Man is the most perfect creature in the world. He constantly asks, posing a variety of questions: What is the Universe? What is a star? What is love? These questions are many. In the process of searching for answers to them, a person acquires knowledge, experience, begins to think about the world order, about a person's place in it, about the fate of humanity, about life, about death. All this leads to the formation of his worldview.

Worldview Is a system of generalized views, perceptions, assessments that provide a holistic vision of the world and a person's place in it. Term "Worldview"was introduced by a German philosopher I. Kant and literally meant - attribute of human consciousness... Therefore, a worldview is not just a generalized view of the world, but a form self-awareness person.

Since for a person the whole world is divided into two parts: into my own "I" and "not I", i.e. the world, which includes nature, society, culture and the relationship between people, then the question about man's attitude to the world and is the main issue of the worldview.

The main question of the worldview indicates that the worldview itself is a complex spiritual phenomenon that consists of such elements as:

- knowledge - this is the basis of the worldview. The worldview includes not all knowledge, but vital for a person, which reveal the essence of the relationship between a person and the world;

- beliefs – it is a solid system of views that has been established in the mind of a person. Beliefs can change and the reason for this is new knowledge, which is refined and supplemented constantly;

- values - This is a positive or negative attitude to the phenomena of the surrounding world. They embody the special attitude of people to everything around them in accordance with their needs and interests;

- ideals - it is an imaginary example of perfection to be pursued as the ultimate goal. The peculiarity of ideals is to outstrip the display of reality;

- Vera -it is a form and way of perceiving social information, values, ideals of social life, which are not given by practical experience, but are taken as obvious facts. However, faith is related to doubt. Doubt is an indispensable moment in the meaningful position of any thinking person. The presence of doubt in the worldview of an individual is expressed in the positions: dogmatism - unconditional acceptance of a particular point of view, orientation system or skepticism - disbelief in anything, rejection of any point of view;

- living standards - these are models, standards of activity that have developed historically, as certain rules of behavior.

The worldview has its own structure , which is based on physiological and psychological mechanisms and means of cognition of the world characteristic of a person, namely: mind, feelings, will, etc. Hence, in the structure of the worldview, they distinguish:

- attitude - this is the emotional and psychological level of the worldview. This is surprise, fear, admiration, loneliness, grief, despair;

- perception of the world - this is the active level of worldview, to which the experience of forming cognitive representations about the world;

- outlook - this is a cognitive and intellectual level; it's a system general concepts, judgments and inferences about the world as a whole and the place of man in it. The understanding of the world can be: 1) ordinary, that is, everyday, when it is based on sensory experience, traditions, faith; 2) theoretical based on knowledge of laws, scientific theories and principles. A theoretical worldview is the highest stage in the development of a worldview. Obviously, mastering it is the main task of the entire process of becoming and improving a person.

Consequently, worldview Is the integral integrity of knowledge and values, mind and intuition, intelligence and action, critical doubt and conscious conviction. Hence, the worldview performs such functions (i.e. work): 1) cognitive-orientational (which is provided by worldview knowledge and assessments); 2) social and practical (which is based on ideological beliefs and principles of activity).

The worldview is historical... What does it mean? This means that the worldview of a person and society is constantly changing. For example, in different eras, different types of worldview systems :

1) cosmocentrism in the era of antiquity, where nature and the Hellenic sages of the 7-6 centuries BC stood at the center of the study. sought to recognize the single essence of everything around them;

2) theocentrism, characteristic of the middle ages of the 5-15th century, where all the basic concepts of medieval thinking were correlated with God;

3) anthropocentrism,characteristic of the Renaissance of the 14-16 centuries, where a person felt and realized himself as the center of the Universe. This understanding of the worldview gives rise to the need to highlight not only its historical types, but also historical forms.

Historical forms of worldview, which were formed throughout the history of mankind, are mythological, religious and philosophical... Let's consider them.

Mythological worldview - This is a universal form of worldview, which is characteristic of the entire primitive society. Its uniqueness lies in the fact that mythology was the first worldview of all ethnic groups. Mythology translated from greek means: mifos – legend and logos – teaching ... Mythology tried to explain the world by transferring to it the properties and qualities that characterized the person himself, as well as the relationship between people.

