Worldview, its structure, levels and types of worldview. Abstract: The concept of worldview, its structure and historical types

The term “worldview” appeared and entered scientific circulation at the end of the 18th century in connection with the scientific creativity of representatives. But this does not mean at all that it was then that all the conceptual provisions of this phenomenon were formed. First of all, it should be said that many ideas, without which no worldview today can be imagined (no matter what type we are talking about, mass or individual), came to the ideological conglomerate from completely different ones. Moreover, the worldview itself was expressed mainly through the content of such spiritual phenomena as philosophy, mythology, metaphysics, religion.

Worldview, its essence and structure, as a rule, were expressed through those ideas of individuals, which they formulated in the process of generalizing the knowledge that was acquired as a result of social practice. As a result of such generalizations, an understanding of the worldview was formed as specific shape consciousness of the individual, which reflects his views on the surrounding reality and his place in this reality.

In numerous sources one can find a variety of definitions of worldview, but despite all their dissimilarity, it can be argued that they all almost equally interpret the structure of worldview as a polysyllabic phenomenon.

The structure of a worldview in philosophy includes such important components as knowledge, attitudes, beliefs and ideals, with the help of which a person expresses his attitude to the surrounding reality and forms his own position in this world.

The structure of the worldview as its most important elements includes:

information and knowledge system;
views, attitudes and criteria for assessing the surrounding world;
attitudes and beliefs that predetermine a person’s behavioral motives;
human ideals are images that predetermine the development of man and his movement as an active, world-transforming subject.

But the structure of the worldview does not end there, since all the elements listed above can be classified into objective (this includes knowledge) and subjective (these are mainly views, beliefs and ideals).

All components of the ideological structure have a very specific functional purpose.

Knowledge, which is a processed system of scientific information in a certain way, helps a person to comprehend the world around him and the phenomena occurring in it. Within this component, certain inconsistencies may also be observed, which are objective and quite explainable. For example, people can have approximately comparable intellectual potentials, but at the same time be completely different in their worldviews.

The structure of the worldview, which includes people’s views, involves their consideration as judgments, which, unlike knowledge, express the individual’s subjective conclusion about reality. For example, representatives of scientific and completely different views of the issue

Knowledge, like views, does not always act as a factor motivating behavior. More important, in terms of this issue, are beliefs. Formed on the basis of an idea, beliefs reflect a synthesis of objective knowledge and aspirations, which consolidates a person’s social position in society and his activities.

The structure of a worldview provides for the presence of ideals as its organic element. In the simplest understanding, an ideal is an image that captures the anticipated, perfect, something for which a person has a strong desire and a high (from the point of view of criteria) attitude. As a rule, they embody the best examples of human thinking and behavior.

Thus, a worldview is a systemic unity of its constituent components. The relationships between these components may change over time, and then one of them may become dominant not only at the social level.

Worldview- a person’s general understanding of the world around him and his place in it, his attitude towards the surrounding reality and himself. As a complex spiritual phenomenon, it includes: beliefs, ideals, goals, motives of behavior, interests, value orientations, principles of knowledge, moral standards, aesthetic views and etc.

Worldview exists at two levels: 1) sensual as a worldview, spontaneous perception of the surrounding reality and 2) rational - at the level of reason as a worldview, logical justification of processes and phenomena. A worldview at a rational level is the deepest understanding of the world.

Historically, the first type is mythological worldview- is formed on early stages development of society and represents man's first attempt to explain the origin and structure of the world, the appearance of people and animals on earth, the causes of natural phenomena, and to determine his place in the world around him. The creation of the world was usually depicted as the transformation of chaos into space, which was formed by separating the sky from the earth and separating land from the ocean. As a result, three worlds appear: heavenly, earthly and underground. This whole process is accompanied by the struggle of gods and heroes against demonic forces.

