4. The subject of philosophy “The first thing that comes to mind is the definition of philosophy as knowledge of the Universe. However, this definition, while true, may lead us away from everything that distinguishes it: from its inherent drama and atmosphere of intellectual heroism in which philosophy and only philosophy lives. Indeed, this definition seems to be the antithesis of a possible definition of physics as the knowledge of matter. But the fact is that physics first outlines the boundaries of the latter and only then gets down to business, trying to understand its internal structure. The mathematician also gives a separation to number and space, i.e., all particular sciences first try to stake out a section of the Universe, limiting the problem, which, with such a limitation, partially ceases to be a problem. In other words, physicists and mathematicians know in advance the boundaries and basic attributes of their object, so they start not with a problem, but with what is passed off or taken as known. But what is the Universe, in search of which, like the Argonaut, the philosopher boldly sets out, is unknown. The universe is a huge and monolithic word, which, like an indefinite, broad gesture, obscures rather than reveals this strict concept: everything that is. For starters, this is the Universe...
So, the philosopher, unlike any other scientist, takes on what is in itself unknown. We know more or less what a part, a share, a fragment of the Universe is. In relation to the object of his research, the philosopher takes a very special position, the philosopher does not know what his object is, he knows only the following about him: first, that this is not one of the other objects; secondly, that it is an integral object, that it is a genuine whole, leaving nothing outside itself and thus the only self-sufficient whole. But just none of the known or imaginary objects has this property. So, the Universe is something that we essentially do not know, that which is absolutely unknown to us in its positive content. Making the next round, we can say: to other sciences their object is given, and the object of philosophy as such is precisely that which cannot be given; since this whole is not given to us, it must in the most essential sense be
desired, constantly sought after.<…>Philosophy, professing pure theoretical heroism, has never followed a reliable, calm and bourgeois path. Like its object, it is a universal and absolute science in search of itself. This is what Aristotle, the first expert in our discipline, called it: philosophy is a science that is looking for itself. However, in the above definition "philosophy is the knowledge of the Universe" the word "knowledge" has a different meaning than in other scientific disciplines. Cognition in the strict, original sense is a concrete positive solution to a problem, i.e., the perfect penetration of the subject into the object with the help of reason.<…>Therefore, I propose, defining philosophy as the knowledge of the Universe, to understand by this an integral system of mental activity, in which the desire for absolute knowledge is systematically organized. So, the totality of thoughts can become philosophy under one condition: the reaction of the mind to the Universe must be the same universal, integral - in short, it must be an absolute system.<…>Only at certain points does the doctrinal body of physics come into contact with the reality of nature - in experiments. And it can be varied to the extent that these points of contact are preserved. And the experiment is a manipulation by which we interfere with nature, forcing her to respond. However, the experiment does not reveal to us nature itself as it is, but only its specific reaction to your specific intervention. Consequently, the so-called physical reality - and it is important for me to formally highlight this - is a dependent reality, and not an absolute quasi-reality, so it is conditioned by a person and is connected with him. In short, the physicist calls reality what happens as a result of his manipulations. This reality exists only as a function of the latter. Philosophy therefore seeks as reality precisely that which is independent of our actions, does not depend on them; on the contrary, the latter depend on this complete reality.<…>The universe is the name of the object, the problem, for the study of which philosophy was born. But this object, the Universe, is so unusual, so profoundly different from all the others, that, of course, it requires a completely different approach from the philosopher than in other scientific disciplines. Formally, I understand by the Universe "everything available." That is, the philosopher is not interested in every thing in itself, in its separate and, so to speak, separate existence, - on the contrary, he is interested in the totality of everything that exists and, therefore, in every thing - what separates it from other things or unites with them : its place, role and rank among many things ... We understand by things not only physical and spiritual realities, but also everything unreal, ideal, fantastic and supernatural, if any. That's why I preferred the word "have"; I don't even say "everything that exists", but "everything that exists". This "existing" embraces the widest range of things that can be delineated, so wide that it includes things about which we will certainly say that they exist, but do not exist. For example, a round square, a knife without a handle and blade ...