As part of Marxism was first shown a real place, which is a German classical philosophy in the proof of the historical nature of human cognition. Overcoming the epistemological tradition of Robinson Crusoe has been associated with the creation of a new "paradigm" - the category of activity that has become the main principle in the analysis and understanding of all forms of human culture. The same re-evaluation in light of the problems were, and phenomena such as philosophy and science.
Scientific and philosophical knowledge was understood by the German classics as the scope of the concentration of all the universal potency of human activity as the most adequate form of cash to her life. Noting this fact, Marx wrote: "Hegel knows and recognizes only one kind of labor is the limit with t r a n a t o d y x a s a n d work ... namely m s u a l i y w I had to e ... science »/ I /.
But on the other hand, within this limited idealist, Hegel, "examines how objectification raspredmechivanie ... captures the essence of t r y e a ... '/ 2. / Human activity in general.
This allows the researcher to raise the question of how the representation of German classical philosophy, specifically the epistemological mechanism of cognitive activity is its social nature, as connected to "the idea of universal" to speculate about "active" nature of the "universal". / 3. / In other words, the question how the activity-related mechanisms of cognition will simultaneously highlight and some exceptional cultural, social structure of thought. This line of research is precisely represented in the current literature. Thus, under the concepts of "transcendental subject", "absolute I", "unconscious intelligence" and "substance as a subject" refer to either "hypostatize public consciousness," / 4/libo "society" / 5. / Or a "system of universal rules and forms Organization culture / 6. / A well textual analysis, which allows to identify specific concepts (productive imagination "/ 7. /," time "/ 8. /," categorial synthesis "/ 9 / working on the idea of active learning and thinking as an activity .
In the way of activity-interpretation of knowledge, the German classics pursued simultaneously support both creative and social nature of scientific and philosophical thinking. To trace this process, you must take the most advanced of its shape - in this case, Hegel's conception of philosophy. Hegel ties together the notion of science and philosophy. To convert the last of the "love of knowledge" - in real knowledge, you must give it the character of the system, because the "true form in which there is a truth that can only be a scientific system of" / 10. /
However, for Hegel, the system of scientific philosophy - is not simply the result of knowledge, but at the same time, and the path leading to it. Relationship of the "process" and "result" is interpreted them as a system and method of dialectics filosofii./11. / Because the method is a living process of thought, but a system of philosophy - its determinate being "productive direction. In Hegel's conception of scientific and philosophical knowledge of the process and the result does not represent some sort of autonomous, self-sufficient entity, because "not a result there is indeed an integer, and the result together with his becoming a" ./12. /
The famous law of identity system and method of philosophy is precisely reflects the requirement to preserve the procedural (ie, historical, active) form of philosophical truth, thought, because here thinking represents "the object and the activity of this very subject of" ./13. / As you can see , Hegel's dialectic of system and method of dialectics is "objectification" and "raspredmechivaniya" philosophical thinking, the ratio of its lessons and relevance of the active components. Thus, the "entire" Encyclopedia "is nothing but how to deploy the ESSENCE of the philosophical spirit, it samoopredmechivanie" ./14. /
Consequently, in terms of system and method lies Concepts of objectification - raspredmechivaniya as the fundamental definitions of every human deyatelnosti/15 / reference to philosophical thinking. Opportunity (and affordability) of this situation, according to Marx, lies in the fact that philosophy, religion, family, government, law, morality, science, art, etc. are only on with a b s e types of production and are subject to universal law "/ 16 /, for" when I'm busy and have called on the hour Mr. th ... activities ... - I'm busy on b u s a t a e n a n d activities ... "./17 /.
Among the classics of German philosophy of Kant was the first who suggested that activity-related interpretation of philosophical knowledge. According to him, adequate form of justification of a priori-synthetic (ie, proper philosophical) knowledge is, so-called transcendental deduction of categories. Just when she meets their specific nature. The result of this deduction is a table of categories, which is "in the theoretical part of philosophy ... is extremely useful and even necessary in order to outline the full
PLAN OF SCIENCE as a whole, based on a priori concepts "./18. /
Since it meets the formal requirements of science, it has the character of Architectural Systems.