Religious worldview formed at a relatively high stage of development of ancient society. Being, like mythology, a fantastic reflection of reality, the religious worldview differs from mythology in the belief in the existence of supernatural forces and their dominant role in the universe and the lives of people. Belief in the supernatural is the basis of a religious worldview. In myth, man does not separate himself from nature; the gods live in the natural, “earthly” world and communicate with people. The reliability of the mythical image is self-evident and therefore does not require faith. Religious consciousness bifurcates the world into the “earthly”, natural, comprehended by the senses, and the “heavenly”, supernatural, supersensible. Religious faith how a special experience is manifested in the worship of certain higher supernatural forces, which were attributed to the properties of material objects - stones, metals, etc., connections between objects (such as, for example, the belief in the blood connection of a tribe with a certain type of animal and plant), gods and spirits . Later, the image of a single god is formed - the creator of everything that exists, the guardian of customs, traditions, morality, and spiritual values. Monotheistic religions emerge - Buddhism, Christianity, Islam.

A qualitatively new type is philosophical worldview. It differs from mythology and religion orientation towards rational explanation of the world. The most general ideas about nature, society, and man become the subject of theoretical consideration and logical analysis. The philosophical worldview inherited from mythology and religion their ideological character, the whole set of questions about the origin of the world, its structure, the place of man in the world, etc., but in contrast to mythology and religion, which are characterized by a sensory-figurative attitude to reality and contain artistic and cult elements, this type of worldview, as a rule, represents a logically ordered system of knowledge, characterized by the desire to theoretically substantiate provisions and principles.

A special type should be distinguished ordinary, or empirical worldview, which is the primary source of all its other types. Based on life experience and empirical knowledge, the everyday worldview serves as a guide in everyday activities, but often experiences difficulties when faced with complex problems, the solution of which requires thorough knowledge, culture of thinking and feelings.

The most important components of the worldview structure are knowledge, values and beliefs.

sides of worldview:

cognitive;

axiological;

praxeological.

Axiology is a philosophical doctrine about the nature of values, their place in reality and the structure of the world of values, that is, about the connection of various values among themselves, with social and cultural factors and the structure of personality.

Purpose praxeological subsystem - ensure a close connection between the cognitive and value components of the worldview and human activity.

The subject of philosophy and its historical dynamics. The structure of philosophical knowledge.

Subject of philosophy - the most general laws of development and forms of existence of natural, social and spiritual reality, features of their reproduction in the human mind and their role in the choice of his life position. Thus, the main feature of philosophy in terms of subject matter is the spiritual reproduction of the world as an integral formation, based on what has been developed within the framework of other forms of social consciousness.

despite the fact that it is impossible for all philosophical doctrines that have ever existed to recognize a single subject of research, it is possible to isolate subject area of philosophy, which changes historically within the boundaries determined by the specifics of philosophical knowledge. What are these main philosophical problems, philosophical themes?

Firstly, this the problem of the surrounding world, existence, Space, the search for the fundamental principle of all things.

The second philosophical theme is the problem of man, the meaning of human existence in the world.

The problem of man is at the center of many ancient Eastern philosophical schools.

The third most important philosophical theme is the problem of the relationship between man and the world, subject and object, subjective and objective, ideal and material.

the fourth philosophical theme is related to the decision subject-subjective, interpersonal, social relations, consideration of a person in the “world of people”. As part of the solution to a wide variety of problems of a person immersed in society, the topic of hermeneutics, the understanding of man by man, the understanding of texts, the dialogue between the author of a work and the reader, the addressee, who sometimes through the centuries penetrates into the innermost meaning of works and thanks to this “creates” his own, arose. personal meanings and secrets of perception.

Materialism at all times, starting from ancient spontaneous materialism and ancient Eastern materialistic philosophical schools, resolves this issue in favor of the primacy of matter, nature, being, physical, objective, and considers consciousness, spirit, thinking

The structure of philosophical knowledge.

Materialism and idealism are the main directions of philosophy. The relationship between the “external world” in relation to human consciousness and the “internal world” of subjective spiritual life, material and ideal acts as a universal form of any philosophical problem.

sections of philosophical knowledge:

Ontology is the doctrine of being, of the origins of all things, of criteria, general principles and laws of existence;

Epistemology is a branch of philosophy that studies the problems of the nature of knowledge and its capabilities, the relationship of knowledge to reality, and identifies the conditions for its reliability and truth;

Axiology is the doctrine of the nature and structure of values, their place in reality, and the connection between values;

Praxeology is the doctrine of the practical relationship between man and the world, the activity of our spirit, goal-setting and human effectiveness;

Anthropology - philosophical doctrine about man in his multidimensional forms;

Social philosophy- a branch of philosophy that describes specific features society, its dynamics and prospects, the logic of social processes, the meaning and purpose of human history.

