Baranov G.V.
Professor, Doctor of Philosophy, Financial University under the Government of the Russian Federation
FUNCTIONS OF PHILOSOPHY IN THE CULTURE OF GLOBALIZING HUMANITY
annotation
The article considers - the hypothesis of grouping the functions of philosophy according to the criterion of developing the problems of a globalizing humanity; ten civilizational functions of philosophy are characterized in the system of culture of modern mankind; the priority of the ideational function of philosophy is affirmed.
Keywords: functions of philosophy; culture; ideal; globalization.
Baranov G.V.
Professor, Doctor of Philosophy, Financial University under the Government of the Russian Federation
FUNCTIONS OF PHILOSOPHY IN THE CULTURE OF HUMANITY GLOBALIZING
Abstract
In the article – a hypothesis grouping functions of philosophy on design criteria globalized problems of mankind; characterized by ten civilization functions of philosophy in the culture of modern humanity; affirms the priority of ideational function of philosophy.
keywords: function of philosophy; culture; ideal; globalization.
The main meanings of the concept and the word "globalization": "Globalization - 1) the word in English, translated into Russian by the words “worldwide”, “universal”; 2) the spread of the effect of the factor beyond the borders of the state or a certain class of activity. In the context of the problems of the article, the concept of globalization means a holistic (holistic) state of human evolution in the period from the 20th century to the present. to the present with signs of integration of people's activities to solve civilizational problems on the basis of universal human values. Philosophy, as part of the culture of mankind, necessarily explores the universal in the existence of mankind, therefore, the study of the content of the functions of philosophy is relevant in the context of the contradictions of a globalizing society of the 20th century and the beginning of the 21st century.
Functions of philosophy - a system of execution by philosophy of instrumental influence on the solution of social and personal problems of the functioning and evolution of society's actors. The actors of society according to the criterion of the individual, particular and universal are the individual, the social group (society) and humanity. Philosophy as part of the culture of mankind belongs to the class of informational (spiritual, ideational) culture and performs many functions.
According to the author, the optimal form for the implementation of the civilizational functions of philosophy as part of the culture of the XXI century is possible under the condition of developing a hypothesis about the essence of human activity in a state of anti-chaos realization of being, but not in a state of human activity. The activity activity factor absolutizes the ideal of freedom in the sense of the individual's internal free choice. In a competitive environment social interactions the absolute of freedom is substantively expressed by inhumane criteria (principles), for example, “man is a wolf to man”, “the war of all against all”, “the strongest wins”. The implementation of the anti-chaos strategy and tactics of human behavior obliges to take into account the autonomy of the object of interaction, to provide modes of activity according to the criteria of co-evolution, synergy, peaceful and mutually beneficial cooperation.
According to the author, in modern globalizing humanity, philosophy implements at least ten civilizational universal functions: ideational, humanistic, critical, ideological, methodological, practical (praxeological), soteriological, cultural-creative, socio-ideological, heuristic.
The ideational function of philosophy is the substantiation and approval in public opinion of the paradigm of fundamentality and primacy of ideals. The ideal is the highest state of being and the highest goal of human activity, to which a person strives to turn the chaos of being into the content of the optimality of his own autonomous life. Significant forms of manifestation of a person's intentions towards ideals are represented by attempts to control natural egoism and overcome the animal limitations of personal life. Philosophers have offered consumers universal ideals of the anthropic and social classes of being, “the main of which are goodness, truth, beauty, freedom, justice, harmony, rationality, humanity, perfection, the ideal of God as the highest perfection” .
The state of the ideal refers to the universal goals of humanity. Due to the limited historical existence of people in each of the ethnic groups, states and social groups (societies), many local values are formed - patriotism, nationalism, catholicity, communism, virtue, law-abidingness, "true faith" and others.
The ideals and values of modern humanity are expressed in the documents of the United Nations (UN), the main of which are the UN Charter and the Universal Declaration of Human Rights. In particular, according to the criteria of the "Declaration", the abstract ideals of humanity, kindness, justice, perfection and others are formulated in 30 articles as the norms of the optimality of human activity. Facts of violation of the ideals of civilization in forms civil wars and armed conflicts in the states of Europe, Asia and Africa in the 21st century. are indicators of the regression of humanity and at the same time the goals of progressive interactions of people, as they stimulate the actors of society to carry out anti-chaos transformations to ensure the optimality of human existence.
The humanistic function of philosophy is the substantiation and approval in public opinion of the hypothesis of the highest value of man in comparison with other objects of being. In the habitat (existence) of a person, living organisms and objects of inorganic nature function, a lot of public objects - economic, social, informational, political and others, including transcendental states. According to the criterion of the ideal of humanity, the value of these objects is secondary in comparison with the value of human being.
The critical function of philosophy is the identification of contradictions between ideals and facts of being according to various criteria and for various purposes of objective activity. The abstractly critical function of philosophy is expressed in Cartesian's motto "question everything". The absolutization of the critical function of philosophy and culture as a whole is characteristic of modern information civilization, since the infinity of the information space potentially reproduces new versions of descriptions and explanations of facts according to various criteria and methods.
The ideological function of philosophy is the creation of information models for explaining the essence of being and the meaning of human life according to certain criteria for use in public and individual activities with the aim of achieving successful material results. Methodological function - development of hypotheses, concepts and effective methods knowledge, as well as the systematization of the achievements of mankind in concepts and logically justified judgments.
The practical (praxeological) function of philosophy is the explanation of the essence of human activity and the development of effective methods for achieving its optimal material results. Philosophy is a theoretical knowledge that provides a person's needs for true knowledge to optimize the material-energy being of a person.
The soteriological function of philosophy is an explanation of the essence of spirituality and the development of effective methods for its formation in people. The soteriological function is relevant for the reasons of a person's intention to transcendent being - being beyond life experience individual. Transcendental being for a person has the status of a perfect object of being, establishing a connection with which makes it possible to optimize material being and achieve "eternal" ideal perfection.
The culture-creative function of philosophy is the creation of new generally significant textual information about the objects of being and the states of activity of the actors of society with the aim of preserving, transforming and transmitting the achievements of civilization through generations. It is in the culture-creating function that the state of pluralism of knowledge and information, assessments and opinions is achieved in their systematized and understandable forms of the plurality of human achievements.
The heuristic function of philosophy is to promote the improvement of a person's personality and his creative cognitive abilities in the forms of memory, attention, logical thinking, intellectual intuition, imagination. Another explanation of the heuristic function: the function of philosophy, which consists in promoting the growth of scientific knowledge, including the creation of prerequisites for scientific discoveries.
The socio-ideological function of philosophy is the theoretical substantiation of the systems of ideology and their propaganda in public opinion.
Specialists of philosophical sciences distinguish other types of functions - axiological, educational, integrative, coordinating, prognostic, critical, social, socio-axiological - and their groupings.
Literature
- Baranov G.V. Concepts of political science culture. - Omsk, 2012. - 300 p.
- Baranov G.V. Concepts of philosophical culture. - Omsk, 2011. - 392 p.
- Baranov G.V. Activity and anthropic existence. - Omsk, 2013. - 200 p.
- Baranov G.V. Philosophy in culture. - Omsk, 2015. - 260 p.
- Baranov G.V. Philosophical practice. - M., 2005. - 528 p.
- Universal Declaration of Human Rights. [Electronic resource]. – http://www.un.org/ru/documents/ (accessed 02/24/2015).
References
- Baranov G.V. De rationibus rerum civilium elit. - Omsk, 2012. - 300 s.
- Baranov G.V. Quod ad philosophicas notiones cultura. - Omsk, 2011. - 392 s.
- Baranov G.V. Res et ens Fiat lux. – Omsk, 2013. – 200 s/
- Baranov G.V. Philosophy cultures. - Omsk, 2015. - 260 s.
- Baranov G.V. Philosophical officina. - M., 2005. - 528 s.
- DECLARATIONEM HOMINIS IURIUM. URL: http://www.un.org/ru/documents/ (data obrashhenija 24.02.2015).
Abstract on the topic
"The Place of Philosophy in Modern Culture"
Introduction
Chapter 1. The subject of philosophy and features of philosophical knowledge
Chapter 2
Chapter 3. The Function of Philosophy in the Context of a Cultural Crisis
Conclusion
List of used literature
Introduction
Today, humanity is going through a special stage in the development of culture, associated with radical transformations of its deep foundations. The modern socio-cultural situation is characterized by the processes of globalization, informatization, accompanied by a radical restructuring of the foundations of human life, the breaking of existing traditions and a general reassessment of values. Philosophy in such critical periods human development plays special role, being the "self-awareness of culture", allowing culture to know itself, receiving information about itself, considered as if from the outside, in the laws of its structure, functioning and development.
Philosophy acts as a way of self-description of culture as a whole, substantiation of the image of the world and a person created in a particular culture, as well as a way of self-assessment and assessment of one's position among others. cultural worlds.
Philosophy not only retains its place in the system of culture, its importance is increasing at the present stage of cultural development in the conditions of a spiritual crisis that has affected all spheres of culture and is largely a consequence of scientific and technological progress, which has discredited itself as the embodiment of its own achievements. It not only showed the failure of the scientific mind to reveal all the secrets of the universe, but also gave rise to a number of problems facing humanity - a split worldview, the prevalence of scientism and technism, dehumanization, lack of spirituality, discrediting human values - which cannot be resolved only by the means of science alone. Crisis phenomena in modern culture are associated with the practical use of scientific achievements, with the spread of anti-scientific interests. Concept of crisis modern science means understanding that science cannot replace the entire culture and other social structures.
Therefore, philosophical knowledge acquires special significance in the cognitive continuum of culture as a way of knowing the universal, necessary to overcome the gap between different forms of culture.
One of the factors that determined the relevance of considering the role of philosophy in culture is the thesis about the "end" of philosophy, about its "death", put forward today by representatives of postmodernism. According to their statements, philosophy has lost all meaning and modern culture no longer needs it, so philosophy must either disappear, or be transformed into something else, or be supplanted by literary criticism, or science, or cultural studies.
Issues and problems related to determining the future fate of philosophy in culture are the subject of constant discussions and discussions.
The problem of the role of philosophy in culture is closely related to the question of the essence of philosophy and its purpose.
The aim of the work is to analyze the functioning of philosophical knowledge in modern culture.
To achieve this goal, it is supposed to solve the following tasks:
consider philosophy as a subject, and features of philosophical knowledge;
identify the specifics of the current stage of cultural development;
analyze the function of philosophy in the context of a cultural crisis.
The work widely uses the works of domestic and foreign scientists devoted to the analysis of the current state of culture, the specifics of the functioning of philosophy in the cultural system.
Chapter 1. The subject of philosophy and features of philosophical knowledge
The subject of philosophy is the universal in the "Man-World" system: the ultimate principles, principles and connections, properties and laws of everything that exists.
According to Plato's definition, philosophy is "comprehension of what is not coming", i.e. everything immutable.
The most important worldview problem for philosophy is traditionally the question of the ultimate development (material or spiritual, matter or spirit), of the original of all things. This is the so-called basic question of philosophy, which has two aspects - it is either logical (being of the world) and epistemological (knowledge of the world).