The myth as the first form of worldview combined the rudiments of knowledge, religious beliefs, and early art forms. Myth is an undivided form of knowledge, which is called syncretism... For mythological worldview the following features :

1) the fusion of thoughts and actions;

2) the personal "I" and the world were merged into one;

3) the absence of differences between the object and the subject of activity;

4) anthropomorphism - the transfer of human properties to nature;

5) imagery (the world was perceived in images, not in concepts);

6) the main thing was to substantiate the connection between the individual and the genus.

The mythological worldview is embodied in fairy tales, legends, which is typical for all peoples, without exception, for they all passed a unique primitive stage of their society development. With the development and complication of life forms, mythology ceases to satisfy a person and a need arises for a new worldview. That worldview was religion.

Religious worldview - is a collection of ideas, beliefs, beliefs that are based on the supernatural. Supernatural - this is something that does not obey the laws of the universe. The essence religious worldview - there is doubling the world: to the real world, in which a person lives and the supernatural, which a person takes on faith. The way of existence of a religious worldview is vera. The external form of manifestation of faith is cultSome features of a religious worldview :

1) it is a form of irrational development of the world, i.e. what lies outside the mind (emotions, will, feelings);

2) it is directed to the inner world of a person, to his hopes and anxieties, to the search for a symbol of faith;

3) exists in an ordinary life-everyday form;

A religious worldview emerges in the era of the division of labor. Over time, it becomes a worldview of the past, an expression of human powerlessness in front of natural and social elemental forces, the separation of the individual from reality. It is being replaced by a philosophical worldview.

Philosophical worldview Is the highest form of worldview. It begins there and then, where and when a person tries to know the world and find out his place in this world. The term "philosophy" in the 6th century. BC. introduced by the famous mathematician and thinker Pythagoras : "Life is like a game: Some come to compete, others come to trade, and the happiest ones come to watch." This term is of Greek origin and literally means "Love of wisdom" or "Handmaid of wisdom", "slave of sophia" and in ancient Russia she was simply called "Wisdom" ... The term philosophy in European culture was fixed by Plato, who believed that philosophers are people who discover the secrets of nature, human life, teach to act and live in harmony with nature and the requirements of life itself. Thus, philosophy is a special kind of knowledge, namely "sophianic" knowledge, which is understood as wisdom. A feature of the philosophical worldview is that:

1) it is inherent not in a sensory-figurative form, as in mythology and religion, but in an abstract-conceptual form of mastering the world;

2) it is a theoretical form of worldview;

3) religion and mythology coincide with the corresponding worldview, and philosophy forms the core of the scientific worldview;

4) philosophy in understanding the world is based on scientific knowledge;

5) philosophy seeks to pose and solve the absolute problems of human existence;

6) philosophy explores the cognitive, value, socio-political, moral, aesthetic attitude of man to the world.

As you can see, the philosophical worldview is a theoretically formulated worldview and it tries to solve the main worldview problems through thinking.

Thus, the formation and development of a worldview is a historically successive process. All historical forms of worldview are dialectically identical: the religious worldview grows out of the mythological and is formed with it, since mythology acts as its basis; the philosophical worldview historically arises on the basis of the mythological and religious and together with them, since it answers the same questions that are posed by myths and religion. It is not accidental, therefore, that the fact that for the spiritual life of various periods of human history, to a certain extent, all types of worldview are characteristic when one of them is possessed. At the same time, the direction of improving the worldview is unambiguous: from the mythological through the religious to the philosophical. In the culture of savagery (primitive society) there is still neither religious nor philosophical, and in the culture of barbarism there is no philosophical.

The universal picture of the world is a certain amount of knowledge accumulated by science and the historical experience of people. A person always thinks about what is his place in the world, why he lives, what is the meaning of his life, why there is life and death; how to treat other people and nature, etc.

Each epoch, each social group and, therefore, each person has a more or less clear and clear or vague idea of \u200b\u200bhow to solve issues that concern humanity. The system of these decisions and answers forms the worldview of the era as a whole and of the individual. Answering the question about a person's place in the world, about a person's attitude to the world, people, on the basis of the worldview at their disposal, also develop a picture of the world, which gives generalized knowledge about the structure, general structure, laws of the emergence and development of everything that somehow surrounds a person ...