Introduction

The current stage of historical development is characterized by an unprecedented complication of relationships between all aspects of society, between continents, countries, and regions. Transformations taking place around the world, exacerbation global problems significantly increased interest in general issues social development. The conceptual study of these issues has important methodological significance for studying the processes occurring in modern world, connections of the past, present and future in the history of mankind. In this situation, the importance of a person’s philosophical understanding of his relationship to reality increases, since we're talking about about a person’s ability and capabilities to navigate conditions when there is a change in the deep ideological attitudes accepted in a given society.

Various aspects of the world, playing a significant role in human life, are reflected in his consciousness and are expressed in various forms public consciousness. Each such form is not only a reflection of a certain aspect of reality, but also a factor that determines a person’s orientation and determines the direction of his goal-setting activity in a given area of life. Mastering the world, going through trial and error, finds and losses, a person accumulated necessary knowledge, generalized and systematized them. This knowledge was passed on from generation to generation, enriched with new acquisitions, discoveries, improved, and helped a person survive and realize himself as an individual.

As man and society emerged and developed, the need to understand the world around us and to reveal its “secrets” grew. The individual has always been interested in questions about how the world works, what is man’s place in it, is man the creator of his own destiny, can he become the master of those forces in the fight against which he has to assert his existence, is it possible to achieve happiness, what is the meaning of human existence and many more etc. When analyzing questions of this kind, the mind inevitably moves from general considerations to specific dimensions of human existence: how to build your attitude towards nature, society, each other, what knowledge and values should you be guided by? The answers to these and other questions are given by the worldview that is formed in culture.

The concept of worldview and its structure

Philosophy is one of the oldest and most fascinating fields human knowledge, spiritual culture. Originating in the 6th century. BC. V Ancient India, Ancient China, Ancient Greece, it became a stable form of social consciousness for all subsequent times.

Each person, mastering and learning the world, willingly or unwillingly, constantly faces problems that are discussed in philosophy. A person thinks about the secrets of the universe, about the fate of humanity, about life and death, about the meaning of life, about good and evil, justice, etc. These and other “eternal” questions, each time solved anew by new generations, constitute the range of questions necessary for a person to have a general orientation in the world, to understand his place and role in it. The answers to these “eternal” questions form a person’s general view of the world and constitute his worldview.

Worldview has a complex structure. Its main elements are knowledge, values, will, beliefs, principles, norms, ideals, feelings and emotions, action programs. In the structure of the worldview, four main components can be distinguished.

Cognitive component

It is based on generalized knowledge - everyday, professional, scientific, etc. This is knowledge and ideas about nature as a whole, about the universe, the cosmos. Here we find answers to the questions: how the world arose, what life is, how it arose, in what forms it exists in the Universe, in what relation it is to inanimate things. In addition to knowledge about nature, the cognitive component of the worldview includes anthropological, sociological, socio-political, ethical and aesthetic views and ideas of people. This is generalized knowledge about man himself and about society, about its structure, functioning, about the direction of the historical process, about the meaning of history, ideas about human freedom in choosing actions and directions of activity.

The cognitive side of the worldview consists not only of views and ideas about nature, space, society, human history, but also questions related to clarifying a person’s cognitive relationship to the outside world: how does the thought of an object relate to the object itself, is it possible to adequately reflect the object, what is truth, error, lie, etc.

Value-normative component

It includes values, ideals, norms, etc. The concept of “value” is used to indicate the human, social and cultural significance of certain phenomena of reality. Value is the ability of an object or phenomenon to satisfy the needs and desires of people. The human value system includes ideas about good and evil, happiness and unhappiness, the purpose and meaning of life, etc. A person’s value attitude towards the world and towards himself forms a certain hierarchy of values, at the top of which there are some kind of absolute values fixed in certain social ideals. An ideal is a model (standard) for human activity in a specific environment and the desired norm of his behavior in the future.

Evaluation is a way of determining value by a specific person, social group, or society. Assessment establishes a measure of compliance of the properties and features of an object or phenomenon with the needs and interests of a particular person, social group, class, stratum, etc. Therefore, the interpretation of the same phenomenon may be different from person to person. different people, social groups, etc.

