The main types of spiritual exploration of the world: science, art, religion. The relationship between philosophy and science, art, morality, religion

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Philosophy and science. Philosophy and Science are two interrelated activities aimed at studying the world and the people living in this world. Philosophy strives to know everything: visible and invisible, perceived by human senses and not, real and unreal. Philosophy has no boundaries - it strives to understand everything, even the illusory. Science studies only what can be seen, touched, weighed, etc. But this study takes place in comparison with the study of the same thing by philosophy, although one-sidedly, but more thoroughly. Philosophy and Science study the picture of the world, mutually complementing each other.

They have a number general characteristics: generality and universality, logic and evidence, rational foundations of historical development, the presence of an internal structural organization and knowledge system. Science facts: things, substances, energy, movements, etc. Facts of philosophy: meaning and ideas. The experience of science is an obvious fact of one or another area of ​​scientific knowledge. The experience of philosophy is the experience of the world as a whole and the experience of being in the “ideal plane” of reality. A scientist is always an analyst. A philosopher is always a contemplator. Science strives to unravel the mysteries of the world. Philosophy bows before its irreducible mystery.

Philosophy throughout its development has been connected with science, although the very nature of this connection, or rather, the relationship between philosophy and science, has changed over time. Philosophy and science are closely interrelated. With the development of science, as a rule, there is a progress of philosophy: with each epoch-making discovery in natural science, as F. Engels noted, materialism must change its form. But one cannot see the reverse currents from philosophy to science. It is enough to point out the ideas of atomism of Democritus, which left an indelible mark on the development of science. Philosophy and science are born within specific types of culture, mutually influence each other, each solving its own problems and interacting in the process of solving them. Philosophy outlines ways to resolve contradictions at the intersections of sciences. It is also called upon to solve such a problem as clarifying the most common grounds culture in general and science in particular. Philosophy acts as a thinking tool; it develops principles, categories, and methods of cognition that are actively used in specific sciences.

So, science and philosophy are not the same thing, although they have a lot in common. What philosophy and science have in common is that they: 1. They strive to develop rational knowledge; 2. They are focused on establishing the laws and regularities of the objects and phenomena being studied; 3. They build a categorical apparatus (their own language) and strive to build integral systems.

Miscellaneous that:1. Philosophy is always presented in a targeted manner, i.e. by one philosopher or another, when his ideas and works can be self-sufficient and not depend on whether other philosophers share them or not. Science is ultimately the fruit of collective labor;2. In philosophy (unlike specific sciences) there is no single language and a single system. Pluralism of views is the norm here. In science there is monism, i.e. unity of views, at least on basic principles, laws, language;3. Philosophical knowledge cannot be verified experimentally (otherwise it becomes scientific);4. Philosophy cannot give accurate forecast, i.e. cannot extrapolate reliable knowledge into the future, because it does not possess it. An individual philosopher, based on a certain system of views, can only predict, but not predict or model, as is possible for a scientist.

Philosophy and art. The similarity between philosophy and art is that the emotional and personal component is widely represented in their works; they are always individual. However, if a philosopher expresses a problem with the help of concepts, abstractions, turning to the subtlety of the mind, then an artist expresses a problem through artistic images, making his way to our mind through the feelings awakened by it. Philosophy, science, religion, and art create their own picture of the world, complementing each other.

Both philosophy and art rely on natural language. A poetic attitude to language turns a literary text into a unique and irreplaceable one, in which every word is significant and unique. You can retell the content of a literary text, analyze the “ideas” contained in it, but such an analysis will no longer be a work of art. Reading art historical texts and literary texts are fundamentally different activities. But also studying philosophical works they cannot be replaced by their presentation in a textbook. Both texts require the personal act of reading and understanding, you need to go your own way to this understanding, you need a personal meeting between the author and the reader.

Thus, neither philosophical nor literary texts can be “restated in other words” or replaced. This is due to the existential involvement of the reader, and to the fact that natural language and its symbolism, its semantic ambiguity become “participants” of creativity in philosophy and art, and not a tool for expressing a ready-made thought. So the author is never entirely clear what he managed to say. This rootedness in natural language distinguishes art and philosophy from science with its artificial, instrumental language.