A worldview is a developing phenomenon, therefore, in its development, it passes through certain forms. Chronologically, these forms follow each other. However, in reality, they interact, complement each other.

In the history of mankind, there are three main types of worldview:

Mythology;

Religion;

Philosophy.

As a complex spiritual phenomenon, the worldview includes: ideals, motives of behavior, interests, value orientations, principles of cognition, moral norms, aesthetic views, etc. Worldview is the starting point and an active spiritual factor in the development and change of the surrounding world by a person. Philosophy as a world outlook integrally unites and generalizes all ideological attitudes that are formed in the human mind from various sources, gives them a holistic and complete look.

The philosophical worldview was formed historically in connection with the development of society itself. Historically, the first type - the mythological worldview - is the first attempt by man to explain the origin and structure of the world. Religious worldview, being, like mythology, a fantastic reflection of reality, differs from mythology by belief in the existence of supernatural forces and their dominant role in the universe and human life.

Philosophy as a worldview is a qualitatively new type. It differs from mythology and religion by its orientation towards a rational explanation of the world. The most general ideas about nature, society, and man become the subject of theoretical consideration and logical analysis. The philosophical worldview inherited their worldview character from mythology and religion, but unlike mythology and religion, which are characterized by a sensual-figurative attitude to reality and contain artistic and cult elements, this type of worldview, as a rule, is a logically ordered system of knowledge, characterized by the desire theoretically substantiate the provisions and principles.

The basis of this typology is knowledge, which is the core of the worldview. Since the main method of obtaining, storing and processing knowledge is science, insofar as the typology of the worldview is carried out on the originality of the attitude of the worldview to science:

Mythology is a pre-scientific worldview;

Religion is a non-scientific worldview;

Philosophy is a scientific worldview.

This typology is rather arbitrary.

All of the above historical forms of worldview in certain forms have survived to this day and continue to be present (transformed) into fiction, customs and traditions, the mentality of a particular people, art, science, everyday ideas.

If we take the solution of the main question of philosophy as the basis for the classification, then the worldview can be materialistic or idealistic. Sometimes the classification is given in more detail - the scientific, religious (as shown above), anthropological and other types of worldview are highlighted. However, it is not difficult to be convinced that the worldview - in a broad sense - existed before in philosophy and other social sciences.

Already in historical times, people have created ideas about the world that surrounds them, and about the forces that govern both the world and man. The existence of these views and ideas is evidenced by material remains ancient cultures, archaeological finds. The oldest written monuments of the Middle Eastern regions do not represent integral philosophical systems with a precise conceptual apparatus: there is neither the problem of the existence and existence of the world, nor honesty in the question of a person's ability to know the world.

The predecessors of the philosophers relied on concepts taken from mythology. Myth is one of the forms of a person's expression of his real at the initial stage of his attitude to the world and indirect comprehension of social relations of a certain integrity. This is the first (albeit fantastic) answer to questions about the origin of the world, about the meaning of natural order. It also defines the purpose and content of individual human existence. The mythical image of the world is closely related to religious beliefs, contains a number of irrational elements, is distinguished by anthropomorphism and personifies the forces of nature. However, it also contains the sum of knowledge about nature and human society, acquired on the basis of centuries of experience. In this indivisible integrity of the world, changes were reflected in the socio-economic structure of society and in political forces in the process of centralizing the most ancient state formations. The practical significance of mythology in the worldview has not yet been lost. Both Marx, Engels and Lenin and supporters of opposing views - Nietzsche, Freud, Fromm, Camus, Schubart - resorted to the images of mythology, mainly Greek, Roman and a little ancient Germanic, in their works. The mythological basis distinguishes the first historical, naive type of worldview, which has now been preserved only as an auxiliary one.

It is very difficult to trace the moment of social interest in mythological representations, but since it permeates all representations, it is very necessary to show changes in public consciousness. In the first manifestations of philosophical thinking, found in ancient worlds, the ideological aspect is extremely important. It comes to the fore when it comes to issues related to the place of a person in society. The ideological function of the world includes, for example, emphasizing the divine origin of monarchical rule, the importance of the priestly estate, as well as justifying the transfer of political power, etc.

