Common sense. How to develop common sense What is common sense in what cases

Common sense is a mysterious phenomenon. However, we will try to find out what lies behind it. There will be quite a bit of philosophy and a lot of searching, which, we hope, will help the reader understand what kind of phrase this is.

psychological interpretation. Rene Descartes

Why is there a need for a clear definition of common sense at all? Because this concept is extremely vague, everyone has their own reasons, and they depend on culture, society, attitudes and values. But philosophy, which, unlike psychology, seeks the universally valid, does not entirely agree with the science of the soul on this issue. It all started with Aristotle, a pioneer in many fields of knowledge, he understood common sense as the actual commonality of the device of human perception - on the one hand, and on the other, the self-evident simplest moral principles of good and evil, that is, what to strive for and what to shun. In this way, common sense, according to Aristotle, is a psychophysiological phenomenon.

Then, among the notable figures was Rene Descartes, who understood the object of study as “the ability to reason correctly and distinguish truth from falsehood.”

Sanity is given to us by God

And it is impossible not to mention the Scottish school of common sense and its founder, Thomas Reed. Thinkers of this trend believed that it was possible to restore the connection between religion, philosophy and science, which had collapsed by that time under the pressure of Hume's skepticism, on the basis of just common sense. Common sense is judgments that do not require proof and are embedded in a person by God. This "mechanism" is not subject to reason and is inaccessible to its criticism. It is not common sense that must submit to reason, but, on the contrary, reason must recognize the supremacy of common sense.

Dependence of interpretation on class, profession, social status

Whether we like it or not, “common sense” is a concept that people first of all turn to, either poorly familiar or completely unfamiliar with the philosophical content of the phrase. Therefore, under it, as a rule, generally accepted morals and values ​​are understood.

It is clear that the common sense of some managers will differ from that of oligarchs or, conversely, writers or freelancers.

The difficulty is this: when someone says: "Such a decision is sound," it only means that he himself considers it to be such. And sometimes the behavior man goes contrary to the norms of morality established in society, but his reasons, which are within his subjectivity, are fully justified, can they be considered sound on this basis? From the point of view of generally accepted morality, no, it is impossible. Because sanity needs a social license.

General concepts of morality are an excellent basis

But in no case can we conclude from the previous one that common sense is bad. No, it's not. Some people live in the same community all their lives and get along just fine with the set of values ​​that society has provided them. For others, the generally accepted arsenal becomes small, and they go further, leaving self-evident truths behind, and form their own moral ideas, different from those that were inspired by their relatives and friends. One should not be afraid of the shadow of Nietzsche in these arguments, one can only recall the textbook conflict of fathers and children, and the horror will dissipate. Common sense is not a static structure, but a dynamic formation. Reasons change along with values ​​and beliefs - this is normal.

Restriction of conventional beliefs

The morality accepted by the community is good in general and completely unsuitable for a particular person if he deviates in any way from the standard and the average value. For example, in a certain environment it is supposed to marry early, but suddenly a boy appears in it who does not want to do this, although the common sense of his relatives strongly advises him to coordinate his whole life with this wonderful and wonderful intention, but the hero does not want to. He has, willy-nilly, to build existence in his own way and contrary to it. From the outside, this, of course, seems like madness and madness of the highest standard, but what if he will be able to taste and experience something amazing that his relatives never dreamed of? Probably worth the risk.

Art and sanity

If people relied only on sanity, there would probably be no art. People of common sense are representatives of the norm, they do not represent anything beyond the bounds of decency.

Although this concept can be given a broader interpretation. For example, a sane person is one who makes the most out of a situation, using his knowledge, skills and abilities most effectively. True, such a definition blurs the meaning, and the specificity of the definition is lost.

One way or another, whatever one may say, it is difficult to imagine people of art wholly sane, but sometimes this happens. For example, Pelevin manages to combine the writing of wonderful novels, a passion for Buddhism with practicality in financial matters, you cannot refuse him in common sense. But more often, nevertheless, practicality is not something that is inherent in people of art, because their habitat is a mental, mental reality. Moreover, at best, art operates on the borders of the norm. The artist must vividly imagine the diversity of options for expressing being. In other words, art operates with what exists contrary to common sense.

How much time per day to devote to reflection on the rationality of the world?

Foggy wording, huh? But it is only needed so as not to be repeated once again. There is such a program “Five Minutes of Common Sense”, its host Ruslan Ostashko. We honestly watched 5 episodes, and got the impression that this patriotic program works with political material. Nothing more can be said, because I want to avoid any assessments.

The only thing that can be clarified in the context of the topic is the legitimacy of the name. The name of the program is quite appropriate, if the person watching it shares certain beliefs, if he holds other views, then such broadcasts are unlikely to have anything to do with sanity for him. As we have already said, in the psychological sense, the content of the word in question depends on the cultural and value environment in which it is used.

True, if we ignore the political and taste preferences in the question, the five-minute of common sense should be somewhat different in modern reality. A person should simply turn off all devices, turn off the Internet, put a beautiful picture in front of him or turn on quiet instrumental music and enjoy. Sanity in our time consists in taking a break from arguments and words and indulging in the contemplation of nature or immersion in art. Silence is also a wonderful environment for sanity.

We hope that the reader is in harmony with common sense and will correctly perceive what we told him about.

