of fundamental provisions is possible.

In religion, as in philosophy, we are talking about the most general ideas about the world; Both philosophy and religion strive to answer the question about the place of man in the world, about the relationship between man and the world. They are equally interested in the questions: What is good? What is evil? Where is the source of good and evil? How to achieve moral perfection? What is everything? Where and how did everything in this world come from? Like religion, philosophy is characterized by transcendence, that is, going beyond the boundaries of experience, beyond the limits of the possible, irrationalism, and there is an element of faith in it.

Mythology is almost completely lacking in rationality. When doubt, hypothesis and logical analysis arise, mythological consciousness is destroyed and philosophy is born. Mythological knowledge is characterized by the inability to separate man from nature; often natural forms are given human characteristics, and fragments of the cosmos are animated. One of the varieties of mythology is animism, associated with the animation of inanimate nature. Fetishism - supernatural properties are attributed to things or elements; totemism endows animals with supernatural abilities. Unlike mythology, philosophy brings to the fore logical analysis, conclusions, evidence and generalizations. It reflects the growing need in society to understand the world and evaluate it from the perspective of reason and knowledge.

Since the 17th century, science began to turn into an increasingly significant social phenomenon. But until the second half of the 19th century, their discussion was not sufficiently systematic. It was at this time that philosophical and methodological problems of science turned into an independent field of research. The dominance of empiricism in natural science at the end of the 18th and beginning of the 19th centuries. led to hopes that philosophers could take on the functions of theoretical generalization in science. The attention of scientists again began to be attracted to problems of philosophy and methodology of science. - What is the content of the concepts of number, function, space, time, law, causality, mass, force, energy, life, species, etc.? - How are analysis and synthesis combined in scientific knowledge? induction and deduction, theory and experience? - What determines the descriptive, explanatory and predictive functions of a theory? - What is the role of empirical and theoretical hypotheses? - How do scientific discoveries occur and what is the role of intuition in obtaining new knowledge? - How should the concept of theory be interpreted ?- What provides science with the opportunity to know the truth and what constitutes such in scientific knowledge?

The problem of the object and subject of philosophy. Unlike SPECIFIC sciences (physics, chemistry, biology, etc.), the object of which is separate areas, aspects of the material world, the object of philosophy is the world as a single whole, which gives a general view of the world. If specific sciences have as their subject the laws, properties and forms of being that operate in a certain, more or less limited area of ​​the material world, then the subject of philosophy is the laws, properties and forms of being that operate in all areas of the material world, in all objects processes and phenomena, they are connected in an indissoluble unity.

The problem of the fundamental principles of the world. This is a problem of material or; the spiritual, ideal fundamental principle of the world, acting as the first side of the main question of philosophy. From here the problem of matter, movement as a universal property or mode of existence of matter arises in its entirety.

The problem of consciousness is investigated, which requires the use of natural scientific knowledge about the nature of the ideal, the mechanism of thinking, memory, etc.

The problem of world development. This is the problem of forming metaphysical and dialectical methods of understanding the world, which have different approaches to the issue of its development. The metaphysical approach does not see the development of the world, processes and phenomena from lower to higher, from simple to complex, does not see contradictions as a source of self-development of the world. The dialectical method strictly takes into account progressive development, studies it, reveals the objective Dialectics of the world, formulates and explores the universal principles and laws of dialectics. Hence the problem of historicism in the study of the phenomena of Nature and society, the criteria for their progressiveness.

... Problems of knowing the world. This is the definition of the object and subject of cognition, the disclosure of its complex dialectical process, the problem of Truth, the role of practice, the disclosure of methods of cognition, the scientific objectivity of cognition and the social position of a person.

The problem of man and his place in the world. This is the study of man as the universe as a whole. Development of human culture. It appears as a single, integral process associated with the formation, functioning, storage, transition of cultural and historical values ​​from one era to another, with the critical overcoming of outdated forms of culture and the formation of new forms. The beneficial influence of philosophy on the development of culture arises due to its main functions: ideological, cultural, methodological and integration.

The emergence of philosophical thought began in the middle of the first millennium BC. e. a long process of transition from a mythological worldview to a worldview based on knowledge. The cultural and historical prerequisites for the emergence of philosophy were:

Social division of labor (separation of mental labor from physical labor, socialization of various types of mental activity)

The development of cities, craft activities, colonization of lands, the development of communications between them, navigation, and fortification required the development of specific knowledge.

Acquisition of a certain economic independence by large cities. They were characterized by an active political life. The atmosphere of political freedom, which in turn stimulated freedom of spiritual creativity, also contributed to the development of philosophy.

Therefore, a philosophical worldview arises:

The desire to understand the essence of things themselves, their cause and direct relationship.

Confidence and justification that a person is able, by virtue of his own qualities, to understand the world.

