Worldview is a simple definition. Main types of worldview: how to determine your type and why it is important for a conscious person to know this
Hello, dear readers of Valery Kharlamov’s blog! Each person has a certain system of views and opinions, thanks to this basis he understands how to behave in various situations and how to “build” life. Therefore, today we will touch on such a topic as worldview and its types, main types, in order to learn stability and confidence, both in ourselves and in our position.
Metaphor
To make things a little easier to understand, I would like to draw an analogy with vision glasses.
- Most people buy glasses made to order, and despite the variety of models, some of which are unique, there is still something in common between them that allows us to understand what kind of item is in front of us. How to celebrate a completely unique design idea.
- One brand's products will have at least one similar trait, by which it will be easy to identify.
- To become the owner of points, you must take into account a whole series factors: financial situation, preferred clothing style, social environment in which the person is located, fashion trends seasons, preferences, etc.
Functions, or what do we need it for?
- Behavioral function. This means that the system of values and views has a direct impact on our actions and determines behavior in specific situations. For example, a person with certain religious beliefs will never kill even a mosquito, not to mention the fact that he will not use violence even in dangerous situation to protect yourself.
- Cognitive. You know the expression: “You can’t wash your pants once and forever”? This is how it is with views on the surrounding reality. In the process of life, we constantly learn something new, gain experience, knowledge and experience different feelings, and depending on this, the way of thinking is adjusted, although there are beliefs that are unchanged, even if they cause harm to the “owner”.
- Prognostic. Again, thanks to the experience and knowledge gained, we are sometimes able to predict the near future. This allows us to plan activities, life, and also avoid unpleasant situations. For example, parents, fearing the undesirable consequences of a child’s friendship with peers from a dysfunctional family who, for example, use drugs and alcohol, do their best to prevent the child from communicating with them. No matter how wonderful and kind people these children are, there is a risk that their son will share their views on addiction.
- Value. Due to the fact that we are constantly in search of answers to the questions: “What is love?”, “What is good or bad?”, “Why do I live?” and so on, we are forming specific system values, based on which we build relationships, careers, and life in general. With the help of set priorities, it is easier for us to make choices, make decisions and act. They give us confidence in our opinions, actions, and are also a marker for our own self-esteem. After all, if I have done something that, in my opinion, is a noble deed, I will consider that I am a sympathetic and kind person, from which I will feel satisfaction.
Types
With the development of society, types of worldviews also change, some lose relevance, others completely become obsolete, and others are the only guidelines for the majority of the population. So, let's look at what belief systems distinguish:
Mythological worldview
It is characterized by the identification of nature with a living, intelligent being, the belief that some events are associated with the actions of mythical creatures, visible and invisible, but living among people. There is no separation between the subjective and the objective. Why is knowledge and ideas about the world and the surrounding reality completely limited or incorrect?
Notwithstanding the above, in our modern world There is still a place for a mythical belief system, no matter how absurd it may sometimes seem. This is what allows you to maintain contact with your ancestors and pass on the acquired knowledge to future generations.
Well, for example, when black cat crosses your path, what are you doing? Most people are still clutching the button, or waiting for someone else to go down this “unlucky” path.
Religious
This type is more developed than the previous one, at least he has a more meaningful approach that corresponds to moral and ethical standards. It has a huge impact on humans, in fact, being the most powerful and effective among other species. Based on belief in supernatural forces that fairly control the destinies of people.
Therefore, it has a huge influence on a person, controlling and managing him. A believer lives within certain strict limits; she must follow the rules, otherwise she will become angry higher powers, and they will punish either her or her close people. But in case of obedience and correct actions, encouragement awaits her.
For example, a woman does not wear makeup, devotes all her attention to cleaning, children and prayer, does not experience joy and pleasure, but after death, unlike women who follow their own interests, she will go to the promised paradise.
Household
It is also called ordinary, and all because it is formed from childhood, gradually, in everyday conditions. Initially, adults introduce the baby to such concepts as the sun, water, fire, animals, etc. Growing up, he begins to gradually understand the structure of the world, he develops certain expectations and ideas.
Parents share their experience, introduce traditions and forms of building relationships. Over time, gaining access to the media, literature and cinema, such a child consolidates the information received from adults and receives new ones, following his interests.
In this regard, he realizes what he is and what characteristics he is endowed with, developing, he searches for the meaning of his existence and the business that works best.
Philosophical
The more time a person devotes to self-development, the more often the need arises to analyze, theorize and categorize. What I mean is that, based on the material and spiritual components of the world, she tries to discover the truth, giving meaning to every nuance and event that happens in her life.Scientific
The main indicators of this type are: rationality, specificity, logic, realism, accuracy, objectivity and practicality. To modern man It is important to rely on verified facts, and not speculation and fantasies.
The ability to move away from subjectivism and the ability to argue one’s point of view using logical conclusions and arguments are signs of a progressive individual who can influence the development of humanity.
Historical
These are ideals inherent in different eras. Values, aspirations, circumstances, needs, norms, desires, conditions, etc. It is time that leaves the main imprint on the formation of personality, the conditions in which it is born.
For example, in the Middle Ages it was not at all relevant to fight for freedom of thought and the right to self-expression, because everyone who differed from the masses was instantly accused of heresy and executed. The inquisitors dealt especially harshly with those who wanted to gain accurate knowledge by studying science, which, on the contrary, was valued in Antiquity.
Artistic
It is characteristic of people who perceive the surrounding reality as a miracle, and try to give meaning to even small things, discovering in them beauty and splendor hidden for most eyes. They know how to truly admire simple things that an ordinary person would not pay attention to.
Thanks to people with a creative bent and perception, we are surrounded by unique creations that can bring aesthetic pleasure.
Humanistic
Built on the principles of humanity. Adherents of humanism believe that each person, in addition to being perfect, also has the ability for self-development and internal changes for the better. The life given to us is the highest value, and no one in the world has the right to interrupt it.
I think it will not be a secret for you to know that a person achieves success not only thanks to favorable events and hard work. What matters is his way of thinking. Have you heard stories about people who won a million, but after a short period of time they became poor again?
And about how billionaires lost everything, getting into countless debts, but literally a year later they were at the top again?
The right questions
It's not how much you have that matters at the moment, but how you manage it.
So take a moment and ask yourself these questions:
- Where am I? It seems like a strange question that causes bewilderment, but before you go somewhere, you should look back and look carefully. Really, right? Otherwise, there is a risk of getting to the wrong place, or, having chosen a completely unsafe road, and not getting anywhere, receiving only injuries and mutilations. This is where the created and accumulated ideas and knowledge will come in handy; they will serve as a guide.