The consequence of a person’s stable, repeated assessment of his relationships with other people are social norms: moral, religious, legal, etc., regulating the daily life of both an individual and the entire society. In norms, to a greater extent than in values, there is a commanding, imperative element, a requirement to act in a certain way, this is its regulatory function.

Emotional-volitional component

In order for knowledge, values and norms to be realized in practical actions and actions, it is necessary to assimilate them emotionally and volitionally, transform them into personal views, convictions, and also develop a certain psychological attitude towards readiness to act.

Conviction is a form of deepening, rooting knowledge and values in a worldview system; it is a person’s faith in the correctness of the acquired ideas. Knowledge may not turn into beliefs. In turn, beliefs are not always based solely on rational knowledge. Belief is not only an intellectual position, but also emotional condition, a stable psychological attitude, a person’s unshakable confidence in the correctness of the ideas that take possession of our thoughts and subordinate our activities. In the mechanisms of belief formation, along with knowledge, belief in their correctness, and a system of values, the volitional component also plays a crucial role. Will is a person’s ability to set goals and mobilize himself to achieve them.

Practical component

Worldview is not only a set of knowledge, beliefs, values, ideals, etc., but also a person’s real readiness for a certain type of behavior in specific circumstances. Without the practical component, the worldview would be extremely abstract and abstract.

Based on the above, we can propose the following definition of worldview.

Worldview is an extremely generalized, ordered system of a person’s views on the world around him, natural phenomena, society and himself; This is a system of the most general ideas about the world as a whole and a person’s place in it, as well as a set of beliefs, views, assessments, ideals, norms that determine a person’s attitude to the world and act as guidelines and regulators of his behavior.

Based on the nature of formation and method of functioning, one can distinguish the vital-practical and theoretical levels of worldview.

The life-practical level or everyday worldview is a spontaneously developing type of worldview in every person in the process of his life, which includes a non-systematized generalized idea of the world and a person’s place in this world. At this level, worldview is based on common sense and a variety of everyday experiences.

The everyday worldview includes the skills, customs, traditions passed down from generation to generation, and the learned experience of each specific person. It often contains internal contradictions and prejudices. The everyday worldview as a whole is not capable of critically understanding the inner essence of the complex, diverse and contradictory relationships “man - the world around him.”

These shortcomings are overcome at another, higher level of worldview - theoretical. The significance of this level lies in the fact that it is at this level that a critical understanding of the fundamental foundations of worldview beliefs, goals, ideals, and a picture of the world takes place, which are based on the everyday wisdom of traditions and common sense. Philosophy belongs to this level.

Philosophy is a worldview form of consciousness, however, not every worldview can be called philosophical. The concept of worldview is broader than the concept of philosophy. Philosophy does not coincide with worldview, because, firstly, the emergence of worldview consciousness precedes the formation of philosophy; secondly, the functions of worldview before the emergence of philosophy were performed by mythology, religion, and everyday knowledge; thirdly, worldview preceded philosophy not only in the historical process of human development, but also from the point of view of the formation of individual, personal consciousness. A child who has no idea about philosophy, nevertheless, has a certain view of the world, poses worldview questions and answers them in his own way.

Types of worldview

Philosophy is not the primary form of worldview in the history of human development; it arises on the basis of previous worldview forms - mythology and religion. Thus, the main historical types of worldview include mythology, religion, and philosophy.

Mythological worldview

The mythological worldview is historically the first, undivided form of spiritual culture of humanity, containing the rudiments of religion, science, art, morality and other forms of social consciousness.

Mythology (from the Greek narrative, legend) is a type of worldview that is characterized by a fantastic reflection of reality in the form of sensory and visual representations.

The prerequisites for the mythological worldview were the inability of man to distinguish himself from environment and the indivisibility of mythological thinking, which has not been separated from the emotional sphere. Mythology was the first attempt at a person’s conscious relationship to himself and the world around him, an attempt by a person with the help fairy tale characters create a unified picture of the world and show your place in this world. The main questions that mythology solved were questions about the origin of the Universe, the Earth and man, about the causes of natural phenomena, about the life and death of man, etc.

