outlook- it is a system of generalized views on the world, on a person’s place in it and his attitude to this world, as well as beliefs, feelings and ideals based on these views that determine a person’s life position, principles of his behavior and value orientations.
Views - it is a certain set (system) of knowledge expressed in representations and concepts; they form the basis of the worldview. This is not all knowledge, but only the most general provisions and principles. They become components of the worldview when they turn into beliefs, in firm confidence in the truth of this knowledge, in the readiness to act in accordance with them. Beliefs are not a special kind of knowledge, but their state, a qualitative characteristic.
Worldview includes moods, feelings, experiences, constituting its emotional and psychological side and having a significant impact on the worldview position of a person. Two sides of the worldview: emotional-psychological and rational (cognitive-intellectual) are inherent in any worldview to one degree or another, however, in its different types and among different people, as a rule, one of them prevails.
An important component of the worldview are ideals. They contain the highest goal of a person's aspirations for truth, goodness, beauty, and justice.
Thus, a worldview includes knowledge that has become beliefs. This is the basis of the worldview; human activity relies on it. And since this activity is meaningful and expedient, it is aimed at achieving the ideal as the organizing and guiding principle of human activity.
It is necessary to distinguish between the worldview of a person and the worldview of a social group, social class and society as a whole.
The outlook of different people is not the same; it depends not only on many objective factors (living conditions, nationality), but also on its subjective characteristics. In relation to life, a person can be an optimist or a pessimist, in relation to people - an egoist or an altruist, in his political views - a conservative or a revolutionary. An essential role in the formation of personality is played by its belonging to a particular social group or social class.
At the same time, universal human values are being formed in society - the ideas of humanism, moral principles, aesthetic and other criteria that are common to all people.
The following types of worldview are distinguished as the main ones: mythological, religious, mundane And philosophical.
Mythological worldview- is formed in the early stages of the development of society and represents the first attempt of a person to explain the origin and structure of the world, the appearance of people and animals on earth, the causes of natural phenomena, to determine their place in the world around them. The creation of the world was usually depicted as the transformation of chaos into space, which is formed by the separation of the sky from the earth and the separation of land from the ocean. As a result, three worlds appear: heavenly, earthly and underground.
Mythology is a fantastic reflection of reality in the form of sensory visual representations. Generated by the imagination of a primitive man, mythical creatures - gods, spirits, heroes - are endowed with human features, they perform human deeds, and their fates are similar to the fates of mortal people. The myths expressed the unity, inseparability of man and nature; human properties were projected onto natural phenomena.
Myths were closely connected with rituals, with the customs of the people, they contained moral norms and aesthetic ideas, included the rudiments of knowledge and religious beliefs, combined reality and fantasy, natural and supernatural, thoughts and feelings.
Mythology has had a significant impact on the spiritual life of mankind. Elements of the mythological worldview have been preserved in the public consciousness of modern society. Reactionary political regimes create myths, introducing them through propaganda into the mass consciousness. Such, for example, are the myths of the German fascists about the superiority of the Aryan race and "inferior" peoples, about world domination, combined with the cult of the "Fuhrer" and ritual torchlight processions.
Religious worldview formed at a relatively high stage of development of ancient society. The religious worldview differs from mythology in the belief in the existence of supernatural forces and their dominant role in the universe and people's lives. Belief in the supernatural is the basis of the religious worldview. Religious consciousness divides the world into "earthly", natural, comprehended by the senses, and "heavenly", supernatural, supersensible. Religious faith as a special experience is manifested in the worship of some higher supernatural forces, to which the properties of material objects were attributed, the connections between objects, gods and spirits. Later, the image of a single God is formed - the creator of everything that exists, the guardian of custom, traditions, morality, and spiritual values. There are monotheistic religions - Judaism, Christianity, Islam, Buddhism.
The religious worldview includes the universal norms of community life and moral principles, the ideas of goodness and justice, which have retained their influence on the morality of modern society.
Philosophical worldview differs from mythology and religion in its orientation towards a rational explanation of the world. The most general ideas about nature, society, man become the subject of theoretical consideration and logical analysis. The philosophical worldview has inherited from mythology and religion their ideological character, the whole set of questions about the origin of the world, its structure, the place of man in the world, etc., but unlike mythology and religion, which are characterized by a sensory-figurative attitude to reality and contain artistic and cult elements, this type of worldview, is a logically ordered system of knowledge, characterized by the desire to theoretically substantiate their positions and principles.
Describing the philosophical worldview, it should be noted that its content includes not only philosophical problems proper, but also generalized economic, political, legal and natural science ideas, moral, aesthetic, religious (or atheistic) principles, views, ideals. Therefore, the philosophical worldview should not be completely identified with philosophy. However, the theoretical basis of this type of worldview is philosophy. All this is due to the ideological nature of philosophy, it is she who poses and offers a solution to fundamental worldview issues, and above all, the central issue of any worldview - the relationship of man to the world. Therefore, when using the concept of "philosophical worldview", one should keep in mind the worldview, the theoretical basis of which is philosophy.
In a special type should be allocated mundane, or empirical outlook, which is the origin of all its other types. Based on life experience and empirical knowledge, the ordinary worldview serves as a guide in everyday activities, but often experiences difficulties when faced with complex problems, the solution of which requires solid knowledge, a culture of thinking and feelings.
In the modern world, everyday, religious and philosophical worldviews coexist, often representing their complex combination. Elements of the mythological worldview are also preserved.
Worldview (German Weltanschauung) - a set of views, assessments, principles and figurative representations that determine the most general vision, understanding of the world, a person's place in it, as well as life positions, programs of behavior, people's actions. It gives human activity an organized, meaningful and purposeful character.
Worldview types
From the point of view of the historical process, the following leading historical types of worldview are distinguished:
mythological;
religious;
philosophical;
mundane;
humanistic.
mythological
The mythological worldview (from the Greek μῦθος - legend, legend) is based on an emotionally imaginative and fantastic attitude towards the world. In myth, the emotional component of the worldview prevails over reasonable explanations. Mythology grows primarily out of a person's fear of the unknown and incomprehensible - natural phenomena, illness, death. Since mankind did not yet have enough experience to understand the true causes of many phenomena, they were explained using fantastic assumptions, without taking into account cause and effect relationships.
The mythological type of worldview is defined as a set of ideas that were formed in the conditions of primitive society on the basis of a figurative perception of the world. Mythology is related to paganism and is a collection of myths, which is characterized by the spiritualization and anthropomorphization of material objects and phenomena.
The mythological worldview combines the sacred (secret, magical) with the profane (public). Based on faith.