This resulted from the following two components:

Understanding of nature, the surrounding world, as an ordered, unified, harmonious, naturally arranged whole, that is, the cosmos - the spiritual principle, the world mind;

Man was understood as a semblance of the cosmos, as an element harmoniously inscribed in the cosmos. Man is a microcosm, he has a spiritual factor - reason, which in many teachings was understood as a particle of the world mind (logos), ==> the possibility of a person understanding the world, the ability of a person to comprehend harmony, the laws of nature, etc.

Other important points follow from the above:

Recognition as the most essential, specifically human quality - reason, thinking, the ability to logically comprehend reality.

Cognitive activity is considered as the highest type of activity worthy of a person. The ideal of man was a sage who comprehends the essence of existence.

Reason and knowledge were considered as the highest values ​​on which all other spiritual values ​​of a person are based (good is the result of knowledge, evil is the result of ignorance).

Such an absolutization of the rational principle in a person at the expense of ignoring other qualities is the rationalism of ancient philosophy and culture, cognitive and ethical. The rationalistic attitude subsequently led to the fact that rationalism became one of the most significant features of the entire Western European culture.

Ontology is the doctrine of being. The category of being first appeared among the Eleatics. When comprehending the problems of reality, people fix two parts: me and not me. The world appears as something consisting of two parts - I and not I - all this being. The category of being is opposed to the category of non-being. For the Eleatics, being is defined as thinking. Being is sometimes identified with consciousness. In existentialism it is identified with complete freedom.

There are several approaches to the interpretation of being and non-being:

There is no non-existence, there is only being. Non-existence is a type of being (Zeno).

There is both being and non-being (representatives of this approach are atomists). According to Plato, being is the world of ideas, non-being is the sensory world. For Heraclitus, being and non-being are two categories flowing into each other.

There is only non-existence (Chanyshev).

There is such a category - existence, i.e. thinking, perception (according to Berkeley), the ability to be expressed in logical terms. In physics, existence is defined as that which can be described by physical laws. In ancient China they believed that to exist means to act. In mathematics, existence is associated with consistency, in another direction it is associated with the possibility of constructing a model of something. In the philosophy of life, existence is associated with the will of life (Schopenhauer), with the will to power (Nietzsche). In existentialism, existence is defined through rebellion; existence is an intense internal experience. In dialectical-materialist philosophy, existence and essence are connected. Essence is the qualitative certainty of any phenomenon. To characterize being, the category of substance is very important, which is associated with a property, a sign. Approaches:

A. Substance is an unchanging reality.

B. Substance is a changeable and mobile reality.

Aspects of being: Things. Properties. Relationship.

Another important category of being is the category of matter, which correlates with the category of consciousness. Matter is a fundamental philosophical category. From the position of idealism, matter is an arbitrary formation from a spiritual substance. For subjective idealism, matter is a constant possibility of sensation. There are three concepts of matter:

Substantial: matter is defined through things. The first philosophers (Democritus) held this position. They understood matter through substance.

Attributive: matter was defined through primary qualities (mass, size) and secondary qualities (taste, color).

Dialectical-materialistic: matter is defined through its relationship with consciousness. Representative - Lenin. Matter is a philosophical category to denote reality, exists independently of our consciousness and is copied by our senses. This definition eliminates the contradictions between philosophy and science. With the discovery of the electron came the collapse of materialism. Matter includes not only substances, but also fields.

The main properties of matter are: Objectivity. Cognizability. Structurality. Substantiality.

The most important properties of matter are attributes. The main attribute of matter is movement. Movement is a way of existence of matter. Attributes of matter: Space and time.

The most important characteristics of movement: Universality. Universality Objectivity. Absoluteness (no things are motionless). Inconsistency (movement is the unity of stability and variability, stability is relative, and variability is absolute).

For Aristotle, motion was external to matter. Matter is a self-moving reality. In the non-materialistic concept, movement is understood as a manifestation of the objective spirit.

The forms of motion of matter are connected by cause-and-effect relationships, a higher form is based on lower forms. In philosophy, in understanding reality, there is a mechanism approach - the reduction of all the laws of the world to the principles of mechanics.

Let's consider other attributes of matter - space and time. It is necessary to distinguish between real, triceptive and conceptual space and time.

Space is a form of existence of matter that characterizes its structure. Time is a form of existence of matter that expresses the duration of its existence.

Ancient philosophy put forward a number of ideas and problems, which are still relevant today.

Problems of existence and non-existence, matter and its forms: the idea of ​​the opposition of form and matter, of the main elements, of the identity and opposition of being and non-existence, the structure of being and its inconsistency; how the Cosmos arose and what is its structure. (Thales, Anaximander, Anaximenes, Zeno, Democritus).