According to the definition of J. Engels, "... the main question of all, especially the latest, philosophy is the question of the relation of thinking to being." This question was identified in the course of the emergence and development of philosophical thought - in the ancient world. The basis of the question is inexhaustible and therefore eternal, receiving various solutions in philosophical schools and currents.
The presence of this root, according to the definition of V.I. Lenin, the issue eventually led to a split, and the disintegration of philosophical thought into two main directions (ideological orientations): philosophical materialism (“the line of Democritus”) and philosophical idealism (“the line of Plato”), named after their founders, ancient Greek philosophers. These trends have taken on historical forms and, as a result, formed a very complex and multicolored picture of a contradictory and at the same time a single historical and philosophical process.
The peculiarity of the object and subject of philosophy determines the peculiarities of philosophical knowledge.
It is known that the spiritual experience of mankind manifests itself in three main environments of culture. These are such environments as truth (science, ideology and other forms of knowledge); Good (morality and religion); Beauty (art in its various types and forms). As for philosophy, it has always been at the junction of these environments, at the intersection of the streams of human spiritual creativity. Its place is at the point of dialogue of all forms of spiritual culture. It relies on them and interacts with them, thereby absorbing all the richness and diversity of the worldview of spiritual life. Obviously, for example, their huge influence on the philosophical thought of Russia in the 19th century. from the domestic fiction of that time in the person of A.I. Herzen, F.M. Dostoevsky, L.N. Tolstoy and other writers.
The same can be said of the Orthodox religion, which has left the stamp of its impact on Russian philosophy. Philosophy is greatly influenced by the "private" sciences: astronomy, biology, physics and many others. They provide the source material for deep philosophical generalizations and conclusions, as happened, for example, with the appearance of the theory of natural selection by Charles Darwin or the special theory of relativity by A. Einstein. Philosophy for particular sciences has long acted as a general method ("path") of knowledge. That is why it is sometimes said that philosophy is, in the words of L. Feuerbach, "the mother of sciences." G. Hegel called her the "queen of sciences", which leads an active dialogue with various sciences, useful for both sides.
Figuratively speaking, philosophy is a "book" over the building of the spiritual culture of society, communication and "completion" of the cognitive experience of mankind, its result and conclusion.
By its nature, philosophy is inherent in the desire for the maximum generalization of the results of cognition (in all its forms) and thereby revealing the most common features and properties, the laws of the surrounding world. After all, it does not study the world "as a whole", not its individual parts, but the world "as a whole," G. Hegel noted. Philosophy is, in his words, "... the contemporary era, comprehended in thinking" and expressed in the forms of very abstract concepts and judgments. K. Marx characterized philosophy as the "spiritual quintessence" of one or another historical time. It is, as it were, a “pure theory”, which has a branched conceptual apparatus and a rich volume of knowledge about its object and subject.
Philosophy is also characterized by an anthropological orientation, i.e. focus on researching the phenomenon of man, his complex inner world.
The beginning of this tradition was laid by Socrates, who called on a person to know himself. According to L. Feuerbach, man is the highest and most complex subject for philosophy. The famous Russian philosopher N.A. Berdyaev often defined philosophy as the doctrine of the meaning of human existence and of human destiny. "Philosophy of man, philosophical knowledge - human knowledge," - this is how Berdyaev wrote about this feature of philosophy. In our time, when there is a change of historical epochs and centuries, the anthropological orientation of philosophical knowledge is manifested in the desire to comprehend universal problems and values, the fate and future of modern mankind. The appeal of philosophy to the theme of the spiritual world of man and the meaning of his existence in the world characterize philosophy not just as a science, but as a unity of science and wisdom, as a reflection of a person about himself. Man cannot be removed from philosophy, and true philosophy is always anthropological and oriented towards humanistic values and ideals.
Majority philosophical questions are eternal - and not only because of their versatility and inexhaustibility. Their eternity (for example, the question of the meaning of life and the vocation of man) is also conditioned by a special social and cultural knowledge of these issues. That is why these problems are reproduced again and again in new historical conditions, but they are solved in a different way by other generations of people entering independent life. After all, it is impossible to imagine that the question of the meaning of human life, of his happiness and unhappiness could be resolved once and for all. An increased interest in philosophical questions is usually observed at turning points or crisis moments in history, when an interesting rethinking of social experience takes place.
Philosophical knowledge always bears the stamp of the personality of thinking, its life path and destiny. In this sense, for example, the philosophy of Aristotle, of course, differs from the philosophy of Walter, and the work of Marx is not at all like the work of Plato. It is not surprising that philosophy in society is not the only one (different trends, schools), although they are the same (as a form of culture). Being a “matter of free thinking”, as V.S. Solovyov, it carries a personal attitude of thinking to the problems under consideration. This feature of philosophical knowledge is one of the prerequisites for a huge variety of philosophy directions and currents, schools and teachings, ideas. Figuratively, philosophy can be represented as a lush bouquet of different flowers. It is always painted in the emotions and passions of living thinkers who express through it their worldview and understanding of the world, their attitude towards the world around them.
The specific place and role of philosophy in culture, in the life of man and society is manifested in the functions of philosophical knowledge.
Being a developing system of theoretical knowledge, philosophy primarily performs a worldview function (a worldview, in short, is a total picture of the world created by a thinking person. It is formed on the basis of a person’s spiritual and practical activity and under the influence of various sources of knowledge). The task of philosophy is, first of all, to, in the words of G. Hegel, “to comprehend what is” and to form a complete picture of the world and human existence in it. This is the main or "general" function of philosophical knowledge throughout its history. This function manifests itself in solving philosophical issues within all areas of philosophizing (ontology, epistemology, anthropology, etc.)
In its original definition, philosophy was formulated by us as a special kind of form of knowledge, seeking to form a picture of the world and the existence of a person in it. Solving this problem, it affects the worldview of a person (and the whole world as a whole). What does philosophy have to do with a person's worldview?
The worldview incorporates the entire experience of human knowledge of the surrounding world. Philosophy is the same as a form of knowledge. Oriented to the expenditure of the most general (radical) principles of the structure of this world and its most important characteristics, determines the methods of cognitive and practical human activity. She does not strive, and is not able to answer all cognitive questions. By its own means, philosophy solves only the most general, fundamental questions. These include, first of all, questions about what is a myth, what is a person, and so on. To private questions like “what is the speed of light?”, “What is the composition of water?” answers are given by the corresponding sciences - physics, chemistry, and other sources of knowledge.
With the help of philosophy, the worldview reaches high degree orderliness, theoreticality and generalization. For its part, major discoveries and turns in the development scientific knowledge led, as a rule, to a change in the prevailing philosophical ideas about the world. So it was, for example, in connection with the emergence of the theories of N. Copernicus, C. Darwin, A. Einstein and other famous scientists, and also give an idea of the development of various scientific theories, for example, the theory of black holes, space annihilation, etc.
A developed, rich in content worldview stimulates and facilitates the formulation and understanding of philosophical questions by a person. This becomes possible thanks to the most diverse knowledge about the world that a person acquires as his own worldview is formed.
Philosophy often determines the nature and general orientation of the worldview. For example, in the Renaissance it was anthropocentric, in connection with the active comprehension in philosophy and culture of the human phenomenon. The idea of man as some kind of center of worldview permeated not only the advanced philosophical thought of that time, but also other forms of social consciousness.
Worldview and philosophy are united by the formulation and solution of the problem of a person in its various aspects. The worldview includes various information about a person, drawn from many sources: from religion, from ordinary knowledge, from science, etc. Philosophy solves this problem in the most general form, answering, first of all, questions about what is man, what is his place in the world, what does he live for.
In developed worldview systems, philosophy, as a rule, is the main integrating principle. Without it, there is not and cannot be a complete “completed” worldview. That is why it is commonly believed that philosophy is the theoretical core of the worldview. Largely due to this, there is its special role in the spiritual experience of man and society.
Revealing the mission of philosophy, it should be noted that it has a methodological or search function. Philosophy forms the initial principles (rules, approaches) of knowledge for the whole complex of particular sciences. These are, for example, the principles of the unity and development of the surrounding world, the principles of the inexhaustibility of knowledge, the principles of human creative freedom, and many others. These approaches are implemented in various forms of knowledge (art, science) and in practice.
The function of social criticism means that philosophy evaluates the existent, i.e. existing order of things in society political system, morals, etc.) in terms of their correspondence to the ideal.
The prognostic function is manifested in the fact that philosophy seeks to anticipate the coming of the future, to look into the future. Philosophy also has an ideological function, which means the participation of philosophy in the work of ideology as a system of views, values and ideals, of a particular social group, the function of reflecting culture suggests that philosophy is the core "soul" of the spiritual life of society. It captures and forms the most typical and significant ideas and mindsets, the ideals of its society. For these purposes, it relies on all other areas of the spiritual culture of society (religion, art, etc.) and, as it were, “is present” in them from the inside.
The axiological function means that philosophy forms the values and orientations of a person.
In addition to those mentioned above, philosophy also performs an intellectual function. Since philosophy is a synthesis of the total knowledge of mankind, its study (this especially applies to the history of philosophical thought) is a direct path to the development of a person's ability to theoretical thinking. Through philosophy, cognitive experience and images (forms, methods) of thinking are transmitted from generation to generation. R. Descartes joked that philosophy distinguishes us from savages and barbarians, and every people is the more civic and educated, the better they philosophize in it. In this sense, philosophy performs a socializing function, helping a person enter the world of culture and master it.
Chapter 2
philosophy culture knowledge
The concept of "culture" has become widespread in Europe since the Enlightenment (18th century). The word itself is of Latin origin and is translated as cultivation, processing, which is directly related to agricultural labor, the cultivation of cereals. Subsequently, this concept began to be used mainly to characterize the phenomena and processes of the spiritual life of society (art, philosophy, science, morality, religion, historical and national forms of consciousness), although the importance of material culture is undeniable.
To determine the lines of interconnection between philosophy and culture (material and spiritual, national and universal), it is important to understand the initial, basic thesis that culture in all its manifestations and forms, historically (genetically) is the brainchild of a person, various types of his activities in personal, group and public framework. This is an objective reality in which the methods and results of the activities of people - the true creators of culture - are embodied.
Philosophy reveals the generally significant natural and social conditions of the creative activity of a person who “processes”, improves reality, and with it his own nature, his intellectual, moral and aesthetic potentialities. So culture manifests itself as a way of functioning of the essential forces of the individual.
The development of culture is in direct connection with the liberation of man from natural dependence, his enslavement by the state, society, and his own vices. Freedom, which is the central problem of philosophical anthropology, as it is achieved, determines the development of a person by the results of one's own activity, and not by the intervention of external, including supernatural, otherworldly forces, thereby culture receives deep philosophical foundations realization of the possibilities of freed labor in the creation of material and spiritual values. Some of them are unique, unique, have general cultural significance.
It is quite characteristic that in society there is a certain synchronicity in the development of philosophy and culture: both their high achievements and their decline. This is clearly evidenced by the European history of antiquity, the Middle Ages and the Renaissance. Related to this is the question of the criteria for the development of culture, including the nature (method, level) of a person's relationship to a person, society, nature, the state of education and science, art, philosophy, literature; the role of religion in the life of society; qualitative assessment and degree of knowledge of the prevailing norms of life (epistemological aspect of culture), etc.
