The nature of human knowledge in its essence is this: what are the appropriate theoretical, cognitive means by which you can discover the specific nature of human beings?
The answer to this question involves a number of alternative approaches that have emerged in the history of knowledge and having a place in the modern science.
The first of these alternatives is the ratio of "scientific" and "pre-scientific" / extra-scientific / comprehension of reality. She feeds the false pathos of criticism against the conceptual development of reality as a supposedly "one-dimensional" and "soulless", unable to gain access to the hidden "secret" of the human soul and the expression "many" phenomena of human existence.
Worthy rebuff imaginary original claims of this kind given in his "Phenomenology of Spirit, Hegel: Philosophy, therefore, must be de ... not so much a return to consciousness is a chaotic mind's order and simplicity of the concept of how, contrary to dump a bunch of that section idea, the concept of silence, finding differences and restore a sense of essence, to give not so much understanding, as edification. Beautiful, holy, eternal, religion and love - that's the lure, which is required in order to arouse the desire to rise to the bait "/ Hegel F-B-F. Phenomenology of Spirit. Cit., Volume 4, Moscow, 1959, p.4. / Does not the concept, and the ecstasy, feeling, intuition, contemplation and inspiration from violent urge to build champions of such knowledge. They imagine, though the fog enveloping consciousness and renouncing of reason, they are those devoted, Kojima God sends wisdom in a dream that they are thus in fact receive and generate in a dream, is, therefore, also dreaming "/ ibid. 5. /
Subsequent alternative chelovekoznaniya already arise on the basis of scientific fact, knowingly relying on a concept in its discursive form.
Among them: general science, natural science, private scientific and philosophical approaches. Their distinction - a task far from easy, because, as experience shows, they are sometimes taken one after another.
So often to the identification of a general scientific approach - a philosophy on the sole ground that the general scientific concepts are characterized by the ubiquity of their use. Meanwhile, if it is true that the general scientific concept of "capture the topological relations of real things (including relationships, order, conformity)" / cm: Loyfman IJ Principles of physics and philosophy category. Sverdlovsk, 1973, p.22., Then their "universality" is a purely cerebral, and so common, in nature, as evidenced by their grammatical form (particle type, the "inside" "outside", "here", "there "" before "," after "and" between "," next "," out there ", etc.)
Infertility displace philosophical analysis of general scientific concepts (cl, but analysis nefilosofskim), particularly evident in our view, the system attempts to address the socio-biological problem, when the term "systematic" simply eliminates most problem, namely: to find a real connection between "sensual and "super-sensual" parameters of the person. For example, recognizing that human activity - is a special "biocultural process," ES Markarian, ultimately, forced to argue that "the problem of establishing how is this amazing connection, still stands for science, which is essentially case, only now coming close to this issue. " / ES Markarian Systematic study of human activity. Problems of Philosophy, 1972, № 10, p.86. /
Very often occurs as the identification of a philosophical approach to man - with his psychological and, especially, sociological understanding. The immediate cause is the fact that the categorical apparatus, more precisely, the range of categories, from philosophy and sociology are very similar. This refers to the concepts of "man", "personality", "consciousness", "social", "activity", "Practice," "labor," "society", etc. Most professionals working authors clearly start from the premise that, for example, philosophy, science and political economy are "different things". But to a much lesser extent, taken into account (and sometimes completely ignored!) That "philosophy" and "sociology" - is also not the same as the so-called "philosophical-sociological" approach to the relevant scientific problem in its essence very reminiscent of "wooden iron."
It is the same with respect to psychology. Verbal similarity of its categorical system with conceptual composition of philosophy is the soil to infiltrate the latest - psychology.
Meanwhile, the actual philosophical approach to the problem of man has a strong expression of sovereignty and is the only adequate for such purpose as an expression of humanistic (humanitarian) dimensions of human existence. It should not be confused with any pre-scientific (religious), nor with the general scientific (systemic), nor with the natural science (biological, physiological, etc.), or with particular scientific (sociological, psychological) methods. Philosophy, according to the method of ascending from the abstract to the concrete, it takes the man by his universality. In other words, the question is not at all, of what constitutes a person (physically, mentally, socially), and that is the essence of man, what are its forms of education at the elementary level and general. More precisely, the elementary general and specific-general.
In other words, what STOYHEYON humanity?
In philosophy quite early there was a strong tradition of isolating the essence of man, as opposed to a purely naturalistic understanding. Say, according to Aristotle, human abilities in general, and is their quality as "anger", in particular, would be defined differently naturalist and dialectics (philosopher). "Namely: dialectics would define anger as a desire to avenge an insult or anything like that, the same reasoning about nature - like blood boil or heat near the heart". / Aristotle. Works in 4 volumes. Vol.1, Moscow, 1975, s.374. /
Philosophy, considering the man (the human individual and his world), takes it in the aspect of form. "Form" - is synonymous with nature, immanent certainty one way or another things, its "soul." For example, the ax: "the essence of his existence would be an ax, and it would have been his soul." The same with the eye. "If the eye was a living creature, then his soul would be sight. Because vision is the essence of the eye as its form (the eye there is the matter of) the loss of an eye is not the eye, except in name only ", ibid, s.395. /
... Man, like every thing of nature (= Space) as an animal, for example, has a "form" and "matter". However, for animal and plant form of things is given only in conjunction with the thing, or rather with her - the substrate. "The reason is that they have neither the Centre of any such principle which would have perceived the form of sensible objects, but they are affected with the matter." Ibid, s.422. / But the man - not spliced with a substrate of its organic body . His "soul" (form) has its "matter" is not the body itself and its surrounding things, in their infinite variety and. The variety of things in my quality of definiteness and of the variety of forms, which are for a man of his specific "matter", his "second body", a cloth of his ability. "Therefore, the right those who say that the soul is the location of shapes, with the caveat that not all the soul, and thinking part, and has the form does not in reality, but in the opportunity." Ibid, s.433-434. /
In view of this, a person can live (= be ") as if once in three dimensions.
First, the natural measure of its organic, natural body.
Secondly, in an artificial dimension, ie in "Dimension" forms around him things that are separate from themselves the same things in space and time - in the space of his "second body" .*
Finally, thirdly, people live in the measurement of an ideal, or, in the words of Aristotle, not only "the soul", but "in my mind." After all, if he is able to distinguish the form of things - from her mother, then, consequently, is able to separate form - from the same shape. That is, the actual shape of things - the shape of an ideal.