<…>Philosophy admits from the outset the possibility that the world itself is an insoluble problem. [This is the case if the Universe, that is, everything that exists, is unknowable - for one of two reasons: either we are unable to know it, or it, in itself, in its structure, is impenetrable to thought, because it is irrational].<…>In the particular sciences there is no doubt about the cognizability of their subject, there one can doubt the possibility of complete knowledge and encounter some particular unsolvable problems within the limits of one's general problem. And even, as in mathematics, to prove their unsolvability. The very position of a scientist implies a belief in the possibility of knowing one's object.<…>And vice versa, only what can be measured and methodically considered is considered a physical problem. Only a philosopher, as an essential element of his cognitive activity, admits the possibility of the unknowability of his subject. And this means that philosophy is the only science that considers the problem as it is, without prior forcible domestication. [Science deals with practical problems:] a stone lying in the way prevents us from moving forward. The practical problem is to replace the present reality with another one, so that there is no stone on the road, therefore, something that does not exist ... The practical problem is a state of mind in which we project a change in reality, we think about the appearance of something which is not yet, but we need it to be. The state in which a theoretical problem arises is radically different from this. In language, this problem is expressed by the question: "
What is this or that thing?" Notice the strangeness of this mental action, such a request. What we ask, "What is this?" is here, it is
there is- in one sense or another - otherwise it would not have occurred to us to ask about it. However, it turns out that it is not enough for us that something is and is here; on the contrary, we are concerned about what it is and is what it is, we are irritated by its being... It follows that the theoretical problem arises only when we start from what is, what is undoubtedly here, but nevertheless or because of this, it is thought as if it does not exist, as if it should not exist. Thus, the theory begins - paradoxically - with the denial of reality, with the virtual destruction of the world, with its annihilation: this is the ideal return of the world back to nothing, to the time before its creation, and at the same time amazement at its existence and movement back to its origins.<…>Philosophy is the knowledge of the universe, or of everything that exists ... From the height of philosophy, any other knowledge seems naive and in some respects false, that is, again, it turns out to be problematic ... "
Comment:
134. Culture is often defined as "second nature". Cultural experts usually refer to culture as everything man-made. Nature is made for man; he, working tirelessly, created the "second nature", that is, the space of culture. However, there is a flaw in this approach to the problem. It turns out that nature is not as important for a person as the culture in which he expresses himself.
Culture, first of all, is a natural phenomenon, if only because its creator, man, is a biological creature. Without nature, there would be no culture, because man creates in the natural landscape. He uses the resources of nature, reveals his own natural potential. But if man had not crossed the limits of nature, he would have been left without culture. Culture, therefore, is an act of overcoming nature, going beyond the boundaries of instinct, creating something that can be built on top of nature.
Human creations arise initially in thought, spirit, and only then are embodied in signs and objects. And therefore, in a concrete sense, there are as many cultures as there are creative subjects. Therefore, in space and time there are different cultures, different forms and centers of culture.
As a human creation, culture surpasses nature, although its source, material and place of action is nature. Human activity is not entirely given by nature, although it is connected with what nature gives in itself. The nature of man, considered without this rational activity, is limited only by the faculties of sense perception and instincts. Man transforms and completes nature. Culture is activity and creativity. From the origins to the sunset of its history, there was, is and will be only a “cultural person”, that is, a “creative person”.
(According to P.S. Gurevich)
1. Plan the text. To do this, highlight the main semantic fragments of the text and title each of them.
The following semantic fragments can be distinguished.
1) Culture as a "second nature", everything is man-made.
2) Culture as unity with nature and overcoming nature.
3) The diversity of cultures and their creators.
4) Culture as activity and creativity.
2. The writer decided to create a novel about the life of his contemporaries. At first, he built the main storyline for several months. After the writer decided on the images of his characters, he set to work, and a year later the novel was published. Which piece of text explains this sequence of actions? What type of art is represented in this example?
1) the phrase of the text: “human creations arise initially in thought, in the spirit, and only then are embodied in signs and objects”;
2) art form - literature
3. What approach to the definition of culture is discussed in the text? What, according to the author, is the disadvantage of this approach?