In philosophy, it is customary to divide production into material, spiritual and human production. For culture, this provision has a general lithological significance: not only in the sense that it serves as the basis for the typology of culture, but also for such a general definition of it as the cultivation of “all the properties of a social person and the production of him as a person with the richest possible properties and connections, and therefore, needs - the production of man as the most complete universal product of society ... "
Culture in a concentrated form embodies the result of human development, its material (production-economic) and ideal (spiritual) activities. It is summed up in two ways: the result is visible and tangible external wealth, which in the market economy takes the form of a growing number of various goods, services and information, and not visible, hidden, but of special value, the inner wealth of the human person.
Philosophy, using axiological, i.e. the value approach reveals the ratio of the inner world of a person, his worldview guidelines, motivations, needs and interests, the level of personal culture achieved in general and external forms of life, aimed at creating universally significant images of material or spiritual culture. Thus, it forms a sphere of manifestation of the subterranean essence of a person, acts simultaneously as an incentive stimulus, a necessary condition and the cumulative result of its development.
This means that in philosophy a person is considered not as an object, but as an active cumulative subject, not only knowing, but also creating the world of culture. If inner world If a given subject is distinguished by inferiority, a low level of intellectual, moral and aesthetic development, - lack of spirituality, then he is able to give rise to only grimaces of culture, or anti-culture. Maybe, paraphrasing famous expression, to state the following: tell me what kind of people lived or live in the country (in this or that era), and I will tell you what kind of culture there was or is.
The category of culture developed by philosophy and culturology fixes the degree of mastery by a person of his inner and outer world; a certain system of ways and means of methods and regulators of human activity. The philosophical theory of culture and cultural development proceeds from the fact that this is an invaluable source of the progress of society and man, and the progress is non-linear and not unconditional. Culture is a hereditary human integral. It does not localize its phenomena (phenomena) in separate spheres of society, acting as a form of existence or existence, being not reducible to particulars of natural, social and spiritual being. .
Chapter 3. The Critical Function of Philosophy in the Context of a Cultural Crisis
Philosophical meaning has a broad perspective of culture, including the definition of the system of its norms and values, the degree of their rootedness in society; its social media, theoretical and artistic content; patterns of inheritance of culture, successive development in the spiritual sphere; type in the relationship of culture with social reality; socio-territorial features, compliance with the national character, mental characteristics of the population; its relationship to power, social and state system, etc.
The main conclusion that follows from considering the question of the relationship between philosophy and culture is that in this world it depends only on a person what kind of culture he will create and to what extent it will ennoble (or undermine) its being and elevate (or humiliate) him. spirit.
Revealing the role of philosophy in culture, in the life of a person and society, one cannot apply the so-called utilitarian approach to philosophical knowledge and look for some benefit in it. Unlike household utensils and other things, spiritual culture does not bring direct benefits. The role of philosophy will most accurately be compared with the role of serious art.
It is known that art develops a person's sensuality and figurative (artistic) thinking. Philosophy, on the other hand, forms the intellect, develops the ability for creative conceptual thinking at its core. Art teaches you to find beauty in life, and philosophy teaches you to think freely and critically. Art helps a person to give birth to fantasies, and philosophy - to make high generalizations. That is why it is, according to I. Kant, "the legislator of the human mind."
Philosophy is the art of thinking, which is designed to help a person acquire wisdom (“good reason”) as an important intellectual characteristic. True wisdom consists in, in the words of Heraclitus, "to speak the truth and, listening to the voice of nature, act in accordance with it." Wisdom is the knowledge of eternal truths that a person needs in his life path. Wise is the one who not only thinks rightly, but also acts rightly in life.
In short, the mission of philosophy, i.e. its socio-cultural role, meanings - to be a special kind of form of knowledge, which is integrated into the fabric of the spiritual life and culture of man and society.
Philosophy is called upon to express and satisfy the specific, spiritual aspirations of a thinking person - to the incomprehensibility of the universe, the search for rational answers to fundamental worldview questions.
Philosophical culture of a person means involvement in philosophy as a specific form of knowledge about the world and human existence in it, the ability to apply philosophical knowledge to one's spiritual and practical activities. Philosophical culture is not only the ability to formulate worldview questions and find answers to them, but also a special kind of attitude and worldview. To think philosophically means to perceive the world as a single, many-sided and living whole, and oneself as a particle of this great whole, an active contemplator and participant in the ongoing creation of the world. Philosophical culture is a necessary component of the spiritual world of modern man.
The culture of the third millennium is also characterized as an information culture. This is the leading direction of scientific and technological progress. For specialists in the field, both informatization and other specialties should become integral features of the analytical mindset, combined with the development of "synthetic ability of judgment" (the concept of I. Kant); the ability to abstract and that higher concreteness of thinking, mental methods, which allows you to see the object, phenomena, process in all their relationships in development; development of action algorithms and the ability to transfer to new conditions.
The authors who study the formation of labor and professional culture (B.A. Erengross, I.I. Zaretskaya) distinguish an increase in the importance of the so-called projective culture, associated with the development of the productive ability of the imagination and expressed in the possibility of constructing and modeling reality, ideal objects, carrying out " mental experiments” (this is how A. Einstein discovered the theory of relativity). Here the role of art as a form of knowledge is indispensable.
Conclusion
Philosophy plays an important role in the cultural system, which manifests itself through its functions, and actively participates in the reproduction and development of social life.
Appeal to the theme of the functioning of philosophy in culture is especially relevant at the present time, which is characterized as a crisis. Culture has entered a turning point in its development, when the pace of cultural change, the creation of social and cultural forms, is increasing many times over in comparison with the past. Accordingly, the foundations of human activity and knowledge are being transformed much more often than it was before. Philosophy has always acted as the highest form of autoreflection of culture, that is, an analysis of the ultimate foundations of cognition, activity and evaluation.
Philosophy as a phenomenon of culture has the following cultural functions: worldview, cognitive, critical, axiological, methodological, design, integrative. With the approval of the culture-centric paradigm, the hermeneutic, culturological, culture-forming functions of philosophy become relevant.
However, the role of philosophy in culture has historically changed, which manifested itself in the dominance of some functions of philosophy over others in different historical periods. Despite the historically changeable role of philosophy, the essence of the phenomenon itself remains unchanged: philosophy retains its original rational attitude, which is initial for it, it is not philosophy itself that changes, but the types of philosophizing, the types of philosophical rationality.
This rational attitude is "normative", basic and predominant in Western culture.
Russia in this cultural scheme found itself at the crossroads of two Eastern culture. In Russian culture, there has always been a need for philosophical reflection, but external historical conditions (in particular, the lack of political freedom) hindered the development of philosophy. This created the effect of a special cultural tension. At present, there is an urgent need in Russia for the formation of a philosophical culture, for which, in our opinion, there are all the necessary conditions.
The current state of culture is defined as postmodern, which has the most controversial assessments: the crisis and death of culture, the degeneration of culture into a “texture”. Despite the ambiguity of this phenomenon, it is necessary to avoid its one-sided assessments. Despite the fact that postmodernism in culture is often perceived negatively, it must be said that it contains a number of important ideas and principles that can significantly renew our thinking.
The central idea of postmodernism is the proclamation of a pluralism of images, types and paradigms of philosophizing, a dialogue between different ways of knowing the world and man, where philosophy does not dominate, but is one of the possible forms of knowledge along with others. This situation in philosophy contributes to the formation of a new type of philosophical rationality, the search for which was reflected in the change in the cultural functions of philosophy at the present stage of cultural development.
Philosophy has always acted as a means of comprehending a specific cultural reality. Comprehending the changes taking place in culture, philosophy changed it, but it itself certainly changed. Nowadays, philosophy is becoming more and more practical. It no longer strives to build comprehensive systems that claim to be absolute, does not claim to find eternal and unchanging truths, final answers to all questions, which was characteristic of classical period.
At present, philosophy is actively involved in the production of new meanings in culture, acting as an intermediary between different types of knowledge.
Thus, philosophy turns from a theory that forms a worldview into an interpretive activity, the purpose of which is to reveal the meanings inherent in culture. The hermeneutic function of philosophy comes to the fore, while the ideological function becomes secondary. And also due to the integrative function, philosophy acts as an intermediary between different forms of cultural creativity (religion, science, morality, law, etc.), providing a link between them.
In critical periods of crisis in the development of culture, when the old description of the world, the value system is destroyed and there is a need for new ways of understanding the world and man, in new system values, the role of philosophy is growing extraordinarily. Thanks to critical reflection, philosophy is able to overcome crises that periodically arise in culture, as well as to find new foundations for human life, new worldview guidelines and ideals.
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Based on the understanding of culture as a combination of material and spiritual values, the ways of their creation, the ability to use them to maintain the stability and development of a certain human community and pass from generation to generation, it can be shown that philosophy is directly or indirectly, directly or indirectly connected with each of its components. But if we recall the specifics of the subject of philosophy, which consists in focusing on identifying the common, then one of the main functions of philosophy in the system of culture is already determined at the linguistic level - this revealing the universals of culture and expressing their content in the system of philosophical categories, those. the search for commonality in culture, primarily in spiritual culture, and its instrumental component. The most general representations of culture (its universals) are fixed in folklore, art, religion, ethical teachings, science through images, allegory, parables, norms, standards, laws, principles, pictures of the world, i.e. not always in a logically coherent and informationally capacious form.
Philosophy expresses the content of the universals of culture mainly by a system of categories, i.e. in a form that has the listed properties, which expands its capabilities in the spiritual reproduction of reality. This function of philosophy is fundamental, since it ensures the level of performance by philosophy of a number of other functions (ideological, methodological, epistemological, axiological, critical, prognostic, etc.) largely due to the assimilation of ideas developed by culture. If this does not happen, philosophy may degenerate into the process of constructing abstract speculative schemes, divorced from reality, unable to explain it or form the ideological basis for its transformation.
worldview the function is to develop generalized ideas of a person about reality, the image of his behavior and activities.
Methodological the function is associated with the development, within the framework of philosophy, of ideas about the optimal image of human actions in the field of knowledge, practice or communication.
epistemological the function is performed within the framework of the doctrine of cognition, i.e. about the ways of cognition, its forms and criteria for the truth of the acquired knowledge.
Axiological the function involves the development by means of philosophy of criteria for assessing the significance of phenomena of natural, social or spiritual reality for a person, social group or society as a whole.
ideological the function is to substantiate ideology by means of philosophy as a theoretical system that reflects the social position, goals, interests and ideals of a particular social group.
Praxeological the function is associated with the identification and development in line with the philosophy of meanings, main directions, goals, means and methods of human activity.
critical the function of philosophy is to reveal by its means delusions, dogmas and outdated stereotypes of thinking and practical activity, directing them along a false or non-optimal path.
predictive the function covers a set of ideas developed within the framework of philosophy, reflecting the possible states of natural formations and society, trends in the development of events in various spheres of human activity and global processes.