The opposite method of justification is deductive categories empirically. But the "empirical deduction of pure a priori concepts - a vain attempt, which can take only people who do not understand the nature of knowledge" ./19. /
Therefore, the results of their work will be so-called technical knowledge of the system.
Knowledge within the technical system is purely empirical nature, it lacks a c e a b u n a a t e n b and b on x of D & M on a Sufficiency. This indicates that the process of deduction, in turn, was not wearing a universal character. A similar idea was expressed by Marx regarding the dialectic of the abstract and concrete labor, namely: the universal nature of the activity corresponds to the universality and its rezultata./20. /
The overall result of Kant's argument can be expressed as: what is the path (a process, method) justify a priori knowledge, so is its result (ie the system of knowledge). As a result of thought (the system) opredmechen character of the process (method = deduction).
This is the original (with respect to Hegel), Kant's formulation of the problem. But if the very statement of the problem is his undoubted merit, then the form of this statement bears the limitations of her understanding. Kant thought that, after his scientific discoveries "can be taught t Nikol'skaya to about p and l on a of r with tons of in and n and w" / 21. /, But not philosophy. Scientific and philosophical thought, in his opinion, only lives in the process, the current thinking of the head, only in the method.
Turning to the system, ie in the form of the result, it loses its activity nature. This is reflected in the transition "objectively philosophical" knowledge of knowledge "is subjective history." In this case, anyone who will learn the philosophy of education and any system or even the entire history of philosophy, will be developed "on someone else's mind" / 22. / And in the end, would constitute a "plaster cast with a live person" / 23 / . Ability to philosophical creativity gone out of his result, which is manifested in the impossibility of historical knowledge to go back to the philosophical, as it says in its turn, the alienation of the philosophical thought of it the result of the method - from the system.
This fact is expressed, in particular, in the ratio of "criticism" and "transcendental philosophy". Criticism of Kant's conception, "must investigate the reason as a cognitive" ability "to all knowledge, as a" possibility "of knowledge ...
In contrast, the "transcendental philosophy" is to take the mind as a t r a d a s p e r y l b r a t of knowledge as a system of cash "/ 24 /.
If the method (ie, philosophizing) is able to objectify the system (ie philosophy), then that, in turn, can no longer turn to philosophizing, that is, raspredmetitsya. Consequently, the creative thinking of the individual, according to Kant, can only be a prerequisite, not the result of familiarity with the best examples of philosophical thought of mankind as expressed in the classical philosophical systems. Here before us is nothing but a recurrence of "epistemological Robinson Crusoe" as applied to philosophical education of the individual.
Hegel, as we know, made fun of this kind of position, comparing it with wise intent "of the scholastic, who wanted to learn to swim before throwing the water." / 25. /
Fichte and Schelling, was picked up and further elaborated the idea of activity-Kantian interpretation of the scientific and philosophical knowledge. "I've always said and I repeat it here - wrote Fichte, - that my system - nothing like the system of Kant, that is, it contains the same view on the subject, but in its method of presentation is completely independent of the presentation of Kant's" ./26 /
But the formal, supposedly, the difference in presentation touched just a matter of fact. "From a theoretical point of view of the movement from Kant to Fichte is the resolution of the contradictions that pervade the Kantian philosophy" ./27 /
Activity-related interpretation of the philosophy of Fichte, presented as a problem of the form of scientific philosophy. "Philosophy is the science: this is as the same all the descriptions of philosophy, how they are divided in determining the object of this science" ./28 /
It is therefore important to determine the conditions of science, that is a "naukoucheniya" or the science of Science.
The main requirement naukoucheniya is that "the very basic principle, from which we believe is at the same time last result" ./29 / This means that, contrary to Kant's philosophical work consciously based on the accumulated before her premises, making them means of their productive (ie free) movement.
For Fichte, the process of philosophizing, materialized in a system of philosophy, again able to go in the living act of thought the subject raspredmetitsya. Therefore, the philosophical culture is a condition of philosophical works, but not its antagonist. "We need to study the system and study it before until made it his own invention" ./30 / "Invention" is not a prerequisite, as a result of studying the history of philosophy. Consequently, Kant's antinomy "objectively philosophical" and "subjective historical" knowledge in the scientific and philosophical knowledge and education, it turns out to be false.
