Philosophical thought about the act of man. Philosophical Thoughts
CHSHCHULBSHCHCHBOYS P MADSI, BOBOY, UFTBDBOY, MAVCHY Y DTHTSVE
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~h NYOHFSH LPMEVBOYS UNEMP UMEDHK CHOKHYOYA CHOKHFTEOOEZP ZPMPUB, EUMY KHUMSCHYYSH EZP. IPFS VSC, LTPNE LFPZP ZPMPUB, OYUFP OE RPVHTsDBMP FEVS RPUFHRIFSH FBL, LBL ON FEVE UPCHEFHEF.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~pVBSOYE - OERTYOKHTSDIOOPUFSH YUKHCHUFCH, FBL CE LBL ZTBGYS - OERTYOKHTSDIOOPUFSH DCHYTSEOIK.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~about UBNPN DEME MAVPK YUEMPCHEL RTYUYOYF CHBN VPMSH. chsch RTPUFP DPMTSOSCH OBKFY FPZP, LFP UFPYF CHBYI UFTBDOYK.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~rTETSDE YUEN RPLBSCCHBFSH RBMSHGEN… HVEDYUSH, UFP FCHPY THLY YUYUFSHCH!
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~lTBUPFB - FFP CHEYUOPUFSH, DMSEBSUS NZOPCHEOYE.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ZTEI, UCHETIEOOSHCHK PDOBTSDSCH U UPDTPZBOYEN, NSCH CH TSYOY RPCHFPTSEN EEE NOPZP TB, OP HTS U HDPCHPMSHUFCHYEN.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~OYUFP FBL OE NEYBEF TPNBOKH, LBL YUHCHUFCHP ANPTB X TsEOEYOSCH YMY PFUHFUFCHYE EZP X NHTsyuyoshch.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~eDIOUFCHEOOOSCHK URPUPV PFDEMBFSHUS PF YULHIEOYS - RPDDBFSHUS ENH.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~UBNBS PVSCHLOPCHEOOBS VEDEMMYGB RTYPVTEFBEF HDYCHYFEMSHOSHCHK YOFETEU, LBL FPMSHLP OBJOYOBEYSH ULTSCHCHBFSH EI PF MADEK.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~fPMSHLP DCHB UPTFB MADEK RP-OBUFPSEENH YOFETEUOSCH - FE, LFP ЪOBEF P TSIOYOY CHUЈ TEYYFEMSHOP, Y FE, LFP OYYUEZP P OEK OE OBEF.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~fPMSHLP OEZMHVPLIE MADY OBAF UEVS DP UBNSCHI ZMHVYO.
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~~~~~~~~~~~~~~~~~~CHUEZDB RTPEBK UCHPYI CHTBZHR - OYUFP OE DPUBTSDBEF YN VPMSHIE.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~mHYUYEE HLTBIEOYE DECHHYLY - ULTPNOPUFSH Y RTP'TBYUOPE RMBFSHYGE.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~pVSCHUOP NSC UMSCHYN HCE PLPOYUBFEMSHOHA TEDBLGYA CHADPICH.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~rBDEOYE Yuempchchelb CHPNPTSOP MYYSH U CHSHCHUPFSHCH, Y UBNP Rbdeoye Yuempchchelb EUFSH OBBL EZP CHEMYUYS.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~NOPZYE MADY, UMBVSHCHE PF RTYTPDSCH, DEMBAFUS UCHETIEOOP DTSOSHA PF FPZP, UFP OE HNEAF VSHCHFSH UBNYNY UPVPAY YUYN OE NPZHF PFDEMYFSHUS PF PVEEZP IPTB, RPAEEZP U YUHTSPZP ZPMPUB.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~PUHCDBAF FP, UEZP OE RPOINBAF.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~CHUSLPE PUMBVMEOYE HNUFCHEOOOPK TSOYOY H PVEEUFCHE OEYYVETSOP CHMEYUEF BL UPVPK HUYMEOYE NBFETYIBMSHOSHCHI OBLMPOOPUFEK Y ZOHUOP-LZPYUFYUEULYI YOUFYOLFPCH.
-and. FAFUEC-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~LPNRSHAFETOSCHE JZTSCH Y UPGYBMSHOSHCHE UEFY - CHTENSRTCHPTSDEOYE, CHEDHEEE L ZHYYYUEULPK, HNUFCHEOOOPK Y DHIPCHOPK DEZTBDBGYY MYUOPUFY.
-UFYCHEO IPLYOS-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~with OILPZDB OE YDH FHDB, LHDB YDHF CHUE.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~NPK TSYOEOOSHK PRSHCHF HVEDYM NEOS, UFP MADY, OE YNEAEE OEDDPUFBFLPC, YNEAF PYUEOSH NBMP DPUFPYOUFCH.
- b.mYOLPMSHO -
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~pTBFPT DPMTSEO YUYUETRBFSH FENH, BOE FETREOIE UMHYBFEMEK.
-xYOUFPO YETYUYMMSH-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~rPICHBMB ZMKhRPUFY DPMTSOB VSHCHFSH Y'MPTSEOB H RPOSFOSHCHI DMS OEI CHSHTBTSEOISI.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~eUMY LFP-FP MYCEF FEVE RPDPYCHSHCH, RTYTSNY EZP OPZPK, RTETSDE YUEN PO OBJOEF LHUBFSHUS.