Having emerged as a new, more rationalized form of social consciousness and a type of worldview compared to mythology and religion, philosophy, however, did not always occupy a dominant position in the sphere of spiritual life. Initially, mythology, and then religion, made it a powerful competitor. Despite the fact that many prominent philosophers were prominent political and statesmen of their country, their fates were very often dramatic. However, as philosophy was liberated from mythological and religious relics and acquired the status of the form of social consciousness most appropriate to the requirements of reason, it began to more actively perform not only traditional ideological and cultural and educational functions, but also the role critical start And transforming factor social development. Of course, far from every social movement was ideologically prepared by philosophy. Many of them were marked by religious ideals, economic interests, and even aesthetic orientations. However, the dominant trend can be traced quite clearly - the scope and importance of philosophy in the ideological preparation of cardinal social transformations are growing. The most convincing examples in the past are the French Revolution of 1789 and the Revolution of 1917 in Russia; in the present - understanding the global problems of our time, where the integrating role of philosophy is not able to fulfill any of the forms of social consciousness.
Chapter 2. PHILOSOPHY OF THE ANCIENT WORLD AND THE MIDDLE AGES
ancient indian philosophy
The formation of philosophical thinking is a long, complex and contradictory process. It began at the dawn of human civilization. The first philosophical teachings and schools arose in the East (India, China) and developed in close interweaving with the religious views of the ancients. Separate philosophical ideas can already be found in literary monuments. ancient egypt and Ancient Babylon. However, due to a number of historical conditions, philosophical traditions did not develop here.
Indian philosophical culture is one of the most ancient in history. At the final stages of the development of the tribal organization (the first half of the 1st millennium BC), the ancient Indians formed epistemological and ontological structures of pre-philosophical consciousness. The bodily and spiritual oppositions precede the active cognitive work of thought. The choice of the pre-philosophical type of thinking was determined by the fixation of consciousness on myth as the initial basis and philosophical direction.
The first monument of the religious and mythological thought of the ancient Indians, who initiated the philosophical tradition, were the famous Veda, which were extensive and multi-layered texts (II-I millennium BC), written in the language of the Aryans (Sanskrit). The Vedic complex consisted of Samhitas - collections of hymns in honor of the gods, sacrificial formulas, magic spells and conspiracies; Brahmins - mythological and religious explanations for the Samhitas; Aranyaki ("Forest Books") - teachings for forest hermits who embarked on the "path of knowledge"; Upanishads - texts of esoteric knowledge (transmitted directly from teacher to student); Vedangas - a collection of texts on phonetics, etymology, astronomy, etc. The actual philosophical part of the Vedas was the Upanishads, which subsequently formed the basis of all orthodox religious and philosophical systems in India. Along with the living mythological god Brahman in the Upanishads contained the doctrine of Brahman as the genetic and substantial principle of all that exists. In the same perspective, the Upanishads developed the doctrine of Atman as an individual and universal-cosmic psychic being. Brahman and Atman, as objective and subjective, cosmic and psychic, and as the supersensible principles of everything that exists, were identified with the human "I", i.e. man in his highest spiritual manifestations became both God and Cosmos. All this testifies to the fact that the outlook of the Upanishads was a pre-philosophical creation and was of a sporadic nature.
Vedanta - one of the first systems of Indian philosophy that arose on the basis of the Upanishads, trying to present unsystematized pre-philosophical and philosophical ideas in the form of a theoretical system. The Vedantists saw the fundamental principle of the world in the all-pervading, all-encompassing Absolute, or pure consciousness - Brahman. Brahman is self-identical, one, devoid of any properties. It is something like actual infinity, when nothing can be added or subtracted. The real world, a multitude of objects and phenomena, does not have its own essence. This set is only a collection of phenomena, an illusory reality (maya), behind which the same Brahman is hidden. The world of phenomena is known by means of sensory and logical knowledge. However, they do not reflect the true essence of things and serve only as a means of practical orientation in the immediate circumstances. Such knowledge is ignorance, real reasons beings remain hidden in a veil!" human soul there is an unchanging essence, pure consciousness - the qualityless Atman, identical to Brahman. As a person, improving spiritually and intellectually, finally breaks through the veil of maya, he discovers that the World Spirit (Brahman) and his own Spirit (Atman) are one and the same, i.e., as the Vedantic saying says, "You are He"("Tat tvam Asi"), From this followed one of the fundamental moral principles of Vedantism - the principle of ahimsa - non-causing evil to all living things in the world.
The Vedantists believed that man was born from fire, lives by burning and goes into fire. The gods perform a sacrifice on five fires, from which the human embryo appears. The first fire is "that world", from which arises Soma; the second is Parjanya, from which rain is born; the third is the earth that gives food; the fourth fire is male, from which semen is obtained; the fifth fire is a woman, from which a fetus appears.
One who lives in this world in joy reaches the joyful womb - brahmana, kshatriya or vaishya womb. The one who leads a pernicious life in the world falls into a bad bosom - the bosom of a dog, the bosom of a pig, etc. These are the two ways, "the other world" never overflows, because rebirth and "return" from "the other world" to "this world" is constantly taking place. But there is a third path - the path of "insignificant creatures" who make the same cycle and about whom they say: "are born and die." Thus, the moral idea of correct behavior in "this world," when superimposed on the cosmic matter cycle, turned into a natural necessity for the Vedantists. This idea it only remained to consistently translate into the mainstream of reality. The Vedantic sages accomplished this through secular and religious rituals.
Developing on the basis of the comments of the Upanishads, Vedanta was divided into two directions - advaita and viseshta-advaita-tu. The first taught that there is no other reality in the world, except for a single higher spiritual essence - Brahman. According to the second direction, there are three realities: matter, soul and God. The individual soul dominates the material body, God rules over both. The goal of the individual is to be freed from material existence through spiritual activity and love of God.
Another great religious-philosophical and ethical system ancient india is an Buddhism. It arose in the VI - V centuries. BC. as one of many heretical teachings, but already in the 3rd century. BC. was declared the official religion.
The founder of Buddhism is the Nepalese prince Siddhartha Gautama, later nicknamed the Buddha ("enlightened"). Having reached maturity, he left the family. After many years of wandering comprehended the moral life path and created his doctrine. The Buddha denied the authority of the Vedas, but it was they, with some changes, that formed the basis of Buddhism. For example, the doctrine of the circle of births (samsara) and rewards (karma).
The cornerstone of Buddhism is the idea of a constant cycle of elements of matter and consciousness replacing each other - dharmas. Their combination constitutes what is usually called the body, sensations, impressions, experiences, mental life and soul. Hence the conclusion followed: the soul and body are not something permanent and stable, they are in continuous change, the state of birth and death, although a person, as a rule, is not aware of this. So, the path of a person in the world is an endlessly turbulent ocean, where every rise or fall of a wave is a movement of dharmas, their instantaneous interaction. There is no place here for God - the creator, on whom everything depends, but the question remains: "How can one construct and substantiate a moral doctrine?" After all, this very question was, by the Buddha's own admission, the main goal of his efforts. And the Buddha finds his "middle way", avoiding the extremes of asceticism and excessive sensuality. The core of his teachings are the "four noble truths":
first - "the truth of suffering." It was revealed to the Buddha that suffering is a universal property of human life, all its aspects are imbued with it;
second - "truth of reason". She talks about the origin of suffering. Its root is in the passions of man, the thirst for life and pleasure;
third - "truth of liberation". It involves a person's rejection of desires and the suppression of their own passions;
fourth - "truth of the way". The path leading to liberation from suffering and the achievement of nirvana (extinction, overcoming the circle of rebirth as the highest goal) is eightfold. Its steps are: "correct faith" recognition of the four noble truths as the basis of inner perfection; "correct determination" - the will to transform one's life in accordance with learned truths; "correct speech" - abstention of a person from lies, slander, rudeness, etc.; "correct action" non-causing evil to all living things, refusal to steal and satisfy sensual desires; "the right way of life" - the habit of living by honest work; "correct effort" - struggle with temptations and bad thoughts; "correct line of thought" - understanding the transient nature of everything around and detachment from what binds to life; "correct focus" psychotechnics leading to extinction in nirvana.
The stages of extinction are at the same time degrees of holiness. The ancient canon distinguishes four of their main ranks:
1. Shrotoapana -"he who came to the river", i.e. proceeded to rescue;
2. Sacridagamin -"one who returns one more time", i.e. a person has still retained a remnant of passions and can refuse to be saved;
3. Anagamin -"one who does not return";
4. Arhat - a person who has reached spiritual perfection in nirvana (Buddhist saint).
This, in general terms, is the eightfold path of the Buddha, including a holistic way of life in which the unity of knowledge, morality and behavior should have ended with the moral purification of a person in the light of truth.
In the SH BC. Buddhism was adopted by King Ashoka as the official ideology of ancient India. At the beginning of a new era, the doctrine was divided into Mahayana ("great vehicle" - a wide path of salvation) and Hinayana ("small vehicle" - a narrow path of salvation). In the Mahayana, the bodhisattva took the place of the arhat. He is more righteous than knowledgeable. By his deeds, the bodhisattva is called to save those who are not able to achieve nirvana. Nirvana is undergoing evolution, becoming a kind of Buddhist paradise in which souls live. The Buddha himself is deified and takes on the plural form of various Buddhas. Thus, in the Mahayana, Buddhism gradually degenerates into a religion.
In the Middle Ages, Buddhism becomes one of the world's religions, but outside of India (Tibet, China, Burma, Ceylon, Japan). In India, Hinduism is gaining a lot of influence.
The Buddha's teaching has not lost its enormous moral significance even today. His words are still relevant:
"If someone in a battle defeated a thousand people a thousand times, and another defeated himself alone, then this other one is the greatest winner in the battle."
Roots also go back to the Vedas yoga (translated from Sanskrit as connection, participation, concentration, contemplation, effort). Yoga is a philosophical and religious system of liberation from suffering. Yoga technique includes two interrelated aspects:
1. self-restraint(asceticism).
2. Meditation(entering a state of deep inner self-contemplation). Semantically, the word "meditation" is associated with the concepts of "mind" and "thinking". From English, for example, it is translated as "drowsy dream". This is the consistent use of a number of techniques to comprehend one's "I" and the world around by means of higher mental forces, gradually coming into the possession of the meditator as he renounces internal and external circumstances interfering with deep concentration.
Of all the types of energy of the human body, according to yoga, the highest is ojas, which is located in the brain, and the more it is, the stronger, smarter and spiritually strong a person is. Sexual energy easily turns into ojas, provided it is controlled. Only a celibate person can increase his ojas. Abstinence, according to yoga, should be in everything: in thoughts, actions, hatred, sexual desires. The strength of the mind and the ability of a person to focus on the main thing depend on the correct posture, which frees the spine, along which energy flows.
For communication and enlightenment of the mind (chitta), eight means of yoga have been developed:
1. Yama - abstinence;
2. Niyama - ethical culture;
3. Asana - body position;
4. Pranayama - breath control;
5. Pratyahara - turning off the senses;
6. Dharana - attention;
7. Dyana - contemplation;
8. Samadhi - concentration.
It was believed that the consistent use of these means allows the yogi, through ecstasy and contemplation, to fully enter the object of comprehension and clearly know it in all its fullness and clarity.
In the VIII-VII centuries. BC. India is developing a materialistic trend lokayata ("loka" - "this world"). Rejecting the idea of the other world, the Lokayatics set as the goal of their philosophy the comprehension of the real world that surrounds a person. A special place among them is occupied by representatives of the "charvaka" school ("char" - four, "vaka" - the word). The Charvaks taught that the world is based on four material elements - earth, water, air and fire.
