(On the "divinity" category - without any "mystery" and idealism!)
The concept of "started" a constructive system-forming principle of science in general and philosophy of science in particular.
It is fixed on the one hand, for science - to itself, ie the ratio of the original concepts, principles, ideas - to the development of scientific, philosophical system. On the other hand, it captures the contrast of science from non-science, and philosophy from a non-philosophy in all aspects of such a distinction.
Thus, in the Phenomenology of Spirit Hegel's problem, "beginning" is fixed in the distinctions between:
A / science and non-science (everyday consciousness);
Used the concept and representation;
V / reason and unreason;
F / false and true;
D / mind and mind;
E / scientific and historical;
M / philosophy and mathematics;
W / science and education;
AND / individual and his "inorganic body";
K / direct and indirect;
N finite and infinite;
M / principle and system;
N / abstract and concrete;
O / substance and subject.
In each of these cases, the "beginning" method in favor of synthesis of categories and, thus, a kind of synthesis.
To find the essence of the categorical synthesis and outline the main forms of its manifestations, should be to reduce all the variety identified by Hegel, aspects of the problem, the three major. First, consider the categories at the level of activity. " Secondly, at the level of "consciousness" and, thirdly, at the level of thinking. "
Consideration of the categories as a general form of all and every human activity sharply separates them from the philosophical understanding of the many varieties of non-philosophical (linguistic, psychological, sociological, theological, etc.) for their consideration. After the last take is not so much a category as such as a particular "mode", one or more private forms of its manifestation in language, mental processes, forms of institutionalized socialization activities, or religious views.
That is why, with the ratio of one species to another categorical her mind off-philosophical approach captures the essence of the category in general, elevating their status in this "special" (ie, species) form proyavleniya.Etot text will be hidden
The philosophy has long been known that the categories represent all the general characteristics of things, their generic form. Generic form of things - a form of universal, so to speak, "kind of race" or "form of forms."
Carrier, rather, representative of a "universal form" can be, respectively, only the "universal thing, which is essentially a thing of form-generator. That is brilliant.
From the standpoint of Socrates, Aristotle, Spinoza, Hegel, Feuerbach and Marx as well as that of a universal formative thing is just the man. "Substances of nature as he confronts the forces of nature. In order to give the substance of nature in a form suitable for his own life, he sets in motion belonging to the natural forces of his body: the hands and feet, head and fingers. While working through this motion on the external nature and changing it, he at the same time, changes his own nature. He develops a slumbering in her strength and dominates the game of the force of its own power ". / K. Marx and F. Engels, Collected Works, Vol., T.23, pp. 188-189.
It would be wrong to assume that a universal, categorical form of "live" only in the organic body of the person to whom exactly are his hands, feet, head and fingers. After all, Marx speaks of them as a naturalist, but as a philosopher, which separates the respective ability of human body and its implements. That's the case, for example, the scientific distinction between "head" and "throne" - a distinction not so much anatomical and physiological, as "epistemological" rather than going "on line" medicine, as passing through "ethos." As in the poems of Alexander Pushkin:
The Academy of Sciences
Prince meets Dunduk.
Say, not befitting
Dunduku such an honor;
Why is he sitting?
Because ... there.
For both philosophical genius and artistic genius, the same laws of dialectics, clearly understand that all of this - the bodies of some of the Universal Body. As, however, and she's genius "them - the same number ...
So universal body or body of universality "is on it," man's inorganic body "or that the doctrinal language of dialectical materialism, the same as the social form of motion of matter.
Indeed, in the aspect of his organic body, taken by itself, (ie, naturalistic), people are "the ultimate thing," among other things the same finite nature. He, according to Kant, is an ordinary link in the chain of cause and effect interactions of things, acting for him outside the boundary. But, from their "inorganic body", the man - "an endless thing," something universal, "able to start (= produce) their own" reasons, a number, be the cause of itself.
This self-aspiration of the universal substance is expressed in the ability to self-determination in the feelings, thoughts and deeds. And to be a universal - hence be able to separate the form of any and every thing from her same. As a result, considers himself something like twice. Firstly, it acts as a "material things". Secondly, as a "form of things" or physical form, opposing its own substrate.
This doubling - a fact of everyday human life. For example, in his social existence iron has a dual existence: in one case, speaking in the form of ore, and in another - in the form of a blast furnace, rolling mill or the railroad.
This is particularly evident in the attitude of the city ....
Expanding any major city is inevitable "doubles" himself by building underground. After all, the metro - it's nothing more than a material form of the city outside the city, namely: outside, next to him, and more precisely, under it.
As can be seen, doubling it happens quite realistic, in the three-dimensional space and time. Every citizen perfectly aware that "to go around the city" and "ride the subway" - these things are certainly different. But at the same time a subway train is speeding us just in the physical and logical boundaries of the city, his own "topos" and not anywhere else. That clearly indicates both the fundamental differences of principle and the identity of the "form" and "matter".
But in the inorganic body of universality, or social life, it does not stop there, as the "doubling" of the subject itself, this "material form".
In fact, the shape of the blast furnace process, which is separated from himself, is the theory of smelting and metallurgy in particular at all. Form itself is the Metro subway plan, his scheme, which is guided by the passengers.
This double (and in fact "tripled") form is not material and "ideal". That is not a form of matter and form of the form itself. Bearing in mind this man's ability not only to double its being realistic, but also double and the real shape of his life, separating the "real existence" of "being perfect", Karl Marx called it, therefore, science and art of the "spiritual inorganic" body man . / K. Marx and F. Engels, Collected Works, Vol., V.42, pp. 92. /
So to understand the category as a universal form of the human body, through which he was equally well and can move freely both in rem substrates, and form (real and ideal) of things - it means to comprehend the category as a universal form of human activity.
In other words, category - it is a kind of "genes" inorganic body.
Logically, such an identity can be expressed by the formula: the unity of the ONE himself. That is, the category of the category itself. Bearing in mind that, according to the classic dialectic of the One, each category is a "member" own "categorical" because categorical - are categories ...
This "categorical genotype (as befits each genotype) organizes the vital activity of every individual in accordance with well-defined, historically, the blueprint for action. They penetrated and organic, and psychic, and directly, collective and institutional (indirect-collective) human life.
The science of these forms a sort of "categorical genetics' rights, and advocates are not biology, science and philosophy in general, and dialectical logic, in particular. But from the standpoint of dialectical logic, the categories themselves must be understood as a sort of concrete unity, internally dismembered totality.
First, the categories are forms of activity, its methods and, as such, are synonymous with human abilities. This allowed Hegel to say that "is immaterial whether, instead of abilities and powers to use the expression - of". / Hegel G. Encyclopedia of Philosophy, vol.3, s.263. / They - the universal scheme of human body movement by the standards of any form, whereby a person is already sensuality categorically organized, ie, universal. "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 in 2 vols. M., 1955, v. 1, pp. 231-232. /
Secondly, the category is actually the universal forms of activity or modes of thinking. In the thoughts they expressed most vividly, not in a "bound form" as the material of feelings and actions of people. Their flexibility appears, therefore, not peculiar, but in a general, universal, the same form. Being a "power abilities, thinking, according to Aristotle, receives response" crazy. " / Aristotle. Works in 4 - volumes, Volume 1, Moscow, 1975, s.440. /
Third, the categories are the forms of its own universality, the most adequate expression of the thinking soul. We are here talking about the "discursive" form categorical, because the latter may exist, for example, in the form of counter-intuitive.