Speaking about the differences between philosophy and art, we note the following:

Art speaks in the language of images about the unimaginable, and philosophy speaks in the language of reasoning about the unspeakable. Having as its “object”, its aspiration, that which lies beyond the boundaries of the actual image or the actual concept, art remains a transcendental use of sensuality, and philosophy remains a transcendental use of rationality. Imagery dominates in art, and conceptuality dominates in philosophy. Although feeling and thought are not separated by an impassable line, art still appeals to the embodiment of form - in stone, on canvas, in paint or in sounds. Philosophy strives to “extract” pure meaning, to an understanding that eliminates imagery and representation in pictures. Hence the paradoxical nature of the main philosophical concepts - let us recall at least Parmenides’ definition of being as that which was not and will not be, but is

Philosophy and religion. Religion, like philosophy, is a worldview, although it is specific and at the same time includes certain behavior and actions that are based on the belief in the existence of several (polytheism) or one (monotheism) gods, that is, a principle that is “sacred” supernatural, inaccessible to the understanding of the human mind. “...Every religion,” noted F. Engels, “is nothing more than a fantastic reflection in the heads of people of those external forces which dominate them in their daily life, a reflection in which earthly forces take the form of unearthly ones.” Philosophy and religion have completely different tasks and essence various essentially forms of spiritual activity. There is religion life in communion with God, aimed at satisfying personal needs human soul in salvation in finding the last strength and satisfaction, unshakable peace of mind and joy. Philosophy is, in essence, completely independent of any personal interests the highest, final comprehension of existence and life by considering their absolute fundamental basis. But these essentially heterogeneous forms of spiritual life coincide with each other in the sense that both of them are feasible only through focus of consciousness on the same object - on God more precisely, through the living, experienced discretion of God. Philosophy and religion are correlated through the phenomenon of the ultimate, the eternal, and faith. In religion, awareness of eternity is a form of mass and moral consciousness. And in philosophy - in the forms of theoretical and largely elitist consciousness. Religion turns to the supernatural principle of the world - God. Philosophy is aimed at comprehending the absolute, the single impersonal beginning of the world.

Philosophy and morality. By definition, morality is a set of rules developed from the moral preferences of the majority of people who make up a society. This is true, in addition, morality is designed to make it possible for people to live together. When a common morality does not develop in a diverse society, conflicts inevitably arise over any issue regarding the identity of people. Consequently, morality is a textbook for the cohabitation of not just people, but their souls. Then the question is, what are the moral properties of the soul and how is morality formed? The comparison of morality with a pyramid is successful in many respects; with height it seems to build less, but it doesn’t get easier, and the height of the pyramid directly depends on how wide you lay the foundation. And with morality it’s the same, the more entities involved in it, the higher the morality will be, and the higher the values ​​​​invested in it, the more difficult it is to educate a person and follow them. On the other hand, the higher the moral foundations of a society, the greater the difficulties society is able to withstand. Life shows that if difficulties exceed the moral capabilities of society, then first the economy collapses, and then the state.

Morality is a person’s attitude towards himself in the perspective of his own striving for perfection, an ideal. Since ancient times, a person has been divided into three components: body, soul, spirit. Morality is a characteristic of the soul. Not bodies. Not the spirit. And the souls. On the one hand, there are affects, natural instincts and aspirations - everything that is associated with pleasure and suffering.

The spiritual life of society embodies the totality of culturally formulated value forms of consciousness and socially determined types creative activity on their production, development and use. The most important forms of social consciousness and spiritual mastery of reality, normative regulation of human behavior are religion, morality, art, politics, law, science in their interaction with philosophy.

The historical interaction between religion and philosophy is always concrete, expressed in the teachings of a philosopher or a philosophical school associated with a particular religious tradition. The interest of philosophers in religion is due to the significant role of the latter in a person’s worldview and self-determination. Religious tradition is one of the important factors in the formation of worldview and value orientations. It spiritually instructs a person, offers a deep interpretation of existence, and gives a sacred dimension to social space.

As forms of spiritual manifestation, religion and philosophy are in complex interaction. They never oppose each other as such, entering into relationships in historically determined forms. In the teachings of specific philosophers, as they intersect with the beliefs of religious traditions, we find a vibrant combination of religious and philosophical aspects. An example of the interaction between religion and philosophy is the work of the Christian Platonists Clement of Alexandria (150-215 AD) and Origen (185-254 AD). This type of interpretation, involving the use of Greco-Roman philosophical systems to express the foundations of the biblical tradition, was used in the Middle Ages and the Renaissance.

