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Historical types of worldview: concepts and interpretations. Historical types of worldview - abstract Historically the first form of worldview

1. Introduction.

Worldview - it is a combination of a person's view of the world and a person's place in this world.

At the center of all philosophical problems are questions about the worldview and the general picture of the world, about a person’s attitude to the outside world, about his ability to understand this world and act expediently in it. Every epoch, every social group, and therefore every
a person has a more or less clear and distinct or vague
idea of ​​solving the problems that concern mankind. The system of these decisions and answers forms the worldview of the era as a whole and of the individual. In one case, their connection with the worldview can be detected quite clearly, in the other, it is obscured by certain personal attitudes of a person, features of his character. However, such a connection with the worldview necessarily exists and can be traced. This means that the worldview plays a special, very important role in all human activities.
outlook is the foundation of human consciousness. The knowledge gained, the prevailing beliefs, thoughts, feelings, moods, uniting in
worldview, represent a certain system of human understanding of the world and himself.

The worldview, as a complex formation, can be divided into three components of its sphere:

1. Cognitive - within the framework of this sphere, a person collects information regarding the structure of the surrounding world. Divided by:

    worldly worldview - a spontaneously developing representation of a person

2. Historical types of worldview: mythology, religion, philosophy.
Mythological worldview - regardless of whether it refers to the distant past or today, we will call such a worldview that is not based on theoretical arguments and reasoning, or on an artistic and emotional experience of the world, or on public illusions born inadequate perception large groups of people (classes, nations) of social processes and their role in them.

One of the features of myth, which unmistakably distinguishes it from science, is that myth explains "everything", since for it there is no unknown and unknown. It is the earliest, and for modern consciousness - archaic, form of worldview.
Historically, the first form of worldview is mythology. She is
arises at the earliest stage of social development. Then
mankind in the form of myths, that is, legends, legends, tried to give
the answer to such global questions as the origin and device
the universe as a whole, the emergence of the most important natural phenomena,
animals and people. Much of the mythology was
cosmological myths devoted to the structure of nature. However,
much attention in the myths was paid to the various stages of people's lives, the secrets of birth and death, all kinds of trials that lie in wait for a person on his life path. A special place is occupied by myths about the achievements of people: making fire, the invention of crafts, the development of agriculture, the domestication of wild animals.
The well-known English ethnographer B. Malinovsky noted that the myth, as it existed in the primitive community, that is, in its living primordial form, is not a story that is told, but a reality that is lived. This is not an intellectual exercise or artistic creation, but a practical guide to the actions of a primitive collective. The purpose of myth is not to give man any knowledge or explanation. The myth serves to justify certain social attitudes, to sanction a certain type of belief and behavior. During the period of domination of mythological thinking, there was no need to obtain special knowledge.

Thus, myth is not the original form of knowledge, but a special kind of worldview, a specific figurative syncretic idea of ​​natural phenomena and collective life.

In myth, as the earliest form of human culture, the rudiments of knowledge, religious beliefs, moral, aesthetic and emotional assessment of the situation were combined.

If in relation to myth we can talk about knowledge, then the word “knowledge” here has the meaning not of the traditional acquisition of knowledge, but of a worldview, sensual empathy (this is how we use this term in the statements “the heart makes itself felt”, “to know a woman”, etc.). d.). It was impossible for a primitive man to fix his knowledge, and to be convinced of his ignorance. For him, knowledge did not exist as something objective, independent of his inner world. In primitive consciousness, what is thought must coincide with what is experienced, acting with what acts. In mythology, a person dissolves in nature, merges with it as its inseparable particle.
The main principle of solving worldview issues in mythology was genetic. Explanations about the beginning of the world, the origin of natural and social phenomena boiled down to a story about who gave birth to whom. So, in the famous "Theogony" of Hesiod and in the "Iliad" and "Odyssey" by Homer - the most complete collection of ancient Greek myths - the process of creation of the world was presented as follows. In the beginning, there was only eternal, boundless, dark Chaos. In it was the source of the life of the world.
Everything arose from the boundless Chaos - the whole world and the immortal gods. From
Chaos occurred and the goddess Earth - Gaia. From Chaos, the source of life,
rose and mighty, all revitalizing love - Eros.
Boundless Chaos gave birth to Darkness - Erebus and dark Night - Nyukta. And from Night and Darkness came the eternal Light - Ether and the joyful bright Day - Hemera. Light spread over the world, and night and day began to replace each other.
The mighty, fertile Earth gave birth to the boundless blue Sky - Uranus, and the Sky spread over the Earth. Proudly rose to him high mountains born of the Earth, and the eternally noisy Sea spread wide. Sky, Mountains and Sea are born from mother Earth, they have no father. The further history of the creation of the world is connected with the marriage of Earth and Uranus - Heaven and their descendants.
A similar scheme is present in the mythology of other peoples of the world.
For example, we can get acquainted with the same ideas of the ancient Jews in the Bible - the Book of Genesis.

Myth usually combines two aspects - diachronic (a story about the past) and synchronic (an explanation of the present and future).

Thus, with the help of myth, the past was connected with the future, and this
provided spiritual connection between generations. The content of the myth was
primitive man eminently real, deserving
absolute trust.
Mythology played a huge role in the life of people on early stages them
development. Myths, as noted earlier, affirmed the system of values ​​accepted in a given society, supported and sanctioned certain norms of behavior. And in this sense they were important stabilizers of social life. This does not exhaust the stabilizing role of mythology. The main significance of myths is that they established harmony between the world and man, nature and society, society and the individual, and thus ensured the inner harmony of human life.

At an early stage of human history, mythology was not the only ideological form. Religion also existed during this period.

Religion - the worldview and attitude of a person, as well as his behavior, determined by faith in the existence of God and a sense of connectedness, dependence on him, reverence and reverence for the power that gives support and prescribes to a person certain norms of behavior in relation to other people and to everything that exists.

Like mythology, religion appeals to fantasy and feelings. However, unlike myth, religion does not "mix" the earthly and the sacred, but in the deepest and irreversible way separates them into two opposite poles. The creative almighty force - God - stands above nature and outside nature. The existence of God is experienced by man as a revelation. As a revelation, a person is given to know that his soul is immortal, eternal life and a meeting with God await him beyond the grave.
Religion, religious consciousness, religious attitude to the world are not

forms in the East and West, in different historical epochs.

In history, there has always been and still exists a huge variety of religions and religious beliefs, deeply differing in a specific understanding of the nature of God, his essential features and characteristics, the nature of relationships with the natural world and man, a set of norms for people's attitude to God, cult (ritual) practice.

There are usually two main types of religions. First, these are natural religions, which find their gods in certain natural forces; they are often also called ethnic or ethno-national religions, since they are closely related to certain features of the national temperament, the spiritual culture of the people, the customs and traditions that have historically formed among them, etc. Secondly, these are world religions that proceed from the recognition of the existence of a certain the highest spiritual power that created both man and the rest of the world. This universal and omnipotent spiritual force is called God.

The world religions are : Christianity, Judaism, Islam and Buddhism.

In Christianity and in Western European philosophy, which developed under the significant influence of Christianity, the first type of religion, namely ethnic religions, is often called paganism.

In the structure of developed theories, the following are usually distinguished: main components of religion.

1. The ordinary consciousness of believers (the totality of their beliefs and ideas) and the theoretically systematized part of religion, called theology or theology.