This threefold division of the categories of scientific psychology saves - from psychology, logic - from semantizma ", Social Science - from the" sociology ", and thinking - from verbalism" and guff. At the same elements of real life, it - is "practically true abstraction", carried out the historical process of social division of labor.
In the words of Engels, "along with the division of labor is divided and the man himself. Development of a single activity sacrificed all other physical and spiritual powers ". / K. Marx and F. Engels, Collected Works, Vol., T.20, s.303. / There is a separation of the material - from the spiritual and the activity of" verbal "- from ideal.
This situation is fixed, on the one hand, in the illusions of idealism, considering the real life of people as a reflection and an expression of self-movement of "logical" or "economic" reason. On the other hand, the identification of forms of thought - a form of language, which is typical of the positivist philosophy that reduces the knowledge - to operate the signs and terms. And finally, in the discrepancy between feeling and thought, "thought and word," word and deed. "
Thus, the first type of categorial synthesis (and most important of all) is the coincidence of the categories as "modalities" - with categories like "universal forms of activity" and the categories - as a "form of universality."
Its immediate cause of social supports to overcome (the public, or at least, an individual - in education!) Social division of labor, or, equivalently, the transformation of human activity - in Self-UP. That initiative is synthesized in the "live" and "cumulative" activity, ie individual actions of people and their social relations, and the same synthesis of ideal and real.
Concept of such a synthesis appears that other, as the theory of scientific communism, predicts the destruction ("removal") of the social division of labor and the transformation of labor in the free exercise of reasonable-independent activity.
From the standpoint of Marx, labor, on the same content with the work, and in its form coincides with the initiative and freedom is hardly universal, ie "Live person, not as well-behaved a certain way the forces of nature, and as such a person who acts in the manufacturing process ... in the form of activity that manages all the forces of nature". / K. Marx and F. Engels, Collected Works, Vol., T.46, ch.II , pp. 110. / So and wealth generated in the course of this work, can not be measured only by labor-time expended on the production of things. Measure of wealth here is the free time, as his true substance and scope of the self-PRODUCTION man in the totality of its determinations.
"What is different is the wealth, if not the universality of needs, abilities, ... if not the absolute identification of the creative talents of a man with no other prerequisites than the previous historic development, making an end in itself that the integrity of development, ie development of all human powers as such, regardless of what else a pre-established scale. People are not playing yourself in any one only certainty, and ... in its entirety ... in the absolute movement of becoming.. "Ibid, Part I, s.476. /
Passing of dialectics as a political economy - to the dialectic as gnoseo-nology, for example: as the man stands here, above all, the subject of social, historical and cultural process, the creator of its own means of activity, and only after their "agent", a carrier "substrate", to the extent categories are forms of amateur rights and, thus, synonymous with real human wealth.
Concept of wealth, again, is not so much of commodities or political economy as a dialectical logic, aesthetics and ethics that will address the categorical nature of human thoughts, feelings and actions throughout the volume of their "chelovekovosti.
And therefore, in our view, no coincidence that the name of science, as a consciously expressed categorical movement, Marx called "the most thorough form of social wealth." Ibid, r 46, h /
Indicated formation of categorical aesthetically, morally and logically presented in the unity of feelings, deeds, thoughts and words of every reasonable human being. Their internal unity (more precisely all-unity!) Experimentally confirmed ontogeny of human abilities.
After turning the child in the development of human personality is / 1 / on the ability to use things / 2 / to the ability to separate form, ie public use and manipulate things in a perfect plan and nakonts, / 3 / to the ability to verbally execute the perfect plan for its activities not only in the actions and gestures, but also in the expanded speech. (See: Meshcheryakov AI deaf and blind children., 1974, s.298-317.)
"Beginning" of this synthesis, its original form and also "synthetic scheme, a materialist-oriented concepts, namely category serve as a form of activity. For it is the shape of things made by man for man, and became the internal form of the movement of his body, there is also the starting point and the end result of any act as an amateur activity.
Synthesis categories as forms of "real", "ideal" and "verbal" of one has its own characteristics at the level of activity actually ideal, namely: at the level of "consciousness" and "thinking" person. Consciousness and thinking is the basic ideal of speciation, which should be strictly distinguished. Say, every thought is consciousness, but not all minds can be thinking.
Accordingly, an elementary form of thinking (= self-thinking) advocates the concept. The unit as a form of consciousness (with-knowledge, ie, "knowledge", but the joint) serves a representation which can be understood, and they may not be.
The distinction between "form of thought" and "form of representation" could be explained as follows. For example, a widely known expression of "volley" Aurora "heralded the dawn of the New World" ... This is nothing like the concept, effected in the form of presentation and because something easily digestible by any individual consciousness. But, taken as such, this view with his logical side has a random shape.
In fact, after a volley of "Aurora" could itself also mean something else, such as the daily routine of the crew ... But when we say: "The October Revolution - a breakthrough in the weak link of the chain of imperialism and starting a new era of world history", there already - the concept. That is, the necessary content of the object expressed in the same necessary, universal form, namely: in the form of thought. After all, in essence a breakthrough in the chain of imperialism (as opposed to a shot of the "Aurora") can not mean anything other than the beginning of the world socialist revolution.
As can be seen, the formal sign conceptuality is mutual turnover between subject and predicate, which, with good reason, have no representation.
... For what concerns the head of each and every individual, then it can find a lot of everything and everyone. There may be a "thought" and "representation" and "dreams", and "fantasy" and "opinion", ie "Random Thoughts" and much, much more. Philosophy as the "head" are interested in it as a body of thought activity of human beings. It is not excluded is the possibility that the head has the potential to not only thoughts, but .. and "stupidity"!
Bearing in mind this fact, the whole classical philosophy of Socrates, Plato and Aristotle to Hegel, Feuerbach and Marx clearly and strictly distinguish between such things as "consciousness" and "thinking".
From the standpoint of dialectical philosophy of "representation", "of-consciousness" is a specific form of the ideal person to play the external things, which is equally well can accommodate a like understanding of this thing, and it NEponianie. In other words, in the view perfectly reproduced (is represented by an individual before) and secured in a word, for general use and sharing in the collective, as an immanent, necessary, and external, accidental form of things. The process of "filtering" separation desired shape things from random and there is nothing like the actual process of "thinking", ie perfect reproduction of the object in the form of "concepts". Regulation of human head, performing such filtering, and are called the "ascent from the abstract to the concrete, which Marx called" the way of processing ideas and intuitions into concepts.
The distinction of consciousness and thinking strictly fixed in the very formulation of the basic question of philosophy.
Because when it comes to the relationship between ideal and real, the nature of this relationship categorically not specified. It is assumed that the ideal may either coincide with the real, or does not match with that recorded in the formula "the relation of consciousness to existence." But when the ideal is taken only in the aspect of coincidence with the real, ie as the process of comprehension, understanding of the real things and circumstances of life, then by the fundamental question of philosophy is: "the identity of thinking and being."