It can be argued that in the framework of the interpretation of Fichte's philosophical thinking for the first time reveals a landmark for the philosophy of the distinction between "objectification" and "objectification". He emphatically distanced himself from the belief that a form of objectification of philosophical thought is the text word. This illusion, he says, is typical of its opponents, the so-called "philosophers by profession." They know only the "Sutra of Zion", which are caught in the stream of time, lightly brush them and even try to organize. This ordering occurs in them as an "explanation of words" / 31 /, that is, the fetishization of the spoken word, for all historic for them to be inviolable. Cumulative culture of thought prevails over them, making them their bodies. This soulless thinking as fire fears protivorechiya/32 /, for it implies the ability to go beyond the already gained and turn it into a tool of his work.
This is a form of reification sistemosozidanie philosophical thought, and differs from the objectification is not in the plane of thought "Spoken" and "non-Spoken," and in the plane of living (topical subject) and accumulated. The reason for this lies in the reification and separation mediation deyatelnosti/33 / in which "... education is killing of so many spiritual strength for one another, the force of imagination for the sake of sanity, reason, for the sake of power of imagination or both for the sake of memory" ./34 /
The discovery of this fact - the importance of the conquest of the German classics, which brought her close to understanding the social nature of thinking. Indeed, the development of creative forms of thought, for Fichte, is possible only after the formation of "a whole man, from his early youth ..." / 35 /.
In contrast to the achievements of classical bourgeois philosophy, modern positivism, declaring the philosophy of the activity, unable to isolate the social composition of philosophical thought. The only way to objectifying thinking positivism sees only in language, analysis of which he is engaged. If the same social and released, then does not "as such". Sociality is understood only as an institution, in particular the Institute of professionalism. The philosophical work, he raised a number of antinomies (the contradiction between the scientific and pedagogical activity of the philosopher, mutual uncritical colleagues, etc.), which can only solve the abolition of that institution. Thus, a comparative analysis of the problem of "philo-Sophia as an activity" would look like this:
KANT Fichte - Hegel
Philosophical and cognitive activity
Actual - Actual cumulative - cumulative - current
1. process - the result - ... 1. process - the result - the process
2. method - the system - ... 2. method - a system - a method
3. philosophy - history - ... 3. Philosophy - History - Philosophy
If Kant's system are "a form of reification, tearing the continuity of philosophical and cognitive activity, for Fichte, Hegel's philosophical system supports an adequate form of" transcription-translation "philosophical activity, a way CULTURAL AND HISTORIC COOPERATION philosophical work.
In other words, a "system of philosophy" - it is such a thing, the whole essence of which lies primarily in the fact that no what this "thing" and she does ... not there!
Explaining the issue words of Schelling, we get: "Honor is usually the only people outside the true reality - the reality of things - is only borrowed from nature and is a reflection of higher. - The proper lighting is our dilemma becomes not more not less as follows: everything must be either a thing or nothing; falsity of such a formulation immediately catches the eye, as there is a concept higher than the notion of things, namely the concept of acting or activity.
This concept is in any case must be placed on the concept of things as the things themselves can be perceived only as a modification in various ways restricted activity. - Genesis of things in any case is not confined to only one rest or inactivity "./36 /
For the above reason to, "a system of philosophy is the philosophy of the system, or philosophically systematized m s w l e n and e" philosophizing without a system can not have a personal research, in addition to what is philosophizing itself is rather subjective mindset, it also randomly over its content. Any content is justified only as a moment of ... "/ 37 /, and these" Whole "something is just the whole history of philosophy, its accumulated philosophical culture.
In the language of classical Greek philosophy, our problem should be described as resolution of controversies "ergon" and "n" ergeyi. Permission of the offers "en" teleheyyu. That is, a certain quality of thought and the corresponding "philosophical" status of the human being - a philosopher.
It describes him as: a) the unity of the One ... to put it logical and dialectical, and b) the unity of the ideal and / or / the perfect unity, speaking on the philosophical and aesthetic language, and c) the coincidence of "thoughtful," conceivable "and" thinking "in the language mind, which is philosophically held, and d) the dialectic of "crazy" and "thinking", where mind, thinking of his subject, he immediately thinks of himself and because of his "perfect" in the parlance of classic Platonism.