Religious worldview (from Latin religio - piety, holiness) is based on belief in supernatural forces. Religion, in contrast to the more flexible myth, is characterized by rigid dogmatism and a well-developed system of moral precepts. Religion propagates and maintains models from its point of view of correct, moral behavior. Religion is also of great importance in uniting people, but here its role is dual: uniting people of the same confession, it often separates people of different faiths.
philosophical
Philosophical worldview is defined as system-theoretical. Characteristic features of the philosophical worldview are logic and consistency, consistency, a high degree of generalization. The main difference between the philosophical worldview and mythology is the high role of reason: if the myth is based on emotions and feelings, then philosophy is primarily on logic and evidence. Philosophy differs from religion in the admissibility of freethinking: one can remain a philosopher by criticizing any authoritative ideas, while in religion this is impossible.
Philosophy (φιλία - love, desire, thirst + σοφία - wisdom → other Greek φιλοσοφία (literally: love of wisdom)) is one of the forms of worldview, as well as one of the forms of human activity and a special way of knowing, theory or science. Philosophy, as a discipline, studies the most general essential characteristics and fundamental principles of reality (being) and cognition, human being, the relationship of man and the world.
Philosophy (as a special type of social consciousness, or worldview) arose in parallel in Ancient Greece, Ancient India and Ancient China in the so-called "Axial Time" (Jaspers' term), from where it subsequently spread throughout the world.
If we consider the structure of the worldview at the present stage of its development, we can talk about the ordinary, religious, scientific and humanistic types of worldview.
Ordinary
Ordinary worldview is based on common sense and worldly experience. Such a worldview takes shape spontaneously, in the process of everyday experience, and it is difficult to imagine it in its pure form. As a rule, a person forms his views on the world, relying on clear and harmonious systems of mythology, religion, and science.
The scientific worldview is based on the desire to build the most objective picture of the world. Over the past few centuries, science has been moving further and further away from "nebulous" philosophy in an attempt to achieve exact knowledge. However, in the end, it also moved far away from a person with his needs [source not specified 37 days]: the result of scientific activity is not only useful products, but also weapons of mass destruction, unpredictable biotechnologies, methods of manipulating the masses, etc. [neutrality?]
humanistic
The humanistic worldview is based on the recognition of the value of every human person, his right to happiness, freedom, development. The formula of humanism was expressed by Immanuel Kant, who said that a person can only be an end, and not a mere means for another person. It is immoral to take advantage of people; Every effort should be made to enable each person to discover and fully realize himself.
6. Neopositivism as a variety of Western European philosophy.
NEOPOSITIVISM is one of the main directions of Western philosophy of the 20th century. Neopositivism arose and developed as a philosophical trend that claims to analyze and solve actual philosophical and methodological problems put forward by the development of science, in particular the relationship between philosophy and science in the face of the discrediting of traditional speculative philosophy, the role of sign-symbolic means of scientific thinking, the relationship between the theoretical apparatus and the empirical oasis science, the nature and function of mathematization and formalization of knowledge, etc. This orientation towards the philosophical and methodological problems of science made neopositivism the most influential trend in modern Western philosophy of science, although already in the 1930s and 40s. (and especially since the 1950s) the inconsistency of his initial attitudes is clearly beginning to be realized. At the same time, in the works of prominent representatives of neopositivism, these attitudes were closely intertwined with specific scientific content, and many of these representatives have significant merits in the development of modern formal logic, semiotics, methodology, and the history of science.
Being a modern form of positivism, neopositivism shares its initial philosophical and worldview principles - first of all, the idea of denying the possibility of philosophy as theoretical knowledge that considers the fundamental problems of worldview and performs special functions in the cultural system that are not carried out by special scientific knowledge. Fundamentally opposing science to philosophy, neo-positivism believes that the only possible knowledge is only special-scientific knowledge. Thus, neopositivism acts as the most radical and consistently substantiated form of scientism in the philosophy of the 20th century. This largely predetermined the sympathy for neopositivism among wide circles of the scientific and technical intelligentsia in the 1920s and 30s, during the period of its emergence and spread. However, this same narrow-scientist orientation became a stimulus for disillusionment with neo-positivism after World War II, when philosophical currents came to the fore that responded to the deep existential problems of our time, and when criticism of the scientistic cult of science began. At the same time, neo-positivism is a peculiar stage in the evolution of positivism and scientism. Thus, he reduces the tasks of philosophy not to the summation or systematization of specially scientific knowledge, as classical positivism of the 19th century did, but to the development of methods for analyzing knowledge. In this position, on the one hand, the greater radicalism of neopositivism is manifested in comparison with classical positivism in the rejection of traditional ways of philosophical thinking, on the other hand, a certain reaction to the real demands of modern theoretical thinking. At the same time, unlike the directions of positivism that preceded it, in particular Machism, which also claimed to study scientific knowledge, but focused on the psychology of scientific thinking and the history of science, neopositivism attempts to analyze knowledge through the possibilities of expressing it in language, drawing on the methods of modern logic and semiotics. This appeal to the analysis of language also finds expression in the peculiarities of the criticism of "metaphysics" in neopositivism, when the latter is regarded not simply as a false doctrine (as classical positivism did), but as in principle impossible and meaningless from the point of view of the logical norms of language. Moreover, the sources of this meaningless "metaphysics" are seen in the disorienting effect of language on thought. All this makes it possible to speak of neo-positivism as a kind of logical-linguistic form of positivism, where the given, the going beyond which was declared illegal "metaphysics", is no longer the so-called. positive facts or sense data, but linguistic forms. Thus, neopositivism closely approaches analytical philosophy, as a variety of which it begins to be considered in the later years of its existence.
For the first time, the ideas of neopositivism received a clear expression in the activities of the so-called Vienna Circle, on the basis of which the course of logical positivism was formed. It was in logical positivism that the main ideas of the neopositivist philosophy of science were formulated with the greatest consistency and clarity. significant popularity among the Western scientific intelligentsia. These and similar views formed the basis of the ideological and scientific-organizational unity of neopositivism, which took shape in the 1930s. and to which, in addition to logical positivists, a number of American representatives of the philosophy of science of the positivist-pragmatist direction (Morris, Bridgeman, Margenau, etc.), the logical Lviv-Warsaw school (A. Tarsky, K. Aidukevich), the Uppsala school in Sweden, the Munster logical group in Germany, etc. The ideas of neo-positivism are also spreading in Western sociology (the so-called sociological positivism of Lazarsfeld and others). During this period, a number of international congresses on the philosophy of science are regularly convened, at which the ideas of neopositivism are widely promoted. Neopositivism has a noticeable ideological impact on the scientific community as a whole, under its influence a number of positivist concepts are formed in the interpretation of the discoveries of modern science.