Not by accident, by definition, "the soul is like a hand: the hand is the instrument of instruments, so the mind - a form of forms." / Aristotle. Cit., Volume 1, s.440. / In view of this philosophical logo, the concept of matter (substrate), material form (the soul or logo), as well as the mind (form forms) - FULLY EXPRESS AND SPECIFIC COMPLETENESS OF HUMAN EXISTENCE . On the basis of the philosophy they also explains the transition itself is real - the ideal and vice versa, as the transition "form -" and "form - in the matter."
For example, the capacity for healing is a form of health of one man, as embodied in the body of another person - a doctor. The form of the same ability to eat, nothing else, as medical knowledge (= perfect health!)
Health, therefore, there is three, namely: as a sick man, treating him as a physician and as medical knowledge.
Hence, "the basic definition of capacity in its primary sense is this: she started to change things, being in another or in itself, since it otherwise". / Aristotle, ibid, p.164. / In other words, the specific nature of human beings (= ability ... to the human ability) is that it separates itself from the very same myself, separates its shape from his mother and turns in this form - in the matter himself.
In short, the ability ... are archai.
This tradition is a clear demarcation of proper philosophical understanding of man, unlike his naturalistic (and, in general, reductionist) interpretation, clearly expressed and supported by Kant. Summing up the meaning of its "critical" pathos, he wrote: "The doctrine concerning the person's knowledge and described in a systematic form (anthropology) can be written from the point of view, or physiological, or pragmatic. - Physiological humanities has in mind a study of what makes human nature, and pragmatic - a study of what he, as a freely acting being, doing or can and should make of himself. " / Kant.I. Works in 6 volumes. V.6, M., 1966, s.351. / If, from the standpoint of natural science, man is the ultimate thing is to end the same things of nature, precluding any capacity for self-determination, then in terms of philosophy, it is a universal thing is infinite, Consequently, the ability to self-determination, self-activity and freedom.
This versatility, according to Kant, is concretized in philosophy through a system of its genetically developed form of education. The initial forming of here is a technique, or the mechanical ability to use things. "The distinctive qualities of man as a rational animal is already visible in the shape and organization of his hands, his fingers and toes, partly in their structure, partly in their fine sensitivity, due to which nature has made man capable than a single type of use subjects, and the uncertainty for all therefore the application of reason. " Ibid, s.577. /
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* This is the second body, ie what Aristotle called the "soul", "form" or "logo", Hegel - "the universal nature of the individual inorganic, and Karl Marx -" inorganic body of man, himself a dual nature. Indeed, on one hand. All human abilities are forms of natural bodies, and with another - they all have a specific body of natural forms, otherwise, the material forms. That is why the distinction and separation of powers - a fact material, though ... "sensuously supersensible.
Following forming of universality is a pragmatist, that is, ability to use others for their purposes, but in a "civilization" and "culture" which is defined by Kant as "the acquisition of intelligent being able to set any targets at all (hence its freedom)." / Immanuel Kant. Cit., V.5, M., 1966, s.464. /
The final form of self-determination rights, its self-legislative acts morality, "practical reason", ie action under the law of freedom in relation to self and others.
... This is the theoretical removal of "technical reason", "pragmatic reason" and "practical reason" corresponds, according to Kant, the principal Sophio-genetic stages of the life of a separate human individual. "The man reaches the full use of their mind, if we bear in mind his ability (the ability to carry out any intention to), approximately twenty years, bearing in mind the wisdom of (the ability to use other people for their own purposes) - to the forty, and he reaches about the wisdom of for sixty years, but in this last period - sadly observes philosophy - wisdom is rather negative: it gives us to understand the stupidity of the first two periods. / Kant I. Works., V.6, s.440. /
With regard to the positive side of human wisdom, it is in the following three maxims: 1 / thoughts myself, and 2 / thoughts in communication with the people and the place of another person; 3 / thoughts always in harmony with itself.
However, the essence of man, by its universal certainty, grasps the philosophy as opposed to not only science but also psychology. For example, Fichte was in constant controversy with his opponents, accusing them of complete inability to understand the meaning and significance of the central categories of his philosophy - the absolute "I". Sweeping away over and over again anecdotal interpretation, he always made it clear that "yaynost and personality are very different concepts ... With the first we contrasts himself to everything that is outside of us, and under it we mean not only our particular personality, and our spirituality in general ' . / IG Fichte Selected Writings, M., 1916, s.492. / Generic definition of a man taken from its developed form, ie by universality, brought to self-determination.
... Of course, saying "I" means a person is to be a certain individual, a definite person. However, because, "I" is also any other, and not only that "most" individual.
Consequently, instead of the special predicate I, in addition to their intentions, expressed currently predicate universal! And this predicate says (me-me!) That I have, first and foremost, the subject and not something else, namely: generic-subject (or) subkto Rhoden.
According to Hegel, the idea I can not omit it as a subject: subjectivity "is an activity in general," the "principle of infinite negativity," "infinite form", "free power of self-determination" and "in this very self-determination does not contain anything but himself . Subject - the "genius" dominating the defining characteristics of man. A character entity subkta is, rather, to remove their isolation and their separateness. Therefore, subjectivity is to combine the conflicting principles that personifies the power that makes this contradiction and destroys it in himself ". / G. Hegel's philosophy of religion in 2 volumes. T.2, M., 1977, p.22. /
But "if I take, not comprehending it in concept, but as a simple idea ... it is an abstract definition, but not the relationship itself, which has as its object itself - in this case it is just one of the extreme terms, a unilateral entity without its objectivity or if it would only be an object without subjectivity .... This inseparability of the two forms in which it opposes itself to itself, belongs to an integral nature of its concept ". / Hegel G. Science of Logic in 3 vols. Volume 3, Moscow, 1972, s.236-237. /
In short, the philosophy of "I" is the individualization of the universal in man, and at the same time - the totality of his personality. I - a universal form of universal, or: the universal, taken from his own form.
That is why, with "I", we grammatically, psychologically, socially and legally, not only separate ourselves from other people, but also identify with them. Psychology takes this same phenomenon is only part of his differences, as, indeed, doing it with other human abilities.
... If I can be psychologically "active", "thinking", "dreaming" or "contemplating", then I'm philosophical - is always the same. I - as "one" - paramount philosophical interest!
Technology is studying the active relation of man to nature, but self-change human nature, in the process of changing the nature of the external study philosophy.
Psychology studies the "action" of human individuals, but that man - "the existing activities, thus" self-activity "- is interested first and foremost as a philosophical science.
Psychologically, education always involves teacher and vospituemogo. But what the teacher himself must be educated (Marx) - it's insight into the competence of philosophy.
For the psychology of thinking - a "one", and the will - is "different." In philosophy, we are talking about "theoretical reason" and "practical reason", ie forms of education of the same.