English - common sense) - an ingrained set of society's views on the surrounding reality and itself, used in everyday practical activities and underlying moral principles. Common sense, as a rule, does not rise to scientific and philosophical reflections, remaining a limited superficial view of the essence of phenomena, without penetrating deeply into their meaning. It is believed in some cases that the human spirit has ineradicable innate principles of common sense, especially such as faith in God and the world. According to pragmatism, common sense is equivalent to the benefit or benefit that a person receives in a certain situation.

Great Definition

Incomplete definition ↓

COMMON SENSE

common sense) - spontaneously developing under the influence of everyday practice, worldly experience, the views of many people on the reality around them and the laws of nature. In the generally accepted interpretation of Z. s. means consciousness, not distorted by k.-l. preconceived notions, vestiges inherited from the past, walking but erroneous notions, religious dogmas, outdated or divorced from the reality of philosophy. and other views. Z. s. separates reason from prejudice, a rational view of the world from superstition, a sober understanding of things from the influence of random circumstances, fashion fluctuations, etc. Z. s. characterizes everyday motives, motives, by which people are guided in their everyday everyday practice. Z. s. makes itself felt in the field of art and literature, to a certain extent defining the arts. people's tastes, embodied in folklore, in people's assessments of art. works, and often in aesthetics. Along with the positive a role in life of people Z. with. depending on historical conditions, the scope of its application and direction, can play and negative. role, due to its historical. and know. limitation, empiricism, narrowness, in comparison with the activity of the mind as the highest form of scientific dialectic. comprehension of reality. In everyday life, Z. s. often seems to be an innate ability, as if independent of the historical. development and level of scientific, philosophic. and aesthetic thoughts. Meanwhile Z. with. is the result of previous experience of mankind, subject to changes due to the development of societies. reality, and bears the imprint of a certain. class interests. In Z. with. class prejudices, inert, philistine opinions, random influences, elements of various philosophies can occupy a considerable place. views, to-rye imperceptibly penetrate into the minds of people deprived of strict critical. relationship with oneself; thanks to this Z. s. sometimes it becomes a support for dogmatism, intolerance towards innovative thought, breaking with dogmatism and familiar traditions. schemes. Common sense in the process of cognition of the world. Already running out ancient world the Stoics considered Z. s. something innate, believing that nature itself inspires us with sound instincts of self-preservation. One of the virtues of the Stoics was prudence. AT Ancient Rome Z. s. received its expression in the concept of the "golden mean" (aurea mediocritas), which became a common noun, and the poet Horace devoted an entire ode to it. An eyewitness to civil strife, wars and crimes, Horace gives advice to remain prudent, prudent even in moments of good fortune, when "the wind is blowing in all directions." Supporters of experimental knowledge, starting from the Renaissance, attached Z. with. great importance , contrasting it with religion. fanaticism, ascetic ideals and scholasticism of the Middle Ages. Montaigne in a feudal setting. confusion and religion. wars were opposed by a clear man. mind the fanaticism of the inquisitors, the obscurantism of the obscurants, the willfulness of the noble cliques and the tyranny of the monarchs. Code of Montenevsky Z. with. - respect for common beliefs and laws, kind treatment of people, participation in societies. activities, if it is fruitful, the willingness to help others, while not forgetting their own. interests, the ability to use freedom within possible limits, the satisfaction of only simple, natures. drives inspired by nature (see "Experiments", book 1, M.-L., 1954, ch. 30, "On moderation", pp. 254-60). Descartes recognized the superiority of Z. with. over ignorance and superstition. However, he believed that Z. s. arises spontaneously from current opinions, and questioned the rational content of Z. s. for attachment to the immediate. experience, to-ry "... often misleads us, while deduction, or pure inference ... can never be poorly constructed" (Izbr. proizv., M., 1950, p. 83). In Cherbury's philosophy, human thinking is constituted by "innate abilities", while truth is provided by universal agreement. After the theory of nature. reason of Cherbury, which marked the beginning of deism, arose the so-called. "School Z. s." (Reed, J. Beatty, J. Oswald, W. Hamilton and others). Reed extracted the main conventional judgments from "internal experience". Against this flat philosophy, which asserted the innate nature of Z. s. and trying with its help to substantiate religion. faith, Priestley spoke, who, however, failed to correctly solve the problem of the origin and significance of Z. s. (See Selected Works, Moscow, 1934, pp. 143–81). More frankly than all English. enlighteners exposed bourgeois. Z.'s nature with. as it was understood in the 18th century, A. Smith in his Op. "The Theory of Moral Sentiments ..." (1749), where he wrote: "Care for one's own health, for one's own well-being and importance, for a good name, for everything that concerns our security and our happiness and is actually the subject of virtue, called b l a r a r o r a y s u m e m "(indicated cit., St. Petersburg, 1868, p. 277). Smithovsky Z. s. - a representative of the middle classes of England, satisfied with the results of the compromise revolution of 1688 and engaged exclusively in mercantile affairs. This Z. s. - the father of Bentham's utilitarianism, who identified the bourgeois with