Ancient Indian materialism reached its heyday in the system vaisheshiki (VI-V centuries BC). According to this philosophy, the world consists of qualitatively heterogeneous and different in size and shape of the smallest particles - anu. These particles are eternal and indivisible. From them, a diverse, changing world of things arises.
In conclusion, we note a number of features of the philosophical thought of Ancient India:
Firstly, the bright originality of Indian philosophical culture, due to the powerful spiritual tradition of ancient Indian society;
Secondly, a significant number of sources and texts in which philosophical knowledge from pre-philosophy is not yet sufficiently explicated;
third, insufficient connection of philosophical ideas with scientific thought;
fourth, high moral pathos of the philosophy of Ancient India.
Philosophy of Ancient China
The origins of Chinese philosophy are found at the turn of the Chunqiu (VIII-V centuries BC) - Zhanyu (V-III centuries BC) eras, when literary monuments appeared that laid the foundation for the philosophical tradition in Ancient China.
Back in the middle of the II millennium BC. on the territory of ancient China, the first slave-owning states arose, where the religious and mythological worldview dominated. According to him, everything in the world is predetermined by the "will of Heaven", which is comprehended by people through divination and omens. The ruler also spoke to his subjects as the "son of Heaven" and his messenger on earth.
Over time, many mythological images turn into philosophical treatises. Rationalized myths become part of philosophical ideas, and the characters of myths become historical figures.
The oldest monuments of Chinese spiritual culture are:
"Book of Songs" ("Shi-ching");
"The Book of History" ("Shu-ching");
"Book of Changes" ("I-ching");
"Book of Rites" ("Li-chi");
"Chronicle" ("Chunqiu").
These monuments made up the famous "Pentateuch"- the basis of the worldview of an educated Chinese of that time. The "Shu-jing" mentioned the five principles of the world, which were: water, fire, wood, metal, earth. However, the "I-ching" was especially famous. Its appearance was associated with the name of the mythical ruler Fu-hsi, who supposedly taught people how to fish and hunt. "I-ching" is the first attempt in the history of mankind to represent all the phenomena of the surrounding world in a binary system - a system of concepts "yang" and "yin", depicted by solid and broken lines. (Subsequently, this prompted G. Leibniz to think about the integral calculus.) The combinations of "yang" (male) and "yin" (female) were supposed to reflect the entire diversity of the world in the trigrams of the ancient Chinese.
Gradually, in ancient China, the most important ideological idea was formed - the idea of \u200b\u200b"Tao" as a kind of impersonal world law, to which all people and nature as a whole obey. "Tao" is born in the cosmic void ("xu") under the influence of the universal-cosmic rhythms "yang" and "yin". In the spiral vortex, "dao" expands and differentiates, realizing the bodily, spiritual, ideal and theo-zoo-anthropomorphic essence. The never-ending vitality of "tao" is provided by the rhythms of "yin" and "yang".
The heyday of the philosophy of ancient China falls on the VI-III centuries. BC, when Lao-tzu, Kung-tzu, Mo-tzu, Xun-tzu, Han Fei-tzu and other thinkers came forward with their teachings. It was during this period that the philosophical schools of Taoism, Confucianism, Mohism, Legalism, etc. were formed.
One of the most famous schools of ancient Chinese philosophers is school taoism, represented by the work of Lao-tzu (VI-V centuries BC), Le-tzu (VI century BC), Zhuang-tzu (c. 369-c. 286 BC). Taoism is the path of integral existence, in which speculation and action, spirit and matter, consciousness and life are gathered in a kind of "chaotic unity". Moreover, such unity is completely paradoxical: "When a low person hears about Tao, he laughs. If he did not laugh, it would not be Tao."
The founder of Taoism is considered Lao Tzu, who is credited with the treatise "Tao-te-ching" ("Treatise on the Way and Potency"). Lao Tzu created an original philosophical system, the construction method of which he chose dialectics. The world is, according to Taoism, in constant motion and change. He lives and acts spontaneously, without any reason. At the center of the teachings are the concepts of "tao" (way) and "de" (strength). By itself, the category "dao" has no definiteness, or rather, it has a negative definiteness with the sign "not" and points to itself as an infinitely large and infinitely small value of the eternal dialectical becoming. In this regard, the attempt to define "dao" is unsuccessful. "Tao" is immediately concretized in this or that category or freezes in this or that sensual image. And at the same time, it is not difficult to give a definition of "dao", because at each stage of its development it expresses itself completely in a specific category and images. That is why the ancient Chinese philosophers said that "tao" is contained both in a grain of sand and in an ant, since all of them are only material carriers of its comprehensive ideological essence. "Tao" is constantly in non-action, which is expressed by the philosopher's principle "wuwei". A person who follows this principle will surely achieve success, prosperity, happiness and complete freedom. Any of his actions, contrary to the "tao", will mean a waste of energy and will lead to failure and death. The universe cannot be put in order artificially, it needs freedom to manifest its original qualities. The task of a person in this regard is to tune in to the universal rhythm of "tao" and not to bring anything vain. "Perfectly wise" (the ethical ideal of the Taoists) believes that everything should go its own way: "He who knows does not prove, he who proves does not know."
The main task of his philosophy Lao Tzu considered bringing the natural and human essence to unity and naturalness. Philosophical creativity was presented by the sage as a living, spontaneous birth, excited by the life-giving energy of extremely perfect particles that carry the spiritual and bodily code of the Celestial Empire.
Society and the state were considered by Lao Tzu as the natural state of many things in the Celestial Empire, functioning under the influence of the simple needs of life that do not violate the natural essence of "tao".
We know the world. Cognition basically takes the form of a mirror reflection of the cyclical movement of things in nature. Lao Tzu considered trust and faith to be the main way to implement his ideas, to combine the "naturalness" of nature and the "naturalness" of society. However, one should not believe in "dao" as in some transcendental force. "Tao" does not bring anything into a person's life and does not promise him anything. Man already has everything in nature. You need to trust yourself, your primordial connection with nature.
The most prominent researcher and promoter of the philosophy of Taoism is Chuang Tzu (369-286 BC). In the field of ontology, the philosopher proceeded from the same principles as Lao Tzu. However, Zhuang Tzu did not share the idea of his predecessor about the possibility of "natural" ordering of society on the basis of knowledge of the "dao".
There is a beautiful legend according to which Chuang Tzu once dreamed that he was a moth. Just a light, graceful moth, fluttering in the rays of the sun among beautiful flowers. Waking up, the sage for a long time could not understand whether he was a moth who dreamed that he was a man, or a man who dreamed in a dream that he was a moth. With all his skepticism, the philosopher developed a method of comprehending the truth, according to which man and the world form a unity. Chuang Tzu speaks of the process of forgetting as necessary ("wang"), which begins with forgetting the differences between truth and untruth, up to the absolute forgetting of the entire process of comprehending the truth. The pinnacle here is "knowledge that is no longer knowledge." The later absolutization of these thoughts brought one of the branches of Taoism closer to Buddhism, which established itself on Chinese soil in the 4th century BC. and especially strong in the 5th century. AD
Over time, the practice of personal improvement begins to prevail in the Taoist tradition, which was theoretically supported by the revelations of the founders of Taoism. It has been divided into many separate practices:
gymnastic and breathing exercises;
taking drugs;
meditation;
martial arts;
sexual practice to strengthen vitality.
The doctrine of "Tao" left its mark on all the main areas of ancient Chinese philosophy, including Confucianism. Its ancestor is Confucius (551-479 BC). He was born in the east of China, in the principality of Lu. The life of Confucius proceeded among political unrest and turmoil.
The philosopher held high government positions, and also experienced the bitter lot of an exile. Confucius founded his school at the age of fifty. The thinker focused on the relationship between people and the problems of education. The most concise formulation of his teachings is contained in the answer to the ruler of the state Qi Jing-chun. To his question how to govern the state, Confucius replied: "The sovereign must be the sovereign, the dignitary - the dignitary, the father - the father, the son - the son."
Order in society, according to Confucius, is established thanks to the ideal universality: the correct relationship of man to nature and other people. The main link of the Confucian system is the concept of "philanthropy" ("zhen"), which is a combination of such ideas as devotion to the ruler, fidelity to duty, filial piety, generosity, respect for elders, etc. Confucian virtue is following the instructions of nature. The crown of all virtues is the right family relations, the peace and happiness of the country. Social relations, according to Confucius, are represented by five duties. The highest and at the same time the dominant idea is filial piety towards parents. The son is obligated to obey his parents during their lifetime and to offer sacrifices to them after death. Submissive to their will, he should be guided by parental desire when entering the path of life, as well as when choosing a wife. The son should also be responsible for the debts of his parents. With filial duty in Confucius, the duty of obedience of the younger brother to the elder, the wife to the husband, the subordinate to the boss are intertwined.
Confucius viewed man as a natural entity. He noted that the qualities of earth and sky are inherent in man, light and dark are combined in him, spirit and soul are merged, the perfect qualities of the five elements are mixed.
As an ideal subject, Confucius puts forward the concept of a "noble man" ("jun-tzu"), which combines the naturalness of nature and scholarship. Such an ideal subject organizes his consciousness according to a certain system. The "noble man" thinks about seeing clearly; about hearing clearly; about his face being friendly; that his actions should be respectful; that his speech was sincere; about his actions being cautious;
the need to ask others when in doubt; the need to remember the consequences of your anger; about the need to remember justice when there is an opportunity to benefit. "Thus, the "noble man" of Confucius is not only an ethical, but also a political concept. He acts as a member of the ruling elite. However, his life is not reduced to one function, "noble man "is a well-rounded personality.
"Noble man" Confucius contrasts "low man" ("Xiao Ren"). "The morality of the "noble man" is to follow the duty, the morality of the "low man" is the pursuit of profit." If the first makes demands on himself, then the second - on other people.
The ethics of Confucius is based on such concepts as "reciprocity" or "care for people" ("shu"); "golden mean" ("zhong yong") - the middle between intemperance and caution;
"philanthropy" ("zhen"). Caring for people is the main moral precept of Confucianism. It is essentially the "golden rule" of morality, which was formulated by Confucius: "Do not do to others what you do not wish to yourself."
Together, the above categories make up the so-called "right way" ("tao"). The doctrine of "tao" Confucius weaves into a system of moral and political principles. The "Tao" of the philosopher has the meaning of all meanings, knowledge of the universal, it reflects the progressive development of society. Thus, the ancient Chinese thinker accomplished the ideological combination of the natural and social universe, extended the principles of social behavior to the natural world.
In conclusion, let us pay attention to the depth of the words of Confucius, who once said: "To starve to death is a small event, but to lose morality is a big one."
The major philosophical school in ancient China was the school moism. It got its name from the name of the founder Mo Tzu (479-391 BC). Contemporaries valued Mohism on a par with Confucianism and called them "famous teachings", despite the ideological opposition of these schools.
The core of moism was the ideas universal love ("jiang ai"), prosperity and mutual benefit. Mandatory for all members of society, according to Mo-tzu, was to become a common measure of mutual humanity - everyone had to take care of mutual benefit.