- Who am I? The essence of a person has the following forms of manifestation: spirit, body and mind. What development goals do you set for yourself? What do you think is more dominant in you and what characteristics does each component have? And, of course, what is its purpose?
- How do I interact with the surrounding reality? How do I build relationships, how do I compete, or get my way? How do I show interest, love and other feelings? What do I present to the world, what part of myself? Do I trust others?
- What am I? What makes me happy and what makes me sad? Why do I get angry and how do I calm down? What do I think about myself? What are my main character traits? What am I grateful to myself for? Why am I ashamed? It is these and similar questions that every person must ask himself; only with the help of them can he explore and know himself. Then there will be no need to grab onto the opinions of people around you, trying on their assessments on yourself.
- And the last, important question: “What do I want?” It’s not enough to look around the place you’re in, it’s also important to understand what result you want to achieve at the end of the journey, otherwise you can endlessly go with the flow, getting disappointed and feeling angry every time because you “washed up” on the wrong bank. This is the final stage of knowing myself, when I understand what I am like, I can plan my activities depending on my skills and characteristics.
Conclusion
Good luck and achievements to you!
The material was prepared by Alina Zhuravina.
Worldview: concept, structure and forms. Worldview and philosophy
worldview religious philosophical mythological
Definition of worldview
Worldview or view of the world is an integral and necessary element of human consciousness. In a worldview, knowledge, feelings, thoughts, beliefs, and moods are complexly interconnected and interact, on the basis of which we strive to derive universal principles that can explain what is happening in the “external” reality and our “personal” world. Such “universals,” which form a worldview and give it a holistic appearance, allow us to consciously understand and evaluate what is happening around us, to determine our place in the world and the relationships that regulate human activity.
Worldview is an active attitude towards the world, as a result of which a general idea of the surrounding reality and the person in it is formed. In a more expanded form, a worldview can be considered as an integral independent socially determined system, in which the most general views, images, assessments, principles, sensual and rational ideas of the individual and the collective about reality in the objective (natural, social) and subjective (individual) are complexly reflected and interconnected ) the state and attitude of a person towards them in his spiritual activity. The worldview enshrines cognitive, behavioral, and value meanings (or functions).
Specifics of worldview
The main problem of worldview is the question of the specifics of the relationships connecting man and the world. Disclosure of such problems is a key aspect for understanding the nature of not only a worldview, but a person as such.
Starting from the position of social essence human existence, we must give first place to such an aspect of the study of worldview as the relationship between man and society. The social is not only a reality in which an individual exists, but also an instrument for cognition of the objective and subjective, material and ideal sides of the universe. For example, through such social aspects of life as education, science, art, tradition, thinking, etc. we discover processes occurring in society, the consciousness of an individual and the universe as a whole. Therefore, first of all, it should be said that the worldview in any of its states deterministic(definitely) and is formed social being person, therefore historically changeable, reflects the cultural, political, economic trends of its era, And is not a completely isolated individual phenomenon. But it is also unacceptable to consider it as the fruit of an exclusively collective consciousness, in which insignificant private variations are allowed. In this case, we unjustifiably exclude the unique existence of the individual, deny the possibility of an independent conscious assessment of what is happening by an individual, with the ensuing humanitarian and ethical complications.
Individual and collective are different, dialectically interconnected facets of a specific expression of a cultural-historical state social relations. Under collective worldview It is customary to understand the intellectual and spiritual mood of a family, group, class, nationality, country. And since the individual has relative independence, is always included and acts as part of group connections existing at various levels of collective states, then individual worldview can be considered as a private, independent, creatively refracted reflection of social processes that appear before a person through the prism of a social group (collective) view of the world, which (collective view of the world) is not only a necessary condition for the existence of the individual, but is also capable of changing under the influence personality. An example of the dialectic between the collective and the individual can be a scientist conducting independent research, which expresses his unique understanding of both the object being studied and the paradigm that has historically developed in the scientific community.
The dependence of the individual and the collective can be revealed as follows: Individual (private) existence, by the fact of its existence, is necessarily included in social relations and is subject to the laws that govern them. These relationships are heterogeneous and appear in various forms– family, group, ethnic group, including individual existence. A person here acts as an integrated element, the existence of which is inextricably linked and varies depending on the type of social state or group with which he is associated. Even if we consider individual relationships on our own, we will be faced with the fact that at any moment in time they are a relationship to someone, with something. An “isolated” person, being alone with himself, remains included in the social process, already based on the fact that his consciousness is formed by society. In a state of such independence, our moods, principles, beliefs, criteria of thinking, incentives for behavior, as forms of conscious activity, always bear the imprint of social certainty, and at the same time are forms of existence of social being. Even the topic and subject of reflection change depending on the form of social reality in which a person arrives and of which he acts as a carrier. Thus, our independent activities, assessments, thoughts are a dialogue or connection with society. Such an internal dialogue of a person is a state that also reflects the processes of the “social set” (collective), which we consider as an abstract category. Therefore, we can say that the personal should not be considered on the principle of absolute isolation, and it is always necessary to take into account the interconnection and interaction of individual and collective states of worldview.
At the same time, individual existence appears as a unique, inimitable synthesis of social relations into which a person is included throughout his life with the help of conscious creative activity or simply by the fact of their social existence. And identification or complete subordination of the individual to collective forms of worldview is unacceptable. With the possible assumption of such equality, either the concept of individuality will “disappear”, or, conversely, the category of collective, since the individual will turn only into a property of collective existence, or the collective will lose its meaningful content, its specific expression and turn into an “empty” “incoherent” concept , and we may also encounter an option when group connections will be simplified to the sum of “monotonous” individuals, with an “alien” essence. Also, thanks to false identification and loss of independence of the individual, we destroy the relationship and mutual influence between the states of the worldview we are considering. That is, from the point of view of philosophy, we mistakenly admit the possibility of the existence of the “general” separately from the “individual”, “particular”, “concrete”, which leads to a violation of the principle of unity and universality of social existence for all its manifestations. The results of such misconceptions are the unlawful denial of the role of the individual in history, the importance of individual opinion in a social group, etc.