The popularity of neopositivism among the broad circles of the scientific intelligentsia of the West was determined mainly by the fact that it created the appearance of a simple, clear, solution of complex and urgent philosophical and methodological problems associated with the use of modern scientific methods. However, it was precisely primitivism and straightforwardness that inevitably had to lead and actually led neopositivism to discredit and deep crisis. Already in the 1950s. it was quite clearly revealed that the "revolution in philosophy" proclaimed by neo-positivism does not justify the hopes that were placed on it. The classical problems that neopositivism promised to overcome and remove were reproduced in a new form in the course of its own evolution. From the beginning 1950s the inconsistency of the so-called. the standard concept of the analysis of science, put forward by logical positivism (see Logical empiricism) and this concept is sharply criticized by representatives of the philosophy of science of a different orientation. Neo-positivism, therefore, is losing its position in the methodology of science, the development of which has traditionally been the main source of authority since the days of the Vienna Circle.
In Western philosophy of science in the 1960s and 70s. a current develops, the so-called. postpositivism, which, while maintaining a certain connection with the general ideological and worldview principles of neopositivism, at the same time opposes the neopositivist interpretation of the tasks of the methodological analysis of science (Kuhn, Lakatos, Feyerabend, Toulmin, etc.). Supporters of this trend, in particular, reject the absolutization of the methods of logical formalization, emphasize, in contrast to neopositivism, the importance of studying the history of science for its methodology, the cognitive significance of "metaphysics" in the development of science, etc. This trend is largely influenced by the ideas of Popper, who since ser. 1930s came up with his concept of the philosophy of science, in many respects close to neopositivism, but made him an effective competitor in the period of weakening of his influence. The radical scientism of neopositivism, its ignorance of the role of various forms of extrascientific consciousness, including their significance for science itself, is also becoming a subject of strong criticism. In this regard, in the context of analytical philosophy, which put forward the analysis of language as the main task of philosophy, the movement of English analysts (the so-called philosophy of linguistic analysis), followers of J. Moore (and later the late L. Wittgenstein), who shared the fundamental anti-metaphical orientation of neopositivism, but made the subject of their study formerly natural language.
The fundamental position of detachment from the vital worldview, social and ideological problems of our time that concern humanity, justified by the concept of de-ideologization of philosophy, scientistic narrowness, withdrawal into the sphere of particular problems of logic and methodology of science - all this caused a drop in the popularity of neopositivism, accompanied by a relative increase in the influence of antipositivist currents in the Western world. philosophy (existentialism, philosophical anthropology, neo-Thomism). The main trend in the evolution of neo-positivism under these conditions consisted in attempts to liberalize their position and to reject broadcast programs. From the 2nd floor. 1950s neopositivism ceases to exist as a philosophical trend. The neo-positivist "revolution in philosophy" thus came to its sad end, which was predetermined by the inconsistency of its initial attitudes both in relation to philosophical consciousness and in relation to the nature of science itself. At the same time, it would be wrong to ignore the historical significance of neopositivism, which stimulated attention to the problem of criteria for rational thinking, the application of scientific methods of research in philosophy, not to mention the merits of its representatives in the development of the theory of modern logic and special issues of the methodology of science.
Briefly about philosophy: the most important and basic about philosophy in brief
Philosophy and worldview
Philosophical knowledge is sometimes regarded as reflexive, that is, one in which a person cognizes himself, his fundamental features (reflection - self-reflection). But after all, a person cognizes himself, looking into the world, reflects himself in the characteristics of the world in which he is "inscribed", which acts as a given, as a life-sense horizon of a person. Thus, philosophy gives a holistic view of the world and acts as worldview knowledge. Worldview is a set of views, ideas, beliefs, norms, assessments, attitudes, principles, ideals that determine a person's attitude to the world and act as guidelines and regulators of his behavior and activities.
The worldview of each person is formed gradually. In its formation, the following steps can be distinguished: worldview, worldview, worldview, worldview, worldview, worldview. Naturally, a person's worldview includes not only philosophical views. It consists of specific political, historical, economic, moral, aesthetic, religious or atheistic, natural-science and other views.
The basis of all views, ultimately, are philosophical views. Therefore, the concept of "worldview" can be identified with the concept of "philosophical worldview".
The concept of "worldview" correlates with the concept of "ideology", but they do not coincide in their content. Ideology embraces only that part of the worldview that is oriented towards social phenomena and social-class relations.
What is the role of worldview in human life? Worldview determines the attitude of a person to the world and the direction of his activity. It gives a person orientation in the social, political, economic, moral, aesthetic and other spheres of society. Since no special science or branch of knowledge acts as a worldview, the study of philosophy is important for a specialist in any field.
Worldview as a philosophical concept
Worldview is a set of general ideas about actions that reflect and reveal the practical and theoretical attitude of a person to the world. This concept includes a person's life positions, beliefs, ideals (truth, goodness, beauty), principles of attitude to reality (optimism, pessimism), value orientations. The outlook can be individual, public, group.
In the worldview, two levels are distinguished - sensual-emotional and theoretical. The sensory-emotional level is a whole awareness of reality in the form of sensations, perceptions, emotions. The theoretical level is the intellectual aspect of the worldview (reality through the prism of laws).
Historical forms of worldview: mythology, religion, philosophical knowledge. Myth is a sacred tradition composed of the deeds of the gods, which tells about how the world works. Mythology is associated with rites and rituals. Myth embodies the collective experience of understanding the reality of ancestors. Mythological consciousness exists even now. Religion is a form of social consciousness, the meaning of which lies in a fantastic, illusory, distorted idea of the world order. Religion is based on the belief in the existence of one or more gods (monotheism, polytheism). The difference from myth is that religion has its own books and organizational body. Philosophy (from the Greek “love of wisdom”) is the doctrine of the higher principles of reality, the first principles of being, the doctrine of the deep foundation of the world.
Man has always thought about what his place in the world is, why he lives, what is the meaning of his life, why there is life and death. The content of a worldview can be scientific or non-scientific, materialistic or idealistic, revolutionary or reactionary. A certain type of worldview is determined by the historical era, the social class, which implies the existence of certain norms and principles of consciousness, styles of thinking.
Forms of worldview
Philosophy occupies a central place in human culture. Philosophy plays a huge role in shaping the worldview.
Worldview - a holistic view of the world and the place of man in it.