Essentially the entire history of world philosophy is a transcription of Greek philosophy. And so a campaign for truth and his philosophical success "- is the transition of thought from the philo-sophia - to Sophio-nology.
... The truth of the universe and the universe of truth - always in front of a philosophical eye. If in the subject could come up with "intelligence" that: The universe of truth as a matter of philosophy came into the Truth of the universe and the philosophy - its philosophical Space "took place! Way "to him" shows up as "the way it" same, because the ratio of the "universal" to "universal" is the ratio of Universuuma - the very same myself. German philosophical tradition formulated and solved it as the relation of philosophy and method capable of with each other on the n and m with b ...
On this way, "dyunamisa", "en" ergeyi "and" n "teleheyi" philosophy of life and found that "childhood and adulthood, with the positions held life and relate to each other as energeyya and ergonomic. Here is the explanation of phenomena and so-called "Sociology" and "scientism", in particular obsessive "unity" of both of them. A truly scientific and philosophical and p is a b l a h e n e, and this obsession (not to be confused with "labeling"!) Puts us into some kind of epistemological position, held a "spiritual Byzantium."
... In the current Soviet philosophical literature suggests the need to find a "cell" social nature of cognition, which outlines the reality of "activities in its form of mental production" / 38 /. In our view, such a cell and was found in relation to philosophical knowledge, in a system and method of philosophy, understood as a category and its form of "objectification" and "raspredmechivaniya.
______________________________________
1.Marks K. and F. Engels, Collected Works, Vol., V.42. with. 159.
2. ibid. 158-159.
3. Lyubutin KN The problem of subject and object in German classical and Marxist-Leninist philosophy. Sverdlovsk, 1973.
4. ibid. 28, 37, 54, 60.
5. Lecturing, VA The problem of subject and object in classical and modern bourgeois philosophy. M., 1965.
6. Mamardashvili MK Form and content of thought. M., 1968.
7. Boroday YM Imagination and theory poznaniya. / critical essay on Kant's doctrine of the productive capacity of the imagination. M., 1966.
8. Batting IV, Yakovlev VP The problem of social time in the philosophy of Immanuel Kant. At Sat: Naukovedenie m culture history. RSU, 1973.
9. Vahtomin NK The genesis of scientific knowledge. M., 1973.
10. Hegel, Op., V.IV. p.3.
11. In terms of "process" and "result" Marx contemplate the very basis of social - work. K. Marx and F. Engels, Collected Works, Vol., T.23, pp. 192.
12. Hegel, Op., T.IV, p.2.
13. Hegel's Encyclopedia of Philosophy, t.I, M., 1974, p.154.
14. K. Marx and F. Engels, Collected Works, Vol., V.42, p.156.
15. Bescherevnyh EV The problem of practice in the formation of Marxist philosophy. M., 1972, p.30. , "Objectification and raspredmechivanie. Philosophical Encyclopedia, t.IV, M., 1967.
16. K. Marx and F. Engels, Collected Works, Vol., V.42, pp. 117.
17. ibid. 118.
18. Kant Op., V.3, p.177.
19. ibid, s.183.
20. K. Marx and F. Engels, Collected Works, Vol., T.23, p.46.
21. Kant Op., V.3, s.683.
22. in the same place with 682.
23. ibid, s.683.
24. Shinkaruk VI The theory of knowledge, logic and dialectics of Kant. Kiev, p.88
25. Hegel G. Encyclopedia of Philosophy, t.I, p.95.
26. Fichte IG Selected works. T.I, M., 1916, s.410.
27. Lyubutin KN The problem of subject and object in German classical and Marxist-Leninist philosophy. Sverdlovsk, p.35.
28. Fichte IG Selected Works, t.I, M., 1916, p.11.
29. ibid, p.32.
30. Fichte IG Clear as the sun message to the general public about the true nature of modern philosophy. M., 1937, p.65.
31. ibid p.96. 32. ibid, p.94.
33. Fichte IG Ibra works t.I, s.161.
34.Gegel G. Encyclopedia of Philosophy, t.I, pp. 100.