This understanding is the essence of thinking. Thinking about the subject is distinguished from the only consciousness of it, that is the "tribal power" human, universal and not peculiar (= private), its ability. A has a universal ability, and being so different from any non-generic, finite beings that can act not only on the matter, but the shape of things. That is, not only 'on the words "but" in reality ".
In other words, that in the "consciousness" of the individual separated from one another "idea" about the subject - from the "concept" of it, should look closely: whether a person does, says and, finally, whether he said that the actually does.
From the standpoint of epistemology of Karl Marx, "the way in which there is consciousness and how something there for him, this is - knowledge." / K. Marx and F. Engels, Collected Works, Vol., V.42, p.165. /
But in the pre-Marxist dialectical philosophy there are two approaches to the analysis of categorical "anatomy" of knowledge. For example, according to Hegel, consciousness - is an individual form of existence of knowledge, the ideal way to play really, as it exists in the "heart" and not actually in the "spirit". And really, what consciousness exists in the form of knowledge does not imply that the knowledge itself, as such, can (and should!) Exist only in the form of consciousness.
Namely: because the spirit can be subjective, objective and absolute, consciousness - knowledge of the subjective spirit. Thinking - Knowledge of objective fact. Spirit as such, or mind, there is absolute knowledge, as the unity of both.
It is clear that different approaches to categorial synthesis of knowledge will greatly depend on the angle of view. And if Hegel examines the role of categories in the "thinking mind", then, for example, Kant - as part of "the knowing consciousness." Although in fact and in another they are - will know!
From the same stem as the differences in the understanding and the meaningfulness of categories and categorical schematic and "start" categorial synthesis.
Characteristically, the very source categories Kant did not see anywhere but in the ability judgments as an elementary act of consciousness. The starting point of the analysis performed for him, therefore, "or" an individual engaged in: ". No coincidence that category, according to him - is "the notion of the subject at all, due to which the contemplation of it is considered both in terms of one of the judgments". / Kant I. Works., V.3, s.189. / In turn, , "knowledge is in some ways these concepts to the object. The object is that in which the notion of integrated manifold covered by this contemplation. But every union representation requires (emphasis added - VM) in the synthesis of them. " Ibid, pp. 195. /
Of course, the philosopher strongly delimits its "transcendental apperception" of its inadequacy, uzkopsihologicheskogo illuminations, from the mixing of it, for example, with the "inner sense" of the individual. Of course, he always has in mind the "transcendental subject" categories of reason. Yet, in his insistent and unequivocal assurances that category its real importance is not in thinking, not generating as much knowledge as "a dialectical appearance, and in the minds of the knower, the human individual.
Hence it comes that the categories themselves are completely empty forms, for they have no specific content for them. "Pure concepts of the understanding - Kant wrote - are merely forms of thought through which is not yet known any particular subject." Ibid, s.203. / Feelings give a "matter" of objectivity and the categories - only (?) Its shape, not having to philosophical analysis of some particular substantive interest. Recognizing this critical fact, Hegel wrote: "This criticism, however, (ie," Critique of Pure Reason "- VM) is not included in the review of content and a certain relationship to each other these definitions, thought, and treats them all by the opposition between subjectivity and objectivity ". / Hegel G. Encyclopedia of Philosophy, Volume 1, p.153. /
Category ... no categorical! - In other words ...
It is clear that, by such emptiness and emptiness, category, according to Kant, can not act, in relation to each other, as the schemes of his own movement and self-motion. Categorial synthesis - a synthesis of categories and no categories, and the synthesis of categories and sensuality. And if sensuality is the real content categories, it is this same law can be a real (ie, "Nomos"), their movements, their synthetic form. "The question arises - Kant wrote - as perhaps summing intuitions under pure concepts of the understanding, ie use categories to the phenomena ... It is clear that there must be something third, uniform, on the one hand, with the categories, on the other - with the phenomena and makes possible the use of categories to appearances ... This is the transcendental schema ", ibid, s.221. This scheme in itself is "always a product of the imagination" / s.222 / and its main modifications it is such sensible backup of individual consciousness, which belong either to the "time series", the "content time", the "order of time "or, finally," together time ". (Emphasis added - VM) / c .. 226. /
Since the transcendental schema of imagination is the "form", it looks like a category. Since the same scheme is a form of sensuality - she looks like a sensual world of phenomena. By combining with one another, this scheme will eventually gravitate to sensuality from which traces its ancestry.
So the "beginning" categorial synthesis is precisely sensuality, giving not only the material content of consciousness, but also the general scheme of his work.
Viciousness of the position of Kant in this matter was that the results of its analysis, relevant only to the issue of categorical Anatomy "consciousness", he then extrapolated to the "thinking" without any substantive reservations on this score.
The necessity for clarification of philosophical science, after all, was made by Hegel, who distinguished two types of categorical synthesis, which occurs in two fundamentally different, forming an ideal. "In dealing with the definitions of thought, which generally permeate our spirits instinctively and unconsciously, and which are pointless, unnoticed even when they penetrate into the language - he wrote - the logical science will be as the reconstruction of the definitions of thought, which are marked by reflection and fixed it as a subjective , the external shape to the material and content ". / Science of Logic, v.1, p.91. /
In other words, the categories are extremely interesting material for philosophical analysis, which, although associated with a sensual composition of individual consciousness, but not reducible to it. Being, in essence, "universal form" movement "of the universal things" category, from the standpoint of Science of Logic, and have the content and form. And so can speak and "scheme" of his own self-movement, nothing to do with the "dialectical visibility" of Pure Reason Kant himself.
It is for this reason (ie because of its universality) of the category 'work' of not only the person's thoughts, but his sensibility and his moral conduct.
In turn, the category of being "nests of thinking", "relationship thinking" / Hegel. Encyclopedia of Philosophy, vol.1, p.58 and 65. / In other words, representing the "essence", "in and for itself suschuyu essence", "logo", "mind what is," the truth of that bears the name of things ". (emphasis added - VM) Hegel. Science of Logic, v.1, p.90-91 / in its composition have developed an aesthetic and moral content. However, the content is not acting merely as a "sensual props consciousness", but as aesthetic and moral development of imagination, intuition, ie, ability to grasp the whole knowledge of the details and chastey. / cm.: E. Ilyenkov. Of idols and ideals. M., 1968. /
Aesthetic sketchiness categories of dialectics in their universal logical content (and aesthetics - a philosophical science of the senses) has repeatedly been exposed by Lenin in his "Philosophical Notebooks".