The problem of a person, his knowledge, his relationships with other people: what is the essence of morality, the relationship between man and the state, does absolute truth exist and is it achievable by the human mind (Socrates, Antiphon, Epicurus).

The problem of human will and freedom: the idea of ​​the insignificance of man before the forces of nature and his strength of spirit in the desire for freedom, for knowledge; the happiness of a free person was identified with these concepts. (Seneca, Epictetus).

The problem of the relationship between man and God, the divine will, the structure of the Cosmos. The ideas of the Cosmos and being, the structure of matter, soul, society were put forward as interpenetrating each other (Plotinus, Philo of Alexandria, etc.)

The problem of the sensual and supersensible- the idea of ​​synthetic basic philosophical problems. The problem of finding a rational method of knowledge (Plato, Aristotle and students).

Ancient philosophy has the following features: the material basis for the flourishing of philosophy was the economic flourishing of the Greek city-states. Thinkers were independent from production, freed from physical labor and claimed to be the spiritual leadership of society.

The main idea of ​​ancient philosophy was cosmocentrism, which in the later stages was mixed with anthropocentrism. The existence of gods who were close to man was allowed. Man is part of nature.

In ancient philosophy, two directions in philosophy were laid down - idealistic (the teachings of Plato) and materialistic (the line of Democritus).

Proponents of nominalism tried to prove that only singular things exist, while proponents of realism were convinced that everything exists in the divine mind. Extreme nominalists argued that general concepts are the result of abstraction, which is associated with thinking, while extreme realists argued that general concepts are universals that exist independently of us - they existed before the appearance of things. The realism of the Middle Ages is a doctrine that states that only universals (that is, general concepts) have reality. Moreover, the things themselves are temporary, isolated and constantly changing. Concepts are the root cause of things - they arose from the divine mind. In nominalism, the emphasis is on the fact that the will prevails over the mind. There are no concepts in the divine mind. The will of God was aimed at the creation of things, but concepts are the creation of cognizing souls. Thomas Aquinas tried to overcome both extremes. In response to the nominalists, he said that the concepts that appeared by the will of the divine mind are prototypes of the concepts that we have now. To the realists, he argued that those concepts that are formed in the human mind are secondary to the basic essence of things. Thomas Aquinas argued that knowledge is based on the fact that a person is affected by two sides at once - the intelligible and also the sensory. The point is that objects lead a kind of double existence: inside a person’s consciousness, and also outside it. Sensory views give people the opportunity to understand the individual in things. Philosophical knowledge of things elevates a person, brings him closer to God. Many believed that it was through things that reality could be comprehended. Realism as a direction of scholasticism is a doctrine that states that true reality is associated only with universals, and individual objects have nothing in common with it. The place of existence of such objects is the empirical world. We can talk about real being only in relation to things that have permanence, which are eternal. Universals are thoughts originating from the divine mind. In nominalism, the existence of general concepts was not allowed. Universals are what appeared later than things. General concepts are only names that cannot have independent existence at all. Of course, realism has a lot of idealism, and nominalism has a lot of materialism.

Thomas does not separate science from theology. to prove the non-autonomy of science will turn it into a “handmaiden” of theology, to emphasize that human activity, theoretical and practical, comes from theology and is reduced to it. Aquinas develops theoretical principles that define the general line of the church on the issue of the relationship between theology and science:

1. Philosophy and special sciences perform service functions in relation to theology. Their use, in his opinion, is not evidence of the lack of self-sufficiency or weakness of theology, but, on the contrary, follows from the wretchedness of the human mind. Rational knowledge facilitates the understanding of well-known tenets of faith, brings us closer to the knowledge of the “first cause” of the universe, that is, God;

2. The truths of theology have their source in revelation, the truths of science have sensory experience and reason. Two types: knowledge discovered by the natural light of reason, such as arithmetic, and knowledge that draws its foundations from revelation;

3. There is an area of ​​certain objects common to theology and science. the same problem can be the subject of study by different sciences. But there are certain truths that cannot be proven with the help of reason; they belong to the sphere of theology. the dogma of the resurrection, the history of the incarnation, the holy trinity, the creation of the world in time;

4. The provisions of science cannot contradict the dogmas of faith. The desire to know God is true wisdom. And knowledge is only the handmaiden of theology. Philosophy, for example, based on physics, must construct evidence for the existence of God, the task of paleontology is to confirm the Book of Genesis, and so on. In connection with this, Aquinas writes: “I think about the body in order to think about the soul, and I think about it in order to think about a separate substance, and I think about it in order to think about God.” If rational knowledge does not fulfill this task, it becomes useless, moreover, it degenerates into dangerous reasoning. In case of conflict, the decisive criterion is the truths of revelation, which surpass in their truth and value any rational evidence.