-rPMSH chBMETY-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~DCHE PRBUOPUFY OE RETEUFBAF HZTPTSBFSH NYTH: RPTSDPL Y VEURPTSDPL.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~DEMBFSh FP, YuFP DPUFBCHMSEF HDPCHPMSHUFCHIE, - OBBYUF VSHCHFSH UCHPPVPDOSHCHN.
-chPMSHFET-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~VEULPOEYUOP NBMEOSHLIE MADY YNEAF VEULPOEYUOP CHEMYLHA ZPTDPUFSH.
-chPMSHFET-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~OYUFP FBL OE URPUPVUFCHHEF DHYECHOPNH URPLPKUFCHYA, LBL RPMOPE PFUHFUFCHIE UPVUFCHEOOPZP NOOEOYS.
-MIFEOWETZ-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~LBCDSCHK YDEF UCHPYN RHFEN. OP CHUE DPTPZY CHUЈ TBCHOP YDHF CH OILHDB. OBYUYF, CHEUSH UNSCHUM CH UBNPK DPTPZE, LBL RP OEK YDFY… eumy YDEYSH U HDPCHPMSHUFCHYEN, OBBYUYF, LFP FCPS DPTPZB. eUMY FEVE RMPIP - CH MAVPK NPNEOF NPTSEYSH UPKFY U OEE, LBL VSC DBMELP OY BYEM. th FFP VKhDEF RTBCHIMSHOP.
- lBTMPU lBUFBOEDB -
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~VEDEKUFCHYE RPTPTSDBEF UPNOEOIS Y UFTBI. DEKUFCHIE RPTPTSDBEF HCHETEOOPUFSH Y NKhTSEUFCHP. eUMY IPYYSH RPVEYFSH UFTBI - DEKUFCHKHK.
- DECM LBTOEZY -
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~lPZDB LFP-FP IDEF OE CH OPZH, OE UREY PUKhTSDBFSH EZP: ChPNPTsOP, BY UMSCHYF BLCHL DTHZPZP NBTYB.
-z.fPTP-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~VSCCHBAF READING, LPZDB MADY RTYOYNBAF LPMMELFYCHOKHA CHPOSH b EDYOUFCHP DHIB.
-and. yULBODET-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~VYUELUHBMSHOPUFSH HDCHBYCHBEF CHBY YBOUSCH ABOUT UCHIDBOYE CH UHVVPFOIK CHEETS.
- CHHDY bMMEO -
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~with MAVMA UCHYOK. UPVBLY UNPFTSF ABOUT OBU WOYH CHCHETI. lPYLY UNPFTSF ABOUT OBU ACCOUNTING CHOY. UCHYOSHY UNPFTSF ABOUT OBU LBL ABOUT TBCHOSHI.
-xYOUFPO YETYUYMMSH-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~rPDUHOSH UCHPA NEYUFKH CHTBZBN, NPTSEF VSHCHFSH POY RPZYVOHF RTY EY TEBMYIBGYY.
-UFBOYUMBCH ETSY MEG-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~y FPZP, UFP DHTBLBN BLPO OE RYUBO, CHCHUE OE UMEDHEF, UFP POY OE RTJOYNBAF HYBUFYS CH YI OBRYUBOYY.
-h. DPNYMSh-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~h NHFOK CHPDE MKHYUYE CYCHIFUS OE FPNKH, LFP MKHYUYERMBCHBEF, B FPNKH, LFP IHCE FPOEF...
-UFBU SOLPCHULYK-
~~~~~~~~~~~~~~~oEF FBLPZP RTERSFUFCHYS, LPFPTPZP VSCH OE RTECHPЪNPZMP OBIBMSHUFCHP.
-REFTPOYK bTVYFT-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~MADY, UYUYFBAEYE OBZMPUFSH CHFPTSCHN UYBUFSHEN, CHTSD MY OBLPNSCH U RETCHSHCHN.
-bmy bryetpoy-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~vPMSHYOUFCHP CHSHCHDBEF ЪB OPTNBMSHOPE FP, YUEN TSYCHEF, ULPMSH VSH THFYOOOSCHN, ZMHRSHCHN Y VEUUNSHUMEOOSCHN CHUY LFP OH VSHCHMP.
-bmy bryetpoy-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~CHUSLPNKH YUEMPCELKh, CHP'PNOYCHYENKH UEVS UCHSFSHCHN, UFPYF RPTSCHFSHUS CH RBNSFY Y CH VKHDHEEN VSHCHFSH ULTPNOEE.
-bmy bryetpoy-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~TSJOSH CHUJ CHTENS PFCHMELMBEF GENERAL CHOYNBOYE; Y NSC DBTSE OE KHURECHBEN OBNEFIFSH, PF YuEZP YNEOOP ...
-zhTBOG lBZhLB-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~fPOLPUFSH OE DPLBSHCHCHBEF EEE HNB. ZMHRGSCH Y DBCE UHNBUYEDYE VSCCHBAF HDYCHYFEMSHOP FPOLY.
-boo. rHYLYO-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~uEMPCHELPN VEI LPNRMELUPCH NPTSEF VSHCHFSH FPMSHLP RBGYEOF UHNBUYEDYEZP DPNB.
-v.vetnbo-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~oEMSHЪS CHUEN DBFSH CHUЈ. rPFPNH UFP CHUEI NOPZP, B CHUEZP NBMP.
-n. cCHBOEGLYK-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~DHIPCHOBS RHUFPFB DEMBEF VEIMYLPK CHOEYOPUFSH YuEMPCHELB.
-uHIPNMYOULYK-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~uFPVSC PGEOYFSH YUSHJ-OYVHDSH LBYUEUFCHP, OBDP YNEFSH OELPFPTHA DPMA LFPZP LBYUEUFCHB Y CH UBNPN UEVE.