For example, the dialectic of essence and phenomenon, he explains by way of the river: "negligible, the apparent, surface often disappears, not as" tight "is held, is not" sit tight "as the" essence ". Accordingly, the motion of the river - the foam on top and bottom of the deep currents. But the foam is an expression of the essence! "/ VI Lenin. Poln.sobr.soch., T.29.s.116. / Similarly, due to their movement and categorical forms of dialectics in its entirety: "The river and the drop in this river. The position of each droplet, its relation to others; its relationship with others, the direction of its motion, velocity, and the line of motion - straight line, curve, round ... - up, down. The amount of movement. "Ibid, p.131-132. /
In turn, according to Hegel, "the image of progress to infinity is a straight line ... The true infinity, turn back to itself, has as its image circle." / Hegel G. Science of Logic, Volume 1, s.215. / For nature and the phenomenon says that "the phenomenon is not on our own feet and has its being not in itself, but in something else". / F Hegel . Encyclopedia of Philosophy, Volume 1, s.295. / It is also due to assimilation with the Absolute Idea, as a theoretical specific knowledge, old man, who, in contrast to an immature young man has mastered not only the moral maxims, but also their profound life-content / it same, s.420. / Finally, the notion of "beginning" is presented to them in the form of the biblical parable: "Consideration of the myth of the Fall at the beginning of logic, it seems appropriate, since the latter has its own subject knowledge, and in this myth as it is a matter of cognition, about its origin and meaning. "Ibid, p.128. /
As part of a "thinking mind" or actually "thinking" in its strict philosophical sense, an aesthetic (sensual) moment can play a very important, but ultimately inferior (= abstract!) Role. This sensual sketchiness is a kind of "scaffolding" of the conceptual movement, which, then, should be removed. That's when we discover that, contrary to common public habit, nothing more abstract than that ... the word "concrete"!
Moreover, they themselves "sensible notion of substrates, before becoming such" forests ", elaborated categories, ie formed by the standards of universal, cultural or categorical forms (art, communication, moral deeds, etc.).
In other words, when and where and when thinking exercises itself in the form of thought, ie in the form of concepts, schemes categorical movements themselves act the same category. For example, the concept of "universal" is explained by the "universal", the universal - through the "substance", a substance through the "whole", etc.
Until ... the golden section!
It wraps categories on the category of a general nature of any actual scientific knowledge. And specific features of philosophical knowledge in particular.
This has a very direct relevance to the category of "beginning." As such, it supports a form of synthesis of categorical definitions of thinking in terms of comprehending. As such, the concept of "started" reference point (ie, self-determines entelehiyno) any knowledge of the thinking on the "objectivity", "elementary", "massovidnost", "substantiality," "abstract" and "integrity" of the object of knowledge. It is - a necessary condition of discipline and culture of thought.
Thus, the beginning of political economy theory of Marx records, clearly, the subject of "just this" and not any other science. Because the goods can not be a use-value or benefit. It is good, is always and everywhere a real content of economic wealth of each and every society. That is why it is very easy to confuse one with another, namely: the historically specific form of wealth from its natural form. In other words, political economy - with commodities. Such a substitution leads inevitably to the destruction of science, turning it from a form of perfectly transforming activity - in the way of apologetics exists.
In short, the subject of science is a logical way of thinking. But thinking is immediately given to each of us as an act of consciousness and identity of a living human being, which also appears from this side of the subject of scientific psychology. From the history of logic, it is known that the psychic form of thought more than once taken to be the most thought. From such a substitution of "thinking" - "consciousness" and "soul", ie science of logic - the science of psychology, and derive all of those as Hegel, "teaching", "psychological," "physiological," and added, "methodical" add to the science of thought, according to which "should think over and expose the critical analysis to read books or heard, "" the one who sees the bad, to help your eyes by wearing sunglasses, etc. etc. / Cm Hegel. Science of Logic, Volume 1, p.105-106. /
Start by indicating in the theory on the subject of science, starts with the fact that records the object is composed of "consciousness" direct agents of material life (in political economy) or thinking (logic). In other words, the precondition Cognitum is known as a prerequisite for objectivity is elementary and massovidnost. "The wealth of societies in which the capitalist mode of production prevails appears as" a huge accumulation of goods ", as a separate item - as an elementary form of wealth. Our study begins an analysis of why the goods "- wrote K.Marks. / Op., T.23, p.43. /
In turn, the beginning of logical science supports the act of thought, as recorded in the category of being. It is, the category known to any and every consciousness, as occurs in every proposition as a grammatical connective "is". Logic is interested in is the category of being, not an idea of it, ie, being as the universal form, and equally peculiar being, and thinking about it. "The same is thought and what she thinks" - classically formulated this fact known Parmenides.
Meanwhile, the well-known objection to Kant's "hundred dollars" just and replaces category - verbally fixed representation. After all, the question is not at all, or not a hundred dollars, and what being different from the non-existence. Besides, says Hegel, there are such enormous state, for the owners of which the question of the presence or absence in his wallet, hundreds of other coins is completely irrelevant ...
"Home - the simple, ordinary, massovidnoe, direct" being ": a separate product" - wrote Lenin, summarizing the inherent relationship of objectivity and massovidnosti (ie, "single" and "a lot") in scientific and theoretical knowledge . Historically, the unity enshrined in the philosophy of Parmenides, "which its performance and thus of subsequent generations cleansed and elevated to pure thought, to being as such, and this created the element of science." / Hegel. Science of Logic, Volume 1, p.147. /
Pointing to the subject of the relevant science, the beginning, thus, captures a specific "substance" of the subject.
In turn, taken from its substance, the subject, as part of a scientific theory must be developed (and architecturally represented!) To complete all of their particular forms of education, all its "modes" and specs.
These include the formation, first, an elementary-defined nature, such as "goods" - in political economy, or "being" - in logic. Second, the special nature of the modification, ie special forms of "universal" in the subject. And thirdly, the general shape of the object, ie so its specific form, all the "features" which is just exactly in its totality.
Thus, the general form of value - money - is a special form of value, embodying the value as such, ie the essence of the value of its substance. But it, nevertheless, can not be equated with the cost "per se", because the latter includes not only all the general, but also special and random its shape, which is not understood bourgeois economics. Its agents (the science) of consciousness and self-consciousness, so only "participate" in the abstract labor as the real creator of the economic social wealth, but do not understand it!
The notion began thinking orients consciousness to the "elementary", "feature" and "universality" in the understanding of the specific substance subject not only thinking of the economist, but every other thought.
Thus, in his Political arguments in the Critique of Hegel's Philosophy of Right, Marx saw a democratic political life of society just as the substantial "," special "and" universal "her certainty.
"Democracy - he writes - there is a political system as a generic concept. Monarchy same - only one type of political system and, moreover, bad form ... In the whole of the monarchy, the people fed by one of the ways of its existence under its political system. In a democracy, as the state system itself acts as one of the definitions, and that - as a determination of the people. In monarchy we have the people of the state system, in a democracy - the people of the state system. Democracy is the puzzle of all forms of public order. Here, the state system, not only in itself, in its essence, but also for their existence, in its reality yet again reduced to its real cause, to a real person to real people and affirms his own business. " / K. Marx and F. Engels, Collected Works, Vol., Volume 1, p.251-252. / Therefore, "democracy is the essence of every political system ... It applies to all other forms of public order, the genus belongs to his species. However, here is the kind of acts as something of substance, and to other forms of suschestvovyaniya not relevant to its essence, he serves as a special form. " Ibid, pp. 252. /
Therefore, "democracy" as the beginning of political science shows, first, than a political form is unlike any other. Secondly, as a developed political form different from any undeveloped. And thirdly, what politics in general, as a way of life, different from any other way of life. Namely, that the method of production of material life conditions the social, political and intellectual life process in general.
Thus, the category of "early" orients the thinking mind to play the integrity, specific subject, ie an explanation of the subject based on his own. Explain the same subject matter as a sort of self-moving, shape-image of unity - hence explain his dialectical materialist .. What does it mean: not only from the standpoint of scientific understanding, but also a revolutionary critical transformation.
Architecturally, it was be ...