Having severely criticized the views of Confucians on the heavenly fate, the coins at the same time considered the sky as a model for the Celestial Empire: "When doing business in the Celestial Empire, one cannot do without imitation of the model. Not a single business was completed without imitation of the model ..." Humanizing the sky and transforming it as a bearer of the principles of his teaching, Mo Tzu very frankly explained that he needed the "will of heaven" to evaluate the actions of people, rulers and common people. Regarding the latter, the philosopher put forward a number of criteria for successful government:
1. "If the wise are not endowed high rank the people will not respect them."
2. "If the wise are given a small salary, then the people do not believe that this post is important."
3. "If the wise are not given subjugation of people, then the people will not be afraid of them."
"Only moral authority is respected," the thinker emphasized.
After the death of Mo-tzu, students and followers turn to the problems of knowledge. They are interested in both the cognitive process itself and the prerequisites for the strength and reliability of knowledge. Cognition is considered by them as a result of sensory contact with reality, as well as an understanding of what is perceived by the senses. The Mohists also substantiated the requirement that names be adapted to things, introduced the category of small and large causes of the appearance of things, and proved the need to test judgments by experience.
In the VI-III centuries. BC. on the territory of ancient China arose and took shape school of legalists (lawyers). Shen Buhai (400-337 BC), Shang Yang and Han Fei-tzu (d. 233 BC) played a special role in the development of her teachings. Legists opposed the Confucian ritual "li" with the law "fa" and completely abandoned the methods of persuasion, relying on legal coercion and punishment. They replaced conscience with fear. Confucian ideas about the state as a big family gave way to ideas about the state as a kind of mechanism. The Legalists saw the main goal in the conquest of other kingdoms and the reunification of the Celestial Empire. To achieve this goal, it was proposed to abandon excesses, abolish the arts, eliminate philosophy and dissent. The legalists saw the economic basis of the power of the state in agriculture. Thus, the central place in the program of legalism was occupied by the desire to strengthen the state by developing agriculture, building a strong army capable of expanding the borders of the country, and stupidizing the people.
The study of the history of philosophical thought of ancient China reveals a number of features of its development. In ancient China, there was no peculiar division of labor between philosophers and politicians, which led to the direct, immediate subordination of philosophy to political practice. In this regard, the issues of state administration, the regulation of relations between the "tops" and "bottoms", the issues of ethics, ritual took a dominant place in Chinese philosophy and determined a purely practical approach to the life of society. The philosophers themselves often acted as the closest advisers or ministers to the rulers. Chinese philosophy as a whole was isolated from natural science. It was also distinguished by the undeveloped problems of logic.
At the same time, Taoism, Confucianism and other philosophical schools had a huge impact on the entire culture of Chinese society and exist in a modified form at the present time, constituting a powerful arsenal of philosophical and socio-cultural traditions.
ancient philosophy
What are the functions of philosophy in the complex complex of culture? First of all, philosophical thought reveals the fundamental ideas, ideas, schemes of action, etc., on which the socio-historical life of people is based. They are characterized as the most general forms of human experience, or cultural universals. An important place among them is occupied by categories - concepts that reflect the most general gradations of things, the types of their properties, relationships. In their totality, they form a complex, branched system of interconnections (conceptual "grids") that define the possible forms and modes of action of the human mind. Such concepts (thing, phenomenon, process, property, relation, change, development, cause - effect, accidental - necessary, part - whole, element - structure, etc.) are applicable to any phenomena or, at least, to a wide range of phenomena. (nature, society, etc.). For example, neither in everyday life, nor in science, nor in various forms of practical activity can one do without the concept of cause. Such concepts are present in all thinking; human rationality rests on them. That is why they are referred to as the ultimate foundations, universal forms (or "conditions of possibility" of culture). Classical thought from Aristotle to Hegel closely connected the concept of philosophy with the doctrine of categories. This topic has not lost its significance even now. In the "chamomile" scheme, the core corresponds to the general conceptual apparatus of philosophy - the system of categories. In fact, in action, this is a very mobile system of connections of basic concepts, the application of which is subject to its own logic, regulated by clear rules. The study and development of categories, perhaps, is rightly called in our time "philosophical grammar" (L. Wittgenstein).
For many centuries philosophers considered categories to be eternal forms of "pure" reason. The culturological approach revealed a different picture: categories are formed historically as human thinking develops and are embodied in the structures of speech, in the work of language. Turning to the language as a cultural and historical formation, analyzing the forms of statements and actions of people, philosophers identify the most general ("ultimate") foundations of speech thinking and practice and their originality in different types of languages and cultures.
In the complex of the most general foundations of culture, an important place is occupied by generalized images of being and its various parts (nature, society, man) in their interconnection and interaction. Having undergone theoretical study, such images are transformed into philosophy about being - ontology (from the Greek on (ontos) - being and logos - word, concept, doctrine). In addition, various forms of relations between the world and man - practical, cognitive and value - are subject to theoretical understanding. Hence the name of the corresponding sections of philosophy: praxeology (from the Greek praktikos - active), epistemology (from the Greek episteme - knowledge) and axiology (from the Greek axios - valuable). Philosophical thought reveals not only intellectual, but also moral-emotional and other universals. They always refer to specific historical types of cultures, and at the same time belong to humanity, to world history as a whole.
In addition to the function of identifying and comprehending universals, philosophy (as a rational-theoretical form of worldview) also takes on the task of rationalization - translation into a logical, conceptual form, as well as systematization, theoretical expression of the total results of human experience.
The development of generalized ideas and concepts has been considered the task of philosophers from the very beginning. Where did they get the material for this work? The study of the history of culture testifies: from the whole variety of human experience. In the process of historical development, the basis of philosophical generalizations has changed. So, at first, philosophical thought turned to various non-scientific and pre-scientific, including everyday, forms of experience. For example, the doctrine of the atomistic structure of all things developed in ancient Greek philosophy, which for many centuries anticipated the corresponding specific scientific discoveries, was based on such practical observations and skills as dividing material things into parts (crushing stones, milling, etc.). In addition, inquisitive observations of the most diverse phenomena - dust particles in a light beam, dissolution of substances in liquids, etc., also provided certain food for generalizations. The techniques of divisibility of segments in mathematics, mastered by that time, the language skill of combining words from letters, and sentences and texts from words, etc. were also involved. with the power of thought rising above the particulars - contributed to the formation of the general concept of "atomism".
The most ordinary, everyday observations, combined with a special philosophical way of thinking, often served as an impetus for the discovery of amazing features and patterns of the surrounding world (observations of “extremes converge”, the principle of “measure”, the transition of “quantity to quality” and many others). Everyday experience, life practice participate in all forms of philosophical exploration of the world by people constantly, and not only in the early stages of history. With the development of forms of work, moral, legal, political, artistic and other practices, with the growth and deepening of everyday and scientific knowledge, the base for philosophical generalizations was significantly expanded and enriched.
The formation of generalized philosophical ideas was promoted (and continues to be promoted) by criticism and rationalization of non-philosophical forms of worldview. So, taking from cosmogonic mythology many of its themes, conjectures, questions, early philosophers translated the poetic images of the myth into their own language, placing rational understanding of reality at the forefront. In subsequent eras, philosophical ideas were often drawn from religion. For example, in the ethical concepts of the German philosophical classics one can hear the motives of Christianity, transformed from their religious form into theoretical speculations. The fact is that philosophical thought, mainly focused on rationalization, is characterized by the desire to express in general terms the principles of various forms of human experience. Solving this problem, philosophers try to capture (to the extent) the intellectual, spiritual, vital and practical achievements of mankind, and at the same time comprehend the negative experience of tragic miscalculations, mistakes, and failures.
In other words, philosophy also has an important critical function in culture. The search for solutions to complex philosophical issues, the formation of a new vision of the world is usually accompanied by the debunking of delusions and prejudices. The task of destroying obsolete views, loosening dogmas was emphasized by F. Bacon, who was acutely aware that in all ages philosophy has met “pesky and painful opponents” on its way: superstition, blind, immoderate religious zeal and other kinds of interference. Bacon called them "ghosts" and emphasized that the most dangerous among them was the deep-rooted habit of a dogmatic way of knowing and reasoning. Adherence to predetermined concepts, principles, the desire to “harmonize” everything else with them - this, according to the philosopher, is the eternal enemy of a living, inquisitive intellect and most of all paralyzes true knowledge and wise action.
In relation to the already accumulated experience of understanding the world, philosophy plays the role of a kind of "sieve" (or, rather, flails and winnowing machines) that separates "the wheat from the chaff." Advanced thinkers, as a rule, question, loosen, destroy outdated views, dogmas, stereotypes of thought and action, world outlook schemes. However, they try not to “throw the baby out with the water”, they strive to preserve everything valuable, rational, true in the rejected forms of worldview, to support it, to substantiate and develop it further. This means that in the system of culture, philosophy takes on the role of critical selection (selection), accumulation (accumulation) of worldview experience and its transmission (transmission) to subsequent periods of history.
Philosophy addresses not only the past and present, but also the future. As a form of theoretical thought, it has powerful creative (constructive) possibilities for the formation of generalized pictures of the world, fundamentally new ideas and ideals. In philosophy, different ways of understanding the world (“possible worlds”) are built, varied, mentally “played out”. Thus, people are offered - as if to choose - a whole range of possible world orientations, lifestyles, moral positions. After all, historical times and circumstances are different, and the make-up of people of the same era, their fates and characters are not the same. Therefore, in principle, it is unthinkable that any one system of views is always suitable for everyone. The diversity of philosophical positions, points of view and approaches to solving the same problems is the value of culture. The formation of "trial" forms of worldview in philosophy is also important from the point of view of the future, which is full of surprises and is never completely clear for people living today.
Previously established forms of pre-philosophical, non-philosophical or philosophical worldview are constantly subjected to criticism, rational rethinking, and systematization. On this basis, philosophers form generalized theoretical images of the world in their correlation with human life, consciousness and corresponding to a given historical time. Ideas born in political, legal, moral, religious, artistic, technical and other forms of consciousness are also translated into a special theoretical language in philosophy. The efforts of the philosophical intellect also carry out a theoretical generalization, a synthesis of diverse systems of everyday, practical knowledge, and with the emergence and development of science, growing arrays of scientific knowledge. The most important function of philosophy in the cultural and historical life of people is the coordination, integration of all forms of human experience - practical, cognitive and value. Their holistic philosophical understanding is a necessary condition for a harmonious and balanced world orientation. Thus, a full-fledged policy must be coordinated with science and morality, with the experience of history. It is unthinkable without a legal justification, humanistic guidelines, without taking into account the national, religious and other uniqueness of countries and peoples, and finally, without relying on the values of common sense. Today we have to turn to them when discussing the most important political problems. A world orientation corresponding to the interests of a person, humanity as a whole, requires the integration of all the basic values of culture. Their coordination is impossible without universal thinking, which is capable of that complex spiritual work that philosophy has undertaken in human culture.
An analysis of the most important functions of philosophy in the system of culture (instead of trying to abstractly understand the essence of this concept) shows that the cultural-historical approach has made noticeable changes in the ideas about the subject, goals, methods and results of philosophical activity, and this could not but affect the understanding of the nature philosophical problems.