35. Matroshilova NV Cognition and society. M., 1969, s.292.
Valery Molchanov. 1975 - 1976 gg
Scientific and philosophical knowledge was understood by the German classics as the scope of the concentration of all the universal potency of human activity as the most adequate form of cash to her life. Noting this fact, Marx wrote: "Hegel knows and recognizes only one kind of labor is the limit with t r a n a t o d y x a s a n d work ... namely m s u a l i y w I had to e ... science »/ I /.
But on the other hand, within this limited idealist, Hegel, "examines how objectification raspredmechivanie ... captures the essence of t r y e a ... '/ 2. / Human activity in general.
This allows the researcher to raise the question of how the representation of German classical philosophy, specifically the epistemological mechanism of cognitive activity is its social nature, as connected to "the idea of universal" to speculate about "active" nature of the "universal". / 3. / In other words, the question how the activity-related mechanisms of cognition will simultaneously highlight and some exceptional cultural, social structure of thought. This line of research is precisely represented in the current literature. Thus, under the concepts of "transcendental subject", "absolute I", "unconscious intelligence" and "substance as a subject" refer to either "hypostatize public consciousness," / 4/libo "society" / 5. / Or a "system of universal rules and forms Organization culture / 6. / A well textual analysis, which allows to identify specific concepts (productive imagination "/ 7. /," time "/ 8. /," categorial synthesis "/ 9 / working on the idea of active learning and thinking as an activity .
In the way of activity-interpretation of knowledge, the German classics pursued simultaneously support both creative and social nature of scientific and philosophical thinking. To trace this process, you must take the most advanced of its shape - in this case, Hegel's conception of philosophy. Hegel ties together the notion of science and philosophy. To convert the last of the "love of knowledge" - in real knowledge, you must give it the character of the system, because the "true form in which there is a truth that can only be a scientific system of" / 10. /
However, for Hegel, the system of scientific philosophy - is not simply the result of knowledge, but at the same time, and the path leading to it. Relationship of the "process" and "result" is interpreted them as a system and method of dialectics filosofii./11. / Because the method is a living process of thought, but a system of philosophy - its determinate being "productive direction. In Hegel's conception of scientific and philosophical knowledge of the process and the result does not represent some sort of autonomous, self-sufficient entity, because "not a result there is indeed an integer, and the result together with his becoming a" ./12. /
The famous law of identity system and method of philosophy is precisely reflects the requirement to preserve the procedural (ie, historical, active) form of philosophical truth, thought, because here thinking represents "the object and the activity of this very subject of" ./13. / As you can see , Hegel's dialectic of system and method of dialectics is "objectification" and "raspredmechivaniya" philosophical thinking, the ratio of its lessons and relevance of the active components. Thus, the "entire" Encyclopedia "is nothing but how to deploy the ESSENCE of the philosophical spirit, it samoopredmechivanie" ./14. /
Consequently, in terms of system and method lies Concepts of objectification - raspredmechivaniya as the fundamental definitions of every human deyatelnosti/15 / reference to philosophical thinking. Opportunity (and affordability) of this situation, according to Marx, lies in the fact that philosophy, religion, family, government, law, morality, science, art, etc. are only on with a b s e types of production and are subject to universal law "/ 16 /, for" when I'm busy and have called on the hour Mr. th ... activities ... - I'm busy on b u s a t a e n a n d activities ... "./17 /.
Among the classics of German philosophy of Kant was the first who suggested that activity-related interpretation of philosophical knowledge. According to him, adequate form of justification of a priori-synthetic (ie, proper philosophical) knowledge is, so-called transcendental deduction of categories. Just when she meets their specific nature. The result of this deduction is a table of categories, which is "in the theoretical part of philosophy ... is extremely useful and even necessary in order to outline the full
PLAN OF SCIENCE as a whole, based on a priori concepts "./18. /
Since it meets the formal requirements of science, it has the character of Architectural Systems.
The opposite method of justification is deductive categories empirically. But the "empirical deduction of pure a priori concepts - a vain attempt, which can take only people who do not understand the nature of knowledge" ./19. /
Therefore, the results of their work will be so-called technical knowledge of the system.