Human capacity as such, ie in its entirety, not tied to the psychic structure of an individual or a social form of cooperation (social status). Essentially being a way to work, it (ability) exists as a mediating and self-mediating the transition of the individual - to the family. And vice versa. After all "mode of existence of individual life is something more special, or a more general manifestation of tribal life and tribal life is either a special or universal individual life". / K. Marx and F. Engels, Collected Works, Vol., V.42, pp. 119. / Therefore, the ability to not spliced, and nor with its organic body, nor with its direct-individual organs or the organs directly, collectively.
All of them are a special form of it (power) a general, universal definition.
With that said, people in their developed form (humane "chelovekovosti or chelovekovoy" humanity "), appears, from psychology as the" harmonic personality. " From the sociology of it is "personality-round." Philosophy also defines the man as being universal, therefore, as a "whole person".
However, the demarcation between philosophical approach to man and all the varieties nefilosofskogo its interpretation puts us in the face of new theoretical difficulties. These difficulties arise and are solved already on the ground of philosophy as a philosophy.
Thus, in the literature discussion on the extent to which philosophy, understood as the science of thought, can also act and adequate philosophical conception of man, synonymous with Marxist chelovekoznaniya. After all, if logic is the essence of cognitive science, philosophy and logic as it is, so to say, "philosophical anthropology"!
"If true - and it is certainly true - that the theory of dialectics and its categorical definitions of fixed whole objective activity throughout the volume ... then the question arises whether the interpretation of the categories of dialectics as the only universal form of knowledge ... somewhat flawed" - wrote A. Hamid. The theory of dialectics can not include the subject and object activity, for "categorical forms can be rationally understood only as a universal definition of subject ... being." However, there are still measuring the moral and artistic and aesthetic reality. Subject as the subject of purposeful activity is not only a subject of knowledge ... but he is at the same time as the moral, artistic and aesthetic subjects ". / Khamidov AA Moral content and moral meaning of dialectic (to the problem). In the book.: Dialectic and Ethics. Alma-Ata, 1983, pp. 92, 93, 93. /
In contrast, according to SN Mareyev, "real truth ... there is no other way than on the edge of controversy, and it is able to grasp only one who has the courage to go to meet contradictions: the adoption of the dialectic of moral man must be prepared. Dialectical thinking is brought up, he can not teach, and if development of the dialectic starts a man morally not ready for this, the dialectic in his hands becomes a sophistry ". / Mareyev SN Morality and immorality of the dialectic of metaphysics. Ibid. 114. /
"The peculiarity of materialist dialectics as the logic being developed on the basis of historical materialism - writes A. Sorokin, - is that it links the development of human thinking with the development of social organization and content of all human life, with its transformation on the basis of communism. The materialist dialectic is a means of forming thinking comprehensively developed, the whole person, for which moral problems are by no means something otherworldly in relation to its specialized activity ... ... Forgetting this aspect leads inevitably sooner or later to the emasculation of humanistic meaning of work in the field of logic, to transformation of materialist dialectics to the new formalistiku and scholasticism ". / Sorokin, AA Logic and morality. Ibid. 123. /
The paradox, therefore, that thinking, as "one of the" generic definition of a person (as opposed to narrowly interpret it psychologically), represents all the rest of his definition, all other human abilities, as it were "strained." In other words, the paradox is that logic, being a part of philosophy is a philosophy of full rights as such.
According to Marx, the "recognition of the three universal properties - mind, heart and will - there is something generally known since the days of Aristotle and the Stoics. / K. Marx and F. Engels, Collected Works, Vol., V.3, s.516. / That is, , sensuality, mind and will is the basic definition of human beings. And since, from the standpoint of philosophy, taken as a whole, man is "a universal thing," then, under the laws of all-unity, the versatility of this particular way is modified in each of these definitions.
Thus, a person as sensually universal essence - is the subject of aesthetics, not science, that equates sensuality of man and animal. "And by then only a man and man is that he - not limited to, such as animal, and the absolute sensualist, his feelings, his feelings are addressed not to this or that sense, but in all sense, the world, the infinite, and moreover, often for its own sake, that is, for the sake of aesthetic pleasure ". / Feuerbach, Selected Philosophical Works. M., 1955, Volume 1, s.231-232. /
Man as myslyasche the universal being - is a matter of logic.
A man as a valid - a universal being is the subject of ethics.
Each of the Philosophy of Man takes a whole, but "integrity" this is fixed in a particular form. In turn, the integrity in the form of integrity or flexibility in the form of universality is given in philosophy, but as a transition "feelings" - in "thought", and thought - a "deal" and back. Each of these abilities is the "generic", which distinguishes them specifically philosophical understanding of the limitations of psychology, naturalism, or sociology.
The point, however, is that aesthetics, logic and ethics are the sciences. Items them - feeling, thinking and actions of man as his moods - digested and analyzed in the form of a concept or in the form of thought rather than in any other way.
Of course, it is possible to think in the form of sensuality - in pictures. Can be thought of in the form of deeds and acts. And you can think and form ideas. In fact, this is the point of view, the logic of the profession, which explores the thinking as a generic human capacity. He is looking for its expression not only in words but in images and in business.
In this regard, the logic of interest and the Arts, and Morality, and Politics, and Economics, and Law and has much more to the rich and diverse phenomenology of human life. But for him - it is only particular forms of being thought it was a thought, "thinking as a form of" - in contrast to the forms of thinking, "as Hegel would say.
The logic of the profession are not interested in the "logic of feelings" (say, literary criticism, art criticism), and "sense of logic" as the beginning and logical talent - as the culmination, indeed logical, and education. He is not interested, "the dialectic of the soul, the soul of dialectics (eg, teaching about the controversy), not the logic of action, but" action logic "*.
In short, it is not so much about understanding the subject, how many - of the concept as a subject. (Although the "inside" concept - attests Hegelian school world of Platonism - and inevitably there is "a subject!") It is important to show (and prove, not merely to convince!) That an adequate form of existence of thought, just like thoughts, (and not feelings, opinions or actions) is the concept: understands the concept of thinking, or thinking, thinking thinking or understand the concept.
Ethics as the profession completely agree with the logic in that thought well expressed in the deeds and actions. But he, like ethics, as opposed to logic, not only interested in coming idea how much thinking Deed, such as: "conscience," "duty," "wisdom," "heroism", "selflessness", "justice", "nobility "," courage "," dignity ", etc.
In turn, the esthetician will agree with the logic in that thought well, plastic can be expressed in feelings and images. But, again, his interest is not sentient thought, but thinking Feelings: "beautiful", "ugly", "sublime", "comedic", "acutely intelligent" word, "feelings of theorists (Marx) .