2) the answer to the second question: the disadvantage of this approach lies in the fact that, according to the author, it turns out "as if nature is not as important for a person as the culture in which he expresses himself."
Two questions must be answered:
1) the answer to the first question: human activity is not given by nature entirely, although it is connected with what nature gives in itself;
2) the answer to the second question: man transforms and completes nature.
The following answers of the author can be cited and illustrated with examples:
1) “a person creates on a natural landscape” (for example, when determining the construction site of a new building, the features of the land plot are taken into account);
2) a person “uses the resources of nature” (for example, a potter makes dishes from clay, a sculptor uses natural stone);
3) a person “reveals his own natural potential” (for example, some people show the inclinations for artistic creativity, others for sports, and others for mathematics).
6. The author uses the phrase "man of culture" in a broad sense. What kind of person in modern conditions, in your opinion, can be called a cultured person? What do you think parents should do in order for their child to grow up as a cultured person? (Invoking social science knowledge and personal social experience, indicate any one measure and briefly explain your opinion.)
The correct answer must contain the following elements:
1) the answer to the first question, for example: a person who has versatile knowledge in various fields, who has high spiritual humanistic values, can be called cultural; a cultured person, as a rule, takes an active life position;
2) a measure and an appropriate explanation, for example: parents introduce the child to culture, take him to museums, theaters, read books to him (thus, from childhood they develop a craving for knowledge (knowledge of the world), form moral ideas, develop initiative, etc. P.).
135. Purposeful human activity to acquire knowledge and skills is called
1) morality
2) education
3) creativity
Including national traditions, language, history, literature. Economic, cultural and scientific contacts of countries and their peoples make relevant topics related to the study of intercultural communications, the relationship of languages and cultures, the study of linguistic personality.
In the process of teaching a language, communication in a given language cannot be dispensed with without culture. In order to teach verbal communication, it is necessary to find out how language and culture are related and how to show this relationship in the learning process.
Unlike regional studies and ethnolinguistics, linguoculturology is "a holistic theoretical and descriptive study of objects as a functioning system of cultural values reflected in the language, a contrastive analysis of linguocultural spheres of different languages (peoples) based on the theory of linguistic relativity (E. Sapir-B. Whorf's hypothesis) "
Language enters the world through meaning, meaning is a path that connects language with extralinguistic reality. Behind linguistic phenomena lies a certain socio-culture. Behind the linguistic picture of the world lies the socio-cultural picture of the world. In order to really use the spoken language, one must know the totality of extralinguistic facts, what lies behind the language. The growing interest in the problem of "language-culture" makes it increasingly urgent to clarify the sources, parameters, methods of research of concepts included in the scope of the terminological inventory.
the concepts of "language and culture" converge the interests of all human sciences, this is the cross-cutting idea that destroys the boundaries between disciplines that study a person, since one cannot study a person outside his language. Language is the main form of expression and existence of national culture. E. Sapir wrote: Language, thus, acts as a realized internal form of expression of culture, as a means of accumulating knowledge of culture.
The main purpose of culture is to be a means of spiritual enrichment of the individual. A person plunges into the "world of culture", mastering many languages specific to material and spiritual culture. The national character of culture presupposes the interaction of languages and cultures of different peoples, their mutual enrichment to an integral "fundamental foundation" - world culture, the achievements of all mankind. Culture as a creation of the people is the unity of the national (specific) and general (international).
the relationship "language - culture" is most fully reflected in the works W. von Humboldt, who wrote: "A person primarily: lives with objects as the language presents them to him: Each language describes around the people to which it belongs, a circle, from which it is given to a person to leave only insofar as he enters the circle of another language."
The researchers of W. von Humboldt (neo-Humboldtians) consider the "picture of the world" as an "intermediate linguistic world" created by the creative spirit of the nation, as a form of representation of a given national culture and as a comparative interference of different cultures reflected in different national languages.