Knowledge within the technical system is purely empirical nature, it lacks a c e a b u n a a t e n b and b on x of D & M on a Sufficiency. This indicates that the process of deduction, in turn, was not wearing a universal character. A similar idea was expressed by Marx regarding the dialectic of the abstract and concrete labor, namely: the universal nature of the activity corresponds to the universality and its rezultata./20. /
The overall result of Kant's argument can be expressed as: what is the path (a process, method) justify a priori knowledge, so is its result (ie the system of knowledge). As a result of thought (the system) opredmechen character of the process (method = deduction).
This is the original (with respect to Hegel), Kant's formulation of the problem. But if the very statement of the problem is his undoubted merit, then the form of this statement bears the limitations of her understanding. Kant thought that, after his scientific discoveries "can be taught t Nikol'skaya to about p and l on a of r with tons of in and n and w" / 21. /, But not philosophy. Scientific and philosophical thought, in his opinion, only lives in the process, the current thinking of the head, only in the method.
Turning to the system, ie in the form of the result, it loses its activity nature. This is reflected in the transition "objectively philosophical" knowledge of knowledge "is subjective history." In this case, anyone who will learn the philosophy of education and any system or even the entire history of philosophy, will be developed "on someone else's mind" / 22. / And in the end, would constitute a "plaster cast with a live person" / 23 / . Ability to philosophical creativity gone out of his result, which is manifested in the impossibility of historical knowledge to go back to the philosophical, as it says in its turn, the alienation of the philosophical thought of it the result of the method - from the system.
This fact is expressed, in particular, in the ratio of "criticism" and "transcendental philosophy". Criticism of Kant's conception, "must investigate the reason as a cognitive" ability "to all knowledge, as a" possibility "of knowledge ...
In contrast, the "transcendental philosophy" is to take the mind as a t r a d a s p e r y l b r a t of knowledge as a system of cash "/ 24 /.
If the method (ie, philosophizing) is able to objectify the system (ie philosophy), then that, in turn, can no longer turn to philosophizing, that is, raspredmetitsya. Consequently, the creative thinking of the individual, according to Kant, can only be a prerequisite, not the result of familiarity with the best examples of philosophical thought of mankind as expressed in the classical philosophical systems. Here before us is nothing but a recurrence of "epistemological Robinson Crusoe" as applied to philosophical education of the individual.
Hegel, as we know, made fun of this kind of position, comparing it with wise intent "of the scholastic, who wanted to learn to swim before throwing the water." / 25. /
Fichte and Schelling, was picked up and further elaborated the idea of activity-Kantian interpretation of the scientific and philosophical knowledge. "I've always said and I repeat it here - wrote Fichte, - that my system - nothing like the system of Kant, that is, it contains the same view on the subject, but in its method of presentation is completely independent of the presentation of Kant's" ./26 /
But the formal, supposedly, the difference in presentation touched just a matter of fact. "From a theoretical point of view of the movement from Kant to Fichte is the resolution of the contradictions that pervade the Kantian philosophy" ./27 /
Activity-related interpretation of the philosophy of Fichte, presented as a problem of the form of scientific philosophy. "Philosophy is the science: this is as the same all the descriptions of philosophy, how they are divided in determining the object of this science" ./28 /
It is therefore important to determine the conditions of science, that is a "naukoucheniya" or the science of Science.
The main requirement naukoucheniya is that "the very basic principle, from which we believe is at the same time last result" ./29 / This means that, contrary to Kant's philosophical work consciously based on the accumulated before her premises, making them means of their productive (ie free) movement.
For Fichte, the process of philosophizing, materialized in a system of philosophy, again able to go in the living act of thought the subject raspredmetitsya. Therefore, the philosophical culture is a condition of philosophical works, but not its antagonist. "We need to study the system and study it before until made it his own invention" ./30 / "Invention" is not a prerequisite, as a result of studying the history of philosophy. Consequently, Kant's antinomy "objectively philosophical" and "subjective historical" knowledge in the scientific and philosophical knowledge and education, it turns out to be false.