In the history of mankind, there are three main forms of worldview.
1. Mythological worldview - a form of public consciousness of the worldview of ancient society, which combines both fantastic and realistic perception of reality. The features of myths are the humanization of nature, the presence of fantastic gods, their communication, interaction with humans, the absence of abstract reflections, the practical orientation of myths to solving economic problems.
2. Religious worldview - a form of worldview based on the belief in the presence of supernatural forces that affect human life and the world around. The religious worldview is characterized by a sensual, figurative-emotional perception of reality.
3. The philosophical worldview differs from others in that it is based on knowledge, it is reflexive (has the ability to refer to itself), logically, based on clear concepts and categories. Thus, the philosophical worldview is the highest type of worldview, characterized by rationality, systemic and theoretical design.
There are 4 components in the philosophical worldview:
1) cognitive;
2) value-normative;
3) emotional-volitional;
4) practical.
Philosophical worldview has a certain structure.
Level 1 (elementary) - a set of worldview concepts, ideas, views that function at the level of ordinary consciousness.
Level 2 (conceptual) includes various worldviews, problems, concepts aimed at human activity or cognition.
Level 3 (methodological) - includes the basic concepts and principles developed on the basis of ideas and knowledge, taking into account the value reflection of the world and man.
The philosophical worldview has gone through three stages of evolution:
1) cosmocentrism;
2) theocentrism;
3) anthropocentrism.
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The most important thing in a person's life is how he perceives this world. Depending on how we treat it, a lot is formed in our behavior both in relation to and in individual awareness of life. The topic of this article will be the problem of defining a worldview. What does this concept mean, and what are its types?
Characteristics of the worldview
This is the most fundamental problem that philosophy deals with. This science explores, analyzes, studies the attitude of a person to what surrounds him. Not just a bunch of "world", not just a person in isolation from it, from culture, from civilization. Philosophy explores the relationship, relationship, interpenetration of the environment and man.
Albert Camus noticed that the world itself is completely unreasonable and meaningless; he also considered absurd the desire of a person to endow everything around with anthropomorphic features, to call it human. Without a developed integrated approach to life, it is impossible to imagine a full-fledged personality, therefore, the role of worldview in human life cannot be overestimated. Understanding this fact will favorably affect the development of the individual.
The role of worldview in human life
In the collection of the once famous Soviet philosopher Georgy Petrovich Shchedrovitsky, it is said that a person today, sadly, does not need thinking as such, we do not use it in the modern world. At first glance, this phrase may seem paradoxical and incomprehensible, not fitting into our habitual way of life, into our idea of ourselves and thinking. But if you reflect on Shchedrovitsky's statement, you can find a healthy grain in it. A modern person lives in a very stable world, without mentioning, of course, those border points when we are faced with the death of loved ones, diseases, natural disasters, cataclysms. The sun shines overhead with enviable constancy, there is no nuclear war, and every day resembles Groundhog Day, and this is a very familiar situation. Moreover, very well-known key analysts of our time have already thought a lot for us when they decided what to eat, what to buy from clothes, what constitutes an ideal person, relationships between people, love, friendship. It was they who put the idea of the "American dream" into our heads. This is how people learn to sink into a state of constancy.
Modern interpretations
What is the role of worldview in human life? Today's philosophers and psychologists define thinking as a person's ability to solve some logical problems, create others, raise questions that have not yet been raised before them, the ability to find a way out of complex, intricate, contradictory situations based on the "ration", that is, the rational component of one's life.
If we analyze our daily existence, then we, unfortunately, in the overwhelming majority will say that it is difficult to participate in such processes, that is, it is not easy for us to solve logical problems. It is much more convenient for many of us to close our eyes to the problem that has arisen, to assure ourselves that everything will go away by itself, you just need to wait or shift the responsibility to others. And all this follows from human perception. What role does mindset play in a person's life?
Are thoughts material?
We remember that thoughts can be brought to life, putting some mystical overtones into it. Yes, they actually have properties to materialize, but everything does not work at the click of a finger.
Depending on how we think, what kind of things we imagine, what exactly we project, in the end our real life is built. So what role does worldview play in a person's life? There are countless answers to this question. However, one of the most popular and well-known definitions today is as follows: "Worldview is a set of the most general ideas of a person about the world, about his place in it, about the possibilities and ways of turning possibilities into reality."
This interpretation involves an approach to each individual situation individually, depending on the specific situation that creates this or that background for actions. All people have different attitudes towards their capabilities and turn them into reality, have different overall ideas about what is good and what is bad. received the name "On the Existing and the Due": what is and what should be in reality.
Right to an opinion
According to philosophy, worldview plays and should play a huge role in a person's life in the modern world, because all this as a whole helps a person form an opinion. Real, one's own, genuine, original, not subject to any standard stereotyped behavior, saturated with prepared labels, prejudices, standard settings. The phenomenon itself and its structure will be presented below in the article.
Concept, types, levels
What is it really, and what role does the worldview play in a person's life? The concept used in the usual way for us was first used by the representative of classical German philosophy, Friedrich Schelling. He suggested that there is such an interesting thing called "view of the world" and that every person has this view.
Today we are talking about the fact that the definition of "worldview" includes several components: firstly, it is a worldview, worldview, this is actually the level of worldview, and worldview. Let's consider in more detail.
attitude
This is the primary stay of a person in this world, the level of comfortable or uncomfortable being in the environment. The features of the worldview lie in the fact that even in infants, who are not yet in the full sense of the individual, who are not yet socialized, they already have the beginnings of a worldview level.
If you watch young children, you can see unusual things. For example, the posture of a child when he sleeps, spreading his arms and legs to the sides. This is a position of complete acceptance of the world, when the child feels safe and comfortable, he feels good and comfortable.
And there is another type of children who live in baby houses, abandoned by their parents. These children, who are still far from becoming a person, rarely scream. For one simple reason: because they understand that it is useless for them to shout, because everything in such places happens at strictly defined hours. Thus, already this unformed person takes care that resources are not wasted in vain. He retains his strength and energy.
And such a moment of finding comfort is the level of our emotional sensual state, our moods, experiences, fluid, plastic, changeable emotional states. For the same reason, when we wake up and see a snowy fairy tale, beauty on the street, we feel that something has stirred up inside, joy has appeared. And if it’s raining, slushy outside, the condition is very unpleasant, we turn on sad music and fall into melancholy.