Under objectively historical conditions, philosophy was separated from mythology. The communal organization - pre-feudal or in the form of "patriarchal slavery" - preserved social relations. Hence the interest in the problems of managing society and state organization. The formulation of ontological questions, therefore, was determined by the philosophical and anthropological orientation, which manifested itself in the development of problems of ethical and social hierarchization and the justification for the preservation of certain social relations that contribute to the formation of the state. But it should be noted an important difference for further presentation: philosophy was separated from mythology, but not from religion. In this case, religion represents a complete, even "scientific" system of primitive ideas, partly taken from mythology. Religion has a selective character to the point that religious smoke (among Christians, even often not dogmatically fixed, but having force "church traditions do not always correspond, and often contradict the mythology on the basis of which religion is built. Moreover, medieval philosophy, being subordinate religion, took to substantiate religious attitudes provisions from any views, which were, in particular, Neoplatonism and theological Aristotelianism.

Oh, as already said, the basis of religion is faith, and science is doubt. For the time being, religion could restrain the development of science with the help of political power (and the symbiosis of religion and power in the middle of the century is obvious, and even now the power reserves the opportunity to resort to the help of religion). Ultimately, however, the political hierarchy of religion becomes more important than religion itself. Protestantism was a form of mass social protest against just such a degeneration. Marne, characterizing the activities of Luther, pointed out that the latter sought to destroy the authority of the church and restore the authority of faith. Having discredited itself as the dominant worldview, religion could no longer remain so. And parallel to the religious form of worldview, the scientific form of worldview begins to develop. Starting with the philosophy of nature, a person opens up new horizons of knowledge, comes to the conviction of the possibility of his lasting, creative and free consolidation in this world, believes that he is able to know the natural character of the world and himself in it. The idea of \u200b\u200ban irreplaceable human value, the ideals of freedom are the spiritual climate in which a new philosophy of nature is born.

However, the religious worldview was not going to give up its positions. And therefore, the statement of M. Sobrado and H. Vargas Kullel looks naive: "Perhaps the fact that natural sciences, starting with N. Copernicus, and then G. Galileo, I. Newton and, finally, C. Darwin, - began to separate from theology, made possible the peaceful recognition of the theory of relativity and other revolutionary ideas. In the end, A. Einstein, unlike Galileo, did not have to resist the system of ideas associated with political power. " Meanwhile, the struggle between science and religion did not stop until then, and the Initiation simply changed its name, there is no only auto-da-fe. The American religious leaders started the "monkey process" in 1925. Religion invented and more original ways fighting the scientific worldview, one of such ways is imaginary cooperation. The most striking of these examples is the interpretation of the theory of relativity by Einstein's student Eddington, who asserted the equality of the Copernican and Ptolemy systems, that is, that it is supposedly with the same right to consider the Earth as moving in relation to the Sun (to the Solar System) and the Sun moving around the Earth. Even within the framework of Einstein's theory, this leads to contradictions, for example, to the conclusion about the infinite old age of the motion of distant celestial bodies relative to the rotating Earth (whereas one of the foundations of Einstein's theory says that the speed of light is the greatest possible in the material world, that there are no infinite speeds) ... Perhaps it was precisely this understanding (in practice - politicization and ideologization) of Einstein's theory that led to the fact that the USSR Academy of Sciences was happy to accept the works that made attempts to reject the theory of relativity later, these attempts turned out to be erroneous). Often, the "union" of religious and scientific worldviews is under pressure from the commercialization of science. Then it became obvious that the ruling classes of society are financing the smuggling of views that are convenient to them. It is known that the German military industrialist A. Krupp established large monetary awards at the beginning of the twentieth century for the best works that popularized the ideas of social Darwinism among the workers. The concept of "comfortable" views means that the political power propagandizes to the majority for its own benefit on views with which it does not agree. The "union" of two opposing worldviews is a kind of political and social deception. Here it is appropriate to quote a statement that gives us an idea of \u200b\u200bthe difference between propaganda and beliefs: "How does a prophet differ from a deceiver? They both lie, but the prophet himself believes in this lie, and the deceiver does not" (Yu Latynina) *.

The field of "cooperation" between science and religion should, of course, include the explanation of the latest achievements of science which A. Men gives, including an indication to them that religion discovered something before science. Also, literally in last years representatives of religion suggested to the representatives of science "to unite efforts in a crisis and to develop a certain technology of survival." In a number of publications the word "technology" is replaced by the more explicit "theology". It seems that religion wants the scientific worldview to reach out and ... be left without it.