a "normal person" and applied the principle of "benefit" to everything. In France, already P. Bayle "... destroyed metaphysics with the help of skepticism, thereby preparing the ground for the assimilation of materialism and the philosophy of common sense. .." (K. Marx and F. Engels, Soch., 2nd ed., vol. 2, p. 141). Holbach gave a formulation typical of the Enlightenment era, defining it as "... that method of judgment, which is sufficient to know the simplest truths, to reject the most flagrant absurdities, to be shocked by the most convex contradictions "(" Common sense ...", M., 1941, p. 3). Like all enlighteners, Holbach sought with the help Z. S. dispel the ghosts of theology, strike at ignorance, destroy religious dogmas and fictions that contradict evidence, teach people to think critically, condemn religious fanaticism, voluntary slavery of the spirit. s." ("Bon Sens") begins with the definition: "This is the criterion of reason, the ability to judge, by which every person can use any worldly situation to his own advantage. Deprive a person of common sense and you will reduce him to the level of an automaton or a child... The conclusion about whether this person sane, we do most often from his ability to generalize experience" ("Encyclop? die, ou Dictionnaire raisonn? des sciences, des arts et des m? tiers", P., 1751–80, t. 2, p. 328) At the same time, the article of the Encyclopedia opposes the "man of Z. s. "an intelligent, enlightened person, who is distinguished by a great depth of knowledge and accuracy of judgments. According to Helvetius, Z. s. does not fall into error only because he is devoid of enlightenment of a genius."... Mind begins where common sense ends" ("On the Mind", M., 1938, p. 328). In complex matters, Z. S. lacks insight, and in the political sphere - courage. But prudence is not always useful for the people, the infallibility and wisdom of moderation come from inaction, apathy (see ibid., pp. 327–30). objective, he argued, expressing the spontaneous aspirations of American democracy, the people's right to independence and their hatred of war: it cannot provide peace, is not a government at all, in which case we pay for nothing" ("Common sense" - "Common Sense", 1775; in book: "Common sense and the political writings", N. Y., 1953, p. 29–30). In him. Philosophy Kant often appealed to the advantages of Z. with. e.g. when he exposed the "aesthetic journey of the dreamer through the world of spirits" - the mystic Swedenborg. But characterizing "... ordinary human reason, which is considered something very unimportant when it is called common (not yet cultivated) sense ...", Kant finds its manifestations in the "social feeling" logical. or aesthetic. character. At the same time, a public judgment is understood by Kant as "an assessment that, in its reflection, mentally draws attention to the way each other is represented ... in order to place its judgment on the general human mind ..." ("Criticism of the ability of judgment", St. Petersburg, 1898, p. 159). The clause "as if" emphasizes the unprovability of the desired universality of logic. and aesthetic judgments. This gave Hegel reason to assert that if Z. s. If the philosophizing subject has nothing but guesses about the ways of representing other people, then he reduces "knowledge" to the level of "opinion". In criticism, which Hegel later subjected Z. to. there are two sides. Hegel is right where he rejects the apology of Z. s. with whom he spoke. vulgar enlightenment of the 18th century, especially the school of X. Wolf. Hegel speaks unflatteringly about the rough measure of "usefulness" and about the knower. the possibilities Z. With. as "... a dividing mind that persists in its divisions" (Soch., vol. 5, M., 1937, p. 22). But Hegel is wrong when he denigrates Z. s. for the reason that he "strives to deduce truth from sensible reality", that he bows before "natural necessity" and reduces single things to matter devoid of "spirit vibration", seeks to reunite ideas with reality, "to transplant heaven onto earth." Rus. revolutionary Democrats have repeatedly appealed to the Z. s. proving the absurdity of religion., idealistic. and agnostic. views, bringing the very essence of these views to the court of an unprejudiced mind. Belinsky, speaking of the nat. the character of the Russian people, wrote: "... Mystical exaltation is not at all in his nature; he has too much common sense for this, clarity and positivity in his mind: and this, perhaps, is the enormity of historical destinies him in the future" ("Letter to N.V. Gogol", July 15, 1847, see Poln. sobr. soch., vol. 10, 1956, p. 215). Chernyshevsky, in his criticism of idealism, proceeds from real experience, obvious for all people who look "... at human life through the eyes of reason, not fantasy..." (Poln. sobr. soch., vol. 2, 1949, p. 179). In the 20th century, pragmatism, a philosophical trend characteristic of capitalist America, rises immeasurably above the empiricism of the socialist system and connects it with that the degree of usefulness that can be drawn from it in one practical situation or another. thinking for the formation of experience would be different, in other words, Z. with. - something absolutely conditional and devoid of any objective content (see "Pragmatism", St. Petersburg, 1910, p. . 