Valery Molchanov, PhD.
1986.
The concept of "started" a constructive system-forming principle of science in general and philosophy of science in particular.
It is fixed on the one hand, for science - to itself, ie the ratio of the original concepts, principles, ideas - to the development of scientific, philosophical system. On the other hand, it captures the contrast of science from non-science, and philosophy from a non-philosophy in all aspects of such a distinction.
Thus, in the Phenomenology of Spirit Hegel's problem, "beginning" is fixed in the distinctions between:
A / science and non-science (everyday consciousness);
Used the concept and representation;
V / reason and unreason;
F / false and true;
D / mind and mind;
E / scientific and historical;
M / philosophy and mathematics;
W / science and education;
AND / individual and his "inorganic body";
K / direct and indirect;
N finite and infinite;
M / principle and system;
N / abstract and concrete;
O / substance and subject.
In each of these cases, the "beginning" method in favor of synthesis of categories and, thus, a kind of synthesis.
To find the essence of the categorical synthesis and outline the main forms of its manifestations, should be to reduce all the variety identified by Hegel, aspects of the problem, the three major. First, consider the categories at the level of activity. " Secondly, at the level of "consciousness" and, thirdly, at the level of thinking. "
Consideration of the categories as a general form of all and every human activity sharply separates them from the philosophical understanding of the many varieties of non-philosophical (linguistic, psychological, sociological, theological, etc.) for their consideration. After the last take is not so much a category as such as a particular "mode", one or more private forms of its manifestation in language, mental processes, forms of institutionalized socialization activities, or religious views.
That is why, with the ratio of one species to another categorical her mind off-philosophical approach captures the essence of the category in general, elevating their status in this "special" (ie, species) form proyavleniya.Etot text will be hidden
The philosophy has long been known that the categories represent all the general characteristics of things, their generic form. Generic form of things - a form of universal, so to speak, "kind of race" or "form of forms."
Carrier, rather, representative of a "universal form" can be, respectively, only the "universal thing, which is essentially a thing of form-generator. That is brilliant.
From the standpoint of Socrates, Aristotle, Spinoza, Hegel, Feuerbach and Marx as well as that of a universal formative thing is just the man. "Substances of nature as he confronts the forces of nature. In order to give the substance of nature in a form suitable for his own life, he sets in motion belonging to the natural forces of his body: the hands and feet, head and fingers. While working through this motion on the external nature and changing it, he at the same time, changes his own nature. He develops a slumbering in her strength and dominates the game of the force of its own power ". / K. Marx and F. Engels, Collected Works, Vol., T.23, pp. 188-189.
It would be wrong to assume that a universal, categorical form of "live" only in the organic body of the person to whom exactly are his hands, feet, head and fingers. After all, Marx speaks of them as a naturalist, but as a philosopher, which separates the respective ability of human body and its implements. That's the case, for example, the scientific distinction between "head" and "throne" - a distinction not so much anatomical and physiological, as "epistemological" rather than going "on line" medicine, as passing through "ethos." As in the poems of Alexander Pushkin:
The Academy of Sciences
Prince meets Dunduk.
Say, not befitting
Dunduku such an honor;
Why is he sitting?
Because ... there.
For both philosophical genius and artistic genius, the same laws of dialectics, clearly understand that all of this - the bodies of some of the Universal Body. As, however, and she's genius "them - the same number ...
So universal body or body of universality "is on it," man's inorganic body "or that the doctrinal language of dialectical materialism, the same as the social form of motion of matter.
Indeed, in the aspect of his organic body, taken by itself, (ie, naturalistic), people are "the ultimate thing," among other things the same finite nature. He, according to Kant, is an ordinary link in the chain of cause and effect interactions of things, acting for him outside the boundary. But, from their "inorganic body", the man - "an endless thing," something universal, "able to start (= produce) their own" reasons, a number, be the cause of itself.
This self-aspiration of the universal substance is expressed in the ability to self-determination in the feelings, thoughts and deeds. And to be a universal - hence be able to separate the form of any and every thing from her same. As a result, considers himself something like twice. Firstly, it acts as a "material things". Secondly, as a "form of things" or physical form, opposing its own substrate.
This doubling - a fact of everyday human life. For example, in his social existence iron has a dual existence: in one case, speaking in the form of ore, and in another - in the form of a blast furnace, rolling mill or the railroad.
This is particularly evident in the attitude of the city ....
Expanding any major city is inevitable "doubles" himself by building underground. After all, the metro - it's nothing more than a material form of the city outside the city, namely: outside, next to him, and more precisely, under it.
As can be seen, doubling it happens quite realistic, in the three-dimensional space and time. Every citizen perfectly aware that "to go around the city" and "ride the subway" - these things are certainly different. But at the same time a subway train is speeding us just in the physical and logical boundaries of the city, his own "topos" and not anywhere else. That clearly indicates both the fundamental differences of principle and the identity of the "form" and "matter".
But in the inorganic body of universality, or social life, it does not stop there, as the "doubling" of the subject itself, this "material form".
In fact, the shape of the blast furnace process, which is separated from himself, is the theory of smelting and metallurgy in particular at all. Form itself is the Metro subway plan, his scheme, which is guided by the passengers.
This double (and in fact "tripled") form is not material and "ideal". That is not a form of matter and form of the form itself. Bearing in mind this man's ability not only to double its being realistic, but also double and the real shape of his life, separating the "real existence" of "being perfect", Karl Marx called it, therefore, science and art of the "spiritual inorganic" body man . / K. Marx and F. Engels, Collected Works, Vol., V.42, pp. 92. /
So to understand the category as a universal form of the human body, through which he was equally well and can move freely both in rem substrates, and form (real and ideal) of things - it means to comprehend the category as a universal form of human activity.
In other words, category - it is a kind of "genes" inorganic body.
Logically, such an identity can be expressed by the formula: the unity of the ONE himself. That is, the category of the category itself. Bearing in mind that, according to the classic dialectic of the One, each category is a "member" own "categorical" because categorical - are categories ...
This "categorical genotype (as befits each genotype) organizes the vital activity of every individual in accordance with well-defined, historically, the blueprint for action. They penetrated and organic, and psychic, and directly, collective and institutional (indirect-collective) human life.
The science of these forms a sort of "categorical genetics' rights, and advocates are not biology, science and philosophy in general, and dialectical logic, in particular. But from the standpoint of dialectical logic, the categories themselves must be understood as a sort of concrete unity, internally dismembered totality.
First, the categories are forms of activity, its methods and, as such, are synonymous with human abilities. This allowed Hegel to say that "is immaterial whether, instead of abilities and powers to use the expression - of". / Hegel G. Encyclopedia of Philosophy, vol.3, s.263. / They - the universal scheme of human body movement by the standards of any form, whereby a person is already sensuality categorically organized, ie, universal. "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 in 2 vols. M., 1955, v. 1, pp. 231-232. /
Secondly, the category is actually the universal forms of activity or modes of thinking. In the thoughts they expressed most vividly, not in a "bound form" as the material of feelings and actions of people. Their flexibility appears, therefore, not peculiar, but in a general, universal, the same form. Being a "power abilities, thinking, according to Aristotle, receives response" crazy. " / Aristotle. Works in 4 - volumes, Volume 1, Moscow, 1975, s.440. /
Third, the categories are the forms of its own universality, the most adequate expression of the thinking soul. We are here talking about the "discursive" form categorical, because the latter may exist, for example, in the form of counter-intuitive.