The original European educational project, formed at the intersection of philosophy and religion within the framework of modern culture, is the philosophy of religion. The term “philosophy of religion” is relatively new; its appearance dates back to end of the 19th century centuries. This term became widespread thanks to the works of G. W. F. Hegel. Philosophy of religion is one of the important sections of philosophical knowledge of the modern era. Its formation is associated with the development of Christian thought in various confessional variants and ideological modifications. The object of the philosophy of religion is religious knowledge. The main problems of the philosophy of religion are arguments for or against the existence of God, the doctrine of human nature, about free will, problems of the influence of religion on morality, the nature of evil and problems of the epistemology of religious faith.

So, philosophy of religion- a special section in fundamental philosophical systems or an independent direction in philosophy, exploring the idea of ​​God as an infinite, eternal, uncreated perfect Person, transcendent in relation to all things and at the same time maintaining an effective presence in the world, the nature and functions of religion, the relationship between God and man.

The main types of philosophy of religion are philosophical religious studies, aimed at a philosophical and critical study of the existing system and episteological status of religious beliefs, the characteristics of religious and mystical experience, the specifics of religious language, the conditions of validity, rationality and truth of religious beliefs and traditions of the world, religion as a sociocultural phenomenon, the history of religion and free thought, as well as philosophical theology, which performs the functions of substantiating the doctrine of God, his nature, relation to man, interpretative, justificatory and constructive functions regarding religion.

Theology (theology) is one of the significant intellectual formations located on the border between religion and philosophy. In the broadest sense of the word, theology is understood as a conceptual form of religion, that is, the doctrine of God and His relationship to the world and man. Like philosophy, theology creates a systematic doctrine of being. Expressing and summarizing religious tradition, theology serves as its intellectual tool.

In religious ideas, God is a supernatural being, the supreme subject of a religious cult.

The concept of God as personal and supernatural is a defining feature theism. In contrast to this in pantheism God appears as an impersonal force inherent in all nature, and sometimes identical to it. IN deism God appears to be the first cause, the creator of the world, but this world develops further according to its natural laws.

The images of gods have gone through a long path of development, reflecting the historical dynamics of the peoples who worship them. In early forms there is still no belief in gods, but there is worship of inanimate objects (fetishism), belief in spiritual demons (animism), etc. With the development of tribal associations, the image of a tribal God appears. This is a warrior god, the leader of his tribe (Atshur among the Assyrians, Yahweh among the Hebrew tribe of the union of Israel, etc.).

In the course of the historical process, a religious and philosophical doctrine of God (theology) is formed and special evidence of the existence of God is built.

The following proofs of the existence of God are known:

­ cosmological(Aristotle, Leibniz, Wolf, etc.): since there is a consequence - the world, the cosmos, there must also be a principle that drives it, the final basis of all things;

­ teleological(Socrates, Plato, Stoicism, Cicero, etc.): expediency in nature as evidence of the existence of its intelligent organizer;

­ ontological(Augustine, Anselm of Canterbury): the very idea of ​​God as a perfect being presupposes his existence.

These three proofs of the existence of God were refuted by I. Kant, who asserted the impossibility of any theoretical justification for the existence of God. At the same time, Kant put forward a new moral justification of the existence of God, considering God as a necessary postulate of practical reason. Since, according to Kant, God cannot be found in experience, he does not belong to the world of phenomena, then in principle neither proof of his existence nor refutation is possible. Religion becomes a matter of faith, not science or theoretical philosophy. From Kant's point of view, faith in God is necessary, since without this faith it is impossible to reconcile the demands of moral consciousness with the indisputable facts of evil that reigns in human life.

The interaction of philosophy and religion is also demonstrated in the development of the concept of “theodicy”.