Thesis
Saprykina, Ekaterina Vladimirovna
Academic degree:
PhD in Philosophy
Place of defense of the dissertation:
Stavropol
VAK specialty code:
Speciality:
Religious Studies, Philosophical Anthropology, and Philosophy of Culture
Number of pages:
CHAPTER I. PHILOSOPHY AS A CULTURAL PHENOMENON
1.1. Cultural functions of philosophy in the context of the methodology of culture-centrism
1.2. The Role of Philosophy in European Culture: A Comparative Analysis
1.3. The Problem of the Socio-Cultural Identity of Philosophy in Russian Culture
CHAPTER II. MODERN CULTURE AND MODERN PHILOSOPHY: LINES OF CONFORMITY
2.1 The specifics of the current stage of cultural development
2.2 The functions of philosophy in the postmodern situation
2.3 The critical function of philosophy in the context of a cultural crisis 129 CONCLUSION 154 References
Introduction to the thesis (part of the abstract) On the topic "Transformation of the functions of philosophy in modern culture"
Relevance of the research topic. Consideration of philosophy as a socially significant intellectual phenomenon, accepted in the classical tradition, today is increasingly giving way to ideas about philosophy as a cultural phenomenon. In this regard, the question arises about the explication of the cultural functions of philosophy and their separation from social functions, finding their similarities and differences. This is largely due to the fact that cultural changes as a whole turned out to be quite autonomous from social ones, sometimes ahead of the latter, and sometimes lagging behind them.
Today, humanity is going through a special stage in the development of culture, associated with radical transformations of its deep foundations. The modern socio-cultural situation is characterized by the processes of globalization, informatization, accompanied by a radical restructuring of the foundations of human life, the breaking of existing traditions and a general reassessment of values. Philosophy in such critical periods of human development plays a special role, being " self-awareness of culture”, allowing culture to know itself, receiving information about itself, considered as if from the outside, in the laws of its structure, functioning and development. Philosophy acts as a way of self-description of culture as a whole, substantiation of the image of the world and a person created in a particular culture, as well as a way of self-assessment and assessment of one's position among other cultural worlds.
Philosophy not only retains its place in the system of culture, its importance is increasing at the present stage of cultural development in the conditions of a spiritual crisis that has affected all spheres of culture and is largely a consequence of scientific and technological progress, which has discredited itself as the embodiment of its own achievements. It not only showed the failure of the scientific mind to reveal all the secrets of the universe, but also gave rise to a number of problems facing humanity - a split worldview, the prevalence of scientism and technism, dehumanization, lack of spirituality, discredit of human values - which cannot be resolved only by the means of science alone. Crisis phenomena in modern culture are associated with the practical use of scientific achievements, with the spread of anti-scientific interests. The concept of the crisis of modern science means understanding that science cannot replace the entire culture and other social structures. Therefore, philosophical knowledge acquires special significance in the cognitive continuum of culture as a way of knowing the universal, necessary to overcome the gap between different forms of culture.
One of the factors that determined the relevance of considering the place and role of philosophy in culture is the thesis about the “end” of philosophy, about its “death”, put forward today by representatives of postmodernism. According to their statements, philosophy has lost all meaning and modern culture no longer needs it, so philosophy must either disappear, or be transformed into something else, or be supplanted by literary criticism, or science, or cultural studies. However, the problems facing modern man, show the groundlessness of the conclusions about the exhaustion of philosophy. Other forms of culture, the so-called "competitors" of philosophy (religion, science, politics), are not able to replace philosophy in the cultural system, since, being new ways of theoretical thinking, they are at the same time considered an area of philosophical research. The specificity of philosophy lies in the fact that it provides the means for reflection not only on the foundations of culture, but also about any knowledge in culture, cultural life itself.
Issues and problems related to determining the future fate of philosophy in culture are the subject of constant discussions and discussions. In this regard, there is a need to correct the previous definitions of the role and place of philosophy in culture, but in new cultural conditions.
The degree of scientific development of the problem. The problem of the place and role of philosophy in culture is closely connected with the question of the essence of philosophy and its purpose. Each philosopher in his work directly or indirectly tries to answer the question of what philosophy is for him and what is its role in human life and culture in general.
For a long time, Russian science was dominated by the scientistic definition of philosophy as the science of the most general laws of nature, society and thinking, which often excluded forms of philosophizing from the field of philosophical knowledge that did not meet the criteria of scientific knowledge. In the spirit of Marxist teaching, an approach was developed in Soviet science, according to which philosophy was considered as one of the forms of social consciousness and its functions in society were singled out.
There is another approach, going back to G.W.F. Hegel, who correlates philosophy with culture and raises the question of the functions of philosophy in culture. Among domestic philosophers developing this direction, one can name M.K. Mamardashvili , B.C. Lektorsky, B.C. Stepina.
The problem of the functioning of philosophy in modern culture is devoted to the “round table”, in which V.A. Lektorsky, B.C. Stepin, I.T. Kasavin, A.A. Huseynov, V.M. Mezhuev, V.N. Porus, A.F. Zotov .1
The functions of philosophy in scientific knowledge were studied by V.P. Kokhanovsky, A.K. Astafiev, A.A. Korolkov, V.P. Bransky, L.A. Mikeshina, M.Yu. Openkov.2
X. Ortega y Gasset, B. Russell, M. Weber, K. Popper, E. Husserl, G. Simmel, E. Cassirer wrote about the exceptional role of rationality and philosophy in the genesis of Western European culture in their works.1
1 Philosophy in modern culture: new perspectives (materials of the "round table")//Questions of Philosophy. - 2004. - No. 4. - S. 3-46.
Kokhanovsky V.P. Philosophy and methodology of science. - Rostov / D, 1999; The role of philosophy in scientific research/ Astafiev A.K., Pashkov M.V., Grechany V.V. and etc.; Ed. A.A. Korolkova, V.P. Bransky. - L., 1990; Mikeshina L.A., Openkov M.Yu. New images of cognition and reality. -M., 1997.
The problem of the formation of a new post-industrial”, the information type of society in the West is considered in the works of Western thinkers D. Bell, O. Toffler, S. Huntington, G. Marcuse .2 Works and publications of both foreign philosophers J.-F. Lyotara, P. Kozlowski, 3. Bauman, J. Habermas, and domestic thinkers I.P. Ilyina, D.I. Dubrovsky, V.A. Kutyreva, L.G. Ionina, N.S. Avtonomova, I.A. Gobozova, A.E. Chuchina-Rusova, S.A. Ushakin, N.A. Tereshchenko, T.M. Shatunova.3
1 Ortega y Gasset X. What is philosophy? - M., 1991; Russell B. Wisdom of the West. - M., 1998; Weber M. Selected Works. - M., 1990; Popper K. Open society and its enemies. - M., 1992; Husserl E. The crisis of European humanity and philosophy / Culturology. XX century: Anthology. - M., 1995; Simmel G. The conflict of modern culture / Culturology. XX century: Anthology. - M., 1995; Cassirer E. Lectures on Philosophy and Culture / Culturology. XX century: Anthology. - M., 1995.
2 Bell D. The Future post-industrial society. Experience of social forecasting. - M., 1999; Toffler E. The Third Wave. - M., 1999; Marcuse G. One-dimensional man. - M., 1994.
3 Lyotard F. Postmodern status. - M., St. Petersburg, 1998; Kozlowski P. Postmodern Culture. - M., 1997; Bauman 3. Individualized society. -M., 2002; Ilyin I.P. Postmodernism from its origins to the end of the century: the evolution of the scientific myth. - M., 1998; Ilyin I.P. Poststructuralism. Deconstructivism. Postmodernism. - M., 1996; Dubrovsky D.I. Postmodern fashion / / Questions of Philosophy. - 2002. - No. 8. - S. 42-55; Kutyrev V.A. Culture and Technology: The Struggle of the Worlds. - M., 2001; Kutyrev V.A. Post-pre-hyper-counter-modernism: the ends of the beginning // Questions of Philosophy. - 1998. - No. 5.; Kutyrev V.A. Ecological crisis, postmodernism and culture / / Questions of Philosophy, - 1996. - No. 11. - P. 23-32; Ionin L.G. Sociology of culture: The path to the new millennium. - M., 2000; Avtonomova N.S. Returning to the basics//Questions of Philosophy. - 1993. - No. 3. - S. 17-23 .; Avtonomova N.S. Philosophy and Philology // Logos. - 2001. - No. 4. - S. 91-105; Gobozov I.A. The Crisis of the Modern Era and the Philosophy of Postmodernism// Philosophy and Society. - 2000. - No. 2. - S. 80-99; Chuchin-Rusov A.E. New cultural landscape: postmodernism or neo-archaism?// Questions of Philosophy. - 1999. - No. 4. - S. 24-40; Ushakin S.A. After modernism: the language of power or the power of language // Social sciences and modernity. - 1996. - No. 4. - S. 130-142; Tereshchenko N.A., Shatunova T.M. Postmodern as a situation philosophizing. - St. Petersburg, 2003.
The works of JL Wittgenstein, M. Heidegger, R. Rorty, J. Deleuze, F. Guatgari were important for clarifying the problem of changing the role of philosophy in modern culture, as well as recognizing the equivalence of other ways and forms of philosophizing.1
The problem of the historical and cultural evolution of philosophical ideas in Russian culture is devoted to the works of G.G. Shpet, M.N. Gromova, N.S. Kozlova, A.F. Zamaleeva, L.V. Polyakova, I.I. Evlampiev. 2
The specific features of Russian philosophy are singled out and analyzed in their works by S.L. Frank, V.V. Zenkovsky, N.O. Lossky, A.F. Losev .3 The works of N.A. Berdyaev, P.L. Lavrova, K.D. Kavelina.4 The object of research is philosophy as a functional phenomenon of culture.
1 Wittgenstein L. Philosophical works. Part 1. - M., 1994; Heidegger M. The time of the picture of the world / Time and being. M., 1993; Rorty R. From religion through philosophy to literature: the path of Western intellectuals / / Questions of Philosophy. - 2003. - No. 3. - S. 30-42; Rorty R. Chance, irony, solidarity. - M., 1996; Rorty R. Philosophy and the Future // Questions of Philosophy. - 1994. - No. 6. - S. 29-35; Deleuze J., Guattari F. What is philosophy? - St. Petersburg, 1998.
2 Shpet G.G. Essay on the development of Russian philosophy / Works. - M., 1989; Gromov M.N. Eternal values of Russian culture: to the interpretation of Russian philosophy / / Questions of Philosophy. - 1994. - No. 1. - S. 54-61; Gromov M.N., Kozlov N.S. Russian philosophical thought X-XVII centuries. - M., 1990; Zamaleev A.F. Lepty: Studies in Russian Philosophy. - St. Petersburg, 1996; Polyakov L.V. Philosophical ideas in culture Ancient Russia. - M., 1988; Evlampiev I.I. History of Russian Philosophy. - M., 2002.
3 Frank S.L. essence and leading motives of Russian philosophy// Philosophical sciences. - 1990. - No. 5. - S. 83-91; Zenkovsky V.V. History of Russian Philosophy. In 2 volumes. - Rostov n / a, 1999; Lossky N.O. History of Russian Philosophy. - M., 1991; Losev A.F. Philosophy. Mythology. Culture. - M., 1991.
4 Berdyaev N.A. Russian idea: The main problems of Russian thought in the 19th century and early 20th. The fate of Russia. - M., 1997; Kavelin K.D. Our mental structure. -M., 1989.
The subject of the study is the process of transformation of the functions of philosophy in the context of modern cultural dynamics.