This threefold division of the categories of scientific psychology saves - from psychology, logic - from semantizma ", Social Science - from the" sociology ", and thinking - from verbalism" and guff. At the same elements of real life, it - is "practically true abstraction", carried out the historical process of social division of labor.
In the words of Engels, "along with the division of labor is divided and the man himself. Development of a single activity sacrificed all other physical and spiritual powers ". / K. Marx and F. Engels, Collected Works, Vol., T.20, s.303. / There is a separation of the material - from the spiritual and the activity of" verbal "- from ideal.
This situation is fixed, on the one hand, in the illusions of idealism, considering the real life of people as a reflection and an expression of self-movement of "logical" or "economic" reason. On the other hand, the identification of forms of thought - a form of language, which is typical of the positivist philosophy that reduces the knowledge - to operate the signs and terms. And finally, in the discrepancy between feeling and thought, "thought and word," word and deed. "
Thus, the first type of categorial synthesis (and most important of all) is the coincidence of the categories as "modalities" - with categories like "universal forms of activity" and the categories - as a "form of universality."
Its immediate cause of social supports to overcome (the public, or at least, an individual - in education!) Social division of labor, or, equivalently, the transformation of human activity - in Self-UP. That initiative is synthesized in the "live" and "cumulative" activity, ie individual actions of people and their social relations, and the same synthesis of ideal and real.
Concept of such a synthesis appears that other, as the theory of scientific communism, predicts the destruction ("removal") of the social division of labor and the transformation of labor in the free exercise of reasonable-independent activity.
From the standpoint of Marx, labor, on the same content with the work, and in its form coincides with the initiative and freedom is hardly universal, ie "Live person, not as well-behaved a certain way the forces of nature, and as such a person who acts in the manufacturing process ... in the form of activity that manages all the forces of nature". / K. Marx and F. Engels, Collected Works, Vol., T.46, ch.II , pp. 110. / So and wealth generated in the course of this work, can not be measured only by labor-time expended on the production of things. Measure of wealth here is the free time, as his true substance and scope of the self-PRODUCTION man in the totality of its determinations.
"What is different is the wealth, if not the universality of needs, abilities, ... if not the absolute identification of the creative talents of a man with no other prerequisites than the previous historic development, making an end in itself that the integrity of development, ie development of all human powers as such, regardless of what else a pre-established scale. People are not playing yourself in any one only certainty, and ... in its entirety ... in the absolute movement of becoming.. "Ibid, Part I, s.476. /
Passing of dialectics as a political economy - to the dialectic as gnoseo-nology, for example: as the man stands here, above all, the subject of social, historical and cultural process, the creator of its own means of activity, and only after their "agent", a carrier "substrate", to the extent categories are forms of amateur rights and, thus, synonymous with real human wealth.
Concept of wealth, again, is not so much of commodities or political economy as a dialectical logic, aesthetics and ethics that will address the categorical nature of human thoughts, feelings and actions throughout the volume of their "chelovekovosti.
And therefore, in our view, no coincidence that the name of science, as a consciously expressed categorical movement, Marx called "the most thorough form of social wealth." Ibid, r 46, h /
Indicated formation of categorical aesthetically, morally and logically presented in the unity of feelings, deeds, thoughts and words of every reasonable human being. Their internal unity (more precisely all-unity!) Experimentally confirmed ontogeny of human abilities.
After turning the child in the development of human personality is / 1 / on the ability to use things / 2 / to the ability to separate form, ie public use and manipulate things in a perfect plan and nakonts, / 3 / to the ability to verbally execute the perfect plan for its activities not only in the actions and gestures, but also in the expanded speech. (See: Meshcheryakov AI deaf and blind children., 1974, s.298-317.)
"Beginning" of this synthesis, its original form and also "synthetic scheme, a materialist-oriented concepts, namely category serve as a form of activity. For it is the shape of things made by man for man, and became the internal form of the movement of his body, there is also the starting point and the end result of any act as an amateur activity.
Synthesis categories as forms of "real", "ideal" and "verbal" of one has its own characteristics at the level of activity actually ideal, namely: at the level of "consciousness" and "thinking" person. Consciousness and thinking is the basic ideal of speciation, which should be strictly distinguished. Say, every thought is consciousness, but not all minds can be thinking.
Accordingly, an elementary form of thinking (= self-thinking) advocates the concept. The unit as a form of consciousness (with-knowledge, ie, "knowledge", but the joint) serves a representation which can be understood, and they may not be.
The distinction between "form of thought" and "form of representation" could be explained as follows. For example, a widely known expression of "volley" Aurora "heralded the dawn of the New World" ... This is nothing like the concept, effected in the form of presentation and because something easily digestible by any individual consciousness. But, taken as such, this view with his logical side has a random shape.
In fact, after a volley of "Aurora" could itself also mean something else, such as the daily routine of the crew ... But when we say: "The October Revolution - a breakthrough in the weak link of the chain of imperialism and starting a new era of world history", there already - the concept. That is, the necessary content of the object expressed in the same necessary, universal form, namely: in the form of thought. After all, in essence a breakthrough in the chain of imperialism (as opposed to a shot of the "Aurora") can not mean anything other than the beginning of the world socialist revolution.
As can be seen, the formal sign conceptuality is mutual turnover between subject and predicate, which, with good reason, have no representation.
... For what concerns the head of each and every individual, then it can find a lot of everything and everyone. There may be a "thought" and "representation" and "dreams", and "fantasy" and "opinion", ie "Random Thoughts" and much, much more. Philosophy as the "head" are interested in it as a body of thought activity of human beings. It is not excluded is the possibility that the head has the potential to not only thoughts, but .. and "stupidity"!
Bearing in mind this fact, the whole classical philosophy of Socrates, Plato and Aristotle to Hegel, Feuerbach and Marx clearly and strictly distinguish between such things as "consciousness" and "thinking".
From the standpoint of dialectical philosophy of "representation", "of-consciousness" is a specific form of the ideal person to play the external things, which is equally well can accommodate a like understanding of this thing, and it NEponianie. In other words, in the view perfectly reproduced (is represented by an individual before) and secured in a word, for general use and sharing in the collective, as an immanent, necessary, and external, accidental form of things. The process of "filtering" separation desired shape things from random and there is nothing like the actual process of "thinking", ie perfect reproduction of the object in the form of "concepts". Regulation of human head, performing such filtering, and are called the "ascent from the abstract to the concrete, which Marx called" the way of processing ideas and intuitions into concepts.
The distinction of consciousness and thinking strictly fixed in the very formulation of the basic question of philosophy.
Because when it comes to the relationship between ideal and real, the nature of this relationship categorically not specified. It is assumed that the ideal may either coincide with the real, or does not match with that recorded in the formula "the relation of consciousness to existence." But when the ideal is taken only in the aspect of coincidence with the real, ie as the process of comprehension, understanding of the real things and circumstances of life, then by the fundamental question of philosophy is: "the identity of thinking and being."