The way of life that people lead is not amenable to such a rigid comprehension, the development of a worldview.
worldview
A component of our worldview is how we look at the world, relationships, this is the level of reason, common sense, the level of formation of elementary connections between ourselves, other people, the individual and those around us. The level of worldview, as already mentioned, is a set of more general ideas about oneself and one's place in this world.
world outlook
This is already a set (system) of concepts that are abstract abstract definitions, that is, the relationship between ideas that exist in the psyche of each person. The peculiarities of the worldview include the fact that it can exist without language means, we have an inner feeling, and we can not express it out loud.
But world understanding is impossible without a linguistic analogue, that is, it is impossible to understand and understand some things without pronouncing them.
Elements of the worldview
In the component of the modern worldview, four elements are usually distinguished in the literature. Firstly, this is the cognitive and cognitive aspect, all those practical, elementary ones that each of us acquires throughout our lives. As a rule, it is greatly influenced by such moments as the geographical component (the place of birth of a person), the historical moment (epoch), the emotional background present in the life of absolutely any person, temperament, features of the nervous system, the distinctive features of the environment in which we grow up, character (sanguine, phlegmatic, choleric, melancholic), character accentuation (pedantry, absolute freedom).
This also includes such a phenomenon as norms and values. It is important to take into account religious, social, value, historical norms.
Worldview and life values depend not only on the country, era, geography, but also on gender. All this is laid in us almost from the moment we are born. For example, until now, girls and boys are brought up differently, that is, they are taught differently to relate to pain, to another person.
Another component of the formation of a worldview is practice. Without its implementation, this factor does not exist. As Karl Marx once said, "practice is the criterion of truth." That is, we can have different views and ideas about the world, but it is impossible to achieve success without putting them into reality. A worldview that gives us any dividends is considered successful.
Types of worldview
In philosophical literature, two types are distinguished: ordinary and scientific. Today we are talking about the fact that the ordinary worldview has a spontaneous character. This means that we do not make any conscious effort to form a worldview, that is, it is due to the present moment, a momentary fluid situation. It is characterized by methodological omnivorousness, that is, the absorption of different views, susceptibility to the opinions of others without much criticism. Thus, the ordinary view of the world is purely subjective, based on judgments, which in turn tend to be replaced, sometimes even by the opposite.
The scientific view is characterized by the following features: logical consistency (the presence of a system in a person that allows him to explain, based on his system, all the events that happen to him, build his life, perform some actions), systemic consciousness, its structure , independence of thought. It is difficult for such a person to impose someone else's opinion.
Worldview types
The concept of a worldview and its structure can be presented in different ways, but historically the foundations of a worldview have developed from three types. The first type is the most basic, the most global, which occurs first. This worldview is mythological. It originates in the realm of legends and traditions.
A person who is in the power of a mythological worldview is not a free person. Like an archaic man, bound in chains of bondage, who was dependent on all natural phenomena and his own tribesmen, because he had no right to his personal opinion. In case of disobedience, he could be subjected to death or ostracism (exile).
mythological type
Mythology is essentially a fantastic reflection of reality, which at the same time claims the status of reality. These are not just fairy tales, legends, parables. This is a person's ability to describe this world.
But why explain the space that surrounds us? To stop being afraid of him. Therefore, mythology has an anthropomorphic character, because all the deities representing the elements are endowed with a human appearance. Until now, as before, mythology plays a leading role in the modern world. It is preserved thanks to the same semantic load and charge that were born in primitive society.
The fact is that people are accustomed to building a complete picture of the world in their imagination, otherwise they feel uncomfortable in limbo. The crumbs of existing knowledge evoke horror in front of a comprehensive ignorance, so a person has learned to independently transform the space around him.
religious type
The second type is the type of religious outlook. Scientists associate the emergence of religion with the development of a class society, the emergence of inequality, both social and material.
So there was an iron need to get rid of possible social tension, upheavals, revolutions. Religion easily and conveniently intercepted the relay flag from mythology in order to avoid confusion. Even the term "relegae" itself means "to bind". The religious worldview, the meaning of which lies in greater progressiveness for society, in this sense bypasses the mythological one. In religion, a person has the right to a certain freedom. This is especially clearly expressed in Christianity through free will: God controls the universe, and we ourselves are responsible for our own destiny.
If we compare the deities of Ancient Greece and Christian ones, we can see that the Greek gods had a clear essence and did not always surpass humans, while the gods in modern religions are supernatural. Despite the seeming secularization, beliefs in higher beings are leaving their leading positions, but in the coming years they will definitely cling firmly to the throne of world power.
philosophical type
The third type of worldview is philosophical. It is characterized by the presence of a free critical assessment of oneself, another person, the world, society, one's place in this life.
It is one of the most progressive worldviews at the moment. After all, it is expressed in the ability to defend one's position, relying solely on the rational aspect, regardless of the sensual awareness of oneself in this world. This is the ability to use "ration", intelligence. The most important thing in the philosophical worldview is the development of one's own opinion, outlook on life. It can be inherent in absolutely any person, not necessarily a philosopher.
Is it possible to change the worldview?
It is no secret that throughout life an adult grows psychologically over himself, acquiring new knowledge and experience. Sometimes completely sharp turns can change a person beyond recognition. It happened that ardent church fanatics became avid atheists, and vice versa. Successful people can leave a multi-million dollar business and travel or live in a village. Worldview is like plasticine, it can be crushed, changed and built through improvement, striving for moral ideals, traveling the world. To know yourself, you need to read a lot of philosophical and psychological literature.
Worldview in the 19th century
After the collapse of the USSR, many people experienced an ideological crisis, which appeared due to the collapse of the hopes and ideals embedded in the communist society. Now everything is based on consumption, everyone deserves everything, the concepts of honor, respect, love have faded into the background. The era of consumers laid the idea in society: "Life is pleasure." This is pure hedonism in all its manifestations. On the other hand, it's not such a bad way to distract people from negative thoughts.
We hope that this article has illuminated the concept of worldview and its structure as clearly as possible, because simplicity of presentation is the key to understanding information.
WORLD VIEW
WORLD VIEW
Views on the world and man, society and mankind in it, on man towards the world and himself, as well as the basic life positions of people corresponding to these views, their ideals, principles of activity, . M. is not the sum of all views and ideas about the surrounding world, but their ultimate generalization. The concepts of “general”, “worldview”, “worldview”, “worldview”, “worldview” are close to the concept of M..
Social media changes from era to era and is formed under the influence of the culture of the era as a whole, and not as a result of the influence of certain aspects of social life, much less under the influence of ideas popular in a particular era. As a reflection of the world (above all, the world of culture) and the value attitude to it, the essential component of mathematics is the thinking of the historical era, which sets the general principles of the theoretical development of the world and determines the horizon of the thinking of the era.