Method (from the Greek Methodos, the path to something, tracing, research) is a set of techniques and operations for the practical and theoretical development of reality. The doctrine of methods began to take shape in the modern era, the philosophical works of R. Descartes and F. Bacon played a major role here . The first group consists of general methods of cognition. Usually there are two main methods of philosophizing: dialectical and metaphysical.

The dialectical method as a specific philosophical way of studying problems that involve the comprehension of existence in its basic manifestations: the world, man, “man-in-the-world”. This method is characteristic of critical and creative thinking, without which true philosophy cannot exist. “Dialectics” is the ability to conduct an argument, dialogue, conversation. Philosophical doctrine of development. Origins in antiquity in the teachings of Heraclitus. Characteristics of the world - variability “Everything flows. Everything changes." Dialectics is based on

The principle of universal universal connection (the interconnectedness of different moments of existence)

The principle of development (to imagine the world in development)

c) build contradictory judgments on the principle of “both this and that” (for inconsistency is the basis of the dialectical method of cognition).

Unity and struggle of opposites,

The law of unity and struggle of opposites is revealed through categories: opposition, contradiction, identity, difference.

Opposite - features, sides, attributes of an object that are fundamentally different from each other and at the same time cannot be noun. without each other, mutually complement each other (day and night, good and evil, up and down). Contradiction is an impulse, a push to change and develop a subject.

The essence of the law. Any object has: opposites, which in the process of interaction lead to contradiction. Contradiction gives impetus to change and development of the subject.

Mutual Transition from quality to quantity (development mechanism)

The essence of the law. It manifests itself in the fact that quantitative changes upon reaching a certain point lead to qualitative ones, and qualitative changes lead to certain quantitative changes. shows the mechanism of development of the subject.

Negations of negation (direction of development, path, trajectory)

The essence of the law. The law of negation of negation shows the connection between the old and the new in the process of development, which consists in the fact that the new quality discards the old and at the same time includes, in a transformed form, some features and aspects of the old. This law is contradictory in nature and shows the direction of development of the subject (phenomenon).

Hegel's dialectic: Idealist; The absolute idea is capable of development and creates everything that exists in the world; Development = progress (progressive character).

Dialectics of Marx: Materialist; He extended dialectics from the sphere of spirit to the sphere of materialism. Phenomena; Progressive.

Negative dialectics: considering regression, not just progress.

Metaphysics – objects are immutable, only local connections are recognized. Was not a phil. Method, penetrated from science. The characteristic features of the metaphysical method are:

a) imagine the world at rest,

b) consider different moments of existence in isolation from each other,

The second group consists of general scientific methods of cognition - these are methods that are used in a wide variety of fields of science. (observation, experiment, measurement, axiomatic method, hypothetico-deductive method), The third group consists of private scientific methods. These are methods that are used only within the framework of a specific science or a specific phenomenon.

The Age of Enlightenment in Europe took shape under special historical conditions. These were the times of the rule of the absolute monarchy in France, which was experiencing a crisis and a gap between economic development and the system of power, as well as the tightening of clericalism (the Edict of Nantes on Tolerance was repealed). The sources of new ideas were the scientific picture of the world developed by Newton, as well as English social philosophy (John Locke) and French free-thinking writers and thinkers such as Descartes and Montesquieu. The ideas of the Enlightenment, first of all, made the problem of the opposition of Reason and Faith the highest priority philosophical issue and put forward the cult of Reason and Progress as one of the most important goals of humanity. If the English philosophers, to whom the very term “Enlightenment” belongs, were so-called armchair theorists, the French Enlightenmentists represented a real social movement, or “party” of philosophers. They were interested in politics, had access to wide sections of the population and wrote in French, understandable to those who were taught to read and write. The main principle of the French Enlightenment was the belief in the primacy of ideas over society. They believed that ideas influence the development of society, and in order to enlighten society, people should first of all be educated. Francois Voltaire, a fighter against fanaticism and superstition, his famous cry against the dominance of clericalism of the Roman Catholic Church “Crush the reptile!” Voltaire was a deist in his views; he believed that the existence of Reason in the Universe proves the reason and purpose of this existence. He also opposed atheism, believing that the rejection of God would strike at the moral foundations of humanity. In the theory of knowledge, Voltaire relied on Locke and Francis Bacon: knowledge is based on experience, but there is also absolute knowledge, such as mathematics, morality, and the concept of God. In the field of psychology, the philosopher shared the doctrine that man is a rational mechanism without a soul, but with instinct and intellect. Voltaire's opponent is Jean-Jacques Rousseau. Rousseau believed that the main driving force in a person is not the mind, but feelings, instincts such as conscience and genius. Rousseau criticized contemporary science and industry, arguing that they separate man from nature, creating artificial needs for him and alienating people from each other. The task of philosophy is to bridge this gap and make a person happy. In the field of history, Rousseau shared the idea of ​​a "golden age" destroyed by private property. Of course, it’s impossible to go back, but you can at least partially correct the situation by concluding a social contract and creating communities of equal small owners who resolve all issues through a referendum. Rousseau was also a theorist of “natural education” in the lap of nature without restrictive frameworks. The philosophy of the Enlightenment is also represented by a galaxy of French materialists - Holbach, Diderot. Holbach in The System of Nature he reduced all phenomena to the movement of material particles. They also supported the idea of ​​human development from the inorganic "kingdom" through the plant and animal. One of the hallmarks of French materialism of this era is its determinism: everything is subject to universal laws, there is no case, no purpose, but only cause and effect. Knowledge comes from experience, is transformed in thinking, and its goal is human improvement. But the main condition for knowledge is the sensations with which we “register” the world around us. However, for example, Diderot believed that a person in such a system resembles a piano, since he uses a system of signs such as language (and the signs correspond to the piano keys). In social philosophy, materialists adhered to the view of rational egoism, which can cooperate in common interests and thus come to general interest and morality. They created the Encyclopedia project, the main ideologist and administrator of which was Diderot. He managed to bring together all the educators, both materialists and deists, so that they wrote articles about all scientific achievements in both the natural and humanitarian fields, combined progressive views with criticism of outdated ones and gave a picture of the human mind as a whole. This work began with great enthusiasm, but then most of the participants abandoned the project. Left alone, Diderot was able to complete this work and publish all 52 volumes of the Encyclopedia, which summarized everything that science had achieved in the 17th-18th centuries.