Theodicy(from Greek - god and justice) - “justification of God.” The term was introduced by Leibniz in his treatise “Theodicy” (1710). This is a general designation for religious and philosophical doctrines, the purpose of which is to reconcile the idea of ​​“reasonable” and “good” divine governance of the world with the inevitable presence of world evil. There are various historical forms theodicies that are expedient to be considered in the light of the idea of ​​expanding God’s “responsibility” for the world’s existence. The most primitive form of theodicy is based on the principle “everyone will be rewarded according to his deeds.” Within the framework of patriarchal morality, the theodicy referred retribution not to the individual, but to the entire race as a whole, taking the perspective of retribution beyond the life of an individual person. In the teachings of rebirth among the Orphics, in Brahmanism, Buddhism, etc. a cause-and-effect relationship is assumed between merit and an eternal previous life and the circumstances of subsequent birth (karma, samsara). A logically structured theodicy developed based on the principle of free will: the freedom of angels and people created by God in its entirety includes the possibility of moral evil, which in turn gives rise to physical evil. Aesthetic-cosmological theodicy proceeds from the fact that the particular shortcomings of the universe, planned by the rational and artistic calculation of God, enhance the perfection of the whole. This type of theodicy - comsodicy or “justification of the world” was already introduced by Plotinus (204-270, Greek Platonist philosopher, founder of Neoplatonism) and brought to fundamental systematicity by G.F. Leibniz (1646-1716, German philosopher): the best possible world is the world with the greatest variety of degrees of perfection of beings; God, according to his “goodness”, desires best world, does not desire evil, but allows it insofar as the desired diversity cannot be realized without it. Evil, Leibniz believes, be it “physical” evil (the suffering of people) or “moral” (moral vices and crimes), is a necessary “shadow” element of the most perfect order of things, not created, but only “allowed” by the all-good God in order to emphasize and highlight the good.

The concept of a religious worldview is subject to philosophical reflection within the framework of the philosophy of religion.

Religious worldview- a specific way of seeing the world and understanding the world, based on belief in the existence of the supernatural, on the recognition of a certain system of norms, values ​​and beliefs that shift a person’s orientation from the sphere of socially and materially necessary life tasks to the sphere of spiritual and individual interests, where personal salvation, directly associated with the doctrine of the immortality of the soul and reward after death.

The desire of people (especially in critical periods of crisis) to look for stable universal values ​​in the culture of the past, the acceptability, universality and accessibility of religious structures ensure their relevance, popularity and attractiveness. World religions have enriched and developed the moral experience of humanity. The highest value, a role model in which all virtues are united and embodied, an integral moral ideal of the highest order are Christ, Buddha, and Allah in each of the world religions. The affirmation of God as the only source and criterion of morality, the interpretation of evil as a deviation from divine instructions became the basis of religious ethics.

Along with the philosophy of religion, in the process of real dialogue between cultural traditions, such branches of philosophy as moral philosophy and philosophy of art are born.

Moral philosophy – philosophical direction, exploring morality as one of the main ways of normative regulation of human actions in society. Within the framework of moral philosophy, problems such as the genesis and dynamics of moral norms, the specifics of normative regulation in various cultures, the principles, functions and imperatives of morality, the status of moral values ​​in certain spheres of culture - science, art, religion, politics, economics, law - are analyzed.

The philosophical doctrine of morality and morality is called ethics. Ethics clarifies the place and role of morality in the system of other cultural phenomena (science, politics, law, economics, religion, art, etc.), analyzes its nature and internal structure, studies the origin and historical development morality, justifies its various systems.

Word " morality" V Latin means moral (moralis - singular) or customs, mores, behavior (mores - plural).

Difference of concepts « morality" And " moral"is based on the opposition of what a person should strive for ( world of due), and actually practiced mores of everyday life ( world of existence). Under morality at the same time, they understand a specific sphere of culture in which the ideals and norms that regulate human behavior and consciousness in various areas are concentrated and generalized public life– in work, in everyday life, in politics, in science, in family, personal, state and interstate relations. In the concept " moral“A more everyday, down-to-earth meaning is attached. These are the principles and forms of real practical behavior of people, in which the severity of moral standards is significantly relaxed.

The special understanding of man inherent in Christianity, created in the image and likeness of God, endowed with a spark of divine reason with the cult of man’s love for Christ and man, hymn human body and the human mind in the Renaissance and Modern times contributed to the fact that gradually Human came to be seen as highest value. In the ethics of the New Age, the idea of ​​the moral fullness of the individual is substantiated, that the human mind is called upon to “moderate” the egoistic nature of man, to reconcile individual goals with the public good, and through enlightenment to achieve a moral reorganization of man and society. At the end of the twentieth century, the humanization of all spheres of human activity - science, politics, law, economics - strengthens the tendency to consider man as the highest value. Exacerbation global problems modernity poses new challenges to environmental ethics (problems of human survival in conditions of constant imbalance with the environment), to medical ethics (ethical problems of human organ transplantation, euthanasia as a voluntary death, etc.), ethical problems of law (the issue of abolition death penalty), international politics (ethical aspects of the fight against international terrorism), etc. The 20th century is introducing, with increasing intensity, fundamental changes to the worldview of the new time and man's place in it.