2. Religious activity as a practical spiritual development of the world, including cult and non-cult activities.

3. Relationships prescribed by religious ideas and norms, which can also be cult and non-cult.

4. Religious institutions and their organizations, the main of which is the church.

Functions of religion:

Taken in the unity and interaction of all these structural components, religion performs an ideological and integrative function, gives certain explanations of nature, society and man, that is, the world as a whole. And here a certain similarity between religion and philosophy immediately catches the eye.

At the same time, religion performs many other functions that philosophy lacks. Among the latter is the so-called salvific-compensatory function, which promises a person the hope of getting rid of all the hardships and hardships of worldly everyday life.

Among the important functions of religion is also a commutative-integrative function: religion facilitates communication, the unification of people who adhere to the same worldview.

And finally, the regulatory function, which gives a person certain norms and values ​​of behavior, primarily ethical ones.

The relationship between religion and religious faith.

It is often believed that religious faith is an integral component of religion and it is necessarily present in any religion. In fact, this is far from the case. In different religions, the concept of faith not only has a different meaning, but in a significant part of them it is even practically not used at all. By and large, only Christianity begins to characterize itself with the word "faith."

Paganism does not believe in gods, but seeks to understand their world in order to subjugate the spiritual world to itself and its interests, while relying on the magical technique of its rituals and spells. And even in the Late Antique era, the religious feelings of the Romans, as A.F. Losev noted, “are very cautious, distrustful. The Roman does not so much believe as distrust. He stays away from the gods. Mood, state of mind played an insignificant role. It was necessary to be able, it was necessary to know when and to which god to pray - and God could not but help - he was legally obliged to help. God is obliged to act if all the rules of prayer are observed.

In the East, faith was also not identified with the essence of the religious path. The latter is here preferred to be understood as gnosis (knowledge). Knowledge of the higher laws of being, knowledge of the ways of one's salvation - this is what the religious systems of the East offer their followers from Taoism to Gnosticism.

The Old Testament brings the essence of religious life closer to the law. Law and commandment are categories that a Jew remembers when thinking about his religious identity.

Islam is fundamentally alien to the mystical ups and downs of the religions that surround it. He emphasizes loyalty, devotion to the prophet and his teachings.

And only a Christian or a person who grew up in the sphere of Christian influence on culture will say: “I don’t know how, I don’t know, I don’t do it, I don’t obey, but I believe, I believe.” This is how a Christian builds his relationship with being and God.

The problem of the relationship between religion and philosophy, religious faith and knowledge is one of the eternal traditional problems reproduced throughout historical development philosophy. But for all its eternity and traditionality, this problem by no means remained unchanged in its specific content and content, but, on the contrary, acquired new facets and aspects, was posed and solved each time in many ways than before.

Four main historical stages of setting and solving this problem.

First stage is the era of antiquity. The first era was characterized by the tendency of coexistence and interpenetration of philosophical and religious ideas.

Second phase - the era of the Middle Ages. The second period is characterized by a tendency towards a gradual predominance of religion and theology (theology) over philosophy and science.

Third stage - the era of the New Age, covering the period from the 17th to the turn of the 19th-20th centuries. In the third period, the conflict begins, constantly grows and deepens, the confrontation between religion and religious faith, on the one hand, and philosophy and science, on the other. At that time, both philosophy and science made great efforts to isolate themselves from religion and demonstrate their complete independence, autonomy. Hence the direct and often openly hostile attacks against religion and religious faith, so characteristic of this era, which led to the pushing of religion to the periphery of the spiritual life of Europe and the predominance of rationalism, in the context of which religion was prepared in advance for the role of an additional, but not very significant component of cognitive cultural activity. person.

Fourth stage - modern period. The contemporary relationship between religious faith and knowledge in all its forms is quite different. Modern society acutely and dramatically endures the end of the enlightenment-rationalist era with its characteristic absolutization of the role and significance of reason, the rational principle in all spiritual life. This is also evidenced not only by the crisis of the ideals of rationality experienced by science itself at the present stage of its development, but also by the continuously growing and expanding onslaught of various kinds of neo-pagan, occult, astrological, theosophical constructions and teachings, both traditional and new. Against this background, it becomes more and more noticeable that the nihilistic or at least skeptical attitude towards knowledge in all its forms, and above all towards scientific and philosophical knowledge, usually attributed to Christianity, is greatly exaggerated.

When comparing the above-mentioned teachings with Christianity, one can rather say the exact opposite. Namely, that by the very fact of open confrontation and confrontation with all these anti-intellectualistic sentiments and encroachments, Christianity acts as one of the most important spiritual pillars that support the belief in the enormous possibilities of the mind.

Under these conditions, the idea is increasingly expressed that both science and religion again have a wide field for agreement and cooperation. Such judgments have historical grounds. Recall that it was the Christian religion that largely contributed to the formation of a scientific worldview as a means or tool in the fight against occultism. This process began already at the end of the Middle Ages, but acquired a special scope in the era of the New Age, because for Christianity the triumph of the scientific-mechanistic worldview was very important: mechanism expelled spirits from nature. It is far from accidental that the scientific picture of the world was born precisely in Christian Europe, and not in Arab culture, which in many respects was very refined and high, and not in Chinese or Indian cultures.

Of course, there have been serious conflicts between religion and science. But today the prerequisites for their new union are being formed precisely because all these voices, visions, prophecies, miraculous phenomena equally contradict both Christian theological rationality and scientific rationality.

That is why it can be argued that the acute conflict between religion, on the one hand, and science and philosophy, on the other hand, which is so characteristic of the entire Enlightenment, is seriously weakened at the turn of the 20th and beginning of the 21st century.

Starting from the second half of the XIX century. the place and role of philosophy in understanding the nature of religion and religious faith have changed quite significantly. The weakening of the positions of religion that occurred during the Enlightenment due to the strengthening of the role and significance of philosophy, one of its consequences was that the analysis of the nature, origin, function of religion was almost completely concentrated within the framework of philosophy itself, and theology (theology), that is, the presentation of the content of religion and religious faith in a strictly ordered and systematized form, began to seem completely unnecessary, useless "weight". Moreover, within the framework of philosophy, a special branch was formed as its independent branch, which began to be called the philosophy of religion. She set herself the task of exploring the essence of religion and religious faith by purely philosophical and only philosophical means, put forward the criteria and requirements that they must satisfy.

However, the efforts to create a comprehensive and holistic doctrine of God by philosophical means turned out to be unproductive in the long run and therefore sharply reduced confidence in the possibilities of the philosophy of religion as a special branch of knowledge. Increasingly, an opinion is being expressed about the exhaustion of cognitive resources, forms, methods and means proposed by the philosophy of religion. And at the same time, there are more and more calls to comprehend all the cognitive content that has been accumulated by the two thousand-year history of the formation and development of theological (theological) thought, to master the arsenal of methods and means of analyzing religion and religious faith, proposed by theology.

There is a growing conviction that today the conversation about religion and religious faith should move from the sphere of competence of the philosophy of religion to the sphere of scientific study of the accumulated experience of the religious life of mankind, a detailed and in-depth study of the features of the actual life of a person in unity with God or in the presence of God, the study of such a life in all its originality and diversity, in contrast to the way of life of a person alienated from communion with the Divine.