-HIMSHSN YELURYT-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~HUREY PUFTPZP UMPChB BPCHYUYF VPMEE PF HIB UMHYBAEEZP, YUEN PF SHCHLB ZPCHPTSEEP.
-HIMSHSN YELURYT-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~MAVPCHSH RTYDBEF VMBZPTPDUFCHP DBCE Y FEN, LPFPTSHCHN RTYTPDB PFLBMBMB CH OEN.
-HIMSHSN YELURYT-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~YOFTYZB UPUFBCHMSEF UIMH UMBVSHCHI. dBCE X DHTBLB ICHBFBEF CHUEZDB HNB, UFPVSCH CHTEDYFSH.
-HIMSHSN YELURYT-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~UMPC YUEMPCEL CHTEDYF DTHZYN DBCE VE CHUSLPK DMS UEVS CHSHZPDSHCH.
-uPLTBF-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~YuYFBS VYPZTBZHYA, RPNOYFE, YUFP RTBCHDB OILPZDB OE ZPDYFUS L PRHVMYLCHBOYA.
-dTsPTDTS VETOBTD yPKh-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~uFP OE HVYCHBEF NEOS, FP DEMBEF NEOS UIMSHOEEE.
-OYGYE-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~YuEMPCHEL, OBUFPKYUYCHP RPCHFPTSAEIK, UFP PO OE DHTBL, PVSCHYUOP YNEEF LBLIE-FP UPNOEOIS RP LFPNKh CHPRTPUKH.
-HYMUPO NYOET-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~slaughter - TBOPCHYDOPUFSH TSEUFYLKHMSGYY, CHEDKHEAS L LSLKHMSGYY.
- ch.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~yuEMPCHEL UPLTKHYYM CHPLTHZ UEVS LHDB VPMSHYE RTELTBUOPZP, YUEN UPVTBM CH UCHPYI NHESI Y LBTFYOOSHCHI ZBMETESI.
th. b. EZHTENCH-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~uEMPCHEL - EDYOUFCHEOOPE TSYCHPFOPE, URUPUPWOPE LTBUOEEFSH. ChRTPYUEN, FPMSHLP ENH Y RTYIPDYFUS.
-n.fcheo-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~eUMY VSCH VSCHM BRTEFOSHCHN, bDBN Y EZP VSCH WE HAVE.
-n.fcheo-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~yuEMPCHEL RPDPVEO MXOE - X OEZP FPTS EUFSH FENOBS UFPTPOB, LPFPTKHA PO OILPZDB OILPNKh OE RPLBSCCHBEF.
-n.fcheo-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~PDECDB DEMBEF YOUEMPCHELB. ZPMSH MADY YNEAF PYUEOSH NBMPE CHMYSOIE ABOUT PVEEUFCHP.
-n.fcheo-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~eUMY YHFLB RTSUEFUS ЪB UETSHIЈЪOPE - FFP YTPOYS; EUMY WETSHЈЈOPE ЪB YHFLH - ANPT.
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~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~zhHFVPM - LFP YZTB DMS MPYBDYOPK TBUSCH Y YPH DMS DEVIMPCH.
- wm. nBSLPCHULYK -
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~NPK URPUV YKhFYFSH - FP ZPCHPTYFSH RTBCHDH. ABOUT UCHEF OEF OYYUEZP UNEYOEEE.
-dTsPTDTS VETOBTD yPKh-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ZMHRPUFSH, OE RPDLTERMEOOOBS YUEUFPMAVIEN, OE DBЈF OILBLYI TEHMSHFBFPCH.
-dTsPTDTS VETOBTD yPKh-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~EDYOUFCHEOOOSCHK HTPL, LPFPTSCHK NPTsOP Y'CHMEYUSH Y' YUFPTYY, UPUFPIF CH FPN, UFP MADY OE Y'CHMELBAF Y' YUFPTYY OILBLYI HTPPLCH.
-dTsPTDTS VETOBTD yPKh-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~yOPZDB OBDP TBUUNEYYFSH MADEK, YuFPVSH PFCHMEYUSH YI PF OBNETEOIS CHBU RPCHEUIFSH.
-dTsPTDTS VETOBTD yPKh-
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~bEYEBK RTBCHB RTPFYCHOYLPCH - LFP MHYUYK URPUV UPITBOEIS UCHPYI UPVUFCHEOOSHCHI RTBC.
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AT recent times fashion on philosophical statements gaining momentum. Often people use wise sayings as status in in social networks. They help the author of the page to express his attitude to the current reality, tell others about his mood and, of course, tell the society about the features of his worldview.
What is a philosophical statement
The word "philosophy" should be understood as "love of wisdom". This is a special way of knowing being. Based on this, philosophical statements should be understood as sayings on the most general issues related to the understanding of the world, life, human existence, and relationships. These include both the thoughts of famous people and the arguments of unknown authors.
about life
Sayings of this kind express an attitude to the meaning of life, success, the relationship of events that happen to a person, and the peculiarities of thinking.
It is currently very popular to argue that life circumstances are the result of our thoughts. Guided in his actions by good thoughts, a person constantly feels the joy of being.
Remarks of this nature are found in Buddhist literature, where it is said that our life is the result of our thoughts. If a person speaks and acts with kindness, joy follows him like a shadow.
It is impossible not to note the question of the significance of a person's personal responsibility in what happens to him. For example, A. S. Green expresses the idea that our life is changed not by chance, but by what is in us.