In this context, the categorical imperative of morality formulated by I. Kant still sounds very relevant today. Imperative (from the Latin imperativus - imperative) means demand, order, law. For Kant, the categorical imperative is an unconditional principle of behavior, the fundamental law of his ethics, it is a universal mandatory principle that should guide all people, regardless of their origin and position. The first formulation of the categorical imperative resembles " Golden Rule morality,” formulated in ancient times: “Do unto others as you would have them do unto you.” The second formulation of the categorical imperative looks like this: “Act only in accordance with such a maxim, guided by which, you can at the same time wish, so that it becomes a universal law" (Kant I. Soch. T. 4. M., 1965, p. 260). In this case, attention is drawn to the universality of moral requirements. The third formulation prescribes: "Act in such a way that you always relate to humanity both in one’s own person and in the person of anyone else also as an end and would never treat him as a means” (ibid., p. 270). This contains a prohibition to consider a person as a means. For Kant, a person is always an end, he has moral self-worth, a person cannot be reduced to the level of an object, a means to achieve a goal. Man is the highest value and goal.

According to Kant’s rigoristic, stern views (from the point of view of the principles of rigorism, moral behavior is determined solely by duty), no interest, inclination, sympathy, or pleasure should be mixed with a moral act. If a person is moral, he will respect the dignity of his fierce enemy just as much as the dignity of best friend, treat another as a goal not because he loves him, but because it cannot be otherwise. Morality, according to Kant, is not given by nature, it is imperative and prescribes for a person to overcome natural egoism in the name of the ideals of duty, reasonable self-restraint his selfishness. Therefore, the moral law exists for a person as an obligation, which determines the possibility the right choice. In this choice, preference is given to duty over sensual and selfish inclinations. The core of morality is expressed in the duty: to treat any rational being selflessly and fairly. Kant's ethics is the ethics of duty, the ethics of duty multiplied by responsibility; This is the ethics of self-restraint; it teaches a person how to become worthy of happiness. Morality and happiness are two different things. The pursuit of happiness cannot be the basis of morality, because... Everyone understands happiness differently. Morality is distinguished from any other relationship - interest, friendship, affection - by the preference for duty over sensual inclinations, and the overcoming of selfish motives. Such an autonomous, self-sufficient morality contains a reason in itself and is not deducible from anything.

Despite its rigorism, Kant’s teaching sounds a warning today to modern man– one must not give in to antimorality; One should never, under any circumstances, be “ethically neutral.” When resolving natural and social disasters, the solution is not to renounce duty, but to combine it with love, conscience, goodwill, responsibility, in the search for humanistic planetary ethics in order for humanity to preserve itself and high moral values.

The painful search for an answer to the question posed by S.L. Frank at the dawn of the twentieth century, “What should I and others do to save the world and justify my life for the first time,” continues today.

Understanding the tragic realities of our time, the famous British philosopher, logician, mathematician, laureate Nobel Prize according to literature B. Russell, who actively fought for peace and the prohibition of nuclear weapons, using his enormous authority and journalistic talent, addressed his fellow citizens and people all over the planet on the radio: “I appeal to you as a human being to other human beings: remember, "that you are people and forget about everything else. If you can do this, then the path to a new paradise will be open to us; if not, then there is nothing to expect except universal death." On the threshold of the 21st century, this call to the mind of every adult sounds even more warning, because a certain share of the blame for what is happening on Earth lies with every person. Only the adoption of reasonable global ethics, based on the principles of mutual understanding, self-restraint and tolerance, personal responsibility for the past, present and future, can save humanity today.

Extra-institutional morality (since in society there are no institutions, organizations and institutions that ensure the functioning and development of morality), its all-pervasive and all-encompassing character is manifested in the indissoluble connection of morality with other cultural phenomena (science, politics, economics, ecology, art, etc.)

Art as a form of human creativity is comprehended within the framework of the philosophy of art. Art– specific genus practical-spiritual, creative activity, aimed at creating works of art and aesthetically expressive forms painting, music, theater, literature (POIESIS), on the one hand, and at the same time it skill, skill, craft, dexterity– doneness, completeness of a work, its expression (TECHNE).

Art, giving rise to a world of artistic works, simultaneously constitutes its own world - artistic culture, a world different from empirical reality, possessing its own, immanent nature.

From point of view philosophy of art two complementary characteristics or coordinates of art can be distinguished: one of these coordinates is necessarily related to the question existential presence of man in art through artistic culture, its appeal to the supreme values ​​and ideals of social order; the second coordinate determines epistemological orientation of art as an artistic search process truth, the possibility of its appearance for aesthetic consciousness.