Plays an important role in M.'s formation. “The worldview hides philosophy in itself, goes, like it, towards the whole, universal, last, final, and includes not only knowledge about the Cosmos, but also assessments experienced by the subordination of values,” (G. Meyer). According to M. Scheler, M. is “managing the entire culture or one personality of selection and division, in which (worldview) actually absorbs pure physical, mental and ideal things, regardless of how they are made and even this awareness occurs in general.” The “pure essence” of everything that surrounds a person, and even more so, how he should act in the future, is largely the result of philosophy. thinking, trying to combine into a whole different forms of knowledge of the world, starting with the results of specific sciences and ending with the analysis of traditions, the spirit of the era and the style of its thinking. At the same time, it would be reckless to assert, as Marxism-Leninism did, that some particular philosophy. a system (for example, Marxist-Leninist philosophy - dialectical and) is capable of forming the core of the M. society. M. is determined by culture in its entirety, and not by one ideology, the core of which in communist society was really Marxism-Leninism.
Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .
WORLD VIEW
a system of views on the world and a person's place in it, on a person's attitude to the surrounding reality and to himself, as well as due to these views main life positions of people, their beliefs, ideals, principles of knowledge and activity, value orientations. M. is far from all views and ideas about the world around us, but only their limit. The content of M. is grouped around one or another solution to the main question of philosophy. Personality also really acts as the subject of M.. M. is the core of societies. and individual consciousness. The development of M. - creatures. an indicator of maturity is not only a person, but also a determinant. social group, social class and its party. In its essence, M. is a social-political. , which arose with the advent of man. society.
M. is an understanding of the world, man, society, which determines the socio-political, philosophy, religious, morals., aesthetic., scientific-theoretical. person's orientation. There are three main type M. - worldly (common), philosophical and religious. All these types of M. reveal nekro, covering the definition. circle of questions e.g. how spirit relates to matter, what it is and what is its place in the general interconnection of the phenomena of the world, how a person knows what it is, according to what laws a person develops. . Gnoseological M. is formed as a result of generalization of natural-scientific, socio-historical, technical. And philosophy knowledge.
Distinguish between the concepts of "M.", "general picture of the world", "attitude", "worldview", "world outlook", "world outlook". Between all these concepts there is a close and unity. Often they are used as synonyms. However, there are differences between these concepts. The general picture of the world is people and social reality. The totality of nature. sciences forms natural-scientific. picture of the world (cm. Scientific picture of the world), and public - socio-historical. picture of reality. Creating a common picture of the world is the task of all areas of knowledge.
A person affirms himself in the objective world not only with the help of thinking, but also through all his cognitions. abilities. A holistic awareness of the reality affecting a person in the form of sensations, perceptions, ideas and emotions form a worldview, worldview and worldview. The understanding of the world is only a conceptual, intellectual M. M. is characterized by an even higher level of knowledge than in the general picture of the world, and the presence of not only an intellectual, but also an emotional and valuable attitude of a person to the world.
Being a reflection of the world and a value attitude towards it, M. plays and determines. regulatory creative role, acting as a methodology for building a common picture of the world. Not a single concrete in itself is M., although each of them necessarily contains a worldview. Start.
The concept of M. correlates with the concept of "", but they do not coincide in their content: M. is wider than ideology. Ideology embraces only that part of the world that is oriented toward social phenomena and class relations. M. as a whole refers to all objective reality and to man.
M. can speak everyday (ordinary) level generated directly. conditions of life and the experience of people passed on from generation to generation. This level of M. exists in the form of common sense, spontaneous, unsystematized, traditions. ideas about the world. Relig. M. gives fantastic. picture of the world and is associated with the recognition of supernatural beings. of the world principle, its basis is expressed in an irrational and emotional-figurative form (cm. Religion). Philos. M. acts in a conceptual, categorical form, in one way or another relying on the achievements of the sciences of nature and society and having a definition. logical measure. evidence.
M. is not only, but also a way of understanding reality, as well as the principles of life that determine activities. The most important M. are ideals as decisive life goals. The nature of ideas about the world contributes to the formulation of the definition. goals, from the generalization of which a life plan is formed, ideals are formed that give M. effective force. The content of consciousness turns into M. when it acquires the character of convictions, a person’s complete and unshakable confidence in the correctness of his ideas, “... which take possession of our thought, subordinate our convictions to themselves and to which riveted ours - these are bonds from which it is impossible break out without tearing your heart, these are demons that a person can defeat only by obeying them. (Marks K., cm. Marx K. and Engels F., Works, T. 1, With. 118) . M. has a huge practical. vital . It affects the norms of behavior, the attitude of a person to work, to others people, on the nature of life aspirations, on his tastes and interests. This is a kind of spiritual prism through which everything is perceived and experienced. Ideological conviction helps a person in a moment of mortal danger to overcome self-preservation, sacrifice life and perform feats in a certain way. ideals.
In class antagonism. society does not and cannot have a single M., for each (for example, in a capitalist society -, bourgeoisie,) has its own specifics. M. In such a society, M. occurs. The carriers of advanced M. are those who turn out to be carriers of the most progressive mode of production. Depending on whether the interests of a given class coincide with the objective trend of the historical development, with the data of science and societies. practices or not, its M. in its content, societies. significance can be consistently scientific or unscientific, materialistic or idealistic, atheistic or religious, revolutionary or reactionary. Feudal-religious. M. openly defended class inequality. The bourgeoisie, when it opposed feudalism as an ascending class, was progressive. At the same time, her M. even then had a class and historically limited character. After the establishment of the bourgeoisie in power, its bourgeoisie becomes conservative and reactionary. Burzh. M., being extremely contradictory, on the whole gives a distorted reality, slows down society. It is dominated by an apology for capitalism, profit, violence, which coexist with liberal and neoliberal concepts and petty bourgeoisie. anarchist-rebellious ideas.
IN bourgeois M. communist. M., summarizing the achievements of science and societies. practices, is consistently scientific, internationalist, humanistic. It arose with the advent of revolutionary movement. The core of the communist M. is Marxist-Leninist philosophy - dialectic. and historical . Marxist-Leninist M. - powerful revolutionary transformation of the world, one of the decisive forces organizing people in the struggle for communism. IN modern In the world, there is a sharp struggle between two opposing methods - communist and bourgeois, during which the influence of Marxism-Leninism is growing, winning by the power of truth, the reliability of its consistently scientific provisions.