In general, however, and in rezonerskom reasoning, and moral affairs and in the aesthetic contemplation - everywhere necessarily contain a single act of summing up a common, ie act of thought. Moreover, there is not only summing up a common (= sanity), but the finding, production of the corresponding total for a specific unit (= mind), which was characterized by Immanuel Kant as a "defining" and "reflective" ability judgments.
Thus, if we do not identify mindlessly philosophical understanding of man is not only logical but also ethical or aesthetic, we see that, firstly, the senses can think and act and, second, thoughts - and to act feel, and, thirdly, actions, Will - to feel and think. Ethics, logic and aesthetics of proving it on such phenomena as "wise action" or "daring idea," wise decision "or" sordid desires, "etc.
According to a just philosophy of Ludwig Feuerbach, "we do not need to go beyond the sphere of sensibility, to see in human beings, to animals looming. Man is not a separate entity, like an animal, but there is a universal ...
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In the sense in which Engels wrote, for example, Aristotle and Hegel: a study of forms of thinking, logical categories, it is very rewarding and necessary task, and for a systematic resolution (emphasis added - VM) undertook this task after Aristotle only Hegel. See: K. Marx and F. Engels, Collected Works, Vol., T.20, s.555.
Universality and unbounded freedom is inextricably bound to each other. And this freedom is not concentrated in any special abilities - will, as well as the versatility of this is not covered by the special ability to the power of thought, mind - this freedom, this captures the universality of his being. " / Feuerbach, Selected Philosophical Works. M., 1955, vol.1, p. 201. /
Specific to the philosophy difficulty here lies in the fact that each of these human abilities (as well and Sciences!) Exhibits a kind of "selfishness", ie considering all the other merely as a means of self expression, as an excuse of "self-manifestation." Say, Hegel stated explicitly that his "aesthetics" - is, in fact, not aesthetics, and "Philosophy of Art" - an inorganic material to expand the power of thought in the body images. Teaching about religion - it is, actually, "Philosophy of Religion and the Gospel, in particular, the doctrine of Christianity on the Trinity, the essence of sensual image of the logical doctrine of specific concepts.
However, it is possible not only to the substitution of the "logic of the Cause" - a matter of logic, but also vice versa.
So, what science is capable, on the one hand, maintain that reflectedness, "representation" of one human ability - to another. And at the same time, the deletion of this selfishness of representation, reduction, mixing of the material - to represent the content?
Especially, this question refers to the ability of thinking, because it is as if "borrows" its form of expression for all other abilities, koi own thinking and are not.
By virtue of their own, so to speak, democracy, and it is, in fact, it turns out ... the most authoritarian. Philosophical idealism and can be self-conscious "professional cretinism" logic, for which thought, because of the social division of labor, and is the only important thing.
However, it is Philosophy, and, in its dialectical materialist version, can remove this limitation
For dialectical materialism "feeling," thought "and" business "are not only (and not so much) shape detection and bytiystvovaniya thinking as a generic human abilities, but on their own, - ancestral abilities of the human being. It is a philosophical science without reductionism is aware that "thinking Thought", "thinking Will" and "a thinking feeling" - is not only a diversity in unity, but unity in diversity. Will and feeling - not just a "glimpse" of universality, but by itself versatility - something self-sufficient and worthy [1].
In contrast to logic, philosophy takes into account the duality of thinking not only in the sense that thinking is the unity of descent, and individual psychological (and this is the specific point of view of the science of logic). From the standpoint of philosophy, thinking is the way of human existence, first as an ideal-and real-descent, descent, and secondly, as a thinker and as a tribal feeling-acting generic substance.
Man, therefore, to universal (generic way) in the sphere of thought and at the same time, a universally valid by means of thinking in the sensual and civic life.
This is a very subtle but significant difference in the understanding of thinking is that, in terms of dialectical logic, man is a thinking. But from the standpoint of dialectical philosophy, he - being reasonable.
Mind itself, by definition, Karl Marx, is "the one universal independence of thought, which applies to all things so, as required by the nature of the thing itself." / K. Marx and F. Engels, Collected Works, Vol., T. I, p. 7. / Mind The same applies to the mind as well as the "perfect" refers to the universality of human universality "as such".
In other words, be a reasonable creature - it means to be not only thoughtful, but, at the right moment, just for the most part, feelings, mostly acting. Therefore, (the place and time!) - FREE.
But, in fact, "Logic - the money spirit." / K Marx and F. Engels, Collected Works, Vol., V. 42, p.156. / What does that mean?
Namely: that aesthetics, ethics and logic is a kind of "phenomenological philosophy, or rather an encyclopedia of philosophy. However, estetitika and ethics - a philosophy in the form of phenomenology. Among them, the logic - philosophy in the form of a "phenomenon" as the concept. That is, as a synonym for philosophy of science, philosophy as such.
Methodological same difficulty understanding all this situation is to not confuse the subject itself - with that of its peculiar shape, which, by its very specific features, designed to express not a thing, namely, the universal definition of the subject.
With that said, the philosophy of how cognitive science is the most adequate theoretical tool in understanding human aspect of his "humanitarian" certainty in the whole of materiality and completeness.
Valery Molchanov, PhD Scientific Secretary of the Ural Branch of the Philosophical Society of the USSR, USSR.
February 1985.
Problems of Philosophy », № 12, 1985. Circulation of 25,800.
REVIEW READERS 'LETTERS.
"VA Molchanov (Sverdlovsk), examining the problem of man as a subject of philosophy of science, wrote that the question of the nature of humanistic knowledge is associated with the search for theoretical, cognitive means by which you can discover the specific nature of human beings. The answer to this question involves an analysis of alternative approaches that have emerged in the history of knowledge and having a place in modern science, such as: (1) SCIENTIFIC (2) chastnonauchny, along with which the author specifically highlights (3) - a natural science. He notes that often the actual philosophical approach is replaced by a more specific approaches. Meanwhile, philosophical approach to the problem of man has a strong expression of sovereignty and / you - opech. / is adequate for the expression of the humanistic dimension of human existence. Philosophy in accordance with the method of ascending from the abstract to the concrete looks at the person from its universality. In other words, the question is not at all, from what "develops" people, and that is the essence of man. Philosophy defines a person as being universal, generic, therefore, as a "whole person".
VI Kerimov
VV Sack. "
[1] Furthermore, the dialectical philosophy for quite some time found out that not only thinking universalizuet will and sensuality, but on the contrary, "the way the mind is through the heart. Consequently, the most urgent need of ... - developing the ability to feel, and this not only because it serves as a means to introduce a better understanding of life, but also because it is itself encourages a better understanding. " / See: F. Schiller.