A worldview has appeared that plays the role of an intermediary between the scientific and the religious and therefore is also used by the latter for a covert struggle with the former. A satisfactory name for this worldview has not yet been invented. It is true that it is sometimes called "anthropological", but this name for this work will be accepted purely conditionally.

“The anthropological worldview appeared as a reaction to the crisis of the religious worldview and the successes of the scientific worldview, especially the Marxist one. After all, the first ideologists of the“ anthropological ”worldview were legal Marxists who made an attempt to try on the Christian religion with the Marxist worldview. S. Bulgakov wrote the one who identified intuition) article Karl Marx as a religious type ", where he combined religious existentialism with anthropocentrism, reproaching Marx that he was guided by the whole of humanity, forgetting about the individual. N. Berdyaev even wrote his own biography as a philosophical work ("Self-knowledge" - as this book is called, and at the same time self-knowledge "is one of the main categories of the" anthropological "worldview). scientific. After all, along with religious Marxists, existentialists - atheists (Camus, Sartre) gradually appeared, but this does not at all mean the emergence of any new forms of worldviews the opportunity to regain their strength, and supporters of the scientific worldview - the opportunity to conduct an argument, violating the formal scientific framework. Here we first feel the question of the scientific nature of the philosophical worldview, which will be considered below.

Thus, we have identified four historical forms of worldview in the order of their origin: mythological, religious, scientific, "anthropological". The first of them currently does not exist as an independent form, but has not disappeared altogether, the other three are somehow present at the basis of all existing philosophical systems, social sciences and ideologies.

WORLD VIEW, ITS HISTORICAL FORMS. STRUCTURE OF THE WORLD VIEW.

Worldview is system of views on the world that determine the place and role of a person in this world... The specificity of the worldview is connected not simply with the fact that it is a view of the world (science also gives a view of the world). Worldview is not just knowledge about the world and man, but also appraisal a person of his place, position in the world, his role, destiny. There is no worldview if there is no such value attitude of a person to the world. What does the world mean to me? And what do I mean in this world? Will the world for a person be something comfortable, safe, harmonious, rationally arranged, cognizable or something uncomfortable, dangerous, disharmonious, chaotic and unknowable? Accordingly, a person can evaluate himself in different ways: an insignificant bug, a toy in the hands of blind forces, Robinson, lost in the icy, cold and boundless expanses of the universe, the conqueror and transformer of nature, the crown of creation, etc.

Thus, worldview Is a set of views, assessments, norms and attitudes that determine a person's attitude to the world and act as regulators of his behavior.

Worldview is an integral formation of social and individual consciousness. There are 4 main components in the structure of the worldview:

1) cognitive: based on generalized knowledge - everyday, professional, scientific, etc. It presents a concrete scientific and universal picture of the world, styles of thinking of a particular era or people;

2) value-normative component: values, ideals, beliefs, beliefs, norms, etc. One of the main purposes of the worldview is that a person could be guided by certain public regulators. Value- This is the property of some object, phenomenon to satisfy the needs, desires of people. The human value system includes ideas about good and evil, happiness and unhappiness, goals and meaning of life.

3) emotional-volitional component: for the implementation of knowledge and values \u200b\u200bin practical behavior, their emotional and volitional development, transformation into beliefs, as well as the development of a certain psychological attitude to readiness to act;

4) practical component:real readiness of a person for a certain type of behavior in specific circumstances.

By the nature of the formation and the way of functioning, there are:

- practical life level (it develops spontaneously and is based on common sense, vast and diverse everyday experience).

- theoretical (philosophy claims the theoretical validity of both the content and the methods of achieving generalized knowledge about reality, as well as the norms, values \u200b\u200band ideals that determine the goals, means and nature of people's activities). Philosophy is not reduced to a worldview, but constitutes it theoretical core.

So, the most important components of the worldview are knowledge, values, beliefs.

Historical forms of worldview.