The distinctive features of the mythological worldview include:

Syncretism (undivided unity of the real and the imaginary, knowledge and faith, natural and supernatural);

Anthropomorphism (endowing objects of nature, and then social phenomena with human appearance and properties);

Hylozoism (absence of a boundary between living and nonliving), concreteness, emotionality, non-reflexivity, etc.).

Mythological thinking is artistic in nature, therefore it operates with images, but not concepts (as a form of abstract thinking).

Has the mythological form of worldview become a thing of the past? We can say that, in general, mythology as a worldview form has historically outlived its usefulness, but it can be fragmentarily preserved in modern culture. Various forms of social consciousness (for example, art) continue to use elements of mythology. In the 20th century, there was a conscious appeal of some areas of art and literature to myths, in which there was a rethinking of classical mythological images, as well as conscious myth-making.

Under certain conditions, mass consciousness can serve as the basis for the spread of a “social” or “political” myth. In a number of cases, authorities seek to create myths through which it becomes possible to manipulate mass consciousness (for example, myths about racial or national superiority, about the infallibility of leaders, about enemies, etc.).

Mythology has had a significant influence on the spiritual life of mankind. Mythological subjects inspired great artists and poets to create their creations, which were included in the golden fund of art.

Religious worldview

Religion has replaced mythology. The religious worldview was formed at a relatively high stage of social development. Religion (from Latin - piety, shrine, object of worship) is a form of worldview in which the development of the world is carried out through its doubling into the earthly and supernatural, and supernatural forces in the form of gods play a dominant role in the universe and in the lives of people.

Religion is close to mythology, but different from it. The closeness of religion and mythology lies in the fact that religion, like mythology, appeals to fantasies and feelings. Religion differs from mythology in that it does not confuse the earthly and the sacred, but bifurcates the world into the earthly (real, natural, comprehended by the senses) and the otherworldly (supernatural, supersensible). The basis of the religious worldview is the belief in the existence of supernatural forces. One of the main distinguishing features of religion is the presence of a cult system, i.e. systems of ritual actions aimed at establishing certain relationships with the supernatural world.

worldview development historical society

Worldview: concept, structure and forms. Worldview and philosophy

worldview religious philosophical mythological

Definition of worldview

Worldview or view of the world is integral and necessary element human consciousness. In a worldview, knowledge, feelings, thoughts, beliefs, and moods are complexly interconnected and interact, on the basis of which we strive to derive universal principles that can explain what is happening in the “external” reality and our “personal” world. Such “universals” that form a worldview and give it a holistic view allow us to consciously understand and evaluate what is happening around us, determine our place in the world and the relationships that regulate human activity.

Worldview is an active attitude towards the world, as a result of which a general idea of the surrounding reality and the person in it is formed. In a more expanded form, a worldview can be considered as an integral independent socially determined system, in which the most general views, images, assessments, principles, sensual and rational ideas of the individual and the collective about reality in the objective (natural, social) and subjective (individual) are complexly reflected and interconnected ) the state and attitude of a person towards them in his spiritual activity. The worldview enshrines cognitive, behavioral, and value meanings (or functions).

Specifics of worldview

The main problem of worldview is the question of the specifics of the relationships connecting man and the world. Disclosure of such problems is a key aspect for understanding the nature of not only a worldview, but a person as such.

Starting from the position of social essence human existence, we must give first place to such an aspect of the study of worldview as the relationship between man and society. The social is not only a reality in which an individual exists, but also an instrument for cognition of the objective and subjective, material and ideal sides of the universe. For example, through such social aspects of life as education, science, art, tradition, thinking, etc. we discover processes occurring in society, the consciousness of an individual and the universe as a whole. Therefore, first of all, it should be said that the worldview in any of its states deterministic(definitely) and is formed social being person, therefore historically changeable, reflects the cultural, political, economic trends of its era, And is not a completely isolated individual phenomenon. But it is also unacceptable to consider it as the fruit of an exclusively collective consciousness, in which insignificant private variations are allowed. In this case, we unjustifiably exclude the unique existence of the individual, deny the possibility of an independent conscious assessment of what is happening by an individual, with the ensuing humanitarian and ethical complications.