The answer to this question involves a number of alternative approaches that have emerged in the history of knowledge and having a place in the modern science.
The first of these alternatives is the ratio of "scientific" and "pre-scientific" / extra-scientific / comprehension of reality. She feeds the false pathos of criticism against the conceptual development of reality as a supposedly "one-dimensional" and "soulless", unable to gain access to the hidden "secret" of the human soul and the expression "many" phenomena of human existence.
Worthy rebuff imaginary original claims of this kind given in his "Phenomenology of Spirit, Hegel: Philosophy, therefore, must be de ... not so much a return to consciousness is a chaotic mind's order and simplicity of the concept of how, contrary to dump a bunch of that section idea, the concept of silence, finding differences and restore a sense of essence, to give not so much understanding, as edification. Beautiful, holy, eternal, religion and love - that's the lure, which is required in order to arouse the desire to rise to the bait "/ Hegel F-B-F. Phenomenology of Spirit. Cit., Volume 4, Moscow, 1959, p.4. / Does not the concept, and the ecstasy, feeling, intuition, contemplation and inspiration from violent urge to build champions of such knowledge. They imagine, though the fog enveloping consciousness and renouncing of reason, they are those devoted, Kojima God sends wisdom in a dream that they are thus in fact receive and generate in a dream, is, therefore, also dreaming "/ ibid. 5. /
Subsequent alternative chelovekoznaniya already arise on the basis of scientific fact, knowingly relying on a concept in its discursive form.
Among them: general science, natural science, private scientific and philosophical approaches. Their distinction - a task far from easy, because, as experience shows, they are sometimes taken one after another.
So often to the identification of a general scientific approach - a philosophy on the sole ground that the general scientific concepts are characterized by the ubiquity of their use. Meanwhile, if it is true that the general scientific concept of "capture the topological relations of real things (including relationships, order, conformity)" / cm: Loyfman IJ Principles of physics and philosophy category. Sverdlovsk, 1973, p.22., Then their "universality" is a purely cerebral, and so common, in nature, as evidenced by their grammatical form (particle type, the "inside" "outside", "here", "there "" before "," after "and" between "," next "," out there ", etc.)
Infertility displace philosophical analysis of general scientific concepts (cl, but analysis nefilosofskim), particularly evident in our view, the system attempts to address the socio-biological problem, when the term "systematic" simply eliminates most problem, namely: to find a real connection between "sensual and "super-sensual" parameters of the person. For example, recognizing that human activity - is a special "biocultural process," ES Markarian, ultimately, forced to argue that "the problem of establishing how is this amazing connection, still stands for science, which is essentially case, only now coming close to this issue. " / ES Markarian Systematic study of human activity. Problems of Philosophy, 1972, № 10, p.86. /
Very often occurs as the identification of a philosophical approach to man - with his psychological and, especially, sociological understanding. The immediate cause is the fact that the categorical apparatus, more precisely, the range of categories, from philosophy and sociology are very similar. This refers to the concepts of "man", "personality", "consciousness", "social", "activity", "Practice," "labor," "society", etc. Most professionals working authors clearly start from the premise that, for example, philosophy, science and political economy are "different things". But to a much lesser extent, taken into account (and sometimes completely ignored!) That "philosophy" and "sociology" - is also not the same as the so-called "philosophical-sociological" approach to the relevant scientific problem in its essence very reminiscent of "wooden iron."
It is the same with respect to psychology. Verbal similarity of its categorical system with conceptual composition of philosophy is the soil to infiltrate the latest - psychology.
Meanwhile, the actual philosophical approach to the problem of man has a strong expression of sovereignty and is the only adequate for such purpose as an expression of humanistic (humanitarian) dimensions of human existence. It should not be confused with any pre-scientific (religious), nor with the general scientific (systemic), nor with the natural science (biological, physiological, etc.), or with particular scientific (sociological, psychological) methods. Philosophy, according to the method of ascending from the abstract to the concrete, it takes the man by his universality. In other words, the question is not at all, of what constitutes a person (physically, mentally, socially), and that is the essence of man, what are its forms of education at the elementary level and general. More precisely, the elementary general and specific-general.
In other words, what STOYHEYON humanity?
In philosophy quite early there was a strong tradition of isolating the essence of man, as opposed to a purely naturalistic understanding. Say, according to Aristotle, human abilities in general, and is their quality as "anger", in particular, would be defined differently naturalist and dialectics (philosopher). "Namely: dialectics would define anger as a desire to avenge an insult or anything like that, the same reasoning about nature - like blood boil or heat near the heart". / Aristotle. Works in 4 volumes. Vol.1, Moscow, 1975, s.374. /
Philosophy, considering the man (the human individual and his world), takes it in the aspect of form. "Form" - is synonymous with nature, immanent certainty one way or another things, its "soul." For example, the ax: "the essence of his existence would be an ax, and it would have been his soul." The same with the eye. "If the eye was a living creature, then his soul would be sight. Because vision is the essence of the eye as its form (the eye there is the matter of) the loss of an eye is not the eye, except in name only ", ibid, s.395. /
... Man, like every thing of nature (= Space) as an animal, for example, has a "form" and "matter". However, for animal and plant form of things is given only in conjunction with the thing, or rather with her - the substrate. "The reason is that they have neither the Centre of any such principle which would have perceived the form of sensible objects, but they are affected with the matter." Ibid, s.422. / But the man - not spliced with a substrate of its organic body . His "soul" (form) has its "matter" is not the body itself and its surrounding things, in their infinite variety and. The variety of things in my quality of definiteness and of the variety of forms, which are for a man of his specific "matter", his "second body", a cloth of his ability. "Therefore, the right those who say that the soul is the location of shapes, with the caveat that not all the soul, and thinking part, and has the form does not in reality, but in the opportunity." Ibid, s.433-434. /
In view of this, a person can live (= be ") as if once in three dimensions.
First, the natural measure of its organic, natural body.
Secondly, in an artificial dimension, ie in "Dimension" forms around him things that are separate from themselves the same things in space and time - in the space of his "second body" .*
Finally, thirdly, people live in the measurement of an ideal, or, in the words of Aristotle, not only "the soul", but "in my mind." After all, if he is able to distinguish the form of things - from her mother, then, consequently, is able to separate form - from the same shape. That is, the actual shape of things - the shape of an ideal.