As specific modifications of art, we can distinguish various kinds of art(music, painting, literature, architecture, theater, cinema, etc.); various types of art(epic and lyrical, for example); genres(poem, novel, oratorio and symphony, historical painting and still life, etc.); historical types (for example, Gothic, Baroque, classicism, romanticism, etc.).

The most important problem philosophy of art is to identify the specifics of classical and non-classical models of art.

Classic model art correlated with programs and samples Eurocentric world order. She assumed that subject of creativity, creator-artist distant from the world, which is opposed to it in the form of an object and subject of empirically set goals; art appeared as the ability to describe, depict the world in works of art, which “do not pretend to be reality” (L. Feuerbach). Aspects dominated in artistic creativity "techno" skills, skills and imitation - reproduction as a representation of a thing; the world of classical art was considered as a specific system adequate description (display) in non-artistic reality, the main expressive element of which is artistic image; the artistic image was interpreted primarily as product of creative imagination, arising in the process of creating and perceiving a work; the classical art world assumed exemplary (normative) both in terms of orientation towards a beautiful ideal, and in terms of transformation of life, expressed in the actualization of the relationship between “beautiful” and “life”, “artistic” and “real” worlds.

Profound transformation of classical art and the design of art of the postclassical type at the turn of the 19th-20th centuries were associated with the conflict between classical and innovative cultural paradigms, which led to the emergence of completely new forms of understanding human existence. According to M. Heidegger, « piece of art becomes an object of experience and, accordingly, art is considered an expression of human life.” A non-classical structure of the artistic world is being formed, suggesting equal coexistence and communication of diverse cultural worlds, self-organizing according to various ethnic, religious, economic and value principles. The ways and forms of existence of art, which is perceived primarily as a system, are changing sign formations (discourses). Contemporary art is formalized as a complexly organized system of various directions and forms that communicate and interact with each other within the framework of various modernist and postmodernist projects. The subject-contemplator of the classical model of art, removed from the world, is replaced by one who is directly present in the implementation of the artistic act and represented in a variety of artistic artifacts singer-songwriter, choosing a strategy of public intellectual provocation. Contemporary art in its most characteristic forms is open humanitarian-anthropological project with a variety of programs and forms of artistic reflection, an active dialogue between marginal and temporarily organized communities in the process of an artistic act, often existing in conflict with totally asserting socio-political-economic references.

However, modern artistic and aesthetic culture is not exhausted by avant-garde forms of modern art. The classical model of art is represented here by the programs of the classical educational space and academic institutions, museums included in the processes mass communication and setting certain patterns of artistic creativity, with which current models of artistic activity inevitably correlate. An essential element of the modern picture artistic culture is and phenomenon of mass culture, representing the political, ideological and economic references of society, and fundamentally addressed to the mass art market with the inevitable reproduction of ideologies of mass consciousness, mass phobias and mentalities, a star system, the formation of consumer preferences, etc.

The global interaction of cultural traditions, which leaves no illusions about the preservation of “pure” local formations in their pristine ethnic and sociocultural isolationism, leads to the formation of global culture, with a deep dialogue of philosophy, religion, morality, art, science and a new scale universal human values. The problem of understanding the nature of human values ​​with its eternal question - “What is good?” – inevitably arose and arises in eras of depreciation and discredit cultural tradition, a crisis of universal human ideas about good and evil, justice and injustice, beauty and ugliness.

At the same time, as evidenced world history, any cultural crisis that can cause the collapse of a particular type of culture in its previous form, at the same time, is a powerful impetus for self-knowledge of culture as a whole, the disclosure of its internal potential, and a new round of cultural creativity.

In the values ​​of spiritual culture (moral, aesthetic, religious), the social nature and creative activity of man himself are embodied and realized, the conditions of his specifically human existence are reproduced.

Morality as a form of regulation of human behavior

Morality (lat. moralis - moral, mores - customs, morals, behavior) - a specific way of normative regulation of human behavior in society, asserting the primacy of a value-based attitude to reality; a system of norms, rules, assessments that regulate communication and behavior of people in order to harmonize the interests of the individual and society. Requirements, rules and assessments of morality, expressing the collective will of people, are designed to ensure the correlation of the interests of individuals with each other and with the interests of society as a whole.