It can be argued that in the framework of the interpretation of Fichte's philosophical thinking for the first time reveals a landmark for the philosophy of the distinction between "objectification" and "objectification". He emphatically distanced himself from the belief that a form of objectification of philosophical thought is the text word. This illusion, he says, is typical of its opponents, the so-called "philosophers by profession." They know only the "Sutra of Zion", which are caught in the stream of time, lightly brush them and even try to organize. This ordering occurs in them as an "explanation of words" / 31 /, that is, the fetishization of the spoken word, for all historic for them to be inviolable. Cumulative culture of thought prevails over them, making them their bodies. This soulless thinking as fire fears protivorechiya/32 /, for it implies the ability to go beyond the already gained and turn it into a tool of his work.
This is a form of reification sistemosozidanie philosophical thought, and differs from the objectification is not in the plane of thought "Spoken" and "non-Spoken," and in the plane of living (topical subject) and accumulated. The reason for this lies in the reification and separation mediation deyatelnosti/33 / in which "... education is killing of so many spiritual strength for one another, the force of imagination for the sake of sanity, reason, for the sake of power of imagination or both for the sake of memory" ./34 /
The discovery of this fact - the importance of the conquest of the German classics, which brought her close to understanding the social nature of thinking. Indeed, the development of creative forms of thought, for Fichte, is possible only after the formation of "a whole man, from his early youth ..." / 35 /.
In contrast to the achievements of classical bourgeois philosophy, modern positivism, declaring the philosophy of the activity, unable to isolate the social composition of philosophical thought. The only way to objectifying thinking positivism sees only in language, analysis of which he is engaged. If the same social and released, then does not "as such". Sociality is understood only as an institution, in particular the Institute of professionalism. The philosophical work, he raised a number of antinomies (the contradiction between the scientific and pedagogical activity of the philosopher, mutual uncritical colleagues, etc.), which can only solve the abolition of that institution. Thus, a comparative analysis of the problem of "philo-Sophia as an activity" would look like this:
KANT Fichte - Hegel
Philosophical and cognitive activity
Actual - Actual cumulative - cumulative - current
1. process - the result - ... 1. process - the result - the process
2. method - the system - ... 2. method - a system - a method
3. philosophy - history - ... 3. Philosophy - History - Philosophy
If Kant's system are "a form of reification, tearing the continuity of philosophical and cognitive activity, for Fichte, Hegel's philosophical system supports an adequate form of" transcription-translation "philosophical activity, a way CULTURAL AND HISTORIC COOPERATION philosophical work.
In other words, a "system of philosophy" - it is such a thing, the whole essence of which lies primarily in the fact that no what this "thing" and she does ... not there!
Explaining the issue words of Schelling, we get: "Honor is usually the only people outside the true reality - the reality of things - is only borrowed from nature and is a reflection of higher. - The proper lighting is our dilemma becomes not more not less as follows: everything must be either a thing or nothing; falsity of such a formulation immediately catches the eye, as there is a concept higher than the notion of things, namely the concept of acting or activity.
This concept is in any case must be placed on the concept of things as the things themselves can be perceived only as a modification in various ways restricted activity. - Genesis of things in any case is not confined to only one rest or inactivity "./36 /
For the above reason to, "a system of philosophy is the philosophy of the system, or philosophically systematized m s w l e n and e" philosophizing without a system can not have a personal research, in addition to what is philosophizing itself is rather subjective mindset, it also randomly over its content. Any content is justified only as a moment of ... "/ 37 /, and these" Whole "something is just the whole history of philosophy, its accumulated philosophical culture.
In the language of classical Greek philosophy, our problem should be described as resolution of controversies "ergon" and "n" ergeyi. Permission of the offers "en" teleheyyu. That is, a certain quality of thought and the corresponding "philosophical" status of the human being - a philosopher.
It describes him as: a) the unity of the One ... to put it logical and dialectical, and b) the unity of the ideal and / or / the perfect unity, speaking on the philosophical and aesthetic language, and c) the coincidence of "thoughtful," conceivable "and" thinking "in the language mind, which is philosophically held, and d) the dialectic of "crazy" and "thinking", where mind, thinking of his subject, he immediately thinks of himself and because of his "perfect" in the parlance of classic Platonism.