B.L. Whorf in his work "The relation of norms of behavior and thinking to language" noted that language and culture developed together, gradually influencing each other. But in this union, the very nature of the language is the factor that holds back its development: "This is because language is a system, and not just a set of norms. The structure of a large system lends itself to significant change very slowly, while in many other areas of culture changes occur relatively quickly. Language, therefore, reflects mass thinking; it reacts to all changes and innovations, but reacts weakly and slowly, while in the minds of those who make changes this happens instantly.
In our time, the Russian language and its speakers have abruptly entered the world, intercultural contacts have begun. The Russians began to speak more languages in order to communicate, they needed to know the cultural component. It also added almost instant Internet access. Linguistics has made the task of comparing cultures absolutely necessary. If we teach a language, then we must learn to find those signs in the text that will lead to an understanding of some general conceptual meaning, which is largely culturally conditioned by the meanings of language units. In terms of the problem of "language and culture", a method is being developed of a counter, parity description of culture through the facts of its reflection in the language and interpretation of the linguistic facts themselves through the "deep, extra-linguistic, cultural component" (vertical context). The synthesis of proper linguistic methods with the methods of other, related sciences led to a cognitive, cognitive (social-speech) orientation, to cognitology: the linguistic context must be corrected by cultural studies, rely on deeper cultural information, on the transfer of extra-linguistic, cognitive "co-meaning" for adequacy of speech usage.
The essence of the conceptual sphere of the language being studied, and the language in comparison with which it is being studied, is revealed in approaches, methods that have a national identity.
Cultural anthropology
is the American approach, the German one is hermeneutics,
French is epistemology.
All these disciplines equally legitimately exist and represent a purely national form of manifestation of the same thing. How to practically show the conceptual basis through the text - this is the whole task, because the theory is one thing, and the pragmatics of action, that is, the technology of this study, is another matter.
It is necessary to distinguish between the object of reality, the representation of the concept - the concept and the linguistic expression. It is important to see all this through the prism of cultural conflicts, to know as much as possible about the culture of your partner and your own culture, and it is also important to see it from different angles. culture taken in the broadest ethnographic sense as system of ideas, traditions, way of life, vision of the world, national character, mentality.
Not a single word can exist without cultural connotations N.S. Trubetskoy wrote: when comparing, there must be something in common in the compared parts.
about the opinion V.V.Vorobyova, Cultural linguistics as a scientific discipline is characterized by a number of specific features:
This is a scientific discipline of a synthesizing type, bordering between the sciences that study culture and philology (linguistics).
The main object of linguoculturology is the relationship and interaction of culture and language in the process of its functioning and the study of the interpretation of this interaction in a single system integrity.
The subject of linguoculturology is the national forms of being of society, reproduced in the system of linguistic communication and based on its cultural values, everything that makes up the "linguistic picture of the world".
Linguoculturology focuses on a new system of cultural values put forward by new thinking, the modern life of society, on a complete, objective interpretation of facts and phenomena and information about various areas of the cultural life of the country.
An objective, complete and holistic interpretation of the culture of the people requires a systemic representation of the culture of the people in their language, in their dialectical interaction and development, as well as the development of a conceptual series that contributes to the formation of modern cultural thinking.
AT In the first approximation, culture can be defined as follows: culture is everything that is not nature. Everything made by human hands. Culture is that artificial world that a person creates around in order to support himself in his artificial, i.e. human condition. There are two points of view on the origin of the concept and the meaning of the word "culture". Some erect it to the Latin - according to the root of the verb "cultivate" - to cultivate the soil. The first manifestation of human cultural activity was, in their opinion, the cultivation of the land. According to the second point of view, culture is derived from the concept of "cult" - from the totality of religious, ritual actions, with the help of which a person called on higher powers, "communicated" with them. Culture has long become a second nature for a person: everything that he sees in the world, he sees through culture. The ancients saw the Big Dipper in the sky, and we saw a ladle with a handle, because we have a different culture. But both for the ancients and for us, the starry sky is a product of culture. It is comprehended, ordered, the stars are named, the nebulae are outlined, in short, the whole history of human culture has entered the picture of the starry sky. Everything that we see around us is a product of the activities of previous generations. The world, K. Marx rightly noted in his time, is a product of industry and trade, it is a "made" world. Everything that we are - our thoughts, feelings, our imagination - is a product of cultural education.