106-07). Modern bourgeois philosophy tries to use Z. with. to confirm subjective idealism. So, the school of "neorealism", which arose from the so-called. "Z.'s realism" proceeds from the premise that true knowledge is the idealistically interpreted immediate. sensory perception. In this case, as in Machism, Z. s. performs a reaction. function. Common sense in ethics and aesthetics. In bourgeois. philosophy and journalism of the 19th–20th centuries. the concept of Z. with. often finds a moral refraction, and not just an epistemological one. So, Emerson, referring to the so-called. business people, recognized behind the "trade and industrial world of the Yankees" only "a base form of prudence", because in this world it is impossible "... to put your piece of bread at your own disposal, so as not to become bitter and false relations with other people .. ." (Coll., [vol. 1], St. Petersburg, 1901, ch. 7, "Prudence", p. 152). Pragmatism uses the concept of Z. with. for the purposes of vulgar apologetics bourgeois. gain. It is among the Amer. businessmen developed that vulgar Z. s. to-ry is considered by them as the antithesis of impracticality, naivety in life affairs and to-ry mockingly refers to intelligence. activity and any intellectualism in general. At the same time, bourgeois Philosophers blame the revolutionaries for allegedly lacking their Z. s. repeating the arguments of the bourgeois. philistines and laymen. In the field of art Z. with. often hostile to the creative imagination of the artist and poet. Even Helvetius wrote that in the field of aesthetics the so-called. "taste of habit" and that no matter how this taste seems unmistakable and precise, but comprehend the original arts. he is unable to create. "Taste of habit" corresponds to Z. s. Indeed, the range of everyday themes and techniques, to-rye admits Z. s. for an artist, it is often narrow. From the limits of art, he excludes any convention, symbolism, any transformation of reality with the help of fantasy. Meanwhile, "... the fantastic is by no means the same as the absurd..." wrote Belinsky (Poln. sobr. soch., vol. 4, 1954, pp. 317–18). Z. s. helplessly stops before mythological. character, in front of hyperbolic. in a manner similar to King Lear and Don Quixote, Faust and the Bronze Horseman, Vautrin and Chichikov, before Raphael's Sistine Madonna and Rembrandt's Prodigal Son, before Beethoven's Moonlight Sonata and Tchaikovsky's Pathetic Symphony. Goethe ridiculed Z.'s claims. to the role of the supreme judge of art: "everyone praises and wants to have such works that are on a par with themselves." However, Goethe also spoke in favor of Z. with: "... The point of view of common sense and reason is also my point of view ..." (I. P. Eckerman, Conversations with Goethe, M., 1934, p. 414) . Obviously, Goethe believed that it was impossible to reach the heights of truth in art only on the wings of fantasy, bypassing all stages of a thorough study of the subject. Hegel in his "Phenomenology of the Spirit", on the one hand, ironically recalls that in the poetry of the 18th century. at one time "genius raged", opposed to the "calm channel of common human sense". On the other hand, Hegel emphasizes that in the "convenient", "ordinary" way, Z. with. it is impossible to explain the "sublime feeling of the eternal, sacred, infinite", "the genius of deep original ideas", which can only be penetrated by "a mind with self-consciousness" (see Soch., vol. 4, M., 1959, p. 37 –38). Recognizing only plausibility, Z. s. often reduces objectivity to universal validity, the appearance of truth. Nevertheless, credibility is included in one of the facets of that complex complex, which we call "artistic truth", - sometimes quite imperceptibly - in fantastic. and conditional plots, sometimes more clearly - in realistic. pictures. Painting and the novel, the poem and the sonata are perceived as a "miracle", as an amazing "revelation" only when the spirituality of the image arises from the illusion of perceived reality or the complete naturalness of the expressed expression of feeling. Reproduction of reality, if it is not naked, external, is necessary for the force of the impact of art. It is not true that Z. s. always the enemy of poetry. Put, the role of Z. with. may be insignificant when the artist loses the aesthetic scale. values ​​and devoid of inspiration. But Z. s. can also be a reliable assistant in a sober observation of reality and in creative work on the image. Z. s. and true taste protect, for example, the writer from "piling up artificial details and decorations", weakening attention to "the truthfulness of details, the truthfulness of the reproduction of typical characters in typical circumstances," as Engels wrote in a letter to M. Harkness (Marx K. and Engels F., Selected Letters, 1953, pp. 404, 405). In any case, when Z. s. opposes the subjectivism of impressions, the search for beauty not in the simple and clear, but in the eccentric or in the absurdity of forms and words, then the rightness is on his side. Innovative art, if it has a basis in life itself, expands the scope of Z. with. and habitual taste, has an effect on it. If at certain moments this or that work seems alien to Z. s. then as the aesthetic grows. cultures are changing assessments, criteria, and this work becomes for Z. with. acceptable and close. It is especially important to consider Z.'s role with. in folk aesthetics. tastes, in folklore. When art. creativity preserves the organic. connection with the historically established Nar. aesthetic consciousness, it serves as the richest breeding ground for the highest forms of art. In the world lit-re bourgeois. Z. s. embodied most often in persons full of complacency and mentoring reasoning. In Nar. the same aesthetics Z. s. takes the form of clairvoyant wisdom, morals. health, optimism and heroism. It was from this soil that the great artists of the word arose such images as brother Jean and Panurge Rabelais, as Sancho Panso from the novel by Cervantes, as the Nekrasov peasant woman Matryona Korchagina in the poem "Who Lives Well in Russia", Tolstoy's peasants from the play "The Fruits of Enlightenment", Cola Breugnon from the work of the same name by Romain Rolland, Vasily Terkin from the poem by Tvardovsky and many others. etc. In these wonderful images of Z. with. performs in different shades and sounds - from bitter sarcasm to cheerful humor. Common sense in the evaluation of Marxist philosophy. The teaching of Marxism-Leninism approaches the Z. with. historically and concretely. Z. s. not universal. property of thinking, and the manifestation of consciousness determined. societies. classes. Z.'s function with. is also different. So, Z. s. stubbornly and boldly