Individual and collective worldviews, having various private forms of expression, and being irreducible to each other, act as elements forming, both in the consciousness of an individual person and a group, a complex whole in which they are inextricably linked and by the existence of which they are determined. For example, when considering a person, we will see many forms of his existence - individual, family, class - and at each level both the uniqueness of the existence of an individual person and a person in general is revealed, i.e. category "person". The same thing happens with such a category as “society”. Even when considering a separate individual existence, we discover the determining influence of social relations, which allows us to talk about the social essence of the individual, but also to explore the specifics of its (society’s) embodiment in specific private forms, in our case in the form of individuality. This " unity in integrity» is based not on finding common ground, but on the presence of one socio-anthropological basis and social essence for individual and collective views of the world - social form movement of matter (or socio-historical form of being). Exactly like this socio-anthropological aspect allows us to talk about a single, complex interrelation of all forms of worldview, regardless of how differently reality is seen at each level.
So when we talk about what individual and collective worldviews are interdependent, then we are talking about the nature or the main forces guiding the formation, formation, development of these social phenomena. When is it celebrated? independence of two types of worldviews, then their real concrete embodiment in reality is implied, when one particular form cannot be absolutely similar to another, even if the nature of their origin is the same. That is, in the first case, the problem of essence and the general is touched upon, and in the second, the problem of existence and the individual.
The problem of individual worldview affects not only the views of an individual person, but also the idea of oneself as opposed to the world within the framework of a single worldview. Worldview forms in a person’s mind a view not only of the world around him (macrocosm), but also of his own existence (microcosm). In the field of worldview associated with self-awareness, ideas about one’s individuality, personality, the image of one’s “I” is formed, which is opposed to the vision of the “other self” and the world. In this case, the visions of one’s individuality and the surrounding reality are comparable to each other, and can have equal meaning for a person. At some points "I" acts as the center of the ideological system. The point is that the human “I” is not only a set of different images and ideas about oneself, but also certain scientific concepts, logical paradigms, a system of moral values, goals, emotional experiences, etc., which provide an assessment and offer an interpretation what is happening, both in the world and with the individual himself. Such a complex understanding of the “I” as a dialectical unity of “internal” and “external” allows us to avoid a mechanical connection in the worldview of the individual and the world as a whole, and to point out the relationships in the human mind that connect the elements of the personal and the “worldly”. The objective material social principle of the “I” is also emphasized, and various forms of subjectivism are overcome, in particular the reduction of the essence of human existence to individualized consciousness and its complete opposition to the world. Within the framework of the issues raised, it should be said that the central task of ideological searches becomes the problem of man.
There is a worldview integration,“logical alloy”, and not a mechanical summation of knowledge, experiences, etc. included in it. That is, the vision of the world is built around “ultimate” unifying questions aimed at creating a unified concept that will allow us to develop an approach that connects fragments of our experience, to form general rational or irrational provisions for a holistic view of the world and the individual himself, and, ultimately, assess what is happening around a person and choose appropriate behavior. These kinds of questions are: What is the world as a whole? What is truth? What is good and evil? What is beauty? What is the meaning of life? etc. (“the magnitude” and complexity of the issues depends on the individual level of intellectual and spiritual state, the issues of interest). In such moments, “worldview integration” approaches philosophy, and therefore we can, conditionally, say that the formative core of a worldview is always a generalizing approach that strives for or replaces philosophical thinking. Of course, one should not draw a complete analogy and identify the methods of “unifying” thinking of an individual and philosophy as a science, which are often mutually exclusive things. Even if a person bases integration principles on, for example, some fundamental chat-scientific knowledge and tries to view reality through its prism, this does not mean that such knowledge acts as a “synthesizing concept.” In this case, the generalizing position is, even if not always rationally formulated, performance that this knowledge is dominant in understanding the processes of the universe. From the point of view of philosophy, such beliefs can be a form of reductionism (biological, physical, etc.) - a simplification of the highest, to laws and phenomena of a lower order, or a reduction of the whole to the parts that form it.
If we assume the absence of an integration approach in a person’s worldview, then our consciousness did not even have the categories, terms and laws of existence to carry out its activities. The idea of the object under consideration would be an infinite number of observations collected in the form of an incoherent aggregate for the reason that any classification and derivation general concept requires an abstract establishment of a criterion for comparison and overcoming excessive detail. But the integration of knowledge based on the classification principle is not sufficient even for local natural sciences. In his knowledge of the world, a person strives to answer the question “why is this happening,” that is, to establish the reasons and essence of the existence of an object, understand the dynamics of its changes and reveal it in its true existence. Therefore, there is a need to overcome the limitations of the principle of combining data “by similarity”, which shows only one of the facets of the existence of an object, recorded by a person in his observation, and does not allow considering the object as a complex whole (note that classifications and concepts built on this principle are very weak and unstable). To form a complete picture of the subject of research, it is necessary to turn to the study of objects through their interconnections, interactions, relationships, which allows us to overcome the empirical fragmentation of data. In a similar way, we can obtain theoretical integration concepts that will have a specially specific field of application and represent "the world is like many things"(natural science picture of the world). Such an approach is clearly not enough because, already at the next level of generalization, old problem fragmentation and, most importantly, inconsistency these fragments. Of course, the picture of the world cannot be homogeneous and always appears complexly differentiated, but this “fragmentation of being” is contained in a certain integrity. Just as the sum of the states of an individual object is revealed and overcome contradictions, only in the case when they are correlated with his holistic vision, and views on individual parts, forms of the universe must be correlated with a single idea of the world. Consideration "the world as one" implies finding such relationships that would not be reduced to interrelations at the level of particular states (otherwise the whole would not differ from the elements of its components) and would form a new holistic quality of being. That is, for a person there is a need to create a “universal” integration principle that could synthesize data about the world into a holistic, unified understanding of the world and “one’s self.” Such a necessity arises not at the will of the individual, his whim, but based on the objective principles of the organization of reality, of which he is a part. Therefore, the unity of the world is not determined by the human mind, but by the laws of existence, which are reflected by our consciousness. The worldview itself, precisely as a phenomenon of objective and subjective reality, is formed around common patterns expressed in the principle “ general synthesizing concept" At the same time different levels integrations exist simultaneously in the social worldview. For example, in the mythical worldview there is a universal concept, expressed in the fact that the world is presented without differentiation into the natural and the supernatural, the personal and the natural. One can point out the fallacy of such ideas, but one cannot deny the fact that such a view has the character of universality and contains the first primitive ideas about nature, man, and their relationship.
Composition and structure of worldview
IN composition of worldview includes: a) scientific knowledge, giving it rigor and rationality; b) traditions, a system of values, moral norms aimed at shaping a person’s attitude to what is happening in society and the world; c) beliefs that create the basis for confirming one’s rightness and are built on ideals; d) ideals - perfect examples that a person strives for in his activities and assessments.