(According to the materials of the encyclopedia for schoolchildren)
C3. In the text, culture is characterized as "everything that is not nature" and "second nature". Find and write down an explanation for each of these characteristics.
C6. In the text, the human condition is called artificial. Do you agree with this statement? Based on the text and social science knowledge, give two explanations (arguments) of your opinion.
C1. Plan your text. To do this, highlight the main semantic fragments of the text and title each of them. Answer:
C1
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In the correct answer, the points of the plan should correspond to the main semantic fragments of the text and reflect the main idea of each of them. The following semantic fragments can be distinguished: 1) the essence of the concept of "culture";
2) the role of culture in human life and society.
Other formulations of the points of the plan are possible that do not distort the essence of the main idea of the fragment, and the allocation of additional semantic blocks.
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The main semantic fragments of the text are highlighted, their names (points of the plan) reflect the main idea of each fragment of the text.
The number of selected fragments can be various.
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2
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More than half of the semantic fragments of the text are correctly identified, their names (points of the plan) reflect the main ideas of the corresponding parts of the text.
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1
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The main fragments of the text are not highlighted OR the names of the selected fragments (points of the plan) do not correspond to the main idea of the corresponding parts of the text, being quotations from the corresponding fragment, OR the answer is incorrect.
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0
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Maximum score
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2
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C2. What two points of view on the origin of the concept of "culture" are given in the text? Answer
C2
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The following points of view should be given: 1) culture as tillage;
2) culture as a derivative of the concept of "cult".
These points of view can be given in other formulations that are close in content.
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Two points of view are given
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2
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Any one point of view is given
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1
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The answer is wrong
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0
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Maximum score
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2
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C3. In the text, culture is characterized as "everything that is not nature" and "second nature". Find and write down an explanation for each of these characteristics. Answer:
C3
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The following explanations can be given: 1) Culture - "everything that is not nature", because -
it is "everything that is made by human hands";
- “culture is that artificial world that a person creates around in order to support himself in his artificial, i.e. human condition";
2) "Culture has long become a second nature for a person: everything that he sees in the world, he sees through culture."
Explanations can be given in other formulations that are close in content.
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Explanations of both characteristics are given.
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2
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An explanation of any one characteristic is given.
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1
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The answer is incorrect.
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0
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Maximum score
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2
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C4. Using the facts of social life and personal experience, confirm with three examples the statement contained in the text that a person is surrounded by a “made world”.
C4
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1) the majority of people live in specially built houses that were absent in the natural environment;
2) most people use specially made clothes and household items;
3) people's lives are regulated by specially created social norms.
Other examples may be given.
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Three examples are given.
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3
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Two examples are given.
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2
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One example is given.
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1
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The answer is incorrect.
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0
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Maximum score
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3
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C5. At the lesson there was a dispute about the role of culture in the formation of personality. One group of students argued that personality is formed under the influence of culture in the process of upbringing and education. Another group argued that a person forms himself, and dependence on cultural values is insignificant. Which of these points of view is presented in the text? Write out a phrase from the text that reflects this point of view. Answer:
C5
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elecops:
answer to question: the first point of view is presented in the text;
text phrase: "Everything that we are - our thoughts, feelings, our imagination - is a product of cultural education."
These elements can be given in other, close in terms of
the content of the wording.
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The correct answer to the question is given, a fragment of the text is given. |
2
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The correct answer is given to the question
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1
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An incorrect answer was given to a question with or from the absence of a text phrase OR the answer is incorrect.
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0
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Maximum score
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2
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C6. In the text, the human condition is called artificial. Do you agree with this statement? Based on the text and social science knowledge, give two explanations (arguments) of your opinion.