Individual and collective are different, dialectically interconnected facets of a concrete expression of the cultural and historical state of social relations. Under collective worldview It is customary to understand the intellectual and spiritual mood of a family, group, class, nationality, country. And since the individual has relative independence, is always included and acts as part of group connections existing at various levels of collective states, then individual worldview can be considered as a private, independent, creatively refracted reflection of social processes that appear before a person through the prism of a social group (collective) view of the world, which (collective view of the world) is not only a necessary condition for the existence of the individual, but is also capable of changing under the influence personality. An example of the dialectic between the collective and the individual can be a scientist conducting independent research, which expresses his unique understanding of both the object being studied and the paradigm that has historically developed in the scientific community.

The dependence of the individual and the collective can be revealed as follows: Individual (private) existence, by the fact of its existence, is necessarily included in social relations and is subject to the laws that govern them. These relationships are heterogeneous and appear in various forms - family, group, ethnicity, and including individual existence. A person here acts as an integrated element, the existence of which is inextricably linked and varies depending on the type of social state or group with which he is associated. Even if we consider individual relationships on our own, we will be faced with the fact that at any moment in time they are a relationship to someone, with something. An “isolated” person, being alone with himself, remains included in social process, based on the fact that his consciousness is formed by society. In a state of such independence, our moods, principles, beliefs, criteria of thinking, incentives for behavior, as forms of conscious activity, always bear the imprint of social certainty, and at the same time are forms of existence of social being. Even the topic and subject of reflection change depending on the form of social reality in which a person arrives and of which he acts as a carrier. Thus, our independent activities, assessments, thoughts are a dialogue or connection with society. Such an internal dialogue of a person is a state that also reflects the processes of the “social set” (collective), which we consider as an abstract category. Therefore, we can say that the personal should not be considered on the principle of absolute isolation, and it is always necessary to take into account the interconnection and interaction of individual and collective states of worldview.

At the same time, individual existence appears as a unique, inimitable synthesis of social relations into which a person is included throughout his life through conscious creative activity or simply by the fact of his social existence. And identification or complete subordination of the individual to collective forms of worldview is unacceptable. With the possible assumption of such equality, either the concept of individuality will “disappear”, or, conversely, the category of collective, since the individual will turn only into a property of collective existence, or the collective will lose its meaningful content, its specific expression and turn into an “empty” “incoherent” concept , and we may also encounter an option when group connections will be simplified to the sum of “monotonous” individuals, with an “alien” essence. Also, thanks to false identification and loss of independence of the individual, we destroy the relationship and mutual influence between the states of the worldview we are considering. That is, from the point of view of philosophy, we mistakenly admit the possibility of the existence of the “general” separately from the “individual”, “particular”, “concrete”, which leads to a violation of the principle of unity and universality of social existence for all its manifestations. The results of such misconceptions are the unlawful denial of the role of the individual in history, the importance of individual opinion in a social group, etc.

Individual and collective worldviews, having various private forms of expression, and being irreducible to each other, act as elements forming, both in the consciousness of an individual person and a group, a complex whole in which they are inextricably linked and by the existence of which they are determined. For example, when considering a person, we will see many forms of his existence - individual, family, class - and at each level both the uniqueness of the existence of an individual person and a person in general is revealed, i.e. category "person". The same thing happens with such a category as “society”. Even when considering a separate individual existence, we discover the determining influence of social relations, which allows us to talk about the social essence of the individual, but also to explore the specifics of its (society’s) embodiment in specific private forms, in our case in the form of individuality. This " unity in integrity» is based not on finding common ground, but on the presence of one socio-anthropological basis and social essence for individual and collective views of the world - social form movement of matter (or socio-historical form of being). Exactly like this socio-anthropological aspect allows us to talk about a single, complex interrelation of all forms of worldview, regardless of how differently reality is seen at each level.

So when we talk about what individual and collective worldviews are interdependent, then we are talking about the nature or the main forces guiding the formation, formation, development of these social phenomena. When is it celebrated? independence of two types of worldviews, then their real concrete embodiment in reality is implied, when one particular form cannot be absolutely similar to another, even if the nature of their origin is the same. That is, in the first case, the problem of essence and the general is touched upon, and in the second, the problem of existence and the individual.