A similar approach is carried out within the framework of the formed at the turn of the XIX-XX centuries. branch of knowledge called scientific or comparative religion, which does not at all call into question the need for a philosophical study of religion, since it opposes not philosophy as such, but the philosophy of religion as a special specific branch of philosophical knowledge in the form it acquired in the 18th-19th centuries ., when it claimed to create a systematic doctrine of God only and exclusively (or almost exclusively) by philosophical methods and means.

The division of the world into two levels is inherent in mythology at a fairly high stage of development, and the attitude of faith is also an integral part of the mythological consciousness. The specificity of religion is due to the fact that the main element of religion is the cult system, that is, the system of ritual actions aimed at establishing certain relations with the supernatural. And therefore, every myth becomes religious to the extent that it is included in the cult system, acts as its content side.
Worldview constructions, being included in the cult system,
acquire the character of a creed. And this gives the worldview a special
spiritual and practical character. Worldview constructions become the basis for formal regulation and regulation, streamlining and preserving mores, customs, and traditions. With the help of rituals, religion cultivates human feelings of love, kindness, tolerance, compassion, mercy, duty, justice, etc., giving them a special value, associating their presence with the sacred, the supernatural.
The main function of religion is to help man
overcome the historically changeable, transient, relative aspects of his being and elevate a person to something absolute, eternal.
In philosophical language, religion is called upon to “root” a person in the transcendent. In the spiritual and moral sphere, this is manifested in giving the norms, values ​​and ideals an absolute, unchanging character, independent of the conjuncture of the spatio-temporal coordinates of human existence, social institutions, etc.

Thus, religion gives meaning and knowledge, and hence stability to human existence, helps him overcome everyday difficulties.

Throughout the history of the existence of mankind, philosophy has been developing as a stable form of social consciousness, considering worldview issues.

It constitutes the theoretical basis of the worldview, or its theoretical core, around which a kind of spiritual cloud of generalized everyday views of worldly wisdom has formed, which constitutes a vital level of worldview.
The relationship between philosophy and worldview can also be described as follows: the concept of "worldview" is broader than the concept of "philosophy".

Philosophy - this is such a form of social and individual consciousness, which is constantly theoretically substantiated, has a greater degree of scientificity than just a worldview, say, at the everyday level of common sense, which is present in a person who sometimes does not even know how to write or read. Philosophy is a worldview form of consciousness. However, not every worldview can be called philosophical. A person can have fairly coherent, but fantastic ideas about the world around him and about himself. Everyone who is familiar with the myths of Ancient Greece knows that for hundreds and thousands of years people lived, as it were, in a special world of dreams and fantasies. These beliefs and ideas played a very important role in their lives: they were a kind of expression and custodian of historical memory. In the mass consciousness, philosophy is often presented as something very far from real life. Philosophers are spoken of as people "not of this world." Philosophizing in this sense is a lengthy, vague reasoning, the truth of which can neither be proved nor refuted. This view, however, is contradicted by the fact that culturally,
In a civilized society, every thinking person, at least "a little" is a philosopher, even if he does not suspect it

Literature:

1.Radugin A.A. -Philosophy. A course of lectures. - M. Center. 2004

2. Kuznetsov V.G., Kuznetsova I.D., Philosophy. Textbook.

3.Philosophy. Textbook for high schools. Under total ed. V.V. Mironov. - M., Norma, 2005. - 928 p.

Like mythology, religion
appeals to fantasy and feelings. However, unlike myth, religion is not
"mixes" the earthly and the sacred, but in the deepest and irreversible way
separates them into two opposite poles. Creative almighty force -
God stands above nature and outside nature. The existence of God is experienced
man as a revelation. As a revelation, it is given to man to know that the soul
he is immortal, beyond the grave awaits him eternal life and a meeting with God.
Religion, religious consciousness, religious attitude to the world are not
remained alive. Throughout the history of mankind, they, like
other cultural formations, developed, acquired diverse
forms in the East and West, in different historical epochs. But all of them
united by the fact that at the center of any religious worldview is types 1.1.Mentality and outlook 1.2. outlook in the modern era historical types worldview mythology like historically the first type of worldview 1.5.Religion as type of worldview 1.1.Mentality and outlook ...

  • The concept of philosophy as about type worldview.

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    1. The concept of philosophy as about type worldview. 2. historical types worldviews. 3. Specificity of philosophy. The subject of philosophy.... 2.Definition worldview. 3. Functions of philosophy. 4.Structure worldview. 5 historical types worldview. 6.Ratio...

  • Philosophy and outlook. Types worldviews (2)

    Abstract >> Philosophy

    general characteristics worldview…………. ………...…………………5 historical types worldview: mythology, religion, philosophy as the main forms worldview..……………………..………………..10 Schematic...

  • outlook and its historical types

    Abstract >> Philosophy

    Everyday and theoretical. There are three historical type worldview- it's mythological, religious, mundane... in the next chapter. Chapter 2 historical types worldview 2.1 Ordinary outlook outlook Humans have always existed, and this...

    • D. rational worldview

    D. philosophical outlook

    Historically, the latest form of worldview is ...

    A. atheistic worldview

    B. irrational worldview

    B. mythological worldview

    D. rational worldview

    D. philosophical outlook

    TOPIC II. MYTHOLOGICAL WORLD VIEW

    Mythology means...

    A. a section of philosophical knowledge that studies archaic forms of human cognitive activity

    B. the totality of myths that arose among a certain people at a certain stage of development

    B. a fantastic idea of ​​the world, characteristic of a person of a primitive communal formation

    D. part of the philological science of folklore and folk tales

    The mythopoetic picture of the world is created with the help of...

    A. laws and principles

    B. images and symbols

    B. concepts and concepts

    D. concepts and theories

    The ability of a myth to combine in itself in an undivided form the rudiments of empirical knowledge, religious beliefs, political views, different types art, denoted by the term:

    A. animism

    B. pluralism

    B. rationalism

    G. syncretism

    D. eclecticism

    The consequence of the dominance of visual-figurative thinking is the desire of archaic thinking to ... (2 answers)

    A. allegorization of concepts

    B. verification of concepts

    B. hypostatizing concepts

    D. definitions of concepts

    e. conceptualization of concepts

    The desire of mythological consciousness to express abstract content in a visual-figurative form is denoted by the term ...

    A. aporia

    B. allegory

    B. induction

    D. rhetoric

    D. eristic

    The ability of mythological consciousness to endow with an independent objective being some abstract concept, property, idea is denoted by the term:

    A. abstraction

    B. hypostasis

    B. idealization

    G. modeling

    D. formalization

    The representation of natural phenomena, human properties, abstract concepts in the image of a person is called ...

    A. idealization

    B. objectification

    V. personification

    G. socialization

    D. formalization

    The conclusion about the belonging of a certain feature to the studied single object on the basis of its similarity in some features with another already known single object is called ...

    A. hypothetical inference

    B. deductive reasoning

    B. inductive reasoning

    D. syllogistic reasoning

    D. inference by analogy



    One of the consequences wide application inferences by analogy in the cognitive activity of ancient people is ...

    If we take the solution of the main question of philosophy as the basis for classification, then the worldview can be materialistic or idealistic. Sometimes the classification is given in more detail - scientific, religious (as shown above), anthropological and other types of worldview are singled out. However, it is not difficult to see that the worldview - in a broad sense - exists before in philosophy and other social sciences.

    Already in historical times, people created ideas about the world that surrounds them, and about the forces that govern both the world and man. The existence of these views and ideas is evidenced by the material remains of ancient cultures, archaeological finds. The oldest written monuments of the Middle Eastern regions do not represent integral philosophical systems with an exact conceptual apparatus: there is neither the problem of the existence and existence of the world, nor honesty in the question of the possibility of a person to know the world.