Positivism(from Latin positivus - positive) - a direction of philosophy that declares specific empirical sciences to be the only true source of knowledge and denies the cognitive value of philosophy. The term “positivism” was introduced by one of its founders, the French sociologist and philosopher O. Comte.

In the process of its evolution, positivism went through three stages: the first, initial stage (XIX century) is associated with the names of O. Comte, G. Spencer, J. St. Mill and others; the second stage, empirio-criticism, or Machism (R. Avenarius, E. Mach. A. Bogdanov, etc.), took shape at the end of the 19th - beginning of the 20th century; the third stage - logical positivism, or neopositivism - appears at the beginning of the 20th century. and still exists today.

All three stages of the evolution of positivism have common features. Features of positivism˸ 1) high appreciation of science, which is considered the main source of knowledge; 2) criticism of philosophy, rejection of its problems and concepts; 3) in epistemology – commitment to sensationalism and empiricism; 4) development of methodology for all sciences; 5) religious criticism, the theory of “two truths” (scientific and theological knowledge) and “god-building” (love of God is replaced by love of man).

In positivism, philosophy loses its status as a “science of sciences”, becomes a special activity in the service of science, or is engaged in the generalization of scientific knowledge, or becomes the logic of science. The process of cognition becomes the only subject of philosophy. The process of cognition is uniform, knowledge is homogeneous, and therefore the use of scientific methods is possible when studying not only nature, but also society and man.

On first stage In the evolution of positivism, philosophy is considered as a tool for streamlining the sciences, unifying knowledge, and ways to identify laws common to all sciences, which can also be transferred to the study of society. Such common foundations of all sciences are the principles of the indestructibility of matter, continuity of movement, and force resistance.

Auguste Comte(1798-1857) became the founder of positivism and positive sociology. Comte in his works considers the organism as a model of social processes; biology for him is the foundation of sociology. Comte believed that he had discovered the “law of double evolution” - social and spiritual - and embodied it in the concept of three stages of historical development. At the first stage of development of society, the “instinctive impulses” of people are united by “theological synthesis” (common beliefs). The theological attitude leads to a military-authoritarian regime in the state. The fall of faith leads to the emergence of a “metaphysical era” - an era of total criticism, which corresponds to a craving for democracy and the overthrow of the monarchical regime. The third stage, the stage of “positive knowledge,” provides an organic connection between order and progress. Science becomes the basis for the organization of social life. At the same time, neither the community of scientists nor the people can naturally come to unity. A second “theological synthesis” is needed, an appeal to the god-building idea - the religious cult of humanity.

The law of three stages is universal, Comte believed. The three stages turn out to be three natural stages of knowledge of any subject; for example, learning about fire, people first saw in it the god of fire Hephaestus, then phlogiston (a special fiery matter), and eventually came to a scientific explanation of combustion, turning to oxygen.

To solve the problems of reorganizing society on a rational basis and overcoming social crises, scientific knowledge about society is needed. Believing that the science of society should borrow its exact methods from physics, Comte develops “social physics,” or sociology, which establishes the laws of social development. Sociology should consist of “social statics” (the existing structures of society, taken as if in a frozen state) and “social dynamics” (studies the processes of social change). Sociology is the pinnacle of scientific knowledge.