There are also less specific philosophical statements. Alexis Tocqueville notes that life is not suffering or pleasure, but is a matter that must be completed.
Anton Pavlovich Chekhov is very brief and wise in his statements. He emphasizes the value of life, noting that it cannot be "rewritten in white paper." Our compatriot considers struggle to be the meaning of being on Earth.
Arianna Huffington talks about how life is a risk and we only grow in risky situations. The biggest risk is to allow yourself to love, to open up to another person.
Very briefly and correctly, he said about luck: "Lucky for those who are lucky." Any success is the result of hard work and implementation of the right strategy.
Philosophy is an act
Philosophy is that by which the minority separates itself from the majority of people, brushing them off like annoying flies. Philosophy is the boundary between the majority and the minority. How is this limit set? Very simple. Here is an example. We are looking at the cup. What do we see? Cup. What does a philosopher see? calyx. To see the cup, it is enough to have eyes. And to see calyx, you need, the philosopher will say, to have a mind. As soon as the difference between the minority and the majority disappears, philosophy also disappears.
Philosophy was invented by smart people who did not belong to the majority, who did not have their own place in the world. Therefore, smart people are always out of place and out of time.
MARGINAL
A philosopher is, first of all, an immigrant, a "limiter", a guest worker. He is not always local. He came from somewhere else, from another world. For example, from Asia Minor to Greece, like Anaxagoras, to whom nothing was sweet in Athens, nothing was dear. For all Greeks the sun is a god, for Anaxagoras it is a stone. It is clear that the Greeks drove Anaxagoras out of Athens and he died.
The philosopher is not attached to anything, he does not value anything, he is critical of everything. Neither local gods, nor local traditions, nor local authorities suit him. Philosophy is always the view of another, a view from the outside, from another world. In him, like Heraclitus, there is neither sympathy for people, nor empathy, but there is curiosity.
The philosopher is an aesthete, a metaphysician, and philosophy from the very beginning is an otherworldly look at the familiar, at the close. Socrates, a student of Anaxagoras, although he was from the locals, behaved like a philosopher, that is, like a stranger, like an outsider, destroying the world of the improvised, habitable, finite. For this, and even for his arrogant behavior in court, he was killed.
No one knows whether Xanthippe mourned him or not, but she had nothing to do with philosophy.
WHY DOES PHILOSOPHY HAVE A NON-FEMALE FACE?
It is not a woman's business to engage in philosophy. Why non-feminine? Because philosophy is born in the adoring look that one man throws at another. Philosophers are moonlight people. For them, what they feel dissolves into what they see. Whereas in all normal people the visible world dissolves in the experienced world.
At the moment when philosophy begins to be born in the adoring look of a woman thrown at a man, then the degradation of philosophy begins. And a man, like Origen, must castrate himself in order to remain a philosopher.
If a man casts a look of adoration on a woman, then from this look, not philosophy is born, but children. Adoration between women leads to nothing. Nothing is born in it, except for the technique of mastering the body. But mastering the technique does not mean committing an act.
ACT
Philosophy is an act. To act means to put oneself at the base of the chain of causes and actions. Only marginals can represent philosophy as a personal act, as an act, because only they, coming into conflict with tradition, can put themselves at the base of causal chains.
If philosophy is an act, then a philosopher is not a bespectacled professor, but a cynic or holy fool. And this means that in the space of philosophy, an energy that is asocial in nature pulsates, forcing the philosopher to go beyond the limits, to transcend the norms, that is, to be, as it were, a social criminal. Philosophy in general is a socially acceptable form of intellectual foolishness. Cynic Antisthenes said that it is better to be an animal than a man, and also that it is better to be a barbarian than a Greek.
Today, a philosopher is not a philosopher, but an actual artist, actionist, performance organizer. This is the art group "War" or Kulik and "Blue Noses". But a performance is not an act that has consequences, but shocking, a slap in the face of public taste. And this means that modern philosophers exist outside of philosophy. Thus we have a double break in the form of philosophy without philosophers and philosophers without philosophy.
THINKER
Traditionally, a philosopher is understood not as a cynic, but as a Platonist, that is, as a thinker, and philosophy as thinking. Philosophers are thinkers. They, says Heidegger, are called so because thinking takes place mainly in philosophy. A thinker is a person who introduces unobservable entities in order to explain the observed, answering the question: what is it? And why this and not that?
For example, we want to understand why people are sad, why they cannot live without longing. We go to the scientist for help. A scientist, answering this question, will certainly tell something about the structure of the neurodynamic structures of the brain. But we cannot make this story a fact of our conscious life. And then we go to the philosopher. The philosopher will not follow in the footsteps of the scientist, because the scientist, in his opinion, does not think. He tests nature. The philosopher, on the other hand, is a thinker, that is, he, following Descartes, will say that the whole point is in good and evil, in the fact that good is substantial, and evil is functional. That is, good can exist without evil, but evil cannot exist without good. And this means that it is impossible to draw a clear line between good and evil. And, throwing away evil, we have to throw away good along with it. This is the good that people yearn for. This story expands our consciousness, although we have not learned from it what is good, nor what is evil.
Thinking is a logically ordered daydream, a journey of the imagination into what may be the truth.
DOUBLE OPACITY OF PHILOSOPHY
Philosophical thinking has a double opacity. It is incomprehensible to most. And after it has become incomprehensible to the majority, it becomes incomprehensible to the philosophers themselves, because today their thoughts disappear somewhere, but the words remain, and these words do not say anything about the thought. Therefore, all the hopes of modern philosophers are that their misunderstanding may suddenly turn out to be luminous.