    The forerunners of philosophers relied on concepts taken from mythology. Myth is one of the forms of expression by a person of his real attitude to the world at the initial stage and mediated comprehension of social relations of a certain integrity. This is the first (albeit fantastic) answer to questions about the origin of the world, about the meaning of the natural order. It also defines the purpose and content of individual human existence. The mythical image of the world is closely connected with religious ideas, contains a number of irrational elements, is distinguished by anthropomorphism and personifies the forces of nature. However, it also contains the sum of knowledge about nature and human society, acquired on the basis of centuries of experience. This indivisible integrity of the world reflected changes both in the socio-economic structure of society and in political forces in the process of centralization of the most ancient state formations. The practical significance of mythology in the worldview has not been lost at the present time. Both Marx, Engels and Lenin, as well as supporters of opposing views - Nietzsche, Freud, Fromm, Camus, Schubart, resorted to the images of mythology, mainly Greek, Roman and a little ancient Germanic. The mythological basis highlights the first historical, naive type of worldview, now preserved only as an auxiliary one.

    It is very difficult to trace the moment of social interest in mythological representations, but since it permeates all representations, it is very necessary to show changes in the public consciousness. In the first manifestations of philosophical thinking, encountered in ancient worlds, the ideological aspect is extremely important. He comes to the fore when it comes to issues related to the place of man in society. The ideological function of the world includes, for example, emphasizing the divine origin of monarchical rule, the importance of the priestly class, as well as justifying the transfer of political power, etc.

    Under objectively historical conditions, philosophy was separated from mythology. The communal organization - pre-feudal or in the form of "patriarchal slavery" - maintained social relations. Hence the interest in the problems of managing society and state organization. The formulation of ontological questions, therefore, was determined by the philosophical and anthropological orientation, which manifested itself in the development of problems of ethical and social hierarchy and the rationale for the preservation of certain public relations contributing to the formation of the state. But a difference important for further exposition should be noted: philosophy was separated from mythology, but not from religion. In this case, religion represents a complete, even "scientific" system of primitive ideas partly taken from mythology. Religion has a selective character to the extent that religious smokes (among Christians, even often not dogmatically fixed, but valid "church traditions do not always correspond, and often contradict the mythology on the basis of which religion is built. Moreover, medieval philosophy, being in subordination religion, took positions from any views to justify religious attitudes, such as, in particular, Neoplatonism and theological Aristotelianism.

    Oh, as already said, the basis of religion is faith, and the sciences are doubt. From time to time, religion could restrain the development of science with the help of political power (and the symbiosis of religion and power in the middle of the century is obvious, and even now the power reserves the opportunity to resort to the help of religion). But ultimately the political hierarchy of religion becomes more important than religion itself. Protestantism was a form of mass social protest against precisely such a degeneration. Marne, characterizing the activities of Luther, pointed out that the latter sought to destroy the authority of the church and restore the authority of faith. Having discredited itself as the dominant worldview, religion could no longer remain so. And in parallel with the religious form of the worldview begins to develop scientific form worldview. Starting with the philosophy of nature, a person opens up new horizons of knowledge, comes to the conviction of the possibility of his strong, creative and free fixation in this world, believes that he is able to know the natural character of the world and himself in it. The idea of ​​the irreplaceable value of man, the ideals of freedom are the spiritual climate in which a new philosophy of nature is born.

    However religious outlook was not going to give up their positions. And therefore the statement of M. Sobrado and H. Vargas Kullel looks naive: “Maybe the fact that the natural sciences, already starting with N. Copernicus, and then G. Galileo, I. Newton and, finally, C. Darwin, - began to separate from theology, made possible the peaceful recognition of the theory of relativity and other revolutionary ideas. After all, A. Einstein, unlike Galileo, did not have to confront the system of ideas associated with political power. " Meanwhile, the struggle between science and religion did not stop until then, and the inivision simply changed its name, there is no only auto-da-fé. American religious figures started the "monkey process" in 1925. Religion invented more original ways struggle with the scientific worldview, one of these ways is imaginary cooperation. The most striking of these examples is the interpretation of the theory of relativity by Einstein's student Eddington, who asserted the equality of the systems of Copernicus and Ptolemy, that is, that it is possible with equal right to consider the Earth as moving in relation to the Sun (to solar system), and the Sun moving around the Earth. Even within the framework of Einstein's theory, this leads to contradictions, for example, to the conclusion about the infinite old age of the movement of distant celestial bodies relative to the rotating Earth (whereas one of the foundations of Einstein's theory says that the speed of light is the highest possible in the material world, that there are no infinite speeds) . Perhaps it was precisely this understanding (practically - politicization and ideologization) of Einstein's theory that led to the fact that the USSR Academy of Sciences gladly accepted works that made attempts to reject the theory of relativity, later these attempts turned out to be erroneous). Often the "union" of the religious and scientific worldview is formed under the pressure of the commercialization of science. Then it became obvious that the ruling classes of society were financing the pushing through of views that were convenient for them. It is known that at the beginning of the 20th century, the German military industrialist A. Krupp established large cash prizes for the best works that popularized the ideas of social Darwinism among workers. The concept of "convenient" views means that the political power propagandizes to the majority for its own benefit on the views with which it does not agree. The "union" of two opposing worldviews is a kind of politico-social deception. Here it is appropriate to quote a statement that gives us an idea of ​​the difference between propaganda and beliefs: "How does a prophet differ from a deceiver? Both of them lie, but the prophet himself believes in this lie, but the deceiver does not" (Yu Latynina)*.

    The field of "cooperation" of science and religion should, of course, also include the explanation of the latest achievements of science that A. Men gives, including an indication to them that religion discovered something before science. In addition, literally in recent years, representatives of religion have suggested to representatives of science "to join forces in a crisis and develop some kind of survival technology." In a number of publications, the word "technology" is replaced by the more explicit "theology". It seems that religion wants the scientific worldview to lend a hand and ... be left without it.

    A worldview has appeared that acts as an intermediary between the scientific and the religious, and therefore is also used by the latter for a covert struggle with the former. A satisfactory name for this worldview has not yet been invented. It is true that it is sometimes called "anthropological", but this name for this work will be accepted purely conditionally.

    "The anthropological worldview appeared as a reaction to the crisis of the religious worldview and the success of the scientific worldview, especially the Marxist one. After all, the first ideologists of the "anthropological" worldview were legal Marxists who made an attempt to try on the Christian religion with the Marxist worldview. S. Bulgakov, who identified intuition with faith) wrote article Karl Marx as a religious type", where he combined religious existentialism with anthropocentrism, reproaching Marx that he was guided by all of humanity, forgetting about the individual. N. Berdyaev even wrote his own biography as a philosophical work ("Self-knowledge" - as this book is called, and at the same time self-knowledge "- one of the main categories of the "anthropological" worldview). scientific. After all, along with religious Marxists, existentialists - atheists (Camus, Sartre) gradually appeared, but this does not at all mean the emergence of some new forms of worldviews the opportunity to restore their strength, and the supporters of the scientific worldview - the opportunity to argue, violating the formal scientific framework. Here, for the first time, we feel the question of the scientific nature of the philosophical worldview, which will be discussed below.