C6
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The correct answer must contain the following elecops:
1) expressed opinion student: agreement or disagreement with the thought given in the text;
2) given two explanations (arguments), for example: in case of consent may be indicated
that in the process of upbringing and self-education a person artificially limits his behavior to certain limits that reflect social norms;
some cultural values, assimilated by a person, directly contradict his basic instincts, harm his natural component;
a person lives in an artificially created world, many of his needs are artificial;
in case of disagreement it may be indicated that
in the process of its development, a person was formed as a special biological species, different from other animals;
many needs, models of human behavior are biologically determined.
Other explanations (arguments) can be given.
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The student's opinion is expressed, two explanations (arguments) are given |
2
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The student's opinion is expressed, one explanation (argument) is given OR the student's opinion is not expressed, but it is clear from the context, two explanations (arguments) are given
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The student's opinion is expressed, no explanation is given OR the opinion is not expressed, but it is clear from the context, one explanation is given OR The answer is incorrect. |
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Maximum score
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2
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Read the text and complete tasks C1 - C6.
It is difficult to name another concept that would have as many semantic shades as the word "culture" has. For us, such phrases as “culture of the mind”, “culture of feelings”, “culture of behavior”, “physical culture” sound quite familiar. In everyday consciousness, culture serves as an evaluative concept and refers to such personality traits that it would be more accurate to call culture rather than culture.
Culture in the modern sense is a set of material and spiritual products of human activity, organizational forms that serve society, spiritual processes and states of a person and types of his activity.
The specificity of culture as a phenomenon lies in its inherent ability to absorb, consolidate and accumulate in the form of knowledge, tools, etc. the results of labor and thought of many generations of people. Culture expresses, first of all, that aspect of social life that is associated with continuity.
In accordance with the division of activity into material and spiritual, it is customary to distinguish between material and spiritual culture. It is apparently impossible to draw a line between them according to the principle: “what the object is made of”. Otherwise, one would have to attribute art, which always exists in some kind of bodily-material form, to material culture, and, say, knowledge about the smelting of metals, to spiritual culture. It would be more correct to consider as material culture those things, tools, skills, knowledge that are products of material production or serve the life of society. Spiritual culture should include products of spiritual production, the ideological systematized content of the main forms of social consciousness, as well as aesthetic values expressed by means of art. If material culture in its concreteness embodies the degree of practical mastery by man of the forces and substances of nature, then spiritual culture is the inner wealth of consciousness, the degree of development of man himself.
Spiritual culture is not some kind of independent, separately existing part of culture. Strictly speaking, outside of spiritual life, apart from the conscious activity of people, culture does not exist at all.
(Based on an article by E. V. Sokolov)
C1. Plan your text. To do this, highlight the main semantic fragments of the text and title each of them.
C2. Based on the text, fill in the gaps in the table C3. What aspect of social life, according to the author, is most expressed by culture? Using the content of the text and social science knowledge, explain the author's thought.
C5. Stepan is well educated, he is fond of painting, reads a lot, attends all the premiere theater performances. Friends talk about the high level of his culture. In what sense is the word “culture” used in this case? Give a piece of text that can help you answer the question.
C6. The author argues that without "the conscious activity of people, culture does not exist at all." Based on the text and social science knowledge, give two arguments (explanations) in defense of this position.
C1. Plan your text. To do this, highlight the main semantic fragments of the text and title each of them.
C1
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In the correct answer, the points of the plan must correspond to the main semantic fragments of the text and reflectmain idea each of them. The following semantic fragments can be distinguished:
semantic shades of the concept of "culture"
specificity of culture;
main types of culture;
features of material and spiritual culture.
Other formulations of the points of the plan are possible that do not distort the essence of the main idea of the fragment, and the allocation of additional semantic blocks.
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The main semantic fragments of the text are highlighted, their names (points of the plan) reflect the main idea of each fragment of the text. The number of selected fragments can be various
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2
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More than half of the semantic fragments of the text are correctly identified, their names (points of the plan) reflect the main ideas of the corresponding parts of the text.
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1
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The main fragments of the text are not highlighted OR the names of the selected fragments (points of the plan) do not correspond to the main idea of the corresponding parts of the text, being quotations from the corresponding
fragment, OR the answer is incorrect.