In the socialist in society, Marxist-Leninist M. became dominant. Formation among the broadest masses of working people communistic. M. is the core of all ideological education. party work. Communist the party strives to ensure that every person sees the meaning of his life in the struggle for practical. the embodiment of the ideals of communism, clearly understood the course and prospects for the development of world events, correctly understood the socio-political. phenomena, consciously built society. The most important task is the communist attitude to work, communist morality, genuine humanism, patriotism and internationalism.
Program CPSU (Adopted by the XXII Congress CPSU) , M., 1976; Materials of the XXVI Congress CPSU, M., 1981; Ermolov A. Ya., The role of philosophy in the formation of M., M., 1964; Chernovolenko V. F., M. and scientific knowledge, K., 1970; Fundamentals of Marxist-Leninist philosophy, M., 19805; Drygin V.I., Nauch. M., his and functions, Saratov, 1981; Philosophy and world outlook. Problems modern Nauki, M., 1981.
A. G. Spirkin.
Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editors: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .
WORLD VIEW
the totality of the results of metaphysical thinking and research, and is understood as a science that combines forms of knowledge of the world into a single whole: firstly, various “natural” types of worldview associated with an era, people, race, etc., and secondly, a philosophy striving for a priori knowledge (that is, knowledge that does not depend on the number of inductive studies) in all areas, and, thirdly, the results of specific sciences. “The worldview hides philosophy in itself, goes, like it, towards the whole, universal, last, finite, and includes not only about the cosmos, but also assessments, experienced subordination of values, forms of life” (G. Meyer); see also Picture of the world. According to M. Scheler, a worldview is “a type of selection and division that controls the whole culture or one person, in which it (the worldview) actually absorbs the pure essence of physical, mental and ideal things, regardless of how their awareness is made and even whether this awareness occurs. at all".
Philosophical Encyclopedic Dictionary. 2010 .
WORLD VIEW
a generalized system of human views on the world as a whole, on the place of otd. phenomena in the world and on their own. place in it, understanding and emotions. man of the meaning of his activity and the fate of mankind, the totality of scientific, philosophic. political, legal, moral, religious, aesthetic. people's beliefs and ideals. The concept of M. is also used in a narrow sense, for example. philosophy M., political M., religious M., etc. Man's relation to the world is infinitely diverse. This determines various aspects of a person's awareness of himself in the world, various facets of a single M. Each of us is "that has become a person", and we are somehow aware of what place we occupy in the endless cycle of events. Through science, we realize our unity with nature, and at the same time relates. independence - both in its origin and in all its vital functions. We are keenly interested in whether a person is alone as a rational being in the universe or there is a rational being on other worlds. It's all worldview. questions.
Man's relation to nature is realized through his infinitely varied relations with other people, through societies. relationship. And we are also aware of our unity with societies. whole and at the same time relates his own. independence - both in the way of one's life, and in the language, and in the norms of consciousness. Social life shapes people's definitions. ideals, political views, moral and aesthetic. ideas, etc. All this is worldview. questions.
Man not only acts, but also thinks. And for a long time he has been interested in what place the mind occupies in the general development of life, how it relates to reality. It is also deeply worldview. problems of great practical . Each person has one or another view of the world - this is one of the features of a person that distinguishes him from animals. M. can be ordinary (spontaneous, naive) and theoretically justified, conscious, imbued with definitions. philosophy principles. M. generally reflects the characteristics of societies. the existence of the individual, its place in the historically specific system of societies. relations.
Since a person appears in history always as a representative of a certain. class, to-rogo is determined by his social being, then the M. of a person is not only his personal property, but reflected in his mind through the forms of culture class. In a class society, M. always has a class character. Depending on whether the practical interests of a class with an objective trend of history or not, this class coincides with scientific. objectivity or contradicts it, and, consequently, the M. of this class develops as advanced or backward, reactionary. By its content and societies. significance M. can be consistently scientific, ie. based on the data of advanced science and scientific. philosophy, or unscientific, materialistic. or idealistic, dialectical. or metaphysical., atheistic. or religious, revolutionary or reactionary, in modern. conditions - communist. or bourgeois. In our follow. revolutionary and only scientific. M. is M. revolutionary. working class and its communist parties - Marxism-Leninism, and dialectic. and historical materialism is a philosophy. M.
M. is not a companion, but a kind of spiritual mentor, a guide of a person, class, party, people, humanity. And if it comes from a correct understanding of the world, then it serves as a solid foundation for a reasonable transformation of the world. If M. is a false reflection of reality, then it is a serious hindrance in the life of the individual.
A characteristic feature of M. is the unity of the way of thinking with the way of life. Communist M., for example, is possessed not by the person who has only studied Marxism-Leninism and knows it, but by the one who lives and acts in full accordance with this knowledge. Knowledge turns into M. when they form socio-political, morals. and aesthetic positions of the person, get character vnutr. person's beliefs, i.e. become the basis of his entire lifestyle.
In the process of social education of the individual, the spiritual assimilated by her becomes from the totality of knowledge about the world a conscious program of her societies, and thereby of personal behavior. It is as a factor in a person's behavior that his knowledge becomes his beliefs. Thanks to this, M. has the strongest active influence on life, on all aspects of learning. and practical people's activities. That is why people of principle, deeply convinced of the correctness of their views, are able to go to any suffering and even. Many great truths and principles of social justice were paid for with the blood of their convinced defenders, who went to the stake, the gallows, served hard labor, died in exile and in a foreign land.
For revolutionaries and martyrs of science, for example. Giordano Bruno, the motto is characteristic: "I stand on this and I cannot do otherwise!" It was precisely the advanced mathematics that imparted a striking social conscience to noble thinkers and revolutionaries and so sharply sharpened their understanding of reality. It was this that inspired them to tirelessly search for and intense reflection on social mysteries.
The power of personal conviction is an important practical and theoretical activities. The luminaries of the revolutionary cause, the founders of Marxism-Leninism not only possessed the truth. They were deeply convinced people. They are characterized by fearlessness, self-sacrifice and boundless devotion to their ideas. The whole way of their life and thought was guided by the eternal dream of mankind about the happy life of all workers on earth.
A person deprived of a broad and correct orientation in matters of M. and ways of approaching the knowledge and transformation of the world feels helpless. In order not to end up in the position of an inept swimmer, swimming at the behest of the waves in the stormy ocean of life, a person must master the scientific. M. Then he will be able to boldly and confidently go in the chosen direction, to see his place and role in the complex whirlpool of events.