    Thus, we have identified four historical forms of worldview in the order of their emergence: mythological, religious, scientific, "anthropological". The first of them currently does not exist as an independent form, but has not disappeared completely, the other three are present in one way or another at the basis of all existing philosophical systems, social sciences and ideologies.

    IDEAS AND EVOLUTION OF BUDDHISM

    Buddhism: An active world religion that arose in the 6th-5th centuries BC. in India. Anchored in the minds of the peoples of Asia and the Far East. Tradition associates the emergence of this religion with the prince Siddhartha Gautalla, called the Buddha (enlightened knowledge). However, in Buddhism there is no idea of ​​God as the creator of the world. The essence of the doctrine: life and suffering are inseparable due to human passions and desires. Getting rid of suffering is connected with the renunciation of earthly passions and desires. After death, a new rebirth occurs, but in the form of another living being, whose life is determined not only by its own behavior, but also by the behavior of those in whom the soul was embodied earlier. A person needs to break out of the cycle of being through nirvana - the highest being, achieved by renouncing earthly passions, pleasures and desires. This is the way of salvation of man and mankind. The set of sacred books of the Buddhist religion is called Tititaka (three baskets). They were brought to a written structured form by the monks of Ceylon in 80 BC. Now there are 500,000,000 Buddhists in the world. In the Russian Federation, they prevail in Tuva, Buryatia, Kalmykia.

    Philosophy of Buddhism. Man in Buddhism is neither someone's blessed invention, nor the master of his own destiny. In traditional Buddhism, a person is only an involuntary executor of the universal world law - Dharma. This law does not exist for man, but is realized and comprehended precisely in him. However, it is a person who, doing good and bad deeds, activates a certain ethical mechanism that underlies the universe. From the point of view of Buddhism, human life is not a priceless gift, as in Christianity, but only one of the moments in the chain of rebirths. Buddhists do not strive for eternal life after death, as they consider it a given, and not a higher goal. Eternal life, according to Buddhists, is the eternal hostage of death. In Buddhism, there is a so-called doctrine of dependent origination. Its essence is that the source of suffering for a person is the thirst for life, desires, attachment to life. Buddhists consider the world to be illusory, and, consequently, the pleasures that it promises are also illusory. Man is dependent on the law of cause and effect (karma). Living beings are doomed, according to the Buddhist point of view, to eternal rebirth, and the condition of any new existence is the sum of all previous ones, namely the sum of all good deeds, or accumulated merit, and bad deeds, accumulated anti-merits. Man, as a subject, is divided into thousands of fragments corresponding to past and future lives. Therefore, the entire chain of elements of “dependent origination” links not several lives in the “circle of births and deaths”, but instantaneous states of one – the only one, this life. Buddhism considers a person (as well as everything that exists in the universe and the universe itself) as a combination of various energy particles - dharmas. The very fact of the birth of a person means for a Buddhist only inclusion in the endless process of being, where death is not the end of this process, but a transition to a different form of existence of consciousness - to an intermediate existence, which inevitably precedes a new birth. The acquisition of the new birth has a definite temporal disposition. In this case, a person is compared with the entire universe, which is also born, lives and dies. This process is cyclic and each time interval within this cycle has its own characteristics. In Buddhism, one of the most important places is occupied by the denial of the unity of the individual. Each personality is represented, as mentioned above, in the form of an accumulation of "changeable" forms. The Buddha said that personality consists of five elements: corporeality, sensation, desire, imagination and knowledge. Particular attention in Buddhism is given to the human soul, as an eternal element involved in the cycle of life (the wheel of samsara). The soul breaks up, according to the teachings of the Buddha, into separate elements (skandhas). In order for the same personality to be incarnated in the new birth, it is necessary that the Skandas unite in the same way as they were united in the previous incarnation. The cessation of the cycle of reincarnations, the exit from the wheel of samsara, the final and eternal rest - this is the main element of the interpretation of salvation in Buddhism. The soul, in the Buddhist view, is an individual consciousness that carries the entire spiritual world of a person, transforms in the process of personal rebirth and strives for a higher state - nirvana.

    PHENOMENOLOGY. HERMENEUTICS

    Hermeneutics is the science of understanding and interpreting texts. G.G. Gadamer created the theory of understanding. P. Riker analyzed the language in a wider context of social life and culture, uses the german to study literature.

    The art and theory of interpretation, which aims to reveal the meaning of the text, based on its objective (gram meanings of words and their historically conditioned variations) and subjective (authors' intentions) grounds. Arises during the Hellenistic period in connection with the tasks scientific research and editions of classical texts and develops further within the framework of the interpretation of the Holy Scriptures. In the 19th century, the development of so-called free grammar began, not limited by the subject, the boundaries of the meaning of the text. In Dilthey, G. turns into a specific method of the general sciences, designed to provide an understanding of general events based on the subjective intentions of historical figures. At the same time, understanding was opposed to an explanation in natural science, associated with abstraction and the establishment of a general law. In the 20th century, philology gradually takes shape in one of the main methodological procedures of phylum, first within the framework of existentialism, then actually in phylum philology. Thus, in Gadamer, philology acquires the functions of ontology, since “being, a cat can be understood, is language”, social philosophy, since understanding is a form of the essence of common life and "criticism of ideology." The result is the closure of phyla in the circle of language, which makes G. related to the neopositivist analysis of language. Within the framework of the Frankfurt School (J. Habermas), G., as a critique of ideology, should reveal in the analysis of language “a means of domination and social power”, which serves to justify the relations of organized violence. Habermas G. acts as one of the consolidation of various currents of modern bourgeois philosophy. G. procedures can. used in history, law and other sciences dealing with the analysis of objectified res. conscious human activity.

    Dilthey - G. - is a link between phil and history sciences. Hermeneutics. Hermeneutics (I explain, interpret) - the art and theory of text interpretation. Hermeneutics of the 70s–90s. they develop “understanding” not as an applied task that arises in the process of interpreting texts, but as a fundamental characteristic of a person, as something that determines human being and thinking.

    THE PROBLEM OF THE VALUE OF SCIENCE

    Science yavl. main the form of people knowledge. Issue. social functions: 3 groups: 1) cultural and worldview, science as uncontroversial. production strength as a social strength (used in solving various problems that arose in the course of general development). In this historical order functions arose and expanded. First in the Renaissance-I - the struggle between the theol. and science for the right to determine. world carrier. Pr-with prev-I science in production. force - creation and strengthening of permanent channels for pract. use scient. knowledge appeared. applied research. In modern era of science ledge. tzh. in quality social strength. Sl., the variety of sciences about the island: 1) Ethnography studies the life and culture of peoples the globe, their origin, resettlement and cultural-historical ties. 2) Legal science considered. the essence and history of state-va and law 3) Linguistics studies the language, its culture, the laws of functioning and development. 4) Pedagogy has as its subject the issues of upbringing, education and training of the younger generations in accordance with the goals and objectives of society. 5) Literary criticism studies fiction, the specifics of literature. creativity, social significance artist. liters. 6) Economics studies economics. relations between people, the laws governing the production, distribution and exchange of material goods. For scientific knowledge har-but the presence of 2 levels: empiric. and theoretical For the empirical knowledge is characteristic of fact-fixing activity. Theor. knowledge is essential knowledge, carried out at the level of abstractions of high orders. Theory is a generalization of practice, experience or observation. Observation and experiment are the most important. research methods in scientific. knowledge. Empire. and theor. the levels are connected, presuppose each other, although historically the empirical preceded the theoretical. In the process of scientific knowledge, a thought experiment is used, when a scientist in his mind operates with images and concepts, mentally creates the necessary conditions. Theory is the highest, substantiated, logically consistent system of scientific knowledge, which gives a holistic view of the essential properties, patterns, etc. Theory is a developing system of true, practice-tested scientific knowledge. The core of a scientific theory is its constituent laws. The variety of forms of modern theoretical knowledge corresponds to the variety of types of theories, as well as the variety of their classifications.