English philosopher and sociologist Herbert Spencer(1820-1903) is the author of the evolutionary theory of social development. Spencer substantiates the universality of evolutionary processes, which he understands mechanistically. Evolutionary changes represent a mechanism of transition from a less connected form to a more connected one, from a homogeneous, homogeneous state to a heterogeneous, heterogeneous one. Evolution, from his point of view, is the integration of matter accompanied by the dispersion of motion. The limit that evolution cannot cross is the equilibrium of the system. An imbalance leads to decay, which over time becomes the beginning of a new evolutionary process. The cyclical nature of development and decay is inherent in absolutely everything. Spencer fundamentally refuses to look for the causes of evolution, since science, in his opinion, is unable to penetrate into the essence of things, but only studies phenomena.

Society is part of nature. It functions according to the laws of a living organism. It was not created by God's will and did not arise as a result of a “social contract”. The development of society goes from a homogeneous state to a heterogeneous state. There is an increase in the differentiation of social “organs” and the emergence of new connections between them. Spencer likened the class division of society to the division of body functions and considered it necessary for any society. Since society, like any organism, is capable of self-regulation, the presence of government bodies in society is not extremely important, Spencer believed.

The development of society proceeds in waves, through imbalance and its restoration. The military system coerces, the industrial system allows personal freedom. At the same time, the future lies with the third type, in which conscious service to society will simultaneously satisfy personal needs. Spencer paints pictures of a future industrial society, open to international cooperation, based on the principles of self-organization and self-government, protecting human rights and freedoms.

Second the historical form of positivism was empirio-criticism, the founders of which are the Swiss philosopher Richard Avenarius(1843-1896) and Austrian physicist and philosopher Ernst Mach(1838-1896). The founders of empirio-criticism share the positivist idea of ​​abolishing the old metaphysics. At the same time, unlike the “first wave” positivists, who believed that philosophy should deal with the coordination of the results of scientific research and the classification of scientific knowledge, empiriocritics saw the task of philosophy in establishing the principles of ordering phenomena, “experience” in the mind of the researcher. The individual with his nervous system and the environment form a real unity of experience; there is no object without a subject, just as there is no subject without an object. Experience does not allow us to separate the fundamental principle of the world (material or ideal) from everything visible, audible, and tangible. The new philosophy must cleanse our experience of fruitless fantasies, unnecessary products of mental activity (statements about substance, about the soul, about causality). The more monolithic our experience is, the less different points of view it contains, the more effective its adaptive action will be. The principle of least waste of effort ("economy of thinking" according to Mach) is the basic principle that philosophy should be guided by. This principle focuses on the cumulative model of the development of scientific knowledge (Latin cumulatio - increase, accumulation), which assumes the continuity of the growth of science, the constant accumulation of knowledge, excluding leaps, refutation of what has been achieved and generally accepted.

Third stage evolution of positivism – neopositivism, or logical positivism, which arose in the 20s. XX century Among the representatives of this trend is the English thinker Bertrand Russell(1872-1970), Austrian logician Ludwig Wittgenstein(1889-1951), members of the so-called “Vienna Circle” ( M. Schlick, R. Carnap, O. Neurath, F. Frank), etc.
Posted on ref.rf
Logical positivism maintains continuity with previous forms of positivism. At the same time, logical positivists placed the logical analysis of science at the center of the theory of knowledge.

Scientific knowledge is homogeneous. The criteria for truth in science are: the mutual consistency of scientific proposals in accordance with logical rules (the criterion for the correctness of constructing a statement); the possibility of reducing a statement to sensory data or facts. Experience – a set of facts recorded in protocol sentences (such as “this is red”) – is the single empirical basis of science. If we can compare a proposition with sensory data or indicate a method by which this can be done, then this proposition is verifiable (verifiable) and, therefore, scientific. Verification principle– the fundamental principle of neopositivism. Another principle of neopositivism is reductionism, reducing the entire edifice of science to knowledge verifiable by experience.

The idea of ​​the unity of scientific knowledge and cumulativeism, the principle of “accumulation” of scientific knowledge, are closely related to these principles. Neopositivists tried to create a unified science on the basis of a universal language, the language of physical phenomena ( physicalism). At the same time, the privileged status of “protocol sentences” was then questioned - these sentences are difficult to apply to social sciences and psychology, and also, since these sentences record our sensations, and their intersubjectivity(the similarity or identity of the sensory representations of different subjects) is impossible to prove.