The concept of morality is often used as a synonym for morality: Moral standards determine a person's moral behavior. Morality is a complex systemic formation. Its main structural elements:

moral standards(“do not lie”, “do not commit adultery”, “honor your elders”, etc.);

moral values(goodness, justice, truth, humanism, etc.);

moral principles(altruism, collectivism, individualism, etc.);

moral and psychological mechanisms of personality self-control(duty, conscience, responsibility).

Morality is determined socio-historically, its structure and content change, and the specific appearance in a given era is determined by many factors: type of material and production activity, social structure, dominant value system, state of state legal regulation, means of communication etc . To the main social functions morals include:

§ evaluative (manifests itself in the desire of morality to give a higher meaning to everyday human existence);

§ imperative (the property of morality to require certain behavior, reflects the obligatory nature of morality);

§ educational (creates conditions for personal self-improvement);

§ communicative (forms in each person the ability to relatively independently develop and direct his own strategy of behavior without everyday external control within the framework of interpersonal communication);

§ humanizing (promotes the humanization of people’s relationships with each other, equalizes them in the face of morality);

§ cognitive (provides a person with the opportunity to understand the world and the meaning of human existence).

A relatively independent, “generic” element in the cultural system is art - a special form of exploration of the world, the basis of which is a person’s aesthetic attitude to reality ( Greek.aesteticos – feeling, sensual).

Art, unlike other forms of spiritual activity, is focused on emotional-sensual human sphere. The sensory-visual nature of works of art with a special arsenal of expressive and visual means provides it with a colossal power of influence on a person, his beliefs and value orientations. The study of the nature and specificity of a person’s aesthetic attitude to reality, the laws of artistic creativity, is carried out by a special philosophical science – aesthetics. Art performs a number of functions - cognitive, educational, axiological, communicative, etc. However, the main function of art is aesthetic. Art is intended to give a person aesthetic satisfaction and pleasure, to form his aesthetic taste.

Important and necessary element spiritual culture is religion (Latin religio - piety, piety, shrine).

Religion is a form of spiritual experience that is based on human imagination and intuition; it cannot be assessed as either true or false. Signs of religion: doubling the world and direct discernment of truth on the basis of faith.

Religion is a systemic sociocultural education. It includes religious consciousness, cults and organizations. Religious consciousness is divided into religious psychology and ideology. A religious cult is a set of all types of actions associated with practical and spiritual influence on God. There are two main types of cult connection with God: magical and propitiatory cult. The church is a type of religious organization that arose historically as a mechanism for organizing connections between religious associations both with secular organizations, and relations within these associations.

Religion is a multifaceted and multi-valued phenomenon. Performing ideological, compensatory, communicative, integrating functions, it is generated by special laws of social dynamics. Social processes will ultimately determine its fate.

The importance of philosophy in the cultural system is a consequence of its functions. This can be traced through identifying the relationship of philosophy with such spheres of culture as science, politics, art, religion. Philosophy and science. Despite the fact that philosophy is a field of theoretical knowledge in the strict sense of the word, it cannot be put on a par with other sciences. Philosophy and science are brought together by the study of laws, as well as the desire to know the truth. Both use a rational way of understanding the world and the principles of its theoretical description. However, even the most highly developed science (for example, modern physics), which has enormous theoretical potential and includes independent sciences, still remains a private science. Its subject is a specific area of ​​reality. Philosophy, as already discussed, explores the world as a whole. In addition, forming the general worldview of a particular era, philosophy acts as the leading historical type, while the sciences taken together participate in this process. Scientific knowledge fundamentally strives for logic and axiomaticity, for consistency, while in philosophy contradiction, along with antinomy (two contradictory, but equally valid judgments) is one of the main concepts. Science is largely a collective process of achieving truth, and philosophy largely bears the stamp of the personality of its creator, which brings it closer to art. Evaluation and value in philosophy are no less important than truth. Philosophy and religion. Religious and philosophical pictures of the world are in many ways on the same level, since they represent fundamental worldview ideas. Both seek to understand the world as a whole, in its unity and numerous contradictions. However, unlike philosophy, which relies on rational explanation when creating models of the world, religion makes faith its main method. The basis of the religious picture of the world is God, whose existence is undeniable, while in philosophy the basis of the universe may be an impersonal principle, or even there may be several principles. Philosophy and art. Being a spiritual expression of human activity, both philosophy and art try to understand various aspects of the world through the prism of the unique personality of a particular person, to understand the world as inexpressible completely in the language of logical concepts and rational schemes. However, if in art the artistic experience takes on a dominant role, then in philosophy the main place is given to attempts to rationally explain the world. Philosophy and politics. Both philosophy and politics are not only spheres of the spiritual life of society, but also have a desire for an active reorganization of social life. The difference between them is that philosophy in its moral and socio-philosophical aspect is the sphere of developing general strategic objectives for politics. The world of politics, in comparison with philosophical problems, appears as a world that is dynamically changing and radically revising universal human values. Preservation of the latter is, in this regard, the task of philosophy. Another question is to what extent representatives of art, politics, and science are ready to address representatives of philosophy.