    Skepticism. the pessimistic position about the possibility of the world being knowable was formed back in antiquity - in its finished form by Pyrrho, who did not trust either reason or feelings. Later, skepticism was developed by E. Rotterdamsky, M. Montaigne and others. Skepticism in principle does not deny the possibility of knowing the world, but expresses doubts that this can be done with the help of the means at our disposal. Fundamentals of Skeptical Argument: Feelings cannot be trusted because they different people there may be different sensations; feelings cannot be trusted, because the sense organs are constantly deceiving us; reason cannot be trusted, because any proof relies on data that also needs to be proven, and so on ad infinitum. Consequently, nothing can be proved unless one accepts unproven axoms or dogmas on faith.

    Anti-scientists see purely negative consequences of the scientific and technological revolution, their pessimistic moods intensify as all the hopes placed on science in solving economic and socio-political problems collapse.

    Anti-scientists are sure that the invasion of science into all spheres of human life makes it soulless, devoid of a human face and romance. The spirit of technocracy denies the life world of authenticity, high feelings and beautiful relationships. A non-genuine world arises, which merges with the sphere of production and the need to constantly satisfy ever-increasing materialistic needs. The bright anti-scientist G. Marcuse expressed his indignation against Scientism in the concept of "one-dimensional man", in which he showed that the suppression of the natural, and then the individual in man, reduces the diversity of all its manifestations to only one technocratic parameter. Extreme anti-scientism leads to demands to limit and slow down the development of science. However, in this case, the urgent problem arises of meeting the needs of the ever-growing population in elementary and already familiar life goods, not to mention the fact that it is precisely in scientific and theoretical activity that "projects" for the future development of mankind are laid.

    Philosophy of Faith and Religion.

    Religion is a form of social consciousness, the basis of which is belief in the supernatural. It includes religious ideas, religious feelings, religious actions.

    "religion" - conscientiousness, piety, piety, worship, holiness and shrine, doubt, sin, guilt, superstition, conscientiousness, a sign.

    In philosophy, religion is a worldview, attitude, as well as appropriate behavior and specific actions (cult), which are based on the belief in the existence of one or more gods, "sacred", i.e. some form of the supernatural.

    religion is one of the forms of social consciousness, a reflection of reality in illusory-fantastic images, ideas, concepts. In essence - one of the types of idealistic worldview. The main sign is belief in the supernatural.

    Theology defines religion as a relationship that connects a person with God. God and the Devil are the basic concepts of religion

    Religious consciousness. It is characterized by sensual clarity, images created by the imagination, as well as a combination of content adequate to reality with illusions, faith, symbolism, and strong emotional richness.

    The most important element of religious consciousness is faith. This is a special psychological state of confidence in achieving the goal, the occurrence of an event, in the truth of the idea, provided there is a shortage of accurate information about the achievability of the goal and the final result.

    Faith is the expectation that what is desired will come true. If an event has taken place or it has become clear that the expected cannot be realized, faith fades away.

    Religious faith is faith:

    into the objective existence of beings, properties, connections, transformations that are the product of the process;

    in the possibility of communicating with seemingly objective beings, influencing them and receiving help from them;

    in the actual occurrence of some mythological events, in their repetition, in the onset of such events and their involvement in them;

    in the truth of the corresponding views, ideas, dogmas, texts, etc.;

    Ordinary consciousness appears in the form of images, ideas, stereotypes, attitudes, mysteries, illusions, feelings, aspirations, direction of the will, habits and traditions of people, which are a direct reflection of the conditions of people's existence.

    a specially developed, systematized set of concepts, ideas, principles, arguments.

    The main functions of religion.

    compensates for the impotence of a person, the limitedness of his knowledge, the imperfection of the social, political system, etc., and also gives consolation, deliverance from disorder, injustice, resentment, political persecution. Religion offers a search for ways of salvation from the imperfection of earthly existence to deliverance from suffering,

    gives a religious picture of the world.

    seeks to explain the place of man in the universe, the problem of being and non-being.

    Political - leaders of various communities and states use religion to explain their actions, unite or divide people according to religious affiliation for political purposes.

    Communicative - communication between believers, "communication" with gods, angels (spirits), souls of the dead, saints, who act as ideal mediators in everyday life and in communication between people.

    allows people to perceive themselves as a single religious community, held together by common values ​​and goals

    separates fellow believers from adherents of other religions.

    Consciousness and the unconscious

    The unconscious is a complex phenomenon, "its own other" consciousness (unconscious, subconscious, preconscious). Although man is primarily a conscious being, the unconscious occupies a large place in his spiritual life. For example, we are far from aware of all the consequences of our actions. Many human actions are mechanical, automated.

    The variety of forms and manifestations of the unconscious is exceptionally great. Among them (besides those mentioned) are dreams, slips of the tongue, slips of the tongue, loss of completeness of orientation in time and space, some pathological phenomena (delusions, hallucinations, illusions), etc.

    It would be wrong to equate the unconscious with the animal psyche. However, the concept of "human psyche" is wider than the concept of "consciousness". The lowest level of the human psyche is the unconscious. In fact, all human actions turn out to be a combination of the conscious and the unconscious.

    The prehistory of the unconscious can be considered Plato's doctrine of anamnesis - the recollection by the soul of universal truths contemplated by it before it entered the body. In the future, the desire to comprehend the phenomenon of the unconscious went both along the lines of philosophy (Descartes, Leibniz, Schelling, Jena romantics, etc.), and along the lines of psychology - especially in connection with the study of pathopsychological processes and hypnotic phenomena (Bernheim, Charcot, Janet, etc. ).

    However, the most widespread and influential concepts of the unconscious were created in the 20th century. Austrian psychologist and psychiatrist Sigmund Freud (1856-1939) and Swiss psychologist Carl Gustav Jung (1875-1961).

    Briefly, the essence of Freud's concept is as follows. The ideas developed by him are based on the idea of ​​the dominant role of the unconscious in human life, instincts - mainly of a sexual nature. It was Freud who said that the “I” “is not the master in my own house” and that the human consciousness is forced to be content with miserable information about what is happening unconsciously in his mental life.

    Freud develops a structural concept of the psyche, which derives all mental dynamics from the interaction of three instances - It, I, Super-I. The unconscious id is, according to Freud, a "boiling cauldron of instincts." The task of the conscious I is to satisfy the impulses of the Id in such a way that it would not run counter to the requirements of social reality. The Superego, the representative of society, monitors compliance with these requirements. Let's take a closer look at this structure.

    It (Id) is the most ancient psychic formation containing unrestrained primitive bodily instincts (sexual and aggressive drives). Its functions are entirely subordinated to the principle of pleasure. The simplest methods of revealing the content of the id, according to Freud, are the analysis of dreams and free associations.

    The whole power of It is controlled by “libido” (lat. “attraction, desire”) - the mental energy of sexual desires, desires, i.e., sexual instinct. Freud described the ways of transforming the libido." An instinctive impulse can be: a) repressed undischarged into the unconscious; b) discharged in action, either through shame and morality, or through sublimation.