The aim of the study is to analyze the specifics of the functioning of philosophical knowledge in modern culture.
To achieve this goal, it is supposed to solve the following tasks:
Consider philosophy as a functional phenomenon of culture;
To trace the evolution of the cultural functions of philosophy at various stages of development European history;
Determine the specifics of the functional significance of philosophy in various cultures and cultural-historical types;
To identify the main factors that determined the functional specifics of Russian philosophy;
Reveal the interdependence and interdependence of the development of philosophy and culture at the present stage;
To analyze the transformation of the system of functions of philosophy in the situation of postmodernity and in the period of the crisis state of culture.
The theoretical and methodological basis of the study is the cultural-centric approach, which points to the self-sufficiency of cultural systems and their primacy in relation to the social ones and makes it possible to identify the distinctive features of various cultural formations, while sociocentrism makes cultural phenomena secondary and derivative from society.
In the course of the scientific research, the possibilities of formational and civilizational approaches were used to identify the functional specifics of philosophy in Western and Eastern cultures. To this end, to solve the main problems, the methods of comparative historical and cultural-historical analysis are involved, which makes it possible to establish similarities and differences in the specifics of the functioning of philosophy at various historical stages in the development of culture and in various cultural types.
Of particular importance is the systematic approach, which led to the consideration of philosophy in the holistic context of cultural activity as capable, in turn, of playing a culture-creating role in relation to culture as a whole. The application of the structural-functional method made it possible to identify the system of universal functions of philosophy and to determine the features of the functioning of philosophy in the space of culture. The work combines the principles of concreteness and comprehensive consideration of philosophy as a cultural phenomenon, the principle of historicism and objectivity.
The work widely uses the works of domestic and foreign scientists devoted to the analysis of the current state of culture, its dynamics, characteristic features, the specifics of the functioning of philosophy in the system of culture, changes in the role and place of philosophy in the period of global cultural transformations. In addition, the results of scientific research in the field of the history of philosophy, philosophy of culture, philosophical anthropology, philosophy of history, sociology of culture and cultural studies were reflected.
The central place in the methodology is given to the hermeneutic-phenomenological method, which makes it possible to determine the semantic basis of functional transformations.
The scientific nature of the dissertation work is as follows:
Based on the consideration of philosophy as a functional phenomenon of culture, the productivity of the transition from sociocentrism to cultural centrism is substantiated;
The evolution of the cultural functions of philosophy in different periods of European historical development is traced and the main trend of cultural and functional dynamics is revealed, manifested in the strengthening of its theoretical beginning to the detriment of the practical one;
In the context of cultural centrism, the mechanisms of the formation of cultural self-identification of Western and Eastern cultures are revealed and the role of philosophy in the formation of cultural-typical identity is shown;
It is proved that the specificity of the relationship between philosophy and culture in Russia is characterized by functional fuzziness;
It has been established that philosophy in a dynamically developing cultural world increasingly reveals its practical meaning, turning from a supplier of theories and a detached observer into an active participant in cultural creation;
The transformation of the system of functions of philosophy in the postmodern situation is analyzed; the reasons for the dominance of the critical function of philosophy in modern culture are explicated. The following provisions are put forward.
1. In the development of the humanities and social sciences, the socio-philosophical paradigm is no longer dominant, but is supplemented by a cultural-philosophical analysis of social problems, according to which culture is recognized as one of the important and self-sufficient determinants of social change. In this regard, it is advisable to consider philosophy not as a form of social consciousness, as is customary in the socio-philosophical tradition, but as a cultural phenomenon. Within the framework of the culture-centric paradigm, philosophy as a phenomenon of culture acquires new functions ( hermeneutic, communicative, culture-forming), which indicates the viability of this approach in the study of modern culture.
2. In different periods of European history, the role and place of philosophy in culture changed significantly: in the era of antiquity, philosophy functions as “ life project”, starting from the Middle Ages, and especially in the New Age, philosophy is divided into theoretical (philosophical discourse) and practical (correct life). In the era of modernity, the theoretical component begins to be perceived as the whole philosophy, which leads to the prevalence in the history of culture of some functions of philosophy over others, and is also expressed in the alienation of part of the cultural powers of philosophy to other branches of culture.
3. European culture largely owes its existence to philosophy, which played a fundamental cultural role, being at the same time the designer of the spiritual image of Europe. Philosophical ideas in European culture, as in no other, influenced religion, art, law, morality. Philosophy acts as an organ of the cultural self-consciousness of a European person, since only he tends to identify himself not only by faith, but also by idea, that is, through not so much mythological or religious as philosophical consciousness.
4. In Russian culture, there is a deep need for philosophical reflection, while in Russian history there are unfavorable conditions for classical forms of philosophical discourse. Philosophical ideas were embodied in religious experience, art, literature, journalism, and such important functions as ideological and cognitive were performed by literature, while philosophy acquired functions unusual for it, for example, ideological. Thus, Russian philosophy is characterized by such effects as functional fuzziness and functional substitution. In this regard, the postmodern rejection of logocentrism means for Russian culture a return to the experience of Russian literary-turocentric philosophizing.
5. Features of the postmodern type of philosophizing caused changes in the functioning of philosophy in modern culture. The ideological function of philosophy is replaced hermeneutic, which consists in the interpretation of cultural meanings, the integrative function is transformed into a communicative one, providing the possibility of intracultural and intercultural communication. In the postmodern situation, philosophy acquires a “playful” function that was not previously characteristic of it, expressed in a playful attitude to the word and thought.
6. Along with the weakening of the ideological function of philosophy, the role of its critical function in modern culture is growing. Philosophy is not only the highest manifestation of a person's critical ability, but also the conscious ethical position of an individual. The critical function of philosophy has undergone historical evolution: if in antiquity this function was personally oriented, that is, aimed at self-improvement, then in modern culture it becomes socially oriented.
The theoretical significance of the study is: 1) in giving scientific status to the problem of the culture-creative role of modern philosophy; 2) in breeding concepts of social and cultural functions of philosophy; 3) in-depth analysis of the functions of philosophy in culture, fixing their changes in the history of human culture; 4) in the study of the dynamics and specifics of the functioning of philosophy at the present stage of cultural development.
This implies the practical significance of the study: the materials of the dissertation and the results obtained point to the need to transform the university course of philosophy in order to give it practical meaning, require reflection of the process of transformation of the functions of philosophy in the course of the history of philosophy.
The research materials can also be used in the process of studying the curriculum of philosophy, philosophy of culture, and also act as a theoretical basis for special courses and programs. Deep and comprehensive knowledge of the multifunctional influence of philosophy on culture will clarify the question of the future fate of philosophy, improve the structure of philosophical education and solve the problems of teaching philosophy in universities.
Approbation of the dissertation was carried out in the form of presentations at methodological seminars at the Department of Philosophy of the SSU, as well as with participation in the following conferences and scientific and methodological seminars: 47, 48, 49 conferences of SSU "University Science for the Region" (April 2002, 2003, 2004 ).
Dissertation conclusion on the topic "Religious Studies, Philosophical Anthropology, and Philosophy of Culture", Saprykina, Ekaterina Vladimirovna
CONCLUSION
Being a cultural phenomenon, philosophy still plays an important role in the cultural system, which manifests itself through its functions, and actively participates in the reproduction and development of social life. Appeal to the theme of the functioning of philosophy in culture is especially relevant at the present time, which is characterized as a crisis. Culture has entered a turning point in its development, when the pace of cultural change, the creation of social and cultural forms, is increasing many times over in comparison with the past. Accordingly, the foundations of human activity and knowledge are being transformed much more often than it was before. Philosophy has always acted as the highest form of autoreflection of culture, that is, an analysis of the ultimate foundations of cognition, activity and evaluation.
Philosophy as a phenomenon of culture has the following cultural functions: worldview, cognitive, critical, axiological, methodological, design, integrative. With the approval of the culture-centric paradigm, they become relevant hermeneutic, culturological, culture-forming functions of philosophy.
However, the role of philosophy in culture has historically changed, which manifested itself in the dominance of some functions of philosophy over others in different historical periods. Despite the historically changeable role of philosophy, the essence of the phenomenon itself remains unchanged: philosophy retains its original rational attitude, which is initial for it, not philosophy itself changes, but types change. philosophizing, types of philosophical rationality.
This rational setting is "normative", basic and predominant in Western culture. According to many Western thinkers (E. Husserl, X. Ortega y Gasset, M. Heidegger), philosophy is a product of European culture and has no analogues in previous cultures or in the East. Philosophy is the self-awareness of European culture, through which a given culture identifies itself. Consequently, European culture at its source is a philosophical culture, for which philosophy served as the cultural idea that set the main vectors for the development of the Western cultural type.
In the development of Eastern cultures, philosophy was not of such fundamental importance. The culture-forming function (that is, the formation of basic values, attitudes, type of behavior, style of thinking, way of life) in the East was largely performed by mythology, religion and art. Thus, a strong tradition has developed in science in the study of cultures, which opposes Western culture, as organized on a rational basis, to Eastern culture, where the irrational principle prevails.
In this cultural scheme, Russia found itself at the crossroads of two cultural worlds, combining elements of both Western and Eastern culture in its culture. In Russian culture, there has always been a need for philosophical reflection, but external historical conditions (in particular, the lack of political freedom) hindered the development of philosophy. This created the effect of a special cultural tension. At present, there is an urgent need in Russia for the formation of a philosophical culture, for which, in our opinion, there are all the necessary conditions.
The current state of culture is defined as postmodern, which has the most controversial assessments: the crisis and death of culture, the degeneration of culture into "tecture". Despite the ambiguity of this phenomenon, it is necessary to avoid its one-sided assessments. Despite the fact that postmodernism in culture is often perceived negatively, it must be said that it contains a number of important ideas and principles that can significantly renew our thinking.
The central idea of postmodernism is the proclamation of a pluralism of images, types and paradigms of philosophizing, a dialogue between different ways of knowing the world and man, where philosophy does not dominate, but is one of the possible forms of knowledge along with others. This situation in philosophy contributes to the formation of a new type of philosophical rationality, the search for which was reflected in the change in the cultural functions of philosophy at the present stage of cultural development.
Philosophy has always acted as a means of comprehending a specific cultural reality. Comprehending the changes taking place in culture, philosophy changed it, but it itself certainly changed. Nowadays, philosophy is becoming more and more practical. It no longer strives to build comprehensive systems that claim to be absolute, does not claim to find eternal and unchanging truths, final answers to all questions, which was characteristic of the classical period. At present, philosophy is actively involved in the production of new meanings in culture, acting as an intermediary between different types of knowledge.
Thus, philosophy turns from a theory that forms a worldview into an interpretive activity, the purpose of which is to reveal the meanings inherent in culture. The hermeneutic function of philosophy comes to the fore, while the ideological function becomes secondary. And also due to the integrative function, philosophy acts as an intermediary between different forms of cultural creativity (religion, science, morality, law, etc.), providing a link between them.
In critical periods of crisis in the development of culture, when the old description of the world, the system of values is being destroyed, and the need arises for new ways of understanding the world and man, in a new system of values, the role of philosophy increases extraordinarily. Thanks to critical reflection, philosophy is able to overcome crises that periodically arise in culture, as well as to find new foundations for human life, new worldview guidelines and ideals.
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