overthrew absurd conventions, hypocrisy and hypocrisy, defended the humanity and significance of experimental knowledge in the struggle against the Middle Ages. feud. survivals and religion. superstitions. During periods of exacerbation of the class struggle in the capitalist. Z.'s society with. often disguised the routine and in the form of a philistine-cowardly "golden mean" justified the most pitiful compromises. The "lesser evil" theory The Social Democrats in 1933 played into the hands of the Nazis, who seized power in Germany and flooded the whole of Europe with blood, and this theory laid claim to the Z. with. Marxism highly values ​​the manifestations of Z. s. at Nar. wt. Proletarian Z. is able to combine wise sobriety with succession. revolutionism, prudence and calculation - with the romance of struggle. And always the criterion of the proletarian Z. s. is a living thing, the practice of the societies themselves. life with its politics and economics. In our days, from the rostrum of the UN Sov. The government that upholds the idea of ​​peaceful coexistence appeals to the Z. with. peoples, proclaiming a program of disarmament and a ban on atomic weapons. The politics of the Soviet pr-va won the minds and hearts of millions of people all over our planet. Z. s. I found myself in all bourgeois. countries of passionate and courageous agitators, patiently and persistently explaining to the working people and the so-called. to business people the recklessness of the policy of war and the reasonableness of the disarmament plans put forward by the Sov. Union. At the same time, the policy of the Soviet pr-va is being built, of course, not only in the west with. and on scientific anticipation of historical prospects. development of mankind. In Marxist philosophy Z. with. considered from the dialectical-materialistic. t. sp. Engels wrote: “For a metaphysician, things and their mental representations, i.e. concepts, are separate, immutable, frozen, given objects once for all, subject to investigation one after the other and one independently of the other ... This way of thinking seems to us at first view is quite obvious because it is inherent in the so-called common sense. But common human sense, a very respectable companion in the four walls of his household, experiences the most amazing adventures, as soon as he dares to enter the wide expanse of research "(Anti-Dühring ", 1957, p. 21). Before the dialectic of nature and societies. history Z. with. gives way to a more complex logic - the logic of reason, reflecting contradictions and eternal becoming. But if Z. s. aware of the circle of his possibilities, he does not oppose philosophy. materialism and dialectics, protecting science from "chimerical conjectures" for which the speculative mind of an idealist is so greedy. Between "ordinary reason" and "dialectical reason" there is an essential, profound difference, but by no means an abyss. Marxist-Leninist philosophy convincingly proves that Z. with. most people recognize the existence outside world regardless of our consciousness, and many bourgeois. natural scientists spontaneously proceed from the materialistic. principle of knowledge. "The 'naive realism' of any healthy person who has not been in a lunatic asylum or in science with idealist philosophers, - wrote Lenin, - is that things, the environment, the world exist independently of our sensation, from our consciousness, from our I and from man in general" (Soch., vol. 14, p. 57). Criticizing Machism, Lenin notes that people "get used" to stand on the perspective of materialism, to consider sensations as the result of the action of bodies, things, nature on our sense organs The realism of a "healthy person" in this case is unambiguous with the Z. S. This "habit", perceived by the Z. S. unconsciously, forms the basis of materialism: pp. 57–58). Z. S. with distrust and difficulty mastered the far "not obvious truth" about the sphericity of the Earth and su existence of antipodes walking "upside down". Now this truth has firmly entered the content of Z. with. which indicates the opposite effect of scientific. theoretical thinking on ordinary Z. with. Similarly, Copernicus's theory of the motion of the earth seemed at one time to be in conflict with the earth's laws. which, by the way, was used by religion and the church; at present, this theory is familiar to most people; in the space age. flights, no one would call a sane person convinced of the immobility of the Earth. An even greater distance from the "usual" representations of Z. s. takes place in our time, when natural science has penetrated into the field of space. spaces. movements at a speed comparable to the speed of light into the microcosm, where laws operate that are qualitatively different from "ordinary", "terrestrial" laws, and for which it is impossible to create "visual", sensually perceived models accessible to Z. with. All this not only does not undermine the materialistic worldview, but gives even stronger evidence of its correctness. Lenin wrote: “No matter how outlandish from the point of view of“ common sense ”the transformation of imponderable ether into weighty matter and vice versa, no matter how“ strange ”the absence of any other mass in an electron except electromagnetic, no matter how unusual the limitation of the mechanical laws of motion to one area of ​​natural phenomena and their subordination to the deeper laws of electromagnetic phenomena, etc., all this is just another confirmation dialectical materialism"(ibid., p. 248). In the future, as the data of modern natural science are increasingly introduced into the minds of people, conclusions that seem paradoxical and simply meaningless to Z. S. will become an undoubted element of Z. S. Communist forms of societies. lives, filled with constant creativity and daring thought, overcome the narrow horizons common in bourgeois society, and thereby put an end to the fetishization of socialism without losing sight of its rational content. I. Vertsman, G. Fedorov. Moscow.