If philosophy is a space of free thinking, if it is a journey into the world of unobservable entities, then a philosopher is a metaphysician, that is, a person who has lost touch with the consciousness of everyday life. Philosophy as metaphysics does not concern anyone personally. And so it must be forgotten.
COMFORT
In order not to be included in the list of what is forgotten, philosophy must renounce metaphysics, and the philosopher must declare himself anti-metaphysician, that is, those who want to return consciousness to the world of the habitable, finite. To do this, he, like the prodigal son, needs to explain himself to his parents, that is, with common sense.
But if philosophy ceases to be metaphysics, then it must be understood as a consolation, and the philosopher as a comforter who practices subjective thinking. I mean, what does he do? He transfers the humiliated and offended from one state to another, in which they forget that they are humiliated and offended. People are like children. A philosopher is an adult who can always say to children: look, a bird has flown by. And children will watch, forgetting about pain and suffering. Philosophy thus becomes collective psychotherapy.
Philosophy as a consolation is a flower, from the depths of which the philosopher-bumblebee, the philosopher-gadfly creeps reluctantly. It turns out that philosophy is not so much comforting as it bites and stings painfully. She bakes and burns. She does not give a descent to anyone: neither the layman, nor the scientist, nor the priest, nor herself. There is something sadistic and masochistic about philosophy. That is why no one likes a philosopher. He is a loner. Anchorite. Cave man. According to Antisthenes, it is fitting for a person to live without a community, without a home, without a fatherland. The society pursues the philosopher. The philosopher reciprocates the world. He does not like people and, especially, does not like politicians who appropriated such a monster as society.
Philosophy is the way in which the marginal, the loner, the schizophrenic and the autistic take revenge on society. Protagoras shook the society with his sophistry. Society burned his books in the squares and drove him out of Athens. Since society is the masses bound by language, philosophy loosens the language, melts the meanings and meanings of words. As a result, social chains are weakened, the power of politicians is weakened. If the binding bonds of language are not loosened, then one cannot free one's already-consciousness. And without consciousness, people are social puppets. If language strengthens social ties, then consciousness loosens them, revealing the fragility of human existence. Philosophy melts meanings in a hopeless attempt to extract a new meaning that makes it difficult to turn a person into a puppet.
The philosopher does not like to talk about the language of his philosophy. He is not interested in the knowledge of knowledge. The philosopher is a Delian diver, not a reflexoon. He needs to get pearls of meanings from the bottom of the sea, and not to watch the reflective ripples of the surface of thought.
SLAVING PHILOSOPHY
In order to understand what philosophy is today, one needs to learn how to read philosophical texts, in order to later be convinced that a philosopher is not someone who can read these texts, but someone who can talk about something that is impossible to be silent about.
You need to learn how to speak in order to understand that a philosopher is not one who can speak beautifully, but one who knows how to listen.
One must learn to listen in order to understand that a philosopher is not one who knows how to listen, but one who knows how to be silent.
You need to learn to be silent in order to understand that a philosopher is not one who knows how to be silent, but one who knows how to dream, conjugating dreams with a word or deed, connecting the visible and the invisible, linguistic and non-linguistic. A person can think because he has the opportunity to do so. Dreams give him this opportunity.
Every person dreams. Russian dreams are actualized by Russian philosophers.
RUSSIAN PHILOSOPHY
Russian philosophy arises outside of philosophy, therefore it has no desire to destroy the improvised world of the habitable. The function of destruction is taken over by the Russian intelligentsia. Philosophers are the guardians of legends, they, like Aksakov, respond not to the call of being, but to the call of the house. Being is not a house, and language is not a house. As Shpet said, our language is our enemy. Homelessness is a hallmark of intellectual thought. In Russia, philosophers are not intellectuals, and intellectuals are not Russian philosophers.
Number 11 (904)
Since time immemorial, man has been the object of philosophical reflection. They talk about it ancient sources Indian and Chinese philosophy, especially the sources of the philosophy of ancient Greece. It was here that the well-known call was formulated: "Man, know yourself, and you will know the Universe and the Gods!"
It reflected the complexity and depth of the human problem. Knowing himself, man gains freedom; before him the secrets of the Universe are revealed, and he becomes on a par with the Gods. But this has not happened yet, despite the fact that thousands of years of history have passed. Man was and remains a mystery to himself. There are grounds for asserting that the problem of man, like any truly philosophical problem, is an open and unfinished problem that we only need to solve, but do not need to solve completely. Kantian question: "What is a man?" remains relevant.
In the history of philosophical thought, various human problems are known for research. Some philosophers tried (and are trying now) to discover some unchanging nature of man (his essence). At the same time, they proceed from the idea that such knowledge will make it possible to explain the origin of people's thoughts and actions and thereby indicate to them the "formula of happiness." But among these philosophers there is no unity, for each of them sees as an essence what the other does not see, and thus complete discord reigns here. Suffice it to say that in the Middle Ages the essence of man was seen in his soul turned to God; in the epoch of modern times, B. Pascal defined a person as a "thinking reed"; Enlightenment philosophers of the 18th century saw the essence of man in his mind; L. Feuerbach pointed to a religion based on love; K. Marx defined a person as a social being - a product community development etc. Following this path, philosophers discovered more and more facets of human nature, but this did not lead to a clarification of the picture, but rather complicated it.