What is the powerful and irresistible Marxist-Leninist M.? “The teaching of Marx,” wrote Lenin, “is omnipotent because it is true” (Soch., vol. 19, p. 3). Correctly and profoundly reflecting the laws of the development of nature and society, Marxist-Leninist M. comprehensively expresses the fundamental interests of the working people, reveals the meaning of the human. history and lives of people.
For modern bourgeois M. is characterized by the absence of positive ideals; the present in him seems uncertain, and the future dark and devoid of prospects. reactionary ideologists. bourgeoisie, complaining that, as if in modern. world, all spiritual values have lost their meaning, proclaim pessimistic. Blessed is he who expects nothing: he who expects nothing will never be disappointed. They are against any social ideals, believing that the latter often turn into an evil irony. Loss of societies. ideals, meaning and goals of life, morality and cynicism, the loss of something in which you can believe and what you can be devoted to - these are the main features of modern. reaction bourgeois M.
In contrast to the views of the bourgeoisie and its ideologists, with their preaching of pessimism, hopelessness, and disbelief in the future, Marxist mathematics gives a person a revolutionary aspiration in his views on life: the strength of ideological conviction, faith in the power of reason, in the bright future of mankind. It stands out sharply against the background of the general decline of the bourgeoisie. M. and clearly shows humanity the way to the future.
In the conditions of the victorious development of the socialist. revolution, Marxist-Leninist M. became one of the decisive forces organizing the revolution. actions of the masses in the struggle for peace, socialism and communism. In the socialist countries, Marxism-Leninism becomes the M. of the whole people and forms a new, socialist. and communist. attitude to work and to all aspects of society. development. It is a decisive force in the fight against the remnants of the bourgeoisie. and religious M. Therefore, the Program of the CPSU attaches paramount importance to the formation of scientific. M. y all workers owls. society on the ideological basis of Marxism-Leninism.
The deeper this metaphor penetrates the consciousness of the masses, the more actively they participate in the struggle against exploitation, colonial oppression, and for socialism and communism. That is why the CPSU considers that one of the most important tasks in the building of communism is the education of the entire people, of every Soviet person, in the spirit of science. M. Formation of scientific. M. involves generalization, synthesizing all the knowledge obtained by otd. sciences. And this is possible only on the basis of Marxist philosophy.
A. Spirkin. Moscow.
Philosophical Encyclopedia. In 5 volumes - M .: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .
WORLD VIEW
WORLD VIEW (\\feltanschauung, W) ridouUook, vision du monde) is a system of human knowledge about the world and the place of a person in the world, expressed in axiological attitudes of an individual and a social group, in beliefs about the essence of the natural and social world. The term "worldview" first appears in the beginning. 18th century in the writings of German romantics, as well as in the work of F. E. Schleiermacher “Speeches on Relish”. Hegel analyzes the “moral worldview” in the “Phenomenology of the Spirit” (Soch., vol. 4. M., 1959, pp. 322-330). In Lectures on Aesthetics (book one), Hegel examines the “religious worldview” (Soch., vol. 12. M., 1938, pp. 329-330). In the same work (book three), Hegel uses the concept of “theoretical worldview” to characterize the ideological position of the artist (Soch., vol. 14. M., 1958, p. 192). Thus, Hegel tried to distinguish between different types of worldviews. E. Dühring developed the theory of worldview instead of metaphysics. According to G. Gomperts, a worldview is a “cosmic theory” designed to present a consistent understanding of the ideas developed in individual sciences and the facts of practical life. V. Dilthey saw the source of worldview in life and singled out different types of worldviews in religion, poetry and metaphysics. Within metaphysics, he drew between naturalism, the idealism of freedom, and objective idealism as a razor-sharp one. worldview types. Scheler, speaking about the philosophical worldview, singled out three types of knowledge: 1) knowledge for the sake of domination; 2) knowledge for the purpose of human education, 3) metaphysical knowledge, or knowledge for the sake of salvation. The latter knowledge and represents a philosophical outlook.
The typology of worldviews can be built on different grounds. Usually, a religious worldview, a natural-science worldview, a socio-political worldview, a philosophical worldview are distinguished. Some researchers also distinguish the worldview of everyday experience, the worldview, the mythological worldview. Three independent criteria for distinguishing worldviews can be identified. The first of them can be called epistemological, since it refers to scientific, non-scientific and anti-scientific types of worldview. The second is of an objective nature: it is about reality - natural or social, which receives its generalized theoretical in one or another worldview. The third criterion is universal-synthetic, τ. V. covering both natural and social, thanks to which a philosophical worldview becomes possible.
Every worldview is made up of beliefs. They can be true or, on the contrary, imaginary; scientific, religious, moral, justified and unfounded, progressive and reactionary, etc. Some beliefs are based on facts, others, on the contrary, are rooted only in subjective certainty, devoid of an objective basis. Beliefs are characterized primarily by the energy, perseverance, and decisiveness with which they are expressed, substantiated, defended, and opposed to other beliefs. From this point of view, it does not coincide with simply saying what is considered true, useful, etc. It is - active for or against some other beliefs. It is necessary, however, to distinguish between worldview convictions and convictions of a particular, special nature. The conviction of modern anthropologists about the unity of the human race, with all racial differences, also has an ideological character. Worldview convictions are not introduced into science from outside, they are formed in the process of development of the sciences themselves. These beliefs characterize 1) the essence of natural and social phenomena; 2) interested attitudes of people to certain phenomena; 3) generalizations, which in their meaning go beyond the limits of a special field of scientific knowledge.
Worldview, as a philosophical and theoretical synthesis of scientific knowledge, everyday and historical experience, changes and develops in the course of human history. So, for natural science up to the end of the 19th century. was characterized by a mechanistic worldview.
Some thinkers, especially philosophers of a positivist orientation, try to prove that the sciences do not need a worldview. Others (in particular, the founders of physics in the 20th century) emphasize the heuristic significance of a world view. So, A. Einstein wrote: “The basis of all scientific work is the conviction that the world is an ordered and cognizable entity” (Sobr. scientific works. M., 1967, vol. 4, p. 142). M. Plank in his report “Physics in the Struggle for a World View” emphasizes: “The world view of a researcher is always involved in determining the direction of his work” (Plank M. Wege zur physikalischen Erkenntnia. Stuttg., 1949, p. 285). The worldview, especially its natural-science, socio-political and religious forms, plays an outstanding organizing role in all spheres of public life.
Lit .: Dshtei V. Types of worldview and their discovery in metaphysical systems.-^ In the collection: New ideas in philosophy, No. 1. St. Petersburg, 1912; BroilL.de. Revolution in physics. M., 1965; Dorn M. Reflections and memories