Worldview structure consists of: 1) worldview - the sensory and emotional side, where ideas about the surrounding reality are formed both on the basis of images obtained with the help of the five senses, and those experiences, moods, emotions that an object or situation evokes in a person; 2) worldview – the categorical and classification side, here the recording and distribution of information about reality takes place on the basis of certain classes of categories, i.e. based on the issues that underlie various spiritual human activities. Therefore, perception can be scientific-empirical, philosophical, can be carried out through art, and in accordance, various types of knowledge are formed; 3) worldview - the cognitive-intellectual side in which data is generalized and a holistic image of the world is formed in a rational and irrational form based on human reasoning; 4) world view - follows from the first three sides, and is partly contained in them. The accumulated experience allows us to formulate models and approaches that guide further research and assessments of possible states of objects. This can include fantasies, prejudices, stereotypes, as well as complex scientific forecasts or irrational intuitions.
Let us note that these elements of the worldview structure are inextricably interconnected, represent an integral process, influence each other’s course, and, in a certain form, are imprinted on each other.
Types of worldview
1) Life-practical or everyday worldview(“life philosophy”) is built on the basis of “common sense” or everyday experience. This type develops spontaneously and expresses the mentality of the broad masses, that is, it is a form of mass consciousness. Everyday worldview does not carry negative character, but only reflects the mood in society, which is important for studying and understanding society. It captures the intellectual, cultural, material, national, professional, differences of people, so it is not homogeneous. Its disadvantage is the critically uninformed mixture of both scientific data and prejudices and myths. The disadvantages of the everyday worldview include the fact that it is often unable to explain an action, guided solely by emotions, and is also powerless in solving problems that require theoretical understanding.
2)Theoretical worldview. Built on strict logical argumentation of knowledge, principles, ideals, goals and means of human activity. The key role here is played by philosophy, which is the theoretical and methodological core of this type of worldview. Philosophy in this case, how complexly it synthesizes and refracts in itself, according to the subject of its research, data about the world, creates and analyzes ideological positions.
Philosophy, starting from the general cultural level of the era, the accumulated spiritual experience of mankind, acts as an integrating core for a person’s worldview. Philosophy allows you to logically justify and criticize your beliefs and views on life, to meaningfully use the acquired knowledge, and not just state it (specific knowledge itself should not determine the worldview, since private knowledge does not reveal the whole), to explain to a person the meaning of his essence, historical purpose , what freedom is for him, etc. That is, philosophy acts as a force that allows a person to overcome the inconsistency of the everyday worldview and form a truly rational, holistic understanding of the world and himself, which can be called philosophical. At the same time, philosophy does not deny the role of emotions, experiences, etc. in human consciousness, but seeks to explain their meaning for man and his daily activities.
In typologizing the worldview, one should point out the following, historically established, classification:
1)Mythological worldview(from the Greek Mifos - tradition, legend, and Logos - word, concept). It originates in the primitive communal period of history, receives special distribution in European history in the ancient period, and continues to exist in various forms and in modern society(for example, endowing the qualities of living beings with mechanisms, computers, etc.). Myth is not just an allegory, but a form of social consciousness aimed at understanding the world. This is the first attempt in the form of allegories, tales, legends, fictional phantasmagoric images to generalize human observations of nature, the world, the achievements of man himself, to replace a single vision of an object general idea about the processes of nature. With the help of a myth, the occurrence, course, and consequences of seen or possible events are explained. Myth also acted as a social regulator, imprinted in customs, traditions, and taboos. Characteristic feature myth is the lack of rational understanding of the world. Concepts of world, man, thought, knowledge, etc. expressed and combined in artistic images. It is a parable, legend, allegory, etc. become that symbolic reality, that language, that conceptual base, with the help of images of which a person explains what is happening around him . In such a worldview, there is no distinction between the objective and the subjective, man and nature.. This is expressed in the fact that in myths, no matter how bizarre they may seem, a person reproduces the behavior, emotions, and relationships that are inherent in himself. He communicates with natural objects as similar to himself, endowing them with the qualities of human life, ascribing to them experiences, feelings, thoughts, etc. ( anthropomorphism). A person at this level of worldview has not yet formed a rational language capable of adequately and reliably reflecting and explaining the nature of things and acting as a carrier of relevant information at the level of cultural continuity. He uses as a point of reference or comparison what was given to him initially and the authenticity of whose existence he cannot doubt, namely his own existence, which is perceived as an undoubted reality. Therefore, the first images of nature are built on anthropomorphic authenticity, and take on a form in accordance with the ethical ideas of man, his needs, etc. As a result of such artistic imagination, which is based on an analogy with human existence, nature becomes personified, and man acts as the ontological beginning of all the phenomena he records (although he himself does not realize this). The result is also that there is no difference in human perception between reality and fantasy, the natural and the supernatural. An example of mythological anthropomorphism is the image of a shaman, magician, etc., a person who carries within himself an element of the supernatural and connecting the world of man and the world of myth, which is expressed in the ability to subjugate the elements, interpret the will of deities, etc.
2) Religious worldview(from Latin religio - piety, piety, shrine). Here the real relationship between people and nature becomes aloof character and are personified with ideal beings. For example: a) in the form of prototypes of earthly creatures - God; b) alienated from the real relationship between things - the worship of the holy stone, through which there is a connection with the deity (fetishism); c) belief in the supernatural nature of things themselves (totemism). In religion the world doubles. There is a clear division into the earthly (natural) world, perceived by the senses, and the heavenly, supersensible, supernatural world. The basis of religion is faith, cult, unshakable dogmas, commandments given by God, which, unlike myth, do not form a “fictional” symbolic reality, but are built on images of faith, use the categories given by the deity as the objective beginning of any truth, any knowledge, thereby , using supernatural principles, explaining what happens in nature and society. On the contrary, the rational, philosophical, scientific understanding of the divine is denied. But this does not deny the unity of the natural and the supernatural, reason and faith. Their unity is achieved, according to Thomas Aquinas, in God, who is the creator of both worlds. Therefore, the paths of reason and faith complement each other, revealing the divine plan. But science and religion are incompatible, since they explain the origin of nature and man differently.