The problem of individual worldview affects not only the views of an individual person, but also the idea of oneself as opposed to the world within the framework of a single worldview. Worldview forms in a person’s mind a view not only of the world around him (macrocosm), but also of his own existence (microcosm). In the field of worldview associated with self-awareness, ideas about one’s individuality, personality, the image of one’s “I” is formed, which is opposed to the vision of the “other self” and the world. In this case, the visions of one’s individuality and the surrounding reality are comparable to each other, and can have equal meaning for a person. At some points "I" acts as the center of the ideological system. The point is that the human “I” is not only a set of different images and ideas about oneself, but also certain scientific ideas, logical paradigms, a system of moral values, goals, emotional experiences, etc., which provide an assessment and offer an interpretation what is happening, both in the world and with the individual himself. Such a complex understanding of the “I” as a dialectical unity of “internal” and “external” allows us to avoid a mechanical connection in the worldview of the individual and the world as a whole, and to point out the relationships in the human mind that connect the elements of the personal and the “worldly”. The objective material social principle of the “I” is also emphasized, and various forms of subjectivism are overcome, in particular the reduction of the essence of human existence to individualized consciousness and its complete opposition to the world. Within the framework of the issues raised, it should be said that the central task of ideological searches becomes the problem of man.

There is a worldview integration,“logical fusion”, and not a mechanical summation of knowledge, experiences, etc. included in it. That is, the vision of the world is built around “ultimate” unifying questions aimed at creating a unified concept that will allow us to develop an approach that connects fragments of our experience, to form general rational or irrational provisions for a holistic view of the world and the individual himself, and, ultimately, assess what is happening around a person and choose appropriate behavior. These kinds of questions are: What is the world as a whole? What is truth? What is good and evil? What is beauty? What is a sense of life? etc. (“the magnitude” and complexity of the issues depends on the individual level of intellectual and spiritual state, the issues of interest). In such moments, “worldview integration” approaches philosophy, and therefore we can, conditionally, say that the formative core of a worldview is always a generalizing approach that strives for or replaces philosophical thinking. Of course, one should not draw a complete analogy and identify the methods of “unifying” thinking of an individual and philosophy as a science, which are often mutually exclusive things. Even if a person bases integration principles on, for example, some fundamental chat-scientific knowledge and tries to view reality through its prism, this does not mean that such knowledge acts as a “synthesizing concept.” In this case, the generalizing position is, even if not always rationally formulated, performance that this knowledge is dominant in understanding the processes of the universe. From the point of view of philosophy, such beliefs can be a form of reductionism (biological, physical, etc.) - a simplification of the highest, to patterns, phenomena of a lower order, or a reduction of the whole to the parts that form it.

If we assume the absence of an integration approach in a person’s worldview, then our consciousness did not even have the categories, terms and laws of existence to carry out its activities. The idea of the object under consideration would be an infinite number of observations collected in the form of an incoherent aggregate for the reason that any classification and derivation general concept requires an abstract establishment of a criterion for comparison and overcoming excessive detail. But the integration of knowledge based on the classification principle is not sufficient even for local natural sciences. In his knowledge of the world, a person strives to answer the question “why is this happening,” that is, to establish the reasons and essence of the existence of an object, understand the dynamics of its changes and reveal it in its true existence. Therefore, there is a need to overcome the limitations of the principle of combining data “by similarity”, which shows only one of the facets of the existence of an object, recorded by a person in his observation, and does not allow considering the object as a complex whole (note that classifications and concepts built on this principle are very weak and unstable). To form a complete picture of the subject of research, it is necessary to turn to the study of objects through their interconnections, interactions, relationships, which allows us to overcome the empirical fragmentation of data. In a similar way, we can obtain theoretical integration concepts that will have a specially specific field of application and represent "the world is like many things"(natural science picture of the world). This approach is clearly not enough because, already at the next level of generalization, the old problem arises fragmentation and, most importantly, inconsistency these fragments. Of course, the picture of the world cannot be homogeneous and always appears complexly differentiated, but this “fragmentation of being” is contained in a certain integrity. Just as the sum of the states of an individual object is revealed and overcome contradictions, only in the case when they are correlated with his holistic vision, and views on individual parts, forms of the universe must be correlated with a single idea of the world. Consideration "the world as one" implies finding such relationships that would not be reduced to interrelations at the level of particular states (otherwise the whole would not differ from the elements of its components) and would form a new holistic quality of being. That is, for a person there is a need to create a “universal” integration principle that could synthesize data about the world into a holistic, unified understanding of the world and “one’s self.” Such a necessity arises not at the will of the individual, his whim, but based on the objective principles of the organization of reality, of which he is a part. Therefore, the unity of the world is not determined by the human mind, but by the laws of existence, which are reflected by our consciousness. The worldview itself, precisely as a phenomenon of objective and subjective reality, is formed around common patterns expressed in the principle “ general synthesizing concept" At the same time, different levels of integration exist simultaneously in the social worldview. For example, in the mythical worldview there is a universal concept, expressed in the fact that the world is presented without differentiation into the natural and the supernatural, the personal and the natural. One can point out the fallacy of such ideas, but one cannot deny the fact that such a view has the character of universality and contains the first primitive ideas about nature, man, and their relationship.