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0
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Maximum score
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2
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C2. Based on the text, fill in the gaps in the table
C2
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The correct answer must contain a completed table, for example:
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material culture
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spiritual culture
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Product (result, form)
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things, tools, skills, knowledge that are products of material production or serve the life of society
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Products of spiritual production, the ideological systematized content of the main forms of social consciousness, as well as aesthetic values expressed by means of art
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What embodies |
The degree of practical mastery by man of the forces and substances of nature
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Internal wealth of consciousness, the degree of development of the person himself
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Data can be given in other wordings that are close in meaning.
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Four spaces filled in correctly
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2
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Correctly filled two or three spaces
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1
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One gap is filled in correctly or the answer is incorrect
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0
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Maximum score
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2
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C3. What aspect of social life, according to the author, is most expressed by culture? Using the content of the text and social science knowledge, explain the author's thought.
C3
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The correct answer must contain the following ele cops: 1) aspect public life, which is associated with continuity;
2) explanation, for example: the development of society is impossible without relying on the experience of previous generations, which is embodied, first of all, in culture. Another explanation can be given.
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An aspect is named, an explanation is given
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Explanation given
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1
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Only an aspect is named or the answer is incorrect
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0
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Maximum score
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2
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C4. Using personal social experience and the facts of public life, give three examples of spiritual production.
C4
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Examples may be given:
the composer writes music for the film;
a famous writer composed a new detective story;
The scientist developed a new technique for performing heart surgery.
Other examples can be given
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Three examples are given
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3
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Two examples are given
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2
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One example given
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1
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Reasoning of a general nature that does not meet the requirements of the task is given.
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Maximum score
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3
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C5. Stepan is well educated, he is fond of painting, reads a lot, attends all the premiere theater performances. Friends talk about the high level of his culture. In what sense is the word "culture" used here? Provide a piece of text that may help you answer the question.
C5
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The correct answer must contain the following elecops:
1) explanation given in the task fact, for example: in this case, the concept of culture characterizes the personality traits of Stepan.
Another explanation of the fact given in the task can be given.
2) text snippet: “In everyday consciousness, culture serves as an evaluative concept and refers to such personality traits that it would be more accurate to call not a cult swarm, but culture.
A correct explanation is given, a fragment of the text is given.
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The correct explanation is given, a fragment of the text is given
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2
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A correct explanation is given OR a piece of text is provided
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1
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The answer is wrong
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0
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Maximum score
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2
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C6
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For example, the following arguments can be given: 1) works of culture are created as a result of the purposeful activity of people - knowledge, artistic or technical creativity, understanding of social realities, i.e. spiritual production; 2) the values of culture are predominantly consciously accepted by a person, he transforms them, transfers his understanding to others, i.e. there is a spiritual activity of man.
Other arguments (explanations) may be given.
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Two arguments (explanations) are given.
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2
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One argument (explanation) is given.
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The answer is incorrect.
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0
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2
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Read the text and complete tasksC1-C6
The term "audit" means an audit, an accounting check. Auditing is the establishment of the reliability of accounting (financial) statements. Acting as auditors, accounting specialists study and control the financial statements of the company, give an expert opinion on their correctness, reliability and compliance with generally accepted standards.
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As a first approximation phenomenon can be defined as external, a essence- how hidden deep side of reality. Going further, the essence should be characterized as essential, essential, necessary and characteristic in reality, hidden under the phenomenon, or, more precisely, in the phenomenon. Essence is the quintessence of a phenomenon. The quintessence or essence of life, in whatever diverse forms it manifests itself, consists in self-preservation through adaptation to the environment. The most general essence of man is in production, the creation of his own life by transforming nature.
In non-Marxist philosophical systems, the phenomenon and essence were absolutized, excessively opposed or identified. Thus, for "naive realism" the world is what it seems; colors, smells, tastes, etc., are properties of things themselves. From the opposite point of view, the essences of things are separated by an impenetrable abyss from their external expressions. So, for the Eleatics, phenomena are mobile, and the essence of being is absolutely motionless. The God of any kind of religion is an absolutely unchanging essence, somehow setting things in motion, and the human essence is not so much in himself, but in the soul as a "particle of God."