There is only one common point between philosophy and religion, this is the subject of research, that is, being as such, the principles of its formation. From an atheistic point of view, religion is also a form of human imprinting knowledge about the universe, universal principles (God), social processes, moral laws (commandments, religious parables), etc. Otherwise, they are different. Also in religion, especially Christian, there is a desire to comprehend God and the divine in all forms of its manifestation, to understand it, but this reasoning is largely built on explanation, disclosure of divine dogmas, and their non-contradiction with human beings. Therefore, religion can also be called a form of knowledge aimed at revealing the world of the supernatural. For example, “knowledge of God” poses such tasks as: 1) confirm the existence of God; 2) determine the nature of God; 3) characterize the relationship between God and the world, God and man. Let us note that God was also used as a philosophical category that explains the fundamental processes of existence. This is typical for the thoughts of the period of “Modern Time”, “Classical German Philosophy”; religiosity was also inherent in many Russian philosophers. Hegel believed that in religion peoples expressed their ideas about the Universe, about the substance of nature and spirit, and about man’s relationship to them. The Absolute being (God) is an otherworldly object for consciousness, through the worship of which a person in a cult removes the contradiction with the universal principle and rises to the awareness of his unity with the Absolute principle (i.e., comprehends it).
3) Scientific worldview. The main tenet of this form of worldview is the assertion about the fundamental importance of the natural sciences and their methodology in understanding the world, processes controlled by society and man. The first place here comes natural, nature, matter, objective reality as such. A rational language is developed, which is designed to convey images that most accurately reflect the properties and processes of the object under study without any admixture of subjective influences. To the point that man himself is viewed as a subject of natural and humanitarian scientific analysis, devoid of unique variations. Other forms are recognized either as “yet unexplained” phenomena of reality (Tsiolkovsky K.E. noted that spirits are one of the forms of existence of matter, not yet studied by man), or as fiction, unprovable and unconfirmed concepts that should be excluded from the true picture of the world . A rational language is developed, which is designed to convey images that most accurately reflect the properties and processes of the object under study without the admixture of subjective influences. To the point that man himself is viewed as a subject of natural and humanitarian scientific analysis, devoid of unique variations. Myth and religion lose their special meaning, becoming an element of the formation of an ethnic group and socio-historical development as such, i.e. turn into one of the many phenomena of objective reality accessible to science. They become subjects of study in such social and human sciences as ethnology, anthropology, religious studies, philology, sociology, etc.
Philosophy, in its classical form, is also losing its ideological positions in the same way that empirical data, providing information about objective reality, which allows you to build appropriate theories, receive laws, which explain current events in the world, and give a person a genuine toolkit for activities in order to improve his life and master the world around him. The “old” philosophy, which does not use experiment, operates with categories whose existence and authenticity cannot be confirmed. Therefore, it must be replaced by a “new” natural science philosophy that corresponds to the achievements of science. For example, G. Spencer proposed creating a “synthetic” philosophy, the task of which would be to generalize scientific data in order to identify features and patterns observed in all branches of natural science (he included evolution among these).
Among various options scientific worldview can be distinguished “naturalism”, which seeks to reduce the understanding of the entire picture of the world, including social processes, to the natural sciences, as well as scientistic rationalism (from the English science - science), which tries to explore the nature and spheres of human activity exclusively with with the help of “accurate data and rational” schemes, completely excluding philosophy and other forms of knowledge.
4) Philosophical worldview grows out of myth and religion, and is also based on theoretical data from science. But philosophy differs from them not in the object of research; one way or another, myth, religion, and science as a whole are addressed to the study of the problems of the universe. Their fundamental difference lies in the subject area, that is, the designation of the problem area of the search, the formulation of questions, the choice of appropriate methods for solving them, and, ultimately, the way of understanding the universe, society, and man through the proposed concepts and theoretical positions. For example, the fundamental difference between a philosophical worldview and myth and religion is the fact that philosophical thinking is built on reason, an intellect free from fiction, beliefs and striving to consider objective reality in its true existence, free from personification and idealization (but not from man). The difference from science is that philosophy tries to consider universal, “ultimate” problems that overcome the limitations of particular sciences and represent something more than data, generalizations and theorizations of scientific knowledge aimed at solving local, particular issues (physics, chemistry, biology, sociology).
A person’s worldview is a set of views, assessments, imaginative ideas and principles that together reflect a person’s vision of this world and determine his place in it. Life positions are also an important component of a worldview, by which it is often easiest to determine what type it belongs to.
A formed and conscious attitude towards the world gives life a purposeful and meaningful character, therefore worldview is important for every person. This phenomenon is studied by philosophers and cultural scientists, who gave a classification to the worldview. In this article we will look at the most common one, but we must take into account that there are other classifications.
Basic types of worldview
First of all, we note that the term was first voiced by Kant, but he did not distinguish this concept from worldview. The meaning that is accepted today was introduced by Schelling.
The classification of worldview depends on several factors: firstly, great value the origin of the value system that a person adheres to plays a role (for example, for highlighting a religious worldview, this is an important determining factor). Secondly, the individual plays a large role in the definition. Thirdly, how aware a person is of the processes surrounding him is important.
Based on this, different scientists distinguish two classifications:
- Mythological, philosophical, socio-political, natural science and religious worldviews.
- A worldview of everyday experience, mythological and aesthetic.
Thus, the prevalence different types worldview is related to the level of development of society.
Introduction: what is philosophy
Worldview
Origins of philosophy
Philosophical worldview
The problem of the scientific nature of the philosophical worldview
The purpose of philosophy
Philosophy is one of the most ancient areas of knowledge and spiritual culture. Originating in the 7th-6th centuries BC. in India, China, Ancient Greece, it became a stable form of consciousness that interested people in all subsequent centuries. The vocation of philosophers has become the search for answers to questions, and the very formulation of questions related to worldview.
Representatives of different professions may be interested in philosophy from at least two points of view. It is needed for better orientation in one’s specialty, but most importantly, it is necessary for understanding life in all its fullness and complexity. In the first case, the field of attention includes philosophical questions of physics, mathematics, biology, history, medical, engineering, pedagogical and other activities, artistic creativity and many others. But there are philosophical issues that concern us not only as specialists, but as citizens and people in general. And this is no less important than the first. In addition to erudition, which helps solve professional problems, each of us needs something more - a broad outlook, the ability to understand the essence of what is happening in the world, to see trends in its development. It is also important to realize the meaning and goals of our own life: why we are doing this or that, what we are striving for, what it will give to people, whether it will lead us to collapse and bitter disappointment. General ideas about the world and man, on the basis of which people live and act, are called worldview.
To answer the question of what philosophy is, it is necessary, at least general view, clarify what a worldview is.