Not by accident, by definition, "the soul is like a hand: the hand is the instrument of instruments, so the mind - a form of forms." / Aristotle. Cit., Volume 1, s.440. / In view of this philosophical logo, the concept of matter (substrate), material form (the soul or logo), as well as the mind (form forms) - FULLY EXPRESS AND SPECIFIC COMPLETENESS OF HUMAN EXISTENCE . On the basis of the philosophy they also explains the transition itself is real - the ideal and vice versa, as the transition "form -" and "form - in the matter."
For example, the capacity for healing is a form of health of one man, as embodied in the body of another person - a doctor. The form of the same ability to eat, nothing else, as medical knowledge (= perfect health!)
Health, therefore, there is three, namely: as a sick man, treating him as a physician and as medical knowledge.
Hence, "the basic definition of capacity in its primary sense is this: she started to change things, being in another or in itself, since it otherwise". / Aristotle, ibid, p.164. / In other words, the specific nature of human beings (= ability ... to the human ability) is that it separates itself from the very same myself, separates its shape from his mother and turns in this form - in the matter himself.
In short, the ability ... are archai.
This tradition is a clear demarcation of proper philosophical understanding of man, unlike his naturalistic (and, in general, reductionist) interpretation, clearly expressed and supported by Kant. Summing up the meaning of its "critical" pathos, he wrote: "The doctrine concerning the person's knowledge and described in a systematic form (anthropology) can be written from the point of view, or physiological, or pragmatic. - Physiological humanities has in mind a study of what makes human nature, and pragmatic - a study of what he, as a freely acting being, doing or can and should make of himself. " / Kant.I. Works in 6 volumes. V.6, M., 1966, s.351. / If, from the standpoint of natural science, man is the ultimate thing is to end the same things of nature, precluding any capacity for self-determination, then in terms of philosophy, it is a universal thing is infinite, Consequently, the ability to self-determination, self-activity and freedom.
This versatility, according to Kant, is concretized in philosophy through a system of its genetically developed form of education. The initial forming of here is a technique, or the mechanical ability to use things. "The distinctive qualities of man as a rational animal is already visible in the shape and organization of his hands, his fingers and toes, partly in their structure, partly in their fine sensitivity, due to which nature has made man capable than a single type of use subjects, and the uncertainty for all therefore the application of reason. " Ibid, s.577. /
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* This is the second body, ie what Aristotle called the "soul", "form" or "logo", Hegel - "the universal nature of the individual inorganic, and Karl Marx -" inorganic body of man, himself a dual nature. Indeed, on one hand. All human abilities are forms of natural bodies, and with another - they all have a specific body of natural forms, otherwise, the material forms. That is why the distinction and separation of powers - a fact material, though ... "sensuously supersensible.
Following forming of universality is a pragmatist, that is, ability to use others for their purposes, but in a "civilization" and "culture" which is defined by Kant as "the acquisition of intelligent being able to set any targets at all (hence its freedom)." / Immanuel Kant. Cit., V.5, M., 1966, s.464. /
The final form of self-determination rights, its self-legislative acts morality, "practical reason", ie action under the law of freedom in relation to self and others.
... This is the theoretical removal of "technical reason", "pragmatic reason" and "practical reason" corresponds, according to Kant, the principal Sophio-genetic stages of the life of a separate human individual. "The man reaches the full use of their mind, if we bear in mind his ability (the ability to carry out any intention to), approximately twenty years, bearing in mind the wisdom of (the ability to use other people for their own purposes) - to the forty, and he reaches about the wisdom of for sixty years, but in this last period - sadly observes philosophy - wisdom is rather negative: it gives us to understand the stupidity of the first two periods. / Kant I. Works., V.6, s.440. /
With regard to the positive side of human wisdom, it is in the following three maxims: 1 / thoughts myself, and 2 / thoughts in communication with the people and the place of another person; 3 / thoughts always in harmony with itself.
However, the essence of man, by its universal certainty, grasps the philosophy as opposed to not only science but also psychology. For example, Fichte was in constant controversy with his opponents, accusing them of complete inability to understand the meaning and significance of the central categories of his philosophy - the absolute "I". Sweeping away over and over again anecdotal interpretation, he always made it clear that "yaynost and personality are very different concepts ... With the first we contrasts himself to everything that is outside of us, and under it we mean not only our particular personality, and our spirituality in general ' . / IG Fichte Selected Writings, M., 1916, s.492. / Generic definition of a man taken from its developed form, ie by universality, brought to self-determination.
... Of course, saying "I" means a person is to be a certain individual, a definite person. However, because, "I" is also any other, and not only that "most" individual.
Consequently, instead of the special predicate I, in addition to their intentions, expressed currently predicate universal! And this predicate says (me-me!) That I have, first and foremost, the subject and not something else, namely: generic-subject (or) subkto Rhoden.
According to Hegel, the idea I can not omit it as a subject: subjectivity "is an activity in general," the "principle of infinite negativity," "infinite form", "free power of self-determination" and "in this very self-determination does not contain anything but himself . Subject - the "genius" dominating the defining characteristics of man. A character entity subkta is, rather, to remove their isolation and their separateness. Therefore, subjectivity is to combine the conflicting principles that personifies the power that makes this contradiction and destroys it in himself ". / G. Hegel's philosophy of religion in 2 volumes. T.2, M., 1977, p.22. /
But "if I take, not comprehending it in concept, but as a simple idea ... it is an abstract definition, but not the relationship itself, which has as its object itself - in this case it is just one of the extreme terms, a unilateral entity without its objectivity or if it would only be an object without subjectivity .... This inseparability of the two forms in which it opposes itself to itself, belongs to an integral nature of its concept ". / Hegel G. Science of Logic in 3 vols. Volume 3, Moscow, 1972, s.236-237. /
In short, the philosophy of "I" is the individualization of the universal in man, and at the same time - the totality of his personality. I - a universal form of universal, or: the universal, taken from his own form.
That is why, with "I", we grammatically, psychologically, socially and legally, not only separate ourselves from other people, but also identify with them. Psychology takes this same phenomenon is only part of his differences, as, indeed, doing it with other human abilities.
... If I can be psychologically "active", "thinking", "dreaming" or "contemplating", then I'm philosophical - is always the same. I - as "one" - paramount philosophical interest!
Technology is studying the active relation of man to nature, but self-change human nature, in the process of changing the nature of the external study philosophy.
Psychology studies the "action" of human individuals, but that man - "the existing activities, thus" self-activity "- is interested first and foremost as a philosophical science.
Psychologically, education always involves teacher and vospituemogo. But what the teacher himself must be educated (Marx) - it's insight into the competence of philosophy.
For the psychology of thinking - a "one", and the will - is "different." In philosophy, we are talking about "theoretical reason" and "practical reason", ie forms of education of the same.