Mythology - historically the first form of worldview. Arises at the earliest stage of social development, is based on the pagan understanding of the universe. Myth -it is a specific figurative syncretic representation of natural phenomena and collective life. The myth explains and assimilates the world in the form of sensory-emotional, artistic images... He answers the question about the structure of the world and space, about the origin of man and craft, combines knowledge and artistic images, thoughts and emotions, reality and fantasy, brings together the natural world and the world of culture, transferring human traits to the surrounding world.

Features:mythological worldview:

1) syncretism -inseparability, fusion of the figurative-fantastic and realistic in the perception and explanation of the origin of the world and man, the phenomena and processes occurring in the world. In the myth, knowledge is mixed with figurative and sensory ideas, beliefs; it does not distinguish between words and things, etc. In the myth there are no boundaries between I and not-I, a person is able to turn into an animal, a bird, a fast flow of the river, etc.

2) anthropomorphism -identification of natural and human, endowing objects of nature and social phenomena with human appearance and properties. The myth personified natural phenomena: the cosmos was represented as a giant, celestial bodies - as gods or heroes who fought against demonic monsters, personifying chaos and threatening man.

The main principle for solving worldview issues in mythology was genetic: explanations about the beginning of the world, the origin of natural and social phenomena boiled down to a story about who gave birth to whom.

Purpose of the myth:the establishment of harmony between man and the world, society and nature, society and man; the formation of a sense of human involvement in the world; ensuring the spiritual connection of generations, the continuity of culture; preservation of traditions; consolidation of a certain system of values, norms of behavior in specific situations.

Religion Is a worldview and attitude, as well as appropriate behavior and specific actions (cult), which are based on faith into the existence of (one or more) gods or spirits. Worldview constructions, being included in the ritual system, acquire the character of a doctrine.

The third historically established form of worldview is philosophy. She inherited from mythology and religion the entire set of worldview questions - about the origin of the world as a whole, about its structure, about the origin of man and his position in the world, the meaning and purpose of his life, etc. However, the solution of worldview problems in the emerging philosophy took place from a different point of view - from the position of reason, rational reflection and evaluation. Philosophy is a theoretically formulated worldview, she is a rational-critical form of worldview.

A characteristic feature of the philosophical development of reality is universalism. Throughout the history of culture, philosophy has claimed to develop universal knowledge and universal principles of spiritual and moral life. Another important feature of the philosophical way of mastering reality is substantialism(from the Latin word "substance" - the essence underlying, - the ultimate foundation that allows you to reduce the sensory variety of things and the variability of their properties to something constant, relatively stable and independently existing). Substantialism manifests itself in the desire of philosophers to explain what is happening, internal organization and the development of the world through a single sustainable beginning.

It should be emphasized that substantialism and universalism are not two different, but a single characteristic feature of philosophy, for ultimate generalizations in philosophy always extend to the identification of the substance of all things. From the moment these generalizations began, we can talk about the emergence of philosophy.

One of the most important features of philosophical reflection is doubt. It was with doubt that philosophy began. Philosophers question everything in order to check how legitimate, reliable and durable human institutions are, to discard the obsolete ones and to put on a more solid foundation those institutions and knowledge that have stood the test.

1. What type of worldview is the earliest?

a) religion;

b) philosophy;

c) mythology.

2. Worldview is:

a) a set of spiritual values;

b) a set of ideas that explain human behavior;

c) a system of ideas that determines human behavior.

3. Value is:

a) significant to a person;

b) satisfying a spiritual need;

c) a product of human activity.

4. Practice is:

b) activities to transform the world;

5. Essence is:

a) common to the class of things;

b) what makes the subject such and not otherwise;

c) the idea of \u200b\u200bthe subject.

6. The philosophical picture of the world is:

a) dialectics of being and what is due;

b) picture of the world as a whole;

c) a picture of a person's being in the world.

7. Philosophy is:

b) theoretical outlook;

c) the quintessence of the spiritual culture of the era.

8. Truth is:

a) the result of the convention;

b) correspondence of thought about the object to the object of thought;

c) the result of scientific knowledge.

9. Axiology is a teaching:

a) about values; b) about morality; c) about a person.

10. Anthropocentrism is:

a) the principle of philosophizing, which considers a person as the main object of the application of mystical forces;

b) a philosophical principle that considers man as the center of the Universe and the goal of all events occurring in the world;

c) the ideological principle of explaining the world, the content of which is the understanding of man as an unconditional value.