The term "common sense" denotes a system of generally accepted ideas about reality, accumulated by many generations within a given culture.

Common sense is also understood as the ability to make correct decisions and make correct assumptions based on logical thinking and accumulated experience. In this sense, the term often focuses on the ability of the human mind to resist prejudices, delusions, hoaxes.

see also

Notes

Literature

• Moore, J. In Defense of Common Sense 1925
• A. M. Etkind, M. G. Yaroshevsky. Social Psychology. Dictionary / Under. ed. M. Yu. Kondratiev. - M.: PER SE, 2006 - 176 p. ISBN 5-9292-0141-2

Wikimedia Foundation. 2010 .

Synonyms:

See what "Common Sense" is in other dictionaries:

A general sense of truth and justice, inherent in one way or another to every person, acquired with life experience. Z.s. fundamentally it is not knowledge. Rather, it is a way of selecting knowledge, that general illumination, thanks to which in knowledge ... ... Philosophical Encyclopedia

In social psychology, this term refers to a system of generally accepted ideas about reality, accumulated by many generations within a given culture, and necessary for each person to explain and evaluate the phenomena encountered. In philosophy ... ... Wikipedia

Common sense- Common Sense ♦ Sens Commun An established point of view on any subject. Common sense is not so much the ability to judge, but the result of this ability that is easily accessible and recognized by society, in other words, a complex of obvious ... ... Philosophical Dictionary Sponville

Realism, sobriety, reason, mind, reason, prudence, sanity, prudence Dictionary of Russian synonyms. common sense n., number of synonyms: 9 prudence (18) ... Synonym dictionary

See Sanity (Source: "Aphorisms from around the world. Encyclopedia of Wisdom." www.foxdesign.ru) ... Consolidated encyclopedia of aphorisms

English common sense; German Gesunder Menschenverstand. Knowledge based on everyday experience, people's views on environment and themselves, used in various fields human life. Antinazi. Encyclopedia of Sociology, 2009 ... Encyclopedia of Sociology

common sense- a set of generally accepted, often unconscious ways of explaining and evaluating the observed phenomena of the external and internal world. Z. s. summarizes the significant, necessary for every person in his daily life, fragments of historically available experience. ... ... Great Psychological Encyclopedia

Common sense- this is a practical way of thinking, built on the generalization of observations and the results of personal life experience with elements of natural intuition. Common sense is the correlation of judgments and actions with mass practice, taking into account a specific situation, ... ... Fundamentals of spiritual culture (encyclopedic dictionary of a teacher)

Common sense- (English common sense) an ingrained set of society's views on the surrounding reality and itself, used in everyday practical activities and underlying moral principles. Common sense doesn't usually rise... Beginnings of modern natural science

COMMON SENSE- a set of generally accepted, often unconscious ways of explaining and evaluating the observed phenomena of the external and internal world. Common sense summarizes the significant, necessary for every person in his daily life, fragments of the historically accessible ... ... Professional education. Dictionary

Books

• Common Sense in Chess, Emanuel Lasker. Before you is one of the most famous works in chess literature, a real guide for many generations of chess players. This book is the content of twelve public…