Concept of worldview
Worldview is a set of views, assessments, principles that determine the most general vision, understanding of the world, a person’s place in it, as well as life positions, programs of behavior, and actions of people. Worldview is a necessary component of human consciousness. This is not just one of its elements among many others, but their complex interaction. Heterogeneous “blocks” of knowledge, beliefs, thoughts, feelings, moods, aspirations, hopes, united in a worldview, form a more or less holistic understanding of the world and themselves by people. The worldview summarizes the cognitive, value, and behavioral spheres in their interrelation.
The life of people in society is historical in nature. Either slowly, then quickly, intensively, all its components change over time: technical means and the nature of work, relationships between people and the people themselves, their feelings, thoughts, interests. People's views on the world also change, capturing and refracting the changes in their social existence. The worldview of a given time expresses its general intellectual, psychological mood, the “spirit” of the era, country, and certain social forces. This allows (on the scale of history) to sometimes conditionally speak about a worldview in a summary, impersonal form. However, in reality, beliefs, standards of life, and ideals are formed in the experience and consciousness of specific people. This means that in addition to the typical views that determine the life of the entire society, the worldview of each era lives and operates in many group and individual variants. And yet, in the diversity of worldviews, a fairly stable set of their main “components” can be traced. It is clear that we are not talking about their mechanical connection. The worldview is integral: the connection of the components, their “fusion” is fundamentally important in it. And, as in an alloy, different combinations of elements, their proportions give different results, so something similar happens with the worldview. What are the components that make up a worldview?
Generalized knowledge—life-practical, professional, scientific—includes and plays an important role in the worldview. The degree of cognitive richness, validity, thoughtfulness, and internal consistency of worldviews varies. The more solid the stock of knowledge of a particular people or person in a particular era, the more serious support - in this regard - a worldview can receive. A naive, unenlightened consciousness does not have sufficient intellectual means to clearly substantiate its views, often turning to fantastic inventions, beliefs, and customs.
The need for world orientation makes its own demands on knowledge. What is important here is not just a collection of all kinds of information from different areas or “much learning,” which, as the ancient Greek philosopher Heraclitus explained, “does not teach intelligence.” The English philosopher F. Bacon expressed the conviction that painstakingly obtaining ever new facts (reminiscent of the work of an ant) without summing them up and comprehending them does not promise success in science. Raw, scattered material is even less effective for forming or substantiating a worldview. This requires generalized ideas about the world, attempts to recreate its holistic picture, understand the interconnection of various areas, and identify general trends and patterns.
Knowledge - despite its importance - does not fill the entire field of worldview. In addition to a special kind of knowledge about the world (including the human world), the worldview also clarifies the semantic basis of human life. In other words, value systems are formed here (ideas of good, evil, beauty, etc.), finally, “images” of the past and “projects” of the future are formed, certain ways of life and behavior are approved (condemned), and action programs are built. All three components of the worldview - knowledge, values, action programs - are interconnected.
At the same time, knowledge and values are in many ways “polar”: opposite in essence. Cognition is driven by the desire for truth - objective comprehension of the real world. Values characterize that special attitude of people to everything that happens, in which their goals, needs, interests, and ideas about the meaning of life are combined. Value consciousness is responsible for moral, aesthetic and other norms and ideals. The most important concepts with which value consciousness has long been associated are the concepts of good and evil, beautiful and ugly. Through correlation with norms and ideals, assessment of what is happening is carried out. The value system plays a very important role both in the individual and in the group and social worldview. With all their heterogeneity, the cognitive and value ways of mastering the world in human consciousness and action are somehow balanced and brought into agreement. Such opposites as intellect and emotions are also combined in their worldview.
We already live in the 21st century and see how the dynamics of social life have increased, surprising us with global changes in all structures of politics, culture, and economics. People have lost faith in better life: eliminating poverty, hunger, crime. Every year crime increases, there are more and more beggars. The goal of turning our Earth into a universal home for all mankind, where everyone will be given a worthy place, has passed into unreality, into the category of utopias and fantasies. Uncertainty forced a person to make a choice, forcing him to look around and think about what was happening in the world to people. In this situation, the problems of worldview are revealed.
At any stage, a person (society) has a very specific worldview, i.e. a system of knowledge, ideas about the world and man’s place in it, about man’s relationship to the surrounding reality and to himself. In addition, the worldview includes the basic life positions of people, their beliefs and ideals. By worldview we should understand not all of a person’s knowledge about the world, but only fundamental knowledge—extremely general knowledge.
How does the world work?
What is man's place in the world?
What is consciousness?
What is truth?
What is philosophy?
What is a person's happiness?
These are ideological issues and basic problems.
Worldview - this is part of a person’s consciousness, an idea of the world and a person’s place in it. Worldview is a more or less holistic system of people’s assessments and views on: the world around them; purpose and meaning of life; means of achieving life goals; the essence of human relationships.
There are three forms of Worldview:
1. Attitude: - emotional and psychological side, at the level of moods and feelings.
2. Worldview: - formation of cognitive images of the world using visual representations.
3. Worldview: - the cognitive and intellectual side of the worldview.
There are two levels of worldview: everyday and theoretical. The first develops spontaneously, in the process of everyday life, while the second arises when a person approaches the world from the standpoint of reason and logic.
There are three historical types of worldview - mythological, religious, ordinary, philosophical, but we will talk about this in more detail in the next chapter.
Historical types of worldview
Everyday worldview
The worldview of people has always existed, and this is manifested in mythology, religion, philosophy, and science. The ordinary worldview is the simplest type of worldview. It is formed through observation of nature, work activity, participation in the life of groups and society, under the influence of living conditions, forms of leisure, existing material and spiritual culture. Everyone has their own everyday worldview, which differs in varying degrees of depth and completeness from the influence of other types of worldview. For this reason, the everyday worldviews of different people may even be opposite in content and therefore incompatible. On this basis, people can be divided into believers and non-believers, egoists and altruists, people of good will and people of evil will. The ordinary worldview has many shortcomings. The most important of them are the incompleteness, lack of system, and untestedness of much knowledge that is part of the everyday worldview. The everyday worldview is the basis for the formation of more complex types of worldview.
The integrity of the everyday worldview is achieved through the predominance of associativity in thinking and the establishment of an arbitrary connection of knowledge about different spheres of existence; through random (disordered) mixing of the results of the worldview and the results of the worldview into a single whole. The main feature of the everyday worldview is its fragmentation, eclecticism and unsystematic nature.