From the standpoint of subjective idealism, things are complexes of sensations, and essences are attributed to things by us. Kant considered entities things-in-themselves unknowable, at the same time he introduced the idea of conceivable entities which are attributed to things by reason or reason.
Categories of phenomena and essence are very complex concepts that include aspects or moments of reality, displayed by a number of other categories. Essence comes first general, and the phenomenon is an integral set single. Essence is characterized primarily by need, the phenomenon is conspicuous by chance. However, the phenomenon also has common features (for example, the external similarity of things), and essences are not reduced to the general, they also include the special and the individual, the individual, but - essentially special and individual. Essence is the most important, basic, deep, defining in general, special and single, phenomenon - their direct, external expression.
It is wrong to believe that the essence of human individuals is only common between them, since real human personalities then turn into "manifestations" or phenomena of the same faceless essence. The human essence carries in itself the general (which is composed of an infinite number of levels, up to the universal), the special and the individual. The essence of each person is individualized, which largely determines the essential properties of a person - work, thought, communication, freedom, responsibility, etc.
The individuality of human essence is expressed primarily in its separate existence, existence in separate individuals. Individuality also carries some more important, "qualitative" content. Each person is a unique microcosm.
Are a separate chemical atom or an elementary particle individual entities? Or is it only a person who acquires an individual essence?
Having its own specific content, the phenomenon is at the same time expression entities. Every phenomenon is therefore essential, carries an essence in itself. Every essence manifests itself, i.e., exists only in phenomena, through phenomena. The essence is in the phenomena, not behind the phenomena. “... The essence is,” wrote Lenin. “The phenomenon is essential”1. Thus, the exchange of goods is an expression of the isolated nature of labor. The totality of life phenomena is an expression of the tendency to preserve and develop life.
The phenomenon carries the essence and some of its own, specific content. Appearance therefore never completely coincides with essence and distorts it. Colors, smells, tastes, etc., are not the actual properties of things themselves, but only their expressions, subjective images. The mechanism of wage calculation under capitalism creates the illusion that it is payment for the entire labor of the worker, for all his working time (hourly wages). However, as Marx showed in Capital, wages are only an expression of the value of labor power, while the other part of the value created by the worker - surplus value - is appropriated by the capitalist (individual or collective).
Distorting the essence, the phenomenon appears as appearance, or visibility. However, this distortion is relative, because in the final analysis the phenomenon adequately expresses the essence. Appearance ultimately "sets off", emphasizes the true essence of things.
In the process of development, the essence remains more stable, the phenomenon - changeable, fluid. The method of development of the essence has not been sufficiently studied in philosophical science. This method includes two points. First of all, development can be expressed in a change in individual elements of the essence - the disappearance of some, the emergence of others. Thus, certain essential elements have emerged in the essence of modern capitalism, although in general it remains the same, based on the appropriation of surplus value by one class. The second element or method of development is that, while retaining the same most general and abstract features, the essence is filled with ever richer and more complex content. This way of developing the essence is accumulation ever richer content within the same most general features of the thing. Such is, for example, the development of public property from the primitive communal system to the communist one.
Due to the infinity of the world "in breadth" and "deep" the essence of things are not one-dimensional, they form an infinite system of levels.
Man lives in essential and being world, is a product of the world essence and at the same time - the highest essence in the world. Therefore, a person exists by cognizing and practically mastering the phenomena and the hierarchical sequence of the essences of the infinite world. Man is dealing with a dual, contradictory world, which is far from what it seems to be. Therefore, man infinitely approaches the knowledge of the inexhaustible and infinite world essence and his own.
Cognition and practical development of the world goes from the phenomenon to the entities of ever deeper levels or orders. “Man’s thought,” Lenin wrote, “deeps infinitely from appearance to essence, from the essence of the first order, so to speak, to the essence of the second order, etc. without end"one .
Knowing ever deeper levels of the essence of the world, a person learns the levels of his own essence corresponding to them, comprehends the meaning of his existence. The development of a person in this sense is a movement into one's own essence, a deepening and development of one's essence.