Essentially the entire history of world philosophy is a transcription of Greek philosophy. And so a campaign for truth and his philosophical success "- is the transition of thought from the philo-sophia - to Sophio-nology.
... The truth of the universe and the universe of truth - always in front of a philosophical eye. If in the subject could come up with "intelligence" that: The universe of truth as a matter of philosophy came into the Truth of the universe and the philosophy - its philosophical Space "took place! Way "to him" shows up as "the way it" same, because the ratio of the "universal" to "universal" is the ratio of Universuuma - the very same myself. German philosophical tradition formulated and solved it as the relation of philosophy and method capable of with each other on the n and m with b ...
On this way, "dyunamisa", "en" ergeyi "and" n "teleheyi" philosophy of life and found that "childhood and adulthood, with the positions held life and relate to each other as energeyya and ergonomic. Here is the explanation of phenomena and so-called "Sociology" and "scientism", in particular obsessive "unity" of both of them. A truly scientific and philosophical and p is a b l a h e n e, and this obsession (not to be confused with "labeling"!) Puts us into some kind of epistemological position, held a "spiritual Byzantium."
... In the current Soviet philosophical literature suggests the need to find a "cell" social nature of cognition, which outlines the reality of "activities in its form of mental production" / 38 /. In our view, such a cell and was found in relation to philosophical knowledge, in a system and method of philosophy, understood as a category and its form of "objectification" and "raspredmechivaniya.
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1.Marks K. and F. Engels, Collected Works, Vol., V.42. with. 159.
2. ibid. 158-159.
3. Lyubutin KN The problem of subject and object in German classical and Marxist-Leninist philosophy. Sverdlovsk, 1973.
4. ibid. 28, 37, 54, 60.
5. Lecturing, VA The problem of subject and object in classical and modern bourgeois philosophy. M., 1965.
6. Mamardashvili MK Form and content of thought. M., 1968.
7. Boroday YM Imagination and theory poznaniya. / critical essay on Kant's doctrine of the productive capacity of the imagination. M., 1966.
8. Batting IV, Yakovlev VP The problem of social time in the philosophy of Immanuel Kant. At Sat: Naukovedenie m culture history. RSU, 1973.
9. Vahtomin NK The genesis of scientific knowledge. M., 1973.
10. Hegel, Op., V.IV. p.3.
11. In terms of "process" and "result" Marx contemplate the very basis of social - work. K. Marx and F. Engels, Collected Works, Vol., T.23, pp. 192.
12. Hegel, Op., T.IV, p.2.
13. Hegel's Encyclopedia of Philosophy, t.I, M., 1974, p.154.
14. K. Marx and F. Engels, Collected Works, Vol., V.42, p.156.
15. Bescherevnyh EV The problem of practice in the formation of Marxist philosophy. M., 1972, p.30. , "Objectification and raspredmechivanie. Philosophical Encyclopedia, t.IV, M., 1967.
16. K. Marx and F. Engels, Collected Works, Vol., V.42, pp. 117.
17. ibid. 118.
18. Kant Op., V.3, p.177.
19. ibid, s.183.
20. K. Marx and F. Engels, Collected Works, Vol., T.23, p.46.
21. Kant Op., V.3, s.683.
22. in the same place with 682.
23. ibid, s.683.
24. Shinkaruk VI The theory of knowledge, logic and dialectics of Kant. Kiev, p.88
25. Hegel G. Encyclopedia of Philosophy, t.I, p.95.
26. Fichte IG Selected works. T.I, M., 1916, s.410.
27. Lyubutin KN The problem of subject and object in German classical and Marxist-Leninist philosophy. Sverdlovsk, p.35.
28. Fichte IG Selected Works, t.I, M., 1916, p.11.
29. ibid, p.32.
30. Fichte IG Clear as the sun message to the general public about the true nature of modern philosophy. M., 1937, p.65.
31. ibid p.96. 32. ibid, p.94.
33. Fichte IG Ibra works t.I, s.161.
34.Gegel G. Encyclopedia of Philosophy, t.I, pp. 100.
35. Matroshilova NV Cognition and society. M., 1969, s.292.
Valery Molchanov. 1975 - 1976 gg
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