One of the main tasks of neopositivism was the fight against traditional “metaphysics”. The first step in the program for revising the role of philosophy in knowledge is to identify the unscientific nature of traditional philosophical ideas that are not comparable with experience. The second step involves replacing the old metaphysics with a new, “scientific” philosophy. A new philosophy should not be a system of statements about something transcendental, inaccessible to human experience. Philosophy is not a theory that gives a general picture of the world, it is a special “activity” to clarify concepts, the logic of science, which helps cleanse the language of science from unlawful generalizations. The third step in criticizing traditional metaphysics is to preserve for it a special area, far from science. For L. Wittgenstein, this is the sphere of the mystical, the area of ​​“questioning”, in which answers are not provided. The area of ​​philosophy is borderline with art.

Existentialism, or the philosophy of existence, analyzes the conditions of human existence and existence, paying special attention to the “borderline” conditions of human life in crisis situations and severe trials.

Existentialism – this is an anthropological turn of philosophy towards man, his inner world. A. Camus formulated the task of philosophy this way: what needs to be done to establish justice, find the truth, and instill hope in people?

Existentialism had ideological predecessors: S. Kierkegaard, D. Dostoevsky, N. Berdyaev, L. Shestov. As a direction, it took shape in the period between the two world wars. The largest representatives of existentialism: M. Heidegger (1888-1976), K. Jaspers (1883-1969) - German philosophers, J.P. Sartre (1905-1980), A. Camus (1913-1960) - French researchers. Different directions of existentialism are united by plot and thematic similarity of reflections on the individual and personal characteristics of human existence. In expressing their ideas, existentialists often use non-rational forms - artistic images, allegories, metaphors and symbols.

Existentialism tries to protect a person in a soulless, technical world with its rational prudence, where a person’s personal life is devalued, such aspects of a person’s life as joy, sadness, despair and hope, admiration and fear lose their significance.

Man must be at the center of philosophy. Its existence is a directly given reality through which we perceive the objective world and society. This being is fluid, changeable, unsteady. Therefore, in order to preserve yourself in this world and arrange your free life, you need to understand yourself, your inner world, your capabilities, abilities, will, etc. In everyday life, a person reveals himself through crisis situations; Heidegger calls them borderline. This is a state of struggle and conflict, feelings of guilt and suffering, but above all - awareness of the finitude of one’s existence. “To decide whether life is worth living means to answer the fundamental question of philosophy,” Camus assures in “The Rebellious Man.” The causes of crisis situations are various: illness, resentment, war, etc. In such cases, a person is faced with the cruelty of the outside world and even its hostility.

Philosophy helps you to know yourself. According to Heidegger, human life has two sides - essence and existence. The essence cannot be understood by observing from the outside, it must be experienced, it is always the unique inner world of a person.

Existentialists emphasized a number of special features of human existence in the world - abandonment, fear, anxiety, care, hope.

Abandonment means that a person does not choose the place and time of his appearance in this world. It is as if he is thrown into an element of things and processes unknown to him. And the very fact of existence for him is only a condition for him to acquire his essence. The essence is not inherent in a person, but is acquired by him through activity in the world. Those. In man, existence precedes essence. Sartre explains this this way: “this means that a person first exists, appears in the world and only then is determined.”

A person thrown into the world is like nothing; he strives to assert himself, to become something. And he has no other way to gain his essence other than self-realization or transcendence. Religious existentialists understand this as the path to God, or rather, the acquisition of those values ​​that he embodies (goodness, love, etc.). In a secular understanding, this is the self-realization of the individual, associated with the transformation of the world, the subjugation of things. When a person himself creates values, he thereby shapes his inner world and his own essence.

Realizing his own abandonment (abandonment), a person experiences a feeling of loneliness among the mysterious world opposing him, and he has nothing left to do but rely on himself. By transforming the opposing world, a person is responsible for his choice; according to Sartre, he bears the entire weight of the world on his shoulders.

Therefore, a person feels anxiety, because he cares what the world he created will be like, how the fate of future generations will be determined. Man's way of being in the world is care.

Genuine existence associated with the independence of human actions. A developed individuality, the basis for making one’s own decisions and choices, helps a person to go beyond the framework of inauthentic existence.

Freedom from the point of view of existentialism, it is the result of a conscious choice and is therefore associated with risk and human responsibility. Freedom frightens the weak and inspires the strong, but still, although the world is alien to us, we can establish ourselves in it.

So, existentialism illuminated the problem of man in a new way and revealed the deep structures of personality. He recorded the large role of the subjective side in the system of people’s relationships to reality. However, in the works of its representatives one can feel the underestimation of sociocultural factors in human existence. Also questionable is the appeal of existentialism only to the negative characteristics of a person’s experience of his existence in the world, although he tries to indicate ways for a person to overcome the difficulties of his existence.