This understanding is the essence of thinking. Thinking about the subject is distinguished from the only consciousness of it, that is the "tribal power" human, universal and not peculiar (= private), its ability. A has a universal ability, and being so different from any non-generic, finite beings that can act not only on the matter, but the shape of things. That is, not only 'on the words "but" in reality ".
In other words, that in the "consciousness" of the individual separated from one another "idea" about the subject - from the "concept" of it, should look closely: whether a person does, says and, finally, whether he said that the actually does.
From the standpoint of epistemology of Karl Marx, "the way in which there is consciousness and how something there for him, this is - knowledge." / K. Marx and F. Engels, Collected Works, Vol., V.42, p.165. /
But in the pre-Marxist dialectical philosophy there are two approaches to the analysis of categorical "anatomy" of knowledge. For example, according to Hegel, consciousness - is an individual form of existence of knowledge, the ideal way to play really, as it exists in the "heart" and not actually in the "spirit". And really, what consciousness exists in the form of knowledge does not imply that the knowledge itself, as such, can (and should!) Exist only in the form of consciousness.
Namely: because the spirit can be subjective, objective and absolute, consciousness - knowledge of the subjective spirit. Thinking - Knowledge of objective fact. Spirit as such, or mind, there is absolute knowledge, as the unity of both.
It is clear that different approaches to categorial synthesis of knowledge will greatly depend on the angle of view. And if Hegel examines the role of categories in the "thinking mind", then, for example, Kant - as part of "the knowing consciousness." Although in fact and in another they are - will know!
From the same stem as the differences in the understanding and the meaningfulness of categories and categorical schematic and "start" categorial synthesis.
Characteristically, the very source categories Kant did not see anywhere but in the ability judgments as an elementary act of consciousness. The starting point of the analysis performed for him, therefore, "or" an individual engaged in: ". No coincidence that category, according to him - is "the notion of the subject at all, due to which the contemplation of it is considered both in terms of one of the judgments". / Kant I. Works., V.3, s.189. / In turn, , "knowledge is in some ways these concepts to the object. The object is that in which the notion of integrated manifold covered by this contemplation. But every union representation requires (emphasis added - VM) in the synthesis of them. " Ibid, pp. 195. /
Of course, the philosopher strongly delimits its "transcendental apperception" of its inadequacy, uzkopsihologicheskogo illuminations, from the mixing of it, for example, with the "inner sense" of the individual. Of course, he always has in mind the "transcendental subject" categories of reason. Yet, in his insistent and unequivocal assurances that category its real importance is not in thinking, not generating as much knowledge as "a dialectical appearance, and in the minds of the knower, the human individual.
Hence it comes that the categories themselves are completely empty forms, for they have no specific content for them. "Pure concepts of the understanding - Kant wrote - are merely forms of thought through which is not yet known any particular subject." Ibid, s.203. / Feelings give a "matter" of objectivity and the categories - only (?) Its shape, not having to philosophical analysis of some particular substantive interest. Recognizing this critical fact, Hegel wrote: "This criticism, however, (ie," Critique of Pure Reason "- VM) is not included in the review of content and a certain relationship to each other these definitions, thought, and treats them all by the opposition between subjectivity and objectivity ". / Hegel G. Encyclopedia of Philosophy, Volume 1, p.153. /
Category ... no categorical! - In other words ...
It is clear that, by such emptiness and emptiness, category, according to Kant, can not act, in relation to each other, as the schemes of his own movement and self-motion. Categorial synthesis - a synthesis of categories and no categories, and the synthesis of categories and sensuality. And if sensuality is the real content categories, it is this same law can be a real (ie, "Nomos"), their movements, their synthetic form. "The question arises - Kant wrote - as perhaps summing intuitions under pure concepts of the understanding, ie use categories to the phenomena ... It is clear that there must be something third, uniform, on the one hand, with the categories, on the other - with the phenomena and makes possible the use of categories to appearances ... This is the transcendental schema ", ibid, s.221. This scheme in itself is "always a product of the imagination" / s.222 / and its main modifications it is such sensible backup of individual consciousness, which belong either to the "time series", the "content time", the "order of time "or, finally," together time ". (Emphasis added - VM) / c .. 226. /
Since the transcendental schema of imagination is the "form", it looks like a category. Since the same scheme is a form of sensuality - she looks like a sensual world of phenomena. By combining with one another, this scheme will eventually gravitate to sensuality from which traces its ancestry.
So the "beginning" categorial synthesis is precisely sensuality, giving not only the material content of consciousness, but also the general scheme of his work.
Viciousness of the position of Kant in this matter was that the results of its analysis, relevant only to the issue of categorical Anatomy "consciousness", he then extrapolated to the "thinking" without any substantive reservations on this score.
The necessity for clarification of philosophical science, after all, was made by Hegel, who distinguished two types of categorical synthesis, which occurs in two fundamentally different, forming an ideal. "In dealing with the definitions of thought, which generally permeate our spirits instinctively and unconsciously, and which are pointless, unnoticed even when they penetrate into the language - he wrote - the logical science will be as the reconstruction of the definitions of thought, which are marked by reflection and fixed it as a subjective , the external shape to the material and content ". / Science of Logic, v.1, p.91. /
In other words, the categories are extremely interesting material for philosophical analysis, which, although associated with a sensual composition of individual consciousness, but not reducible to it. Being, in essence, "universal form" movement "of the universal things" category, from the standpoint of Science of Logic, and have the content and form. And so can speak and "scheme" of his own self-movement, nothing to do with the "dialectical visibility" of Pure Reason Kant himself.
It is for this reason (ie because of its universality) of the category 'work' of not only the person's thoughts, but his sensibility and his moral conduct.
In turn, the category of being "nests of thinking", "relationship thinking" / Hegel. Encyclopedia of Philosophy, vol.1, p.58 and 65. / In other words, representing the "essence", "in and for itself suschuyu essence", "logo", "mind what is," the truth of that bears the name of things ". (emphasis added - VM) Hegel. Science of Logic, v.1, p.90-91 / in its composition have developed an aesthetic and moral content. However, the content is not acting merely as a "sensual props consciousness", but as aesthetic and moral development of imagination, intuition, ie, ability to grasp the whole knowledge of the details and chastey. / cm.: E. Ilyenkov. Of idols and ideals. M., 1968. /
Aesthetic sketchiness categories of dialectics in their universal logical content (and aesthetics - a philosophical science of the senses) has repeatedly been exposed by Lenin in his "Philosophical Notebooks".
For example, the dialectic of essence and phenomenon, he explains by way of the river: "negligible, the apparent, surface often disappears, not as" tight "is held, is not" sit tight "as the" essence ". Accordingly, the motion of the river - the foam on top and bottom of the deep currents. But the foam is an expression of the essence! "/ VI Lenin. Poln.sobr.soch., T.29.s.116. / Similarly, due to their movement and categorical forms of dialectics in its entirety: "The river and the drop in this river. The position of each droplet, its relation to others; its relationship with others, the direction of its motion, velocity, and the line of motion - straight line, curve, round ... - up, down. The amount of movement. "Ibid, p.131-132. /
In turn, according to Hegel, "the image of progress to infinity is a straight line ... The true infinity, turn back to itself, has as its image circle." / Hegel G. Science of Logic, Volume 1, s.215. / For nature and the phenomenon says that "the phenomenon is not on our own feet and has its being not in itself, but in something else". / F Hegel . Encyclopedia of Philosophy, Volume 1, s.295. / It is also due to assimilation with the Absolute Idea, as a theoretical specific knowledge, old man, who, in contrast to an immature young man has mastered not only the moral maxims, but also their profound life-content / it same, s.420. / Finally, the notion of "beginning" is presented to them in the form of the biblical parable: "Consideration of the myth of the Fall at the beginning of logic, it seems appropriate, since the latter has its own subject knowledge, and in this myth as it is a matter of cognition, about its origin and meaning. "Ibid, p.128. /
As part of a "thinking mind" or actually "thinking" in its strict philosophical sense, an aesthetic (sensual) moment can play a very important, but ultimately inferior (= abstract!) Role. This sensual sketchiness is a kind of "scaffolding" of the conceptual movement, which, then, should be removed. That's when we discover that, contrary to common public habit, nothing more abstract than that ... the word "concrete"!