Another approach to the study of human nature can be conditionally called historical. It is based on the study of the monuments of the material and spiritual culture of the distant past and allows us to present a person as a historically developing being from its lower forms to its higher ones, i.e. modern. The stimulus for such a vision of man was given by the theory of evolution of Ch. Darwin. K. Marx occupies a prominent place among the representatives of this approach.
Another approach explains the nature of a person by the influence of cultural factors on him and is called culturological. A number of researchers note a very important side of human nature, namely, that in the course of historical development a person carries out self-development, i.e. he "creates" himself. He is the creator not only of himself, but also of his own history.
Philosophical anthropology is modern philosophical school, the principal task of which is to develop the problem of the essence of man. The main representatives of this school were the German philosophers M. Scheller, A. Gehlen, G. Plessner, E. Rottaker, G.-E. Herstenberg and others.
Philosophy, as well as worldview in general, is characterized by a value-based and practical approach to understanding a person. Exploring the possibilities and conditions for improving reality, the philosopher establishes the value system of human existence, determining what is the most significant (positively and negatively), what and to what extent elevates a person, and what hinders his growth. With such a view, it seems that people combine in themselves the various forces of existence, “higher and lower”, “heaven and earth”. Man is a "small world order" (Democritus), occupying the middle place in the Universe. The position of a person in it is often symbolized by a vertical, an axis passing through the layers of being, from the lowest to the highest, to the unconditionally valuable - the value absolute. Human nature is seen as contradictory (antinomic), containing oppositely directed properties and possibilities. In philosophy, a special term is used - "anthropological antinomy", denoting the fundamental contradiction of human nature. The positive side of the antinomy indicates the qualities and potentialities of a person that contribute to his improvement, approaching the Absolute. It expresses the dignity of man, his superiority over the objects and creatures of nature, the ability to transcend the world - to embrace it with his spirit as a whole, to develop, mastering reality and transforming it. The negative side of the anthropological antinomy expresses that in a person that prevents his elevation - weakness, limitation, bodily vulnerability, finiteness, mortality. The most acute dichotomy (bifurcation) of a person is manifested in the discord between his spirit and body.
The theoretical and practical task is the choice and implementation of the best life path strategy in the existing conditions. The search for oneself, self-realization is a matter of freedom and a person's commensurate responsibility for his own destiny. It's about finding meaning human life, i.e. its common goal, ideal, about determining the highest destination of a person that constitutes his essence. The nature and essence of a person are interconnected, filled with values; the difference between them is that nature is given, and the essence is given as the goal (task, program) of realizing the best possibilities of human nature. french thinker Blaise Pascal (1623-1662) reveals in his philosophy the tragedy of human duality. For him, a person is a combination of greatness and insignificance - a “thinking reed”, in which the power of rationality and the fragility of corporality converge. The mind raises people above the natural world, does not allow them to come to terms with the fate of all living things, points to their higher purpose. The two sides of the anthropological antinomy (positive and negative) presuppose each other. The man is "a king deprived of his throne". The greatness of reason consists, first of all, in the realization of the existential and cognitive insignificance of man. The mind, having outlined its boundaries, encourages people to listen to the “reasons of the heart” incomprehensible to it and turn in search of salvation to Christ, the living and personal God, whose infinity does not frighten, because in it is the fullness of love. The essence of man, as Pascal understands it, is in union with Christ.
In history European culture There are different points of view on the question of what a person is. Philosophers of antiquity for a long time considered man as an image of the Cosmos, as a "small world", a microcosm. Human and natural, knowledge about which was very fragmentary, was constantly identified. But now Platonism takes a significant step forward in understanding man. Platonism understands man as a combination of soul and body. The soul belongs to the incorporeal, to the world of ideas. Man acts as a carrier of an impersonal spirit. Aristotle insists on the unity of soul and body. The soul belongs to the body. So, human nature is dual, it consists of two different parts - the soul and the body.
In Christianity, man is seen as the image of God. The soul is the breath of God himself. A person is judged from the position not of the mind, but of the heart. Everything is ready for the appearance of the great trinity - mind, heart and will, the three components of the inner world of man. But the main division within Christianity is not so much between the body and the soul, but rather between the "carnal man" and the "spiritual man."
The philosophy of the Renaissance considers man as an autonomous being, as a living integrity. The unity of soul and body is the advantage of man over other creatures. Man is a sentient body with numerous aesthetic virtues characteristic of him.
In modern times, R. Descartes considers thinking as the only reliable evidence of human existence. The specificity of a person is seen in the mind, in thinking. The mind is more important than the heart, it dominates the passions. Man is a rational being. Body and soul have nothing in common. The body stretches, the soul thinks. The clear content of the soul is consciousness.
For I. Kant, man is also dual. He belongs both to the world of nature, where natural necessity rules, and to the world of freedom. The specificity of a person is determined by his transcendence and moral freedom of behavior.
In German romanticism of the late XVIII - early XIX centuries. (Goethe, Herder) there is in some way a return to the traditions of the Renaissance. The sphere of the emotional-sensory is completely equated with thinking and is placed above it. So, according to Novalis, "thinking is only a dream of feeling."
Herder and Hegel develop the idea of the historicity of man. For Hegel, man is the bearer of a universally significant spirit, the subject of spiritual activity, creating the world of culture.
L. Feuerbach in Germany, N.G. Chernyshevsky in Russia return a person to the center of philosophical research. Man is considered as a sensual-corporeal being with all the ensuing consequences.
K. Marx considers labor activity to be decisive in understanding a person. social being defines human consciousness. Society determines the properties of the individual.