Based on the everyday worldview, myth is historically the first to be spontaneously born - i.e. creative reflection of the world by consciousness, the main distinctive feature of which is logical generalizations that violate the logical law of sufficient reason. There are logical premises for the mythologized perception of reality; they lie at the basis of human practical experience, but conclusions about the structure and laws of existence of reality in myth, which, as a rule, are quite consistent with the observed facts from the life of nature, society and man, correspond to these facts only in an arbitrary manner. selectable number of relationships.
Mythologicalworldview
Mythology is historically considered the first form of worldview.
Mythology - (from Greek - tradition, legend, word, teaching), is a way of understanding the world, characteristic of the early stages of social development, in the form of social consciousness.
Myths are ancient tales of different peoples about fantastic creatures, about the deeds of gods and heroes.
Mythological worldview - regardless of whether it refers to the distant past or today, we will call such a worldview that is not based on theoretical arguments and reasoning, or on the artistic and emotional experience of the world, or on social illusions born of inadequate perception in large groups people (classes, nations) of social processes and their role in them. One of the features of myth, which unmistakably distinguishes it from science, is that myth explains “everything,” since for it there is no unknown and unknown. It is the earliest, and for modern consciousness - archaic, form of worldview.
It appeared at the earliest stage of social development. When humanity, in the form of myths, legends, legends, tried to answer such global questions as how the world as a whole came to be and is structured, to explain various natural and social phenomena in those distant times, when people were just beginning to look at the world around them, and were just beginning to study it .
Main themes of myths:
· cosmic - an attempt to answer the question about the beginning of the structure of the world, the emergence of natural phenomena;
· about the origin of people - birth, death, trials;
· about the cultural achievements of people - making fire, invention of crafts, customs, rituals.
Thus, myths contained the beginnings of knowledge, religious beliefs, political views, different types arts
The main functions of myth were considered to be that with their help the past was connected with the future and ensured the connection of generations; concepts of values were reinforced and certain forms of behavior were encouraged; ways were sought to resolve contradictions, ways to unite nature and society. During the period of dominance of mythological thinking, the need for acquiring special knowledge had not yet arisen.
Thus, myth is not the original form of knowledge, but a special type of worldview, a specific figurative syncretic idea of natural phenomena and collective life. Myth is considered to be the earliest form of human culture, which united the rudiments of knowledge, religious beliefs, moral, aesthetic and emotional assessment of the situation.
For primitive man it was both impossible to record his knowledge and to be convinced of his ignorance. For him, knowledge did not exist as something objective, independent of his inner world. In primitive consciousness, what is thought must coincide with what is experienced, what acts - with what acts. In mythology, man dissolves in nature, merges with it as its inseparable particle. The main principle for solving ideological issues in mythology was genetic.
Mythological culture, supplanted in a later period by philosophy, concrete sciences and works of art, retains its significance throughout world history to the present day. No philosophy or science or life at all has the power to destroy myths: they are invulnerable and immortal. They cannot be disputed, because they cannot be substantiated and perceived by the dry power of rational thought. And yet you need to know them - they constitute a significant fact of culture.
Religiousworldview
Religion- This is a form of worldview, the basis of which is the belief in the existence of supernatural forces. This is a specific form of reflection of reality and to this day it remains a significant organized and organizing force in the world.
The religious worldview is represented by the forms of three world religions:
1. Buddhism - 6-5 centuries. BC First appeared in Ancient India, founder - Buddha. In the center is the doctrine of noble truths (Nirvana). In Buddhism there is no soul, there is no God as a creator and supreme being, there is no spirit and history;
2. Christianity - 1st century AD, first appeared in Palestine, common feature faith in Jesus Christ as the God-man, the savior of the world. The main source of doctrine is the Bible (Holy Scripture). Three branches of Christianity: Catholicism, Orthodoxy, Protestantism;
3. Islam - 7th century AD, formed in Arabia, founder - Muhammad, the main principles of Islam are set out in the Koran. The main dogma: worship of one god Allah, Muhammad is the messenger of Allah. The main branches of Islam are Sunnism and Shinnism.
Religion performs important historical functions: it forms the consciousness of the unity of the human race, develops universal human norms; acts as a bearer of cultural values, ordering and preserving morals, traditions and customs. Religious ideas are contained not only in philosophy, but also in poetry, painting, architectural art, politics, and everyday consciousness.
Worldview constructs, when included in a cult system, acquire the character of a creed. And this gives the worldview a special spiritual and practical character. Worldview constructs become the basis for formal regulation and regulation, streamlining and preservation of morals, customs, and traditions. With the help of ritual, religion cultivates human feelings of love, kindness, tolerance, compassion, mercy, duty, justice, etc., giving them special value, connecting their presence with the sacred, supernatural.
Mythological consciousness historically precedes religious consciousness. The religious worldview is more perfect than the mythological one in logical terms. Systematicity of religious consciousness presupposes its logical ordering, and continuity with mythological consciousness is ensured through the use of an image as the main lexical unit. The religious worldview “works” on two levels: on the theoretical-ideological level (in the form of theology, philosophy, ethics, social doctrine of the church), i.e. at the level of worldview, and socio-psychological, i.e. level of attitude. At both levels, religiosity is characterized by belief in the supernatural - belief in miracles. A miracle is against the law. The law is called immutability in change, the indispensable uniformity of the action of all homogeneous things. A miracle contradicts the very essence of the law: Christ walked on water, just like on dry land, and this is a miracle. Mythological ideas have no idea of a miracle: for them the most unnatural is natural. The religious worldview already distinguishes between the natural and the unnatural, and already has limitations. The religious picture of the world is much more contrasting than the mythological one, richer in colors.
It is much more critical than the mythological one, and less arrogant. However, everything revealed by the worldview that is incomprehensible, contrary to reason, the religious worldview explains by a universal force capable of disrupting the natural course of things and harmonizing any chaos.
Belief in this external superpower is the basis of religiosity. Religious philosophy, thus, like theology, proceeds from the thesis that there is some ideal superpower in the world, capable of manipulating both nature and the destinies of people at will. At the same time, both religious philosophy and theology substantiate and prove by theoretical means both the necessity of Faith and the presence of an ideal superpower - God.
Religious worldview and religious philosophy are a type of idealism, i.e. such a direction in the development of social consciousness in which the original substance, i.e. The basis of the world is the Spirit, the idea. Varieties of idealism are subjectivism, mysticism, etc. The opposite of a religious worldview is an atheistic worldview.
In our time, religion plays no small role, more religious educational institutions have begun to open, in pedagogical university and school practice the direction of culturological representation of religions is actively developing within the framework of a civilizational approach, at the same time atheistic educational stereotypes are preserved and religious-sectarian apologetics is found under the slogan of absolute equality of all religions. The Church and the State are currently on an equal footing, there is no hostility between them, they are loyal to each other and compromise. Religion gives meaning and knowledge, and therefore stability, to human existence and helps him overcome everyday difficulties.