Moreover, they themselves "sensible notion of substrates, before becoming such" forests ", elaborated categories, ie formed by the standards of universal, cultural or categorical forms (art, communication, moral deeds, etc.).
In other words, when and where and when thinking exercises itself in the form of thought, ie in the form of concepts, schemes categorical movements themselves act the same category. For example, the concept of "universal" is explained by the "universal", the universal - through the "substance", a substance through the "whole", etc.
Until ... the golden section!
It wraps categories on the category of a general nature of any actual scientific knowledge. And specific features of philosophical knowledge in particular.
This has a very direct relevance to the category of "beginning." As such, it supports a form of synthesis of categorical definitions of thinking in terms of comprehending. As such, the concept of "started" reference point (ie, self-determines entelehiyno) any knowledge of the thinking on the "objectivity", "elementary", "massovidnost", "substantiality," "abstract" and "integrity" of the object of knowledge. It is - a necessary condition of discipline and culture of thought.
Thus, the beginning of political economy theory of Marx records, clearly, the subject of "just this" and not any other science. Because the goods can not be a use-value or benefit. It is good, is always and everywhere a real content of economic wealth of each and every society. That is why it is very easy to confuse one with another, namely: the historically specific form of wealth from its natural form. In other words, political economy - with commodities. Such a substitution leads inevitably to the destruction of science, turning it from a form of perfectly transforming activity - in the way of apologetics exists.
In short, the subject of science is a logical way of thinking. But thinking is immediately given to each of us as an act of consciousness and identity of a living human being, which also appears from this side of the subject of scientific psychology. From the history of logic, it is known that the psychic form of thought more than once taken to be the most thought. From such a substitution of "thinking" - "consciousness" and "soul", ie science of logic - the science of psychology, and derive all of those as Hegel, "teaching", "psychological," "physiological," and added, "methodical" add to the science of thought, according to which "should think over and expose the critical analysis to read books or heard, "" the one who sees the bad, to help your eyes by wearing sunglasses, etc. etc. / Cm Hegel. Science of Logic, Volume 1, p.105-106. /
Start by indicating in the theory on the subject of science, starts with the fact that records the object is composed of "consciousness" direct agents of material life (in political economy) or thinking (logic). In other words, the precondition Cognitum is known as a prerequisite for objectivity is elementary and massovidnost. "The wealth of societies in which the capitalist mode of production prevails appears as" a huge accumulation of goods ", as a separate item - as an elementary form of wealth. Our study begins an analysis of why the goods "- wrote K.Marks. / Op., T.23, p.43. /
In turn, the beginning of logical science supports the act of thought, as recorded in the category of being. It is, the category known to any and every consciousness, as occurs in every proposition as a grammatical connective "is". Logic is interested in is the category of being, not an idea of it, ie, being as the universal form, and equally peculiar being, and thinking about it. "The same is thought and what she thinks" - classically formulated this fact known Parmenides.
Meanwhile, the well-known objection to Kant's "hundred dollars" just and replaces category - verbally fixed representation. After all, the question is not at all, or not a hundred dollars, and what being different from the non-existence. Besides, says Hegel, there are such enormous state, for the owners of which the question of the presence or absence in his wallet, hundreds of other coins is completely irrelevant ...
"Home - the simple, ordinary, massovidnoe, direct" being ": a separate product" - wrote Lenin, summarizing the inherent relationship of objectivity and massovidnosti (ie, "single" and "a lot") in scientific and theoretical knowledge . Historically, the unity enshrined in the philosophy of Parmenides, "which its performance and thus of subsequent generations cleansed and elevated to pure thought, to being as such, and this created the element of science." / Hegel. Science of Logic, Volume 1, p.147. /
Pointing to the subject of the relevant science, the beginning, thus, captures a specific "substance" of the subject.
In turn, taken from its substance, the subject, as part of a scientific theory must be developed (and architecturally represented!) To complete all of their particular forms of education, all its "modes" and specs.
These include the formation, first, an elementary-defined nature, such as "goods" - in political economy, or "being" - in logic. Second, the special nature of the modification, ie special forms of "universal" in the subject. And thirdly, the general shape of the object, ie so its specific form, all the "features" which is just exactly in its totality.
Thus, the general form of value - money - is a special form of value, embodying the value as such, ie the essence of the value of its substance. But it, nevertheless, can not be equated with the cost "per se", because the latter includes not only all the general, but also special and random its shape, which is not understood bourgeois economics. Its agents (the science) of consciousness and self-consciousness, so only "participate" in the abstract labor as the real creator of the economic social wealth, but do not understand it!
The notion began thinking orients consciousness to the "elementary", "feature" and "universality" in the understanding of the specific substance subject not only thinking of the economist, but every other thought.
Thus, in his Political arguments in the Critique of Hegel's Philosophy of Right, Marx saw a democratic political life of society just as the substantial "," special "and" universal "her certainty.
"Democracy - he writes - there is a political system as a generic concept. Monarchy same - only one type of political system and, moreover, bad form ... In the whole of the monarchy, the people fed by one of the ways of its existence under its political system. In a democracy, as the state system itself acts as one of the definitions, and that - as a determination of the people. In monarchy we have the people of the state system, in a democracy - the people of the state system. Democracy is the puzzle of all forms of public order. Here, the state system, not only in itself, in its essence, but also for their existence, in its reality yet again reduced to its real cause, to a real person to real people and affirms his own business. " / K. Marx and F. Engels, Collected Works, Vol., Volume 1, p.251-252. / Therefore, "democracy is the essence of every political system ... It applies to all other forms of public order, the genus belongs to his species. However, here is the kind of acts as something of substance, and to other forms of suschestvovyaniya not relevant to its essence, he serves as a special form. " Ibid, pp. 252. /
Therefore, "democracy" as the beginning of political science shows, first, than a political form is unlike any other. Secondly, as a developed political form different from any undeveloped. And thirdly, what politics in general, as a way of life, different from any other way of life. Namely, that the method of production of material life conditions the social, political and intellectual life process in general.
Thus, the category of "early" orients the thinking mind to play the integrity, specific subject, ie an explanation of the subject based on his own. Explain the same subject matter as a sort of self-moving, shape-image of unity - hence explain his dialectical materialist .. What does it mean: not only from the standpoint of scientific understanding, but also a revolutionary critical transformation.
Architecturally, it was be ...
Valery Molchanov, PhD.
1986.
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