Using historical-philosophical and historical-cultural material, the authors substantiate the idea that the heuristic potential of knowledge is enhanced by an in-depth analysis of its philosophical foundations. In the process of analysing knowledge in various philosophical traditions, the authors reach an activistic conception of knowledge, which includes freedom as a prerequisite for external and internal human activity. Knowledge doesn’t coincide with the absolute measurement of freedom and at the same time with the factuality of phenomenal being. It realizes itself at the point of unity of these considerations. By analyzing the sensual, empirical, and theoretical measurement of knowledge, the authors conclude that knowledge, as well as its structure, should be considered in a broad methodological and philosophical way, including the dialectic of knowledge and ignorance. Knowledge is related to the system of human activity. This system includes the object, subject, purpose and objectives of study. But the activity system also relates to nature of the operations performed. This nature is connected with the soul of a person, their inner world. The latter has to do with personal knowledge, latent knowledge. The purpose of the study is to analyze scientific knowledge as a prerequisite for discovering the essential powers of the individual.
The purpose of the study is to reveal the most important source of existential dialectics, namely the aesthetic spirit, which pushes dialectics beyond the limits of knowledge. The article focuses on the dialectic of I. Kant, which revolves between the aesthetic and logical connections of the cognitive process. Scientific novelty lies in substantiating the nature of the uniqueness of Kant's dialectics, in its aspiration to the future. As a result, the following points were revealed: 1) Kantian dialectics is aimed at overcoming the incompatibility of conceptually rational and aesthetically irrational thinking; 2) the emergence of a transcendental dialectic of a unique and non-objectivable existence allows us to turn to the worldview synthesis of modernity.
The idea of mosaic philosophy is based on the idea of a holistic system of thought and action. This allows the "coffers" of the philosophical system to develop on the basis of their own beginnings. Philosophy, as a love of wisdom, aspires to some kind of "mosaic whole," which is not related to the fragmentation of the elements of the system, but to the harmonic whole into which many systems of philosophy are united. Although people 's thoughts live together, things and phenomena interact in a rigid way in space and time. A person who aspires to love wants to produce a much smaller number of concepts and schools, and thus to raise the question of a possible meeting with the creative-hurt. The very theme of choosing the basic principle of the philosophical system is certainly mosaic and existential. Mosaic philosophy makes it possible to combine the basic question of philosophy with a lot of other questions related to the social existence of man. The mosaic itself of the philosophical system of the opposition is on a categorical warehouse of thinking. However, the contours of mosaic philosophy are determined by its specific manifestations. The new contexts of the identification of mosaic philosophy are defined by the setting of the question of the study of the essential forces of man. This grows into a philosophy of wanting to make the existing world better.
The article examines the criteria for the relative immortality of man and society. The idea of immortality involves an analysis of relative immortality as the value of the mind itself. The authors proceed from the understanding of immortality as a state of life. After all, a person does not start another life after his death, but continues the previous one. However, man himself is called upon to give up all imaginings about an ideal world, because the ideal is not always associated with a future happier world. The authors come to the conclusion that spiritual immortality is an effective way of spiritual and social self-defense of a person. The criteria of relative immortality, which include:1) the harmony of love for one's neighbor and love for a distant person; 2) the very life of a person in the present; 3) the feeling of love that unites all people;4) the very universality of the feeling of the entire human race.
The article examines the philosophical work of Johann Gottlieb Fichte (1762–1814) in terms of his theological views. An analysis of Fichte’s accusations of atheism is provided. The paradoxes of “spirit” and “spiritual” in human life itself and in Fichte’s own doctrine of religion are considered. A creative reconstruction is carried out for those parts of “science”, where the productivity of the very idea of theology and philosophy of religion is presented. The article investigates the theoretical implications of the idea of Fichte’s “I” and, on the basis of the inclusion of historical and philosophical generalizations, the so-called “pre-Fichte” criticism of I.Kant. The relevance of the philosophy of Fichte’s religion is revealed and its connection with the modern era is investigated. The thesis that theology is the science of the Absolute as the subject of a person’s creative search is substantiated. Also, the article supports the creative productivity of the very idea of theology and philosophy of religion. The authors compare the views of K.Forberg and Fichte. God, according to Forberg, is the regulatory principle of ethics, and religion itself is not a theory, but the duty of a moral person. But man, according to Fichte, is not called upon to create a moral “world order”. On the contrary, he himself is created and supported by it. The work concludes that the time of reason does not cover the entire totality of time. The people are not just the majority of the population, their basis lies in the moral substance. Therefore, one of the main tasks of the state is to develop the humanitarian culture of the people.
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