The most important features of religion are sacrifice, belief in heaven, and cult of God.
German theologian G. Küng believes that religion has a future, because:
1) the modern world with its spontaneity is not in proper order, it arouses longing for the Other;
2) the difficulties of life raise ethical questions that develop into religious ones;
3) religion means the development of relationships to the absolute meaning of existence, and this applies to every person.
As a result of studying materials on this topic “Worldview and its historical types,” the following conclusions can be drawn:
Worldview- this is not only the content, but also a way of understanding reality, as well as the principles of life that determine the nature of activity. The nature of ideas about the world contributes to the setting of certain goals, from the generalization of which a general life plan is formed, ideals are formed that give the worldview effective force. The content of consciousness turns into a worldview when it acquires the character of convictions, a person’s complete and unshakable confidence in the correctness of his ideas. The worldview changes synchronously with the world around us, but the basic principles remain unchanged.
What is the relationship between philosophy and worldview?
Worldview is a broader concept than philosophy. Philosophy is an understanding of the world and man from the position of reason and knowledge.
Plato wrote: “Philosophy is the science of existence as such.” According to Plato, the desire to understand existence as a whole gave us philosophy, and “there has never been and never will be a greater gift to people like this gift of God” (G. Hegel).
The term "philosophy" comes from the Greek words "philia" (love) and "sophia" (wisdom). According to legend, this word was first introduced into use by the Greek philosopher Pythagoras, who lived in the 6th century BC.
This understanding of philosophy as the love of wisdom has a deep meaning. The ideal of a sage (as opposed to a scientist or intellectual) is the image of a morally perfect person who not only responsibly builds his own life, but also helps people around him solve their problems and overcome everyday adversity. But what helps a wise man to live with dignity and reason, sometimes despite the cruelty and madness of his historical time? What does he know, unlike other people?
This is where the philosophical sphere itself begins: the sage-philosopher knows about the eternal problems of human existence (significant for every person in all historical eras) and strives to find reasonable answers to them.
There are two areas of activity in philosophy:
· the sphere of materiality, objective reality, that is, objects and phenomena exist in reality, outside of human consciousness (matter);
· the sphere of the ideal, spiritual, subjective reality is a reflection of objective reality in the human mind (thinking, consciousness).
The main philosophical questions are
1. what comes first: matter or consciousness; matter determines consciousness or vice versa;
2. the question of the relationship of consciousness to matter, subjective to objective;
3. Is the world cognizable and, if so, to what extent?
Depending on the solution of the first two questions, two opposing directions have long been formed in philosophical teachings:
· Materialism - primary and determining is matter, secondary and determining is consciousness;
· Idealism - spirit is primary, matter is secondary, in turn subdivided:
1. Subjective idealism - the world is created by the subjective consciousness of each individual person (the world is only a complex of human sensations);
2. Objective idealism - The world “creates” a certain objective consciousness, a certain eternal “World Spirit”, absolute idea.
Consistent subjective idealism inevitably leads to its extreme manifestation - solipsism.
Solipsism is the denial of the objective existence of not only the surrounding inanimate objects, but also other people except oneself (only I exist and the rest is my sensation).
Thales was the first to Ancient Greece rose to an understanding of the material unity of the world and expressed a progressive idea about the transformation of matter, united in its essence, from one state to another. Thales had associates, students and continuers of his views. Unlike Thales, who considered water to be the material basis of all things, they found other material foundations: Anaximenes - air, Heraclitus - fire.
When answering the question whether the World is knowable or not, the following areas of philosophy can be distinguished:
1. knowable optimism, which in turn can be divided into:
· Materialism - the objective world is knowable and this knowledge is limitless;
· Idealism - the world is knowable, but a person does not know objective reality, but his own thoughts and experiences or “the absolute idea, the world spirit.”
2. cognizable pessimism, from which follow:
· agnosticism - the world is completely or partially unknowable;
· skepticism - the possibility of knowing objective reality is doubtful.
Philosophical thought is the thought of the eternal. Like any theoretical knowledge, philosophical knowledge develops and is enriched with more and more new content, new discoveries. At the same time, the continuity of what is known is preserved. However, the philosophical spirit, philosophical consciousness is not only a theory, especially an abstract, dispassionately speculative theory. Scientific theoretical knowledge constitutes only one side of the ideological content of philosophy. The other, undoubtedly dominant, leading side of it is formed by a completely different component of consciousness - the spiritual-practical one. It is he who expresses the life-meaning, value-oriented, that is, worldview, type of philosophical consciousness as a whole. There was a time when no science had ever existed, but philosophy was at the highest level of its creative development. Philosophy is the general methodology for all special sciences, natural and general, in other words, it is the queen (mother) of all sciences. Philosophy has a particularly great influence on the formation of worldviews.
Quote from Epicurus, from a letter to Menoeceus: “...Let no one in his youth put off pursuing philosophy...”
Man's relationship to the world is an eternal subject of philosophy. At the same time, the subject of philosophy is historically mobile, concrete, the “Human” dimension of the world changes with the change in the essential forces of man himself.
The secret goal of philosophy is to take a person out of the sphere of everyday life, captivate him with the highest ideals, give his life true meaning, and open the way to the most perfect values.
The main functions of philosophy are the development of general ideas of people about existence, the natural and social reality of man and his activities, about proving the possibility of knowing the world.
Despite its maximum criticality and scientific nature, philosophy is extremely close to the everyday, religious and even mythological worldview, for, like them, it chooses the direction of its activity very arbitrarily.
All types of worldview reveal some unity, covering a certain range of issues, for example, how spirit relates to matter, what a person is, and what is his place in the universal interconnection of world phenomena, how a person knows reality, what good and evil are, according to what laws human development society. Worldview has enormous practical life meaning. It influences norms of behavior, a person’s attitude towards work, towards other people, the nature of life’s aspirations, his way of life, tastes and interests. This is a kind of spiritual prism through which everything around us is perceived and experienced.
Test (choose the correct answer)
Philosophy as a theoretical form of worldview first appeared in...
B. Greece.
What is not characteristic of the mythological worldview?
B. Scientism
The French philosopher O. Comte identified three consistent forms of worldview:
B. Theological, metaphysical, positive (or scientific)
The “heart” phenomenon refers to...
B. Scientific worldview
What is not a characteristic of a philosophical worldview?