Religion, morality, art as forms of philosophical understanding of reality have always existed; every day we come across these concepts and seem to vaguely understand their meaning. But who can give a complete description of each of these terms, as well as determine the role they play in our lives? Forms of philosophical understanding of reality are examined and studied in detail both in philosophy and in psychology. A person has several types of perception in his consciousness: he comprehends what surrounds him, what is real and what is not, studies himself and realizes his personality in this world, the connection of things, what we see and what we feel. Knowledge is one of the greatest blessings of humanity. Rene Descartes in his “Quest for Truth” gives us one very popular and important thought: “I think, therefore I exist...

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Photo gallery: Religion, morality, art as forms of philosophical understanding of reality

But we don’t think as clearly as we would like. We cannot perceive the world as mathematics, know the exact answers to all our questions. Everything we see and know is distorted through the prism of our understanding of reality, and for each person this prism is built individually. Forms of philosophical understanding of reality, such as religion, morality, art, can both distort and truly complement the information that surrounds us. Yet each of these forms is an integral part of culture itself, society, and each of the individuals. Religion, morality and art are what shape us, our personality, individuality. Some philosophers believe that a person who has excluded these concepts from his life can no longer be considered complete. From birth we know nothing about religion, morality and art as forms of philosophical understanding of reality. We acquire these concepts in society, among people who associate each of them with their culture. We are only given the biological opportunity to comprehend, understand, develop, use and realize.

What is religion? What forms of philosophical understanding of reality does it conceal? Religion acts as a special form of human experience, the main basis of which is belief in the sacred, higher, and supernatural. It is the difference in belief in the presence or absence of the sacred that distinguishes both our perception and behavior, the formation of personality associated with it. Religion is a systemic cultural education that includes religious organizations, cult, consciousness, religious ideology and psychology. From this we see that often human psychology depends on religious ideology, as its formative and regulating factor, which is formed in the environment. Awareness of reality associated with the sacred is fundamentally different from a person who does not accept religion. Therefore, it is one of the main forms of philosophical understanding of reality.

Art is a form of human creativity, the sphere of his activity and self-realization in the world that surrounds him. Creativity and art are forms of awareness not only of reality, but also of oneself. Having created, a person puts into art that prism of awareness or even distortion of which his thinking is capable. Both modern and ancient philosophies define art differently. Unlike every other form of perception, art expresses the degree of sensuality of an individual, his individuality.

The main characteristics of art are the unity of sensuality and fantasy, polysemy and multilingualism, the creation of image and symbol. Art is studied not only by philosophy, but also by psychology, since having created, an individual always leaves a piece of himself in the work, a reflection of not only his perception of the world, but also the characteristics of his personality. Nikolai Aleksandrovich Berdyaev said about creativity this way: “Knowledge is being. New knowledge about the creative power of man and the world can only be a new being... The creativity of created beings can only be directed towards an increase in the creative energy of being, towards the growth of beings and their harmony in the world, towards their creation of unprecedented values, an unprecedented ascent in truth and goodness and beauty, that is, to the creation of the cosmos and cosmic life, to the pleroma, to superdimensional completeness.”

Morality is a system of norms created by man to regulate his behavior in society. Morality differs from morality, since it is also a special form human consciousness, since it is expressed by the sphere of striving for the ideal-ought. Morality is also part of culture and is enforced public opinion, it is omnipresent and penetrates into all spheres of a person, who also has such a characteristic as a person, despite the fact that this is a value-moral attitude of the entire species.

Religion and morality, as well as art as forms of philosophical understanding of reality, are the system that completely complements the prism of a person’s perception, shapes his personality and regulates his behavior. Forms of perception are formed in society and are a reflection of its culture, so it is not strange that in different times and peoples different shapes understanding reality. The nature of culture, the relationship between traditions and innovations in it, the forms of its comprehension are also the basis of its historical dynamics, determine its direction and content. The consciousness and awareness of a people is formed according to its history, which is why it is so important to understand and realize who you are and the society that surrounds you.