- a sense of rightness and the common good. The concept of "common sense" goes back to Aristotle, who developed the concept of "common sense", which in Latin was later called sensus communis. The general feeling, according to Aristotle, coordinates and harmonizes the data
five known sense organs: sight, touch, smell, hearing, taste. Thanks to the common sense, our perceptions acquire a balanced character: the data of some sense organs are checked and corrected by others. In the concept of common sense, the moment of coherence and balance has been preserved. Those who have common sense rarely go to extremes. He knows how to coordinate his words and actions. Since he coordinates his actions, does not lose his head, they say about him that he is a “sane” person. Those who have common sense will not easily be carried away by frivolous ideas and proposals. The humanists of the Italian Renaissance defined common sense as “a moderate and proper human mind, which cares about public affairs in every possible way, and does not turn everything to its own benefit, and also has respect from those with whom it communicates; thinks of himself modestly and softly. It is characteristic of the tradition of British thought to emphasize the importance of common sense, which is intended to serve as a correction of exaggerations. A sound mind acts as a remedy against excessive extremes, confusion and complexity. Moral motives are characteristic of that shade of common sense, which is designated as good sense. In this case, the emphasis is on the natural inclinations of people, for which no special theoretical evidence is required. This is, for example, the tendency of parents to take care of children. Common sense by itself is not enough for science and philosophy, but with its loss, science and philosophy become impossible.
ZENON FROM KITION (333-262 BC) - an ancient Greek philosopher, the founder of stoicism. The doctrine of the origin of the world from fire and the periodically repeated return of the world to fire was borrowed by Zeno from the philosophy of Heraclitus. Zeno, in his doctrine of the world as an organism and in the doctrine of respiration (pneuma), identified natural and moral law, presenting reality as something good and reasonable. The division of philosophy into logic - physics - ethics, introduced by Zenon, was based on the idea that the task of philosophy is to teach a person to live correctly, i.e. put life goals in accordance with what is prescribed by cosmic law, logos, fate. The path to the knowledge of the cosmos begins with sensory perception. Feelings cannot deceive. Only statements that the mind makes about them can be true or false. The act of intelligently "evaluating" the content of "impressions" is conveyed by the term "acceptance" or "approval" of the meaning of impressions. This concept summarizes the ability of the mind to responsible self-determination. Zeno was the first to put the principle "you must" and the concept of "duty" at the foundation of ethics. In accordance with duty, that which is inspired by reason. Passion is a mental agitation generated by false judgments and contrary to nature. The sage is impassive, he is aware of the all-cosmic unity, possessing inner freedom in relation to everything external. Zeno's ideas were developed and rethought during the period of the "middle" and "late" Stoya.
ZENON FROM ELEIA, Southern Italy (c. 490-430 BC) - a representative of the Eleatic school, a student of Parmenides. Zeno is known for his aporias (insoluble problems). Opponents of the Eleatics argued with the postulates of the unity of being and its immobility, appealing to the sensually concrete reality, which is diverse and changeable. Zeno managed to build such logical models, which were later called aporias, aimed at protecting the basic ideas of the Eleatics. The proof is built "by contradiction", i.e. the logical structure of the “world of opinions” is explored and consequences are derived from them. Since the consequences turn out to be contradictory, concepts are reduced to absurdity and discarded. There are well-known aporias against the movement: “Dichotomy” (cutting in two), “Achilles and the Tortoise”, “Arrow” and “Stadium”. The aporias were based on the idea of ​​distinguishing, in modern language, the continuum of space (its infinite divisibility, when one can put another point between two maximally close points) and its quantization (discontinuity, formality, demarcation). Movement, according to Zeno, turns out to be impossible either under the assumption of the continuity of space (the first two aporias), or with its discontinuity (the next two). Aporias aimed at proving the unity of being have been preserved. From Aristotle, the tradition began to believe that dialectic originates from Zeno of Elea.
ZENKOVSKY Vasily Vasilyevich (1881-1962) - Russian religious philosopher, psychologist, theologian. Graduated from Kyiv University (historical-theological and natural-mathematical faculties). He studied at the philosophical and classical departments. To write his master's thesis "Problems of mental causality" traveled to Germany. Between 1915 and 1919 - Associate Professor, then Professor of Kyiv University. In 1918 Minister of Culture in the government
Hetman Skoropadsky. In 1919 he leaves Russia. From 1920 to 1923 - processor of philosophy at the University of Belgrade, from 1923 to 1926. headed the Pedagogical Institute founded by him in Prague, headed the Department of Experimental and Child Psychology. Since 1925 - professor of philosophy and psychology at the Orthodox Theological Academy in Paris, head of the department of philosophy. In 1939 he was arrested by the French authorities and spent more than a year in a concentration camp. In 1942 he took the priesthood. Zenkovsky is the author of the most complete study on the history of philosophy in Russia to date - "The History of Russian Philosophy" (vols. 1-2, 1948-1950). Along with the continuity of Russian philosophy from Western European, Zenkovsky notes its connection with his religious element, with his "religious soil", seeing in this the main root of the originality of Russian thought, which was developed both in religious and materialistic , positivist concepts. Zenkovsky states the concentration of interests of Russian philosophy in the field of ontology and anthropology and the secondary nature of issues in the theory of knowledge. Recognizing the influence of the European philosophical tradition, he insists on the thesis of the originality and originality of Russian philosophy.
Philosophy for Zenkovsky is inseparable from religious experience and intuition. By his own admission, in the initial period of creativity, he was under the strong influence of V. S. Solovyov and JI. M. Lopatina. The comprehension of the Christian concept of original sin, which explains the presence of freedom in a person and at the same time its limitation, led Zenkovsky to revise the basic principles of metaphysics and epistemology. Zenkovsky comes to a metaphysical interpretation of the subject of knowledge, i.e. to the assertion that God is the source of the luminous force that creates the mind and the regulator of cognitive processes. The anthropology of Zenkovsky is also based on the substantiation of the dogma of original sin which distorted the original integrity of the human personality, the restoration of which is the meaning of individual human life and human society as a whole. Significant contribution Zenkovsky in the field of psychology and pedagogy. SIMMEL Georg (1858-1918) - German philosopher and sociologist, one of the main representatives of the late "philosophy of life". Developed mainly problems of philosophy of culture and sociology. According to Simmel, life is a stream of experiences, but these experiences themselves are culturally and historically conditioned. As a process of continuous creative development, the life process is not subject to rational-mechanical cognition. Only through the direct experience of the events of history, the diverse individual forms of the realization of life in culture and the interpretation based on this experience of the past, life can be comprehended. The historical process, according to Simmel, is subject to "fate", in contrast to nature, in which the law of causality rules. In this understanding of the specifics of humanitarian knowledge, Simmel is close to the methodological principles put forward by Dilthey. "The tragedy of culture", its fate lies in the eternal conflict between the creative pulsation of life and the frozen, objectified forms of culture. Cultural-historical forms are doomed to be endlessly born, supporting life, and die off, becoming its brake. The struggle of life against the principle of form in general is, from Simmel's point of view, a characteristic feature of the contemporary stage in the development of culture. In sociology, he strove to formulate theoretical propositions that, taken as a whole, would capture the form of basic social processes, an approach he called "formal sociology". The subject of sociology, therefore, is the invariable forms of social interaction of individuals, independent of the specific historical situation. Major works: "Problems of the Philosophy of History", "Social Differentiation", "The Conflict of Modern Culture", etc.

All people in one way or another imagine what a balanced decision looks like. Common sense is a synthesis of the mental capabilities of an individual and his ability to think analytically. This ability of a person helps him in a crisis or any other difficult situation to make the right decision. The principle of common sense is always to come to the realization of one's own uniqueness, originality. Every problem has its own solution, every situation has an individual way out.