Philosophy of life (F. Nietzsche, W. Dilthey) sees the specifics of a person in the phenomenon of life, which either closely approaches the organic, biological (so often in Nietzsche and A. Bergson), or is interpreted in a cultural-historical sense (Dilthey). In the philosophy of life, the extra-thinking abilities of a person come to the fore: feeling, will, intuition. Consciousness is often contrasted with the unconscious, the deepest source of human behavior. Freud and Freudianism elevate the unconscious above the conscious. He sees the origins of religion, culture, everything human in the unconscious, about which a person does not fully realize.
Existentialism is primarily concerned with the authenticity of individual human existence. He seeks freedom, both from the natural and from all other impersonal forces. Once again, the dictates of objective idealism, materialism, and scientism are rejected. Feelings come to the fore, but not just feelings, but the process of feeling, experiencing. Short-term feelings are replaced by long-term feelings, experiences.
The phenomenology of E. Husserl seeks to overcome the isolation of the personality, and therefore the experience is considered intensional, it is initially directed to the outside world. Man not only exists, but exists in the world.
Cassirer understood the existence of man in the world as a manifestation of man in language, labor, and religion. Man is a creature that creates symbols of himself, culture.
Developing the trends embedded in Husserl's philosophy of life and phenomenology, in the 20s of the twentieth century, thanks to the works of Scheler and Plesner in Germany, a philosophical anthropology. It sets the task, on the basis of data from particular sciences about man - biology, psychology, sociology - to recreate a holistic concept of man.
So, in the process of considering the problem of man in various philosophical concepts it was found out that man is a unity of the corporeal and the spiritual; the soul is what distinguishes man most sharply from the natural world. It should be noted, however, that today the term "soul" is not used as often as in antiquity and the Middle Ages. Instead of the term "soul", the synonymous terms "psyche", " inner world person", " spiritual world person." First, the basis of the specificity of a person is his spirituality. Secondly, the specificity of a person is determined by the symbolization of his own spiritual world in various spheres of his activity, in labor, language, and culture. Thirdly, the spiritual world of a person has certain gradations within itself: experience (feeling) and thought, consciousness and the unconscious, will and intuition.
Streltsova Vitaly Mikhailovna 2008V.M. Streltsova
HUMAN ACTION AS A SUBJECT OF PHILOSOPHICAL ONTOLOGY
A brief consideration of an act in its two fundamental aspects is proposed: an act as a consequence of being and an act as a cause or forming factor of being, in its statics and in its dynamics. Within the framework of such consideration, the philosophical work of M.M. Bakhtin "On the Philosophy of Action" and Aristotle's "Nicomachean Ethics". Based on the analysis of these works, it is concluded that an act is performed in being, but at the same time it forms this being, acting as an ontologically significant element of human existence.
AT modern philosophy the opinion that classical ontology has become obsolete is becoming more and more widespread; ontology is now predominantly understood not as the doctrine of being as being, as it was in the period from Antiquity to Modern times, and not as the doctrine of being as it should be, as it was in the New and Newest time, but as a representation of being as potentially possible. Being appears as a kind of incompleteness, as a constant, continuous formation. And due to the fact that being in philosophy is now considered not as “being in general”, i.e. irrespective of the person, but as what happens in the person and for the person, then the formative factor of being is precisely the act, which acts as a specific manifestation of a person's life.
An act is both an effect and a cause at the same time. An act as a consequence is considered in philosophy in its static nature and in its limitations. Such an act depends on a number of conditions and can never be considered free, but, nevertheless, such consideration is legitimate if, on the one hand, we consider not the act as such, but the act in one of its sections, on the one hand. Such static character is the basis of an act, its essence. From this point of view, one can reflect on the definition of an act, its arbitrariness and involuntaryness, its purpose, its correctness, etc. But this is only the core of the act, something unchanging, and not the whole act.
An act as a cause or an act as a formative factor of being, on the contrary, is considered as dynamic, constantly changing, as well as personal and responsible. This is a look at the act from the other side.
AT classical philosophy the act was considered only in its immutability, as some concept, abstract and devoid of life. In modern philosophy, the prevailing opinion is that an act does not exist as such, an act is always “acted”, committed, i.e. an act is inseparable from the person, from the subject that performs it.
This article offers a brief consideration of the act from these two points of view on the example of two philosophical systems that most clearly illuminate this issue. These are the ethical philosophy of Aristotle and the philosophy of the act of Mikhail Mikhailovich Bakhtin.
An act here will be understood as a responsible and personal action, i.e. action consciously carried out by a person. An act is always person-oriented, individual, reflexive, responsible and freely performed.
Aristotle in his Nicomachean ethics analyzes an act as something unchanging, as something that does
being in a strictly become being and what is limited by the conditions of this being. An act, from the point of view of Aristotle, tends to a certain good; in other words, Aristotle clearly defines the goal of any action, and the highest good and ultimate goal of any action is happiness.
Aristotle also clearly defines the criterion for the correctness of an act. A right deed is a virtuous deed. Virtues are of two types: mental (wisdom, prudence, ingenuity) and moral (generosity, prudence). Virtue is defined by Aristotle as the ability to do the best in everything that concerns pleasure and pain. The measure of action is always pleasure or pain. Also, virtue is a certain possession of the mean. “Virtue by its nature is such that deficiency and excess destroy it.” In actions there is an excess, a lack and a middle. There is only one way to do right: virtue is a consciously chosen mentality, consisting in the possession of a middle ground.