    Sublimation (lat. “elevate, exalt”) is a mental process that is a switch of the energy of the sexual instinct (libido) from immediate goals (lower) to non-sexual goals - socially and culturally acceptable (higher), morally approved: doing science, creating artistic works, self-development of a person, etc.

    I (Ego) - that part of the personality that is aware of and reacts to environment through their cognitive abilities. I am the mediator between the id and the superego. As the individual develops, differentiation of the Self and the development of the Super-I occur. Freud found that people differ significantly from each other in the forms and effectiveness of the activity of the I (in particular, they can be strong or weak).

    The Super-I (Super-Ego) is the highest authority in the structure of mental life, which acts as an internal censor. The superego serves as a source of moral and religious feelings, a controlling and punishing agent, socioculturally conditioned

    In other words, the Superego is a system of social filters. What is not passed through these filters is driven into the unconscious, from which you can get rid of the system of moral norms and social prohibitions, especially with the help of a sense of conscience.

    The pathos of Freud's teachings is in the demand for the constant transformation of the Id into the I - a truly humanistic (albeit very difficult) and noble work, worthy of both each person and humanity as a whole.

    K.-G. Jung, although he began working together with Freud, later diverged from him in his views. Their main differences concerned two fundamental points:

    the role of the sexual principle in the mental life of the individual; understanding the nature of the unconscious.

    Jung criticized Freud's pansexualism, proving, firstly, the inadmissibility of analyzing all manifestations of the unconscious only from the point of view of repressed sexuality and, secondly, the fundamental impossibility of explaining the origin of human culture and creativity only from the standpoint of libido.

    Building his original concept of the unconscious, Jung proceeded from the fact that it:

    1. is not at all a dark ocean of vices and carnal desires, forced out of consciousness in the process of the historical development of man;

    2. a container of lost memories, as well as an apparatus

    intuitive perception, far exceeding the possibilities of consciousness;

    3. does not act to the detriment of a person, but, on the contrary, performs a protective function, at the same time facilitating the transition of the individual to a certain, higher stage of development.

    One of Jung's most cardinal ideas in psychology: in addition to the personal, individual unconscious, there is a deeper layer of the inner world - the collective unconscious, which has a universal superpersonal nature. Jung called the carriers of the collective unconscious archetypes (Greek “beginning, image”), which constitute its content (structure) and are inherent in all people from birth. Archetypes are diverse, the most important of them: Anima (feminine), Animus (masculine), Shadow, Person, Self, Hero, Savior, Monster, etc. Archetypes cannot be grasped by the mind, these are some mythical timeless and extraspatial formations common to all people. These are some “dormant thought forms” in which colossal energy is concentrated. Archetypes are "images-symbols", which are adequate expressions of universal human needs, instincts, aspirations and potencies, and, ultimately, precede human history. Archetypes are some pre-experimental structures that appear to a person through dreams, images, myths, fantasies, and imagination.

    THE CONCEPT OF WORLD VIEW AND ITS HISTORICAL FORMS

    Man is a rational social being. His work is worthwhile. And to act expediently in a difficult real world, he must not only know a lot, but also be able to. To be able to choose goals, to be able to accept this or that

    other solution. To do this, he needs, first of all, a deep and correct understanding of the world - a worldview.

    A worldview is a system of views on the objective world and a person’s place in it, on a person’s attitude to the reality around him and to himself, as well as the beliefs, ideals that have developed on the basis of these views.

    principles of cognition and activity, value orientations. And indeed, a person does not exist otherwise than in a certain relation to other people, a family, a collective, a nation, in a certain relation to nature, to the world in general. This attitude rests on the most essential question: "What is the world?".

    Worldview is the foundation of human consciousness. The knowledge gained, the prevailing beliefs, thoughts, feelings, moods, combined in a worldview, represent a certain system of understanding by a person of the world and himself. In real life, the worldview in the mind of a person is certain views, views on the world and one's place in it.

    Mythological worldview - regardless of whether it refers to the distant past or today, we will call such a worldview that is not based on theoretical arguments and reasoning, or on an artistic and emotional experience of the world, or on public illusions born

    inadequate perception by large groups of people (classes, nations) of social processes and their role in them. One feature of myth that unmistakably distinguishes it from science is that myth explains

    “everything”, since for him there is no unknown and unknown. It is the earliest, and for modern consciousness - archaic, form of worldview.

    Historically, the first form of worldview is mythology. It arises at the earliest stage of social development. Then mankind in the form of myths, that is, legends, legends, tried to answer such global questions as the origin and structure of the universe as a whole, the emergence of the most important natural phenomena, animals and people. A significant part of the mythology was cosmological myths dedicated to

    device of nature. At the same time, much attention in the myths was paid to the various stages of people's lives, the secrets of birth and death, all kinds of trials that lie in wait for a person on his life path. A special place is occupied by myths about the achievements of people: making fire, the invention of crafts, the development of agriculture, the domestication of wild animals. myth is not the original form of knowledge, but a special kind of worldview, a specific figurative syncretic idea of ​​natural phenomena and collective life. In myth, as the earliest form of human culture, the rudiments of knowledge, religious beliefs, moral, aesthetic and emotional assessment of the situation were combined. If in relation to myth we can talk about knowledge, then the word “knowledge” here has the meaning not of the traditional acquisition of knowledge, but of a worldview, sensual empathy (this is how we use this term in the statements “the heart makes itself felt”, “to know a woman”, etc.). d.). Myth usually combines two aspects - diachronic (a story about the past) and synchronic (an explanation of the present and future). Thus, with the help of myth, the past was connected with the future, and this ensured the spiritual connection of generations. The content of the myth seemed to the primitive man to be extremely real, deserving of absolute trust.

    Mythology played a huge role in the lives of people in the early stages of their development. Myths, as noted earlier, affirmed the system of values ​​accepted in a given society, supported and sanctioned certain norms of behavior. And in this sense they were important stabilizers of social life.

    Close to the mythological, although different from it, was the religious worldview, which developed from the depths of the not yet dissected, not differentiated social consciousness. Like mythology, religion appeals to fantasy and feelings. However, unlike myth, religion does not "mix" the earthly and the sacred, but in the deepest and irreversible way separates them into two opposite poles. The creative almighty power is God

    stands above nature and outside nature. The existence of God is experienced by man as a revelation. As a revelation, a person is given to know that his soul is immortal, eternal life and a meeting with God await him beyond the grave.

    Religion, religious consciousness, religious attitude to the world did not remain vital. Throughout the history of mankind, they, like other cultural formations, have developed, acquired diverse forms in the East and West, in different historical eras. But all of them were united by the fact that at the center of any religious worldview is the search for higher values, the true path of life, and the fact that these values, and leading to them life path is transferred to a transcendent, otherworldly realm, not to earthly, but to "eternal" life. All deeds and deeds of a person and even his thoughts are evaluated, approved or condemned according to this highest, absolute criterion.

    Man is the most perfect being in the world. He constantly inquires, posing a variety of questions: What is the universe? What is a star? What is love? These questions are many. In the process of searching for answers to them, a person acquires knowledge, experience, begins to think about the world order, about the place of man in it, about the fate of mankind, about life, about death. All this leads to the formation of his worldview.

    outlook is a system of generalized views, ideas, assessments that provide a holistic vision of the world and a person's place in it. Term "worldview" was introduced by the German philosopher I.Kant and literally means attribute of human consciousness. Therefore, a worldview is not just a generalized idea of ​​the world, but a form self-awareness person.