Human capacity as such, ie in its entirety, not tied to the psychic structure of an individual or a social form of cooperation (social status). Essentially being a way to work, it (ability) exists as a mediating and self-mediating the transition of the individual - to the family. And vice versa. After all "mode of existence of individual life is something more special, or a more general manifestation of tribal life and tribal life is either a special or universal individual life". / K. Marx and F. Engels, Collected Works, Vol., V.42, pp. 119. / Therefore, the ability to not spliced, and nor with its organic body, nor with its direct-individual organs or the organs directly, collectively.
All of them are a special form of it (power) a general, universal definition.
With that said, people in their developed form (humane "chelovekovosti or chelovekovoy" humanity "), appears, from psychology as the" harmonic personality. " From the sociology of it is "personality-round." Philosophy also defines the man as being universal, therefore, as a "whole person".
However, the demarcation between philosophical approach to man and all the varieties nefilosofskogo its interpretation puts us in the face of new theoretical difficulties. These difficulties arise and are solved already on the ground of philosophy as a philosophy.
Thus, in the literature discussion on the extent to which philosophy, understood as the science of thought, can also act and adequate philosophical conception of man, synonymous with Marxist chelovekoznaniya. After all, if logic is the essence of cognitive science, philosophy and logic as it is, so to say, "philosophical anthropology"!
"If true - and it is certainly true - that the theory of dialectics and its categorical definitions of fixed whole objective activity throughout the volume ... then the question arises whether the interpretation of the categories of dialectics as the only universal form of knowledge ... somewhat flawed" - wrote A. Hamid. The theory of dialectics can not include the subject and object activity, for "categorical forms can be rationally understood only as a universal definition of subject ... being." However, there are still measuring the moral and artistic and aesthetic reality. Subject as the subject of purposeful activity is not only a subject of knowledge ... but he is at the same time as the moral, artistic and aesthetic subjects ". / Khamidov AA Moral content and moral meaning of dialectic (to the problem). In the book.: Dialectic and Ethics. Alma-Ata, 1983, pp. 92, 93, 93. /
In contrast, according to SN Mareyev, "real truth ... there is no other way than on the edge of controversy, and it is able to grasp only one who has the courage to go to meet contradictions: the adoption of the dialectic of moral man must be prepared. Dialectical thinking is brought up, he can not teach, and if development of the dialectic starts a man morally not ready for this, the dialectic in his hands becomes a sophistry ". / Mareyev SN Morality and immorality of the dialectic of metaphysics. Ibid. 114. /
"The peculiarity of materialist dialectics as the logic being developed on the basis of historical materialism - writes A. Sorokin, - is that it links the development of human thinking with the development of social organization and content of all human life, with its transformation on the basis of communism. The materialist dialectic is a means of forming thinking comprehensively developed, the whole person, for which moral problems are by no means something otherworldly in relation to its specialized activity ... ... Forgetting this aspect leads inevitably sooner or later to the emasculation of humanistic meaning of work in the field of logic, to transformation of materialist dialectics to the new formalistiku and scholasticism ". / Sorokin, AA Logic and morality. Ibid. 123. /
The paradox, therefore, that thinking, as "one of the" generic definition of a person (as opposed to narrowly interpret it psychologically), represents all the rest of his definition, all other human abilities, as it were "strained." In other words, the paradox is that logic, being a part of philosophy is a philosophy of full rights as such.
According to Marx, the "recognition of the three universal properties - mind, heart and will - there is something generally known since the days of Aristotle and the Stoics. / K. Marx and F. Engels, Collected Works, Vol., V.3, s.516. / That is, , sensuality, mind and will is the basic definition of human beings. And since, from the standpoint of philosophy, taken as a whole, man is "a universal thing," then, under the laws of all-unity, the versatility of this particular way is modified in each of these definitions.
Thus, a person as sensually universal essence - is the subject of aesthetics, not science, that equates sensuality of man and animal. "And by then only a man and man is that he - not limited to, such as animal, and the absolute sensualist, his feelings, his feelings are addressed not to this or that sense, but in all sense, the world, the infinite, and moreover, often for its own sake, that is, for the sake of aesthetic pleasure ". / Feuerbach, Selected Philosophical Works. M., 1955, Volume 1, s.231-232. /
Man as myslyasche the universal being - is a matter of logic.
A man as a valid - a universal being is the subject of ethics.
Each of the Philosophy of Man takes a whole, but "integrity" this is fixed in a particular form. In turn, the integrity in the form of integrity or flexibility in the form of universality is given in philosophy, but as a transition "feelings" - in "thought", and thought - a "deal" and back. Each of these abilities is the "generic", which distinguishes them specifically philosophical understanding of the limitations of psychology, naturalism, or sociology.
The point, however, is that aesthetics, logic and ethics are the sciences. Items them - feeling, thinking and actions of man as his moods - digested and analyzed in the form of a concept or in the form of thought rather than in any other way.
Of course, it is possible to think in the form of sensuality - in pictures. Can be thought of in the form of deeds and acts. And you can think and form ideas. In fact, this is the point of view, the logic of the profession, which explores the thinking as a generic human capacity. He is looking for its expression not only in words but in images and in business.
In this regard, the logic of interest and the Arts, and Morality, and Politics, and Economics, and Law and has much more to the rich and diverse phenomenology of human life. But for him - it is only particular forms of being thought it was a thought, "thinking as a form of" - in contrast to the forms of thinking, "as Hegel would say.
The logic of the profession are not interested in the "logic of feelings" (say, literary criticism, art criticism), and "sense of logic" as the beginning and logical talent - as the culmination, indeed logical, and education. He is not interested, "the dialectic of the soul, the soul of dialectics (eg, teaching about the controversy), not the logic of action, but" action logic "*.
In short, it is not so much about understanding the subject, how many - of the concept as a subject. (Although the "inside" concept - attests Hegelian school world of Platonism - and inevitably there is "a subject!") It is important to show (and prove, not merely to convince!) That an adequate form of existence of thought, just like thoughts, (and not feelings, opinions or actions) is the concept: understands the concept of thinking, or thinking, thinking thinking or understand the concept.
Ethics as the profession completely agree with the logic in that thought well expressed in the deeds and actions. But he, like ethics, as opposed to logic, not only interested in coming idea how much thinking Deed, such as: "conscience," "duty," "wisdom," "heroism", "selflessness", "justice", "nobility "," courage "," dignity ", etc.
In turn, the esthetician will agree with the logic in that thought well, plastic can be expressed in feelings and images. But, again, his interest is not sentient thought, but thinking Feelings: "beautiful", "ugly", "sublime", "comedic", "acutely intelligent" word, "feelings of theorists (Marx) .