For a finally clear definition of an act, Aristotle introduces the concepts of arbitrariness and involuntary. Actions committed "involuntarily or out of ignorance" are commonly called involuntary. Bonded is the act, the source of which is outside, and such is the act in which “the acting or suffering person is not an accomplice”, i.e., by committing an act, a person intentionally does not contribute to the action of this source.
The category of an act is one of the key categories in the system of views of M. M. Bakhtin, who considers as an act not only any action of a person, but also a thought, word, gesture, intonation. For Bakhtin, an act is a form of direct involvement in the “event of being”, and, accordingly, any way of revealing a relationship to being can act as such. The act acts as the only value center of everything that exists. Consideration of something without regard to this center, regardless of the act, makes no sense, because. everything outside the act remains an empty abstract possibility. Only a responsible act overcomes any hypotheticality, by virtue of the fact that it is already the realization of a decision. Only in action is there a way out of possibility into the only reality.
In the philosophy of Bakhtin's act, two concepts of being are distinguished: firstly, abstract-theoretical - "this is the concept of being, for which the central
for me the fact of my only real communion with being”; and, secondly, a new concept of being, which should be determined by the totality of the following points: my reality, participation in being and the fact itself - “I am”. This is Bakhtin's "being-event".
The classical understanding of being as a given, from the point of view of Bakhtin, is used by abstract theoretical knowledge, and this is precisely its limitation. For a complete understanding of being, it is necessary to consider it in its eventfulness, i.e. interpret being as an event. In this case, as mentioned above, the formative factor of being is an act as a specific manifestation of a person's life. “In the categories of theoretical indifferent consciousness, being-event is indefinable, but only in the categories of real communion, that is, an act, in the categories of a participatory-real experience of concrete uniqueness” . Only from within a real and responsible act, according to Bakhtin, is there an approach to being in its concrete reality.
For the philosophy of Bakhtin's act, the description of the ontological structure of the "act-action" of a person is very important. He considers an act the only evidence that a person exists in life, “rooted in being”, and testifies that the consciousness of a person, and therefore his character, “participates in being”.
Consciousness in Bakhtin's description is connected with being external to it through an act, so that Bakhtin describes a person's being as "act". Consciousness is always "incoming consciousness". Bakhtin calls this incoming consciousness "participatory consciousness" or "participatory thinking." Participatory thinking is moral consciousness, and moral consciousness is the fact of real understanding of one's involvement in a single being-event.
Thus, the new problematization of being turns out to be anthropologically centered. By discovering the dimension of eventfulness in being, a person enables the world in which he exists to act as an event.
The unity of all the above categories is found in the nature of the act, the main characteristic of which, according to Bakhtin, is the concept of responsibility. Responsibility appears as an immanent property of the moral being of a person, as its attribute. In Bakhtin, this attribute gets the name "non-alibi in being". Alibi means out-of-being, innocence. The category of an act is inseparable from the concept of "non-alibi in being". With the help of this concept, Bakhtin emphasizes the real eventfulness, the ontological weight of an act. The concept of "non-alibi in being" means the uniqueness of the position of each person in the world and the necessary
responsibility for your life. An act is the realization of this "non-alibi in being", it is a presence, an ontological involvement in what is happening.
Introducing the named concept, Bakhtin emphasizes not only the affirmation of oneself by a person or the affirmation of actual being, but precisely the inseparable affirmation of oneself in being. A person has no right to shirk the responsibility for his action, which is attributed to him by the uniqueness of his position in the world. He does not have the right to relieve himself of all responsibility for what he has done just because he did something according to a certain law, that he had to act in this way and not otherwise, as required by some principle accepted as universal.
Each person has a unique time and place in life, and being appears not as a passive state, but as an activity, as an event. A person designates the time and place of his own position, which is in constant motion, in the being of other people and in the natural world by means of values that he declares through actions. A position is a moral and semantic direction of an act, and an act is a unique act of realization of a position that is being performed. Taken together, they form what Bakhtin calls "responsible participation."
Bakhtin's denial of an alibi in being and the positing of a non-alibi is a denial of detachment, separation from this being, non-participation in being, which means a denial of irresponsibility and the positing of a specific single duty of each person. Thus, “non-alibi in being” is personal involvement, characterized by moral sanity, conscious direct involvement in the movement of events, measured by freely taken personal responsibility.
The fact of "non-alibi in being" also underlies the obligation of an act. Bakhtin substantiates the phenomenon of obligation based on the specifics of human existence, comprehended as an event. Duty is a kind of category of action, a certain attitude of consciousness. The obligation must be “on the basis of steps”, i.e. not by the abstract law of the act, but by the actual concrete obligation, due to its unique place in the given context of the event. A duty is given to a person in a responsible consciousness and is carried out in a responsible act. In it, the uniqueness of man is realized, his only duty arises, connected with his only place in being. No person can ever be indifferent in life, he must have a duty in relation to everything.
So, on the one hand, an act is performed in being, but on the other hand, it forms this being, since it is a necessary (ontologically significant) element of human existence.
LITERATURE
1. Aristotle. Nicomachean ethics // Works: In 4 vols. M.: Thought, 1983. V. 4. S. 53-295.
2. Bakhtin M.M. To the philosophy of the act // Works of the 1920s. Kyiv: Next, 1994. S. 9-69.
3. Shchitsova T.V. Event in Bakhtin's philosophy. Minsk: I.P. Logvinov, 2002. 300 p.
The article was presented by the scientific editorial board "Philosophy, Sociology, Political Science" on February 28, 2008.