    Since for a person the whole world turns out to be divided into two parts: into my own "I" and "not I", i.e. world that includes nature, society, culture and relationships between people, then the question about the relation of man to the world and is fundamental question of worldview.

    The main issue of worldview indicates that the worldview itself is a complex spiritual phenomenon, which consists of such elements how:

    - knowledge is the basis of the worldview. The worldview includes not all knowledge, but vital for a person, which reveal the essence of the relationship between a person and the world;

    - beliefs – it is a solid system of beliefs that has been established in the mind of man. Beliefs can change and the reason for this is new knowledge that is constantly being refined and supplemented;

    - values It is a positive or negative attitude towards the phenomena of the surrounding world. They embody the special attitude of people to everything around them in accordance with their needs and interests;

    - ideals - it is an imaginary model of perfection to be pursued as the ultimate goal. The peculiarity of ideals is to get ahead of the reflection of reality;

    - Vera - it is a form and way of perceiving social information, values, ideals of social life, which are not set by practical experience, but are accepted as obvious facts. However, faith is related to doubt. Doubt is an obligatory moment of a meaningful position of any thinking person. The presence of doubt in the worldview of an individual finds expression in the positions: dogmatism - unconditional acceptance of a particular point of view, system of orientations or skepticism - disbelief in anything, rejection of any point of view;



    - living standards- these are samples, standards of activity that have developed historically, as certain rules of conduct.

    worldview has its own structure , which is based on the physiological and psychological mechanisms and means of cognition of the world characteristic of a person, namely: the mind, feelings, will, etc. Hence, in the structure of the worldview, there are:

    - attitude - This is the emotional and psychological level of the worldview. This is surprise, fear, admiration, loneliness, grief, despair;

    - worldview - this is an active level of worldview, which includes the experience of forming cognitive ideas about the world;

    - understanding of the world - this is a cognitive-intellectual level; it's a system general concepts, judgments and conclusions about the world as a whole and the place of man in it. Worldview can be: 1) mundane i.e. worldly, when based on sensory experience, traditions, faith; 2) theoretical which is based on knowledge of laws, scientific theories and principles. The theoretical worldview is the highest stage in the development of a worldview. It is obvious that mastering it is the main task of the entire process of becoming and improving a person.

    Consequently, outlook is the integral integrity of knowledge and values, mind and intuition, intellect and action, critical doubt and conscious conviction. Hence, the world view performs such functions (i.e. work): 1) cognitive and indicative (which is provided by worldview knowledge and assessments); 2) socio-practical (which is based on worldview beliefs and principles of activity).

    The outlook is historical. What does it mean? This means that the worldview of a person, society is constantly changing. For example, in different eras there were different types of worldview systems :

    1) cosmocentrism in the era of antiquity, where nature and the Hellenic sages of the 7th-6th centuries BC were at the center of the study. sought to recognize the single essence of everything around;

    2) theocentrism, characteristic of the Middle Ages of the 5th-15th centuries, where all the basic concepts of medieval thinking were correlated with God;

    3) anthropocentrism, characteristic of the Renaissance of the 14th-16th centuries, where a person felt and realized that he was the center of the universe. Such an understanding of the worldview gives rise to the need to single out not only its historical types, but also historical forms.

    Historical forms of worldview, which have been formed throughout the history of mankind, there are mythological, religious and philosophical. Let's consider them.

    Mythological worldview- this is a universal form of worldview, which is characteristic of the entire primitive society. Its uniqueness lies in the fact that the first worldview of all ethnic groups was mythology. Mythology in Greek means: mifos – legend and logos – doctrine . Mythology tried to explain the world through the transfer to it of the properties and qualities that characterized the person himself, as well as the relationship between people.

    Myth, as the first form of worldview, combined the rudiments of knowledge, religious beliefs, and early forms of art. Myth is an undifferentiated form of knowledge, which is called syncretism. For mythological worldview the following peculiarities :

    1) fusion of thoughts and actions;

    2) the personal "I" and the world were merged into one;

    3) the absence of differences between the object and the subject of activity;

    4) anthropomorphism - the transfer of human properties to nature;

    5) imagery (the world was perceived in images, not in concepts);

    6) the main thing was the substantiation of the connection of the individual with the genus.

    The mythological worldview is captured in fairy tales, legends, which is typical for all peoples without exception, because they all went through a unique primitive stage of their development of society. With the development and complication of life forms, mythology ceases to satisfy a person and a need arises for a new worldview. That worldview was religion.

    Religious worldview- this is a set of ideas, beliefs, beliefs that are based on the supernatural. supernatural- this is something that does not obey the laws of the universe. The essence of the religious worldview is doubling the world: on the real world in which a person lives and the supernatural, which a person perceives on faith. The mode of existence of a religious worldview is Vera. The outward manifestation of faith is cult.Some stand out features of the religious worldview :

    1) it is a form of irrational exploration of the world, i.e. what lies beyond the mind (emotions, will, feelings);

    2) it is directed to the inner world of a person, to his hopes and anxieties, to the search for a symbol of faith;

    3) exists in an ordinary life-everyday form;

    There is a religious worldview in the era of the division of labor. Over time, it becomes a worldview of the past, an expression of a person's powerlessness in front of natural and social elemental forces, an individual's separation from reality. It is replaced by a philosophical worldview.

    Philosophical worldview This is the highest form of worldview. It begins there and then, where and when a person tries to know the world and find out his place in this world. The term "philosophy" in the 6th century. BC. introduced the famous mathematician and thinker Pythagoras : "Life is like games: Some come to compete, others to trade, and the happiest ones to watch." This term is of Greek origin and literally means "love of wisdom" or "maid of wisdom", "slave of sophia" , and in ancient Russia it was simply called "love of wisdom" . The term philosophy in European culture was fixed by Plato, who believed that philosophers are people who discover the secrets of nature, human life, teach to act and live in harmony with nature and the requirements of life itself. Thus, philosophy is a special kind of knowledge, namely "sophianic" knowledge, which is understood as wisdom. A feature of the philosophical worldview there is that:

    1) it is not inherent in the sensual-figurative, as in mythology and religion, but in the abstract-conceptual form of mastering the world;

    2) it is a theoretical form of worldview;

    3) religion and mythology coincide with the corresponding worldview, and philosophy is the core of the scientific worldview;

    4) philosophy in understanding the world is based on scientific knowledge;

    5) philosophy seeks to pose and solve the absolute problems of human existence;

    6) philosophy explores the cognitive, value, socio-political, moral, aesthetic attitude of man to the world.

    As you can see, a philosophical worldview is a theoretically formulated worldview and it tries to solve the main worldview problems through thinking.

    Thus, the formation and development of a worldview is a historically successive process. All historical forms of worldview are dialectically identical: the religious worldview grows out of the mythological one and is formed along with it, since mythology acts as its basis; philosophical worldview historically arises on the basis of the mythological and religious and together with them, since it answers the same questions that are posed by myths and religion. It is no coincidence, therefore, that the fact that for the spiritual life of various periods of human history in some degree characteristic of all types of worldview in the possession of one of them. At the same time, the direction of improving the worldview is unambiguous: from the mythological through the religious to the philosophical. In the culture of savagery (primitive society) there is still neither religious nor philosophical, but in the culture of barbarism - philosophical.