Russian religious philosophy of the late 19th and early 20th centuries was a reaction to the negative aspects of modern anthropocentrism. She emphasized, first of all, the spiritual qualities of a person, such as creativity, kindness, love. Man here is also considered as the center of the world (for example, in the works of N. Berdyaev), but he is not opposed to this world. On the contrary, man is explored as a free creative being, called by God to gather the world into a single whole, to bring love and solidarity into the world, to create harmony.

For Russian religious philosophers (V. Solovyov, P. Florensky, S. Frank and others), man is the bearer of life and its continuer, but not the destroyer. The meaning of life consists in the denial of Evil through the creation of Good, which, according to Russian thinkers, is the affirmation life on the planet.

In the religious philosophy of Russian philosophers, man is viewed as an active, freely creative force. He is endowed with high spirituality and is able to unite the world, save it from destruction by deadly time and human selfishness. Religious (Orthodox) anthropocentrism in Russian philosophy acted as a kind of intellectual response to the technicalization of social life, the decline of morals and other vices, especially of industrial civilization. Industrial, technical in its essence, civilization destroys humanity, and only high spirituality can resist this dangerous process - this is how the main idea of ​​Russian religious anthropology of this time, the Russian religious Renaissance, can be formulated.

A central place in religious philosophy is occupied by S. Bulgakov: philosopher, culturologist, sociologist, political economist. He is a theorist and practitioner: a deputy of the second State Duma, in 1917 a member of the Local Council, which restored the patriarchate in Russia, then he himself becomes a priest, having gone from religious philosophy to theology, becoming a professor in Paris. His asceticism is truly limitless. He is the author of such works as “Two Cities” (1911), “Philosophy of Economics” (1912), “Non-Evening Light” (1917), and the trilogy “Lamb of God” (1933).

S. Bulgakov in his youth was a Marxist, a professor of political economy at the Polytechnic Institute. His ancestors were priests, and he initially studied at a theological seminary. The Orthodox foundation was deeply laid in it. He was never an orthodox Marxist; in philosophy he was not a materialist, but a Kantian. He expressed the turning point he experienced in the book “From Marxism to Idealism.” He is the first in this movement to become a Christian and Orthodox. S.N. Bulgakov began his scientific and literary activities as an economist, then his interest moved to the field of philosophy, but for most of his life (after the publication of the book “Non-Evening Light”, 1917), he remained a philosophizing theologian. The ecclesiasticalization of life, the religious community, the subordination of socio-economic problems to religious and spiritual ones - these ideas were close to him.

Continuing to develop the philosophical behests of Solovyov, he creates his own original system - sophiology, where cosmism, sophism are intertwined with the elements of the fallen state of the created world, therefore the direction of S. Bulgakov’s philosophy is called sophiological. He remains faithful to the basic Russian idea of ​​God-manhood.

Solovyov's followers - Berdyaev, Bulgakov, Fedotov, Florovsky, Trubetskoy - are trying to create a holistic religious worldview, comprehending history as a process of cooperation between man and God, as the creation of God. The world must be transformed not by violence, but by genuine Christian teaching.

Akin to Solovyov, Berdyaev strives to introduce into consciousness the idea of ​​​​the superiority of human freedom over everything else, seeing in it a self-sufficient truth. Berdyaev comes to the conclusion that communism is a product of the Russian national character, which is characterized by the messianic idea of ​​​​the liberation of humanity and the salvation of peoples from conquerors, which has repeatedly found practical embodiment over the long history of Russia.

Many conquerors, frightening the East and the West, having managed to conquer many peoples, came to Russia and were defeated: Tamerlane, Genghis Khan, Napoleon, Hitler. The Russians, thus, won not only their freedom, but also liberated other peoples from enslavement. So the messianic idea of ​​orthodox Marxism - the liberation of all humanity from exploitation through world revolution - is nothing more than a modification of the Russian messianic idea.

Berdyaev sought to convince his reader that only the internal potentials of the individual, capable of revealing the religious and mystical essence of existence, allow one to gain true freedom. He saw the only way out of the spiritual crisis in the religious quest of the individual. The revolutionary actions of the people were denied or simply not taken into account, and he saw the natural state of man in loneliness and despair.

A special place in the religious mentality of the 19th century is occupied by the theory of the common cause of N. Fedorov, who became a famous cosmist philosopher and introduced a lot of new things into the interpretation of the Russian apocalypse and universal salvation. People must unite into a brotherhood that will defeat death, organize cosmic life, and resurrect the dead.

Fedorov called his teaching active Christianity, calling for the active transformation of the natural, mortal world into another, non-natural, immortal divine type of being. The most significant thing in his revelation of God’s plan for the world is the conviction that the Divine will acts only through man as a rationally free being, through a single conciliar totality of humanity. The main task in this case is to become an active instrument of the will of God, and his will is clear - the elevation of the world to a glorified immortal state through man himself.