There is no need to be afraid and intimidated by non-standard manifestations that seem unacceptable to you. This article contains the answer to the question: how can a person develop his common sense? This primarily applies to those who are used to analyzing their own actions and thoughts. A thinking person, as a rule, looks for answers to all questions within himself, and also pays attention to what is happening in the outside world.

What is common sense?

We often do not think about what drives us when choosing a particular direction in life. In fact, it is extremely important to be aware of what controls your condition. What is common sense? This is something without which no development is possible. It is he who makes significant adjustments to the worldview and controls the human mind.

This component introduces significant prerequisites for the knowledge of the surrounding world and oneself. There is a theory of common sense, developed by His position is based on the principles of moral philosophy and personal choice. That is, what to be, what actions to perform, each person determines for himself, and no one here is able to interfere with him.

How often do people listen to themselves?

Life often presents us with a choice. Everyone has surprises and surprises. How to proceed and why should one choose a certain path? Everyone has to look for answers to these questions on their own. If everyone in the world knew how to listen to themselves, then there would be more happy people and fewer broken destinies.

Keeping common sense means staying true to your choice, your own individuality. There are people who constantly doubt the chosen direction of movement. Such individuals constantly rush through life in search of a better life, but do not find it, because everyone is given according to their personal capabilities and strengths. You need to learn to listen to your inner voice to determine what is currently driving your state.

Common sense problem

In a difficult situation, all people are lost and often do not know how to do the right thing. There may be panic, a state of impotence and even despair. In this case, you just need to turn to your inner voice. Common sense is what will tell you the way out of various difficult situations. None of us are born knowing what to do and how to act. All comes with experience. Self-confidence is a state that needs to be cultivated in oneself.

Common sense can suggest a way out unexpectedly: at the moment when you are relaxed and set to receive a clue from the Universe. Always remember that the power is within you. There is no problem in the world that cannot be solved by turning to one's own heart. All answers are in your soul. Just take a look there, and you will be surprised how obvious the discovery that has come. It will be great and significant, but at the same time simple and understandable.

How to make an important decision in life?

First of all, you need to decide on your values. Everyone has their own priorities. What is significant for one is completely unacceptable for another. Refer to past experience. If you have ever managed to overcome a similar conflict before, then you will feel more confident in solving a similar problem.

How to get closer to understanding what is the right step? To begin with, allow yourself to be in doubt. You do not need to lock your emotions “on the lock”, hide them from loved ones. You must get rid of negative emotions as much as possible. And this can only be done through analysis, reflection and immersion in the problem. Let no one stop you from thinking, feeling, being yourself. Very often people run away from themselves, do not look for possible ways out of the situation, although it is not as complicated as it might seem at first glance. Correlate different ways of thinking with your particular difficulty, and you are sure to find a satisfactory solution.

Why do people make so many mistakes?

Sometimes you can notice such an entertaining trend: people strive for a certain goal, but each time they cannot overcome the same obstacles. These circumstances become an insurmountable obstacle for them, which frightens with its large size. It seems that you will never be able to bypass this wall, which is oppressive and impenetrable. In fact, every problem has a solution. Sometimes it just needs to be looked for. To get started, consider various options, analyze your capabilities, trying not to underestimate your own merits and merits. You can always get the information you need if you don't know something.

Mistakes in and of themselves are not an indication of failure. They signal to us that we have not fully utilized our resources. Often, in reality, people have more moral and spiritual strength than they can imagine. They just do not use them, do not engage in self-development.

Where to get extra strength?

Surprisingly, the more we put our own strength into something, the more resources we have to achieve. It is much easier to give up at the first difficulty, to be disappointed in the work you have begun and consider everything meaningless. Take the necessary steps, do not stop there. If you systematically move towards the goal, then gradually it will turn from unattainable into real and achievable. In fact, nothing is impossible. A good deed leads us forward, directs personal development. It is easier for believers in this regard: they seek help from the Almighty at the right time. If every person could accept the guidance that comes to him. It's no secret: to feel happy, you need to live in harmony with the world, that is, take into account some rules. Common sense will always help you understand a difficult situation, look at it from a different angle.

Ability to think analytically

Before you put an end to yourself in some impassable difficulty, do not rush to despair. It may well be that the problem lies in the inability to accept the situation, in the unwillingness to take responsibility. Before you start making accusations, try to change your attitude towards what happened. No need to constantly dwell on negative points, look for the guilty and start disputes with others.

The ability to think analytically is an important quality that should be adopted for harmonious and comprehensive development. Whatever happens in your life, accept the problem as a task and start working on its solution. Never give up. This is the only way to feel a surge of additional strength and much-needed energy.

How is common sense related to creative thinking?

In the process of life, each person one way or another is faced with the need to overcome significant difficulties. As a result, he has to model a new reality for himself. There is a reassessment of values, a new outlook on life is being formed. Creative thinking is such a high level of consciousness at which a person expands his capabilities. She has a strong motivation to achieve the desired goal. In all cases, common sense contributes to the emergence of such confidence. Thanks to him, people can predict their results, work for the future, visualize their desires. After all, all the achievements that we have are the result of hard work and effective work on ourselves.

Instead of a conclusion

Common sense psychology is a model of a person's relationship with himself. The extent to which a person knows how to hear his desires, move in the right direction, says a lot. A person's character is measured by how persistent and confident he is in his aspirations.