In general, however, and in rezonerskom reasoning, and moral affairs and in the aesthetic contemplation - everywhere necessarily contain a single act of summing up a common, ie act of thought. Moreover, there is not only summing up a common (= sanity), but the finding, production of the corresponding total for a specific unit (= mind), which was characterized by Immanuel Kant as a "defining" and "reflective" ability judgments.
Thus, if we do not identify mindlessly philosophical understanding of man is not only logical but also ethical or aesthetic, we see that, firstly, the senses can think and act and, second, thoughts - and to act feel, and, thirdly, actions, Will - to feel and think. Ethics, logic and aesthetics of proving it on such phenomena as "wise action" or "daring idea," wise decision "or" sordid desires, "etc.
According to a just philosophy of Ludwig Feuerbach, "we do not need to go beyond the sphere of sensibility, to see in human beings, to animals looming. Man is not a separate entity, like an animal, but there is a universal ...
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In the sense in which Engels wrote, for example, Aristotle and Hegel: a study of forms of thinking, logical categories, it is very rewarding and necessary task, and for a systematic resolution (emphasis added - VM) undertook this task after Aristotle only Hegel. See: K. Marx and F. Engels, Collected Works, Vol., T.20, s.555.
Universality and unbounded freedom is inextricably bound to each other. And this freedom is not concentrated in any special abilities - will, as well as the versatility of this is not covered by the special ability to the power of thought, mind - this freedom, this captures the universality of his being. " / Feuerbach, Selected Philosophical Works. M., 1955, vol.1, p. 201. /
Specific to the philosophy difficulty here lies in the fact that each of these human abilities (as well and Sciences!) Exhibits a kind of "selfishness", ie considering all the other merely as a means of self expression, as an excuse of "self-manifestation." Say, Hegel stated explicitly that his "aesthetics" - is, in fact, not aesthetics, and "Philosophy of Art" - an inorganic material to expand the power of thought in the body images. Teaching about religion - it is, actually, "Philosophy of Religion and the Gospel, in particular, the doctrine of Christianity on the Trinity, the essence of sensual image of the logical doctrine of specific concepts.
However, it is possible not only to the substitution of the "logic of the Cause" - a matter of logic, but also vice versa.
So, what science is capable, on the one hand, maintain that reflectedness, "representation" of one human ability - to another. And at the same time, the deletion of this selfishness of representation, reduction, mixing of the material - to represent the content?
Especially, this question refers to the ability of thinking, because it is as if "borrows" its form of expression for all other abilities, koi own thinking and are not.
By virtue of their own, so to speak, democracy, and it is, in fact, it turns out ... the most authoritarian. Philosophical idealism and can be self-conscious "professional cretinism" logic, for which thought, because of the social division of labor, and is the only important thing.
However, it is Philosophy, and, in its dialectical materialist version, can remove this limitation
For dialectical materialism "feeling," thought "and" business "are not only (and not so much) shape detection and bytiystvovaniya thinking as a generic human abilities, but on their own, - ancestral abilities of the human being. It is a philosophical science without reductionism is aware that "thinking Thought", "thinking Will" and "a thinking feeling" - is not only a diversity in unity, but unity in diversity. Will and feeling - not just a "glimpse" of universality, but by itself versatility - something self-sufficient and worthy [1].
In contrast to logic, philosophy takes into account the duality of thinking not only in the sense that thinking is the unity of descent, and individual psychological (and this is the specific point of view of the science of logic). From the standpoint of philosophy, thinking is the way of human existence, first as an ideal-and real-descent, descent, and secondly, as a thinker and as a tribal feeling-acting generic substance.
Man, therefore, to universal (generic way) in the sphere of thought and at the same time, a universally valid by means of thinking in the sensual and civic life.
This is a very subtle but significant difference in the understanding of thinking is that, in terms of dialectical logic, man is a thinking. But from the standpoint of dialectical philosophy, he - being reasonable.
Mind itself, by definition, Karl Marx, is "the one universal independence of thought, which applies to all things so, as required by the nature of the thing itself." / K. Marx and F. Engels, Collected Works, Vol., T. I, p. 7. / Mind The same applies to the mind as well as the "perfect" refers to the universality of human universality "as such".
In other words, be a reasonable creature - it means to be not only thoughtful, but, at the right moment, just for the most part, feelings, mostly acting. Therefore, (the place and time!) - FREE.
But, in fact, "Logic - the money spirit." / K Marx and F. Engels, Collected Works, Vol., V. 42, p.156. / What does that mean?
Namely: that aesthetics, ethics and logic is a kind of "phenomenological philosophy, or rather an encyclopedia of philosophy. However, estetitika and ethics - a philosophy in the form of phenomenology. Among them, the logic - philosophy in the form of a "phenomenon" as the concept. That is, as a synonym for philosophy of science, philosophy as such.
Methodological same difficulty understanding all this situation is to not confuse the subject itself - with that of its peculiar shape, which, by its very specific features, designed to express not a thing, namely, the universal definition of the subject.
With that said, the philosophy of how cognitive science is the most adequate theoretical tool in understanding human aspect of his "humanitarian" certainty in the whole of materiality and completeness.
Valery Molchanov, PhD Scientific Secretary of the Ural Branch of the Philosophical Society of the USSR, USSR.
February 1985.
Problems of Philosophy », № 12, 1985. Circulation of 25,800.
REVIEW READERS 'LETTERS.
"VA Molchanov (Sverdlovsk), examining the problem of man as a subject of philosophy of science, wrote that the question of the nature of humanistic knowledge is associated with the search for theoretical, cognitive means by which you can discover the specific nature of human beings. The answer to this question involves an analysis of alternative approaches that have emerged in the history of knowledge and having a place in modern science, such as: (1) SCIENTIFIC (2) chastnonauchny, along with which the author specifically highlights (3) - a natural science. He notes that often the actual philosophical approach is replaced by a more specific approaches. Meanwhile, philosophical approach to the problem of man has a strong expression of sovereignty and / you - opech. / is adequate for the expression of the humanistic dimension of human existence. Philosophy in accordance with the method of ascending from the abstract to the concrete looks at the person from its universality. In other words, the question is not at all, from what "develops" people, and that is the essence of man. Philosophy defines a person as being universal, generic, therefore, as a "whole person".
VI Kerimov
VV Sack. "
[1] Furthermore, the dialectical philosophy for quite some time found out that not only thinking universalizuet will and sensuality, but on the contrary, "the way the mind is through the heart. Consequently, the most urgent need of ... - developing the ability to feel, and this not only because it serves as a means to introduce a better understanding of life, but also because it is itself encourages a better understanding. " / See: F. Schiller.
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