Composition and structure of worldview

IN composition of worldview includes: a) scientific knowledge, giving it rigor and rationality; b) traditions, a system of values, moral norms aimed at shaping a person’s attitude to what is happening in society and the world; c) beliefs that create the basis for confirming one’s rightness and are built on ideals; d) ideals - perfect examples that a person strives for in his activities and assessments.

Worldview structure consists of: 1) worldview - the sensory and emotional side, where ideas about the surrounding reality are formed both on the basis of images obtained with the help of the five senses, and those experiences, moods, emotions that an object or situation evokes in a person; 2) worldview – the categorical and classification side, here the recording and distribution of information about reality takes place on the basis of certain classes of categories, i.e. based on the issues that underlie various spiritual human activities. Therefore, perception can be scientific-empirical, philosophical, can be carried out through art, in accordance, formed and Various types knowledge; 3) worldview - the cognitive-intellectual side in which data is generalized and a holistic image of the world is formed in a rational and irrational form based on human reasoning; 4) world view – follows from first three parties, and is partly contained in them. The accumulated experience allows us to formulate models and approaches that guide further research and assessments of possible states of objects. This can include fantasies, prejudices, stereotypes, as well as complex scientific forecasts or irrational intuitions.

Let us note that these elements of the worldview structure are inextricably interconnected, represent an integral process, influence each other’s course, and, in a certain form, are imprinted on each other.

Types of worldview

1) Life-practical or everyday worldview(“life philosophy”) is built on the basis of “common sense” or everyday experience. This type It develops spontaneously and expresses the mentality of the broad masses, that is, it is a form of mass consciousness. Everyday worldview does not carry negative character, but only reflects the mood in society, which is important for studying and understanding society. It captures the intellectual, cultural, material, national, professional, differences of people, so it is not homogeneous. Its disadvantage is the critically uninformed mixture of both scientific data and prejudices and myths. The disadvantages of the everyday worldview include the fact that it is often unable to explain an action, guided solely by emotions, and is also powerless in solving problems that require theoretical understanding.

2)Theoretical worldview. Built on strict logical argumentation of knowledge, principles, ideals, goals and means of human activity. The key role here is played by philosophy, which is the theoretical and methodological core of this type of worldview. Philosophy in this case, how complexly it synthesizes and refracts in itself, according to the subject of its research, data about the world, creates and analyzes ideological positions.

Philosophy, starting from the general cultural level of the era, the accumulated spiritual experience of mankind, acts as an integrating core for a person’s worldview. Philosophy allows you to logically justify and criticize your beliefs and views on life, to meaningfully use the acquired knowledge, and not just state it (specific knowledge itself should not determine the worldview, since private knowledge does not reveal the whole), to explain to a person the meaning of his essence, historical purpose , what freedom is for him, etc. That is, philosophy acts as a force that allows a person to overcome the inconsistency of the everyday worldview and form a truly rational, holistic understanding of the world and himself, which can be called philosophical. At the same time, philosophy does not deny the role of emotions, experiences, etc. in human consciousness, but seeks to explain their meaning for man and his daily activities.

In typologizing the worldview, one should point out the following, historically established, classification:

1) Mythological worldview (from the Greek Mifos - tradition, legend, and Logos - word, concept). It originated in the primitive communal period of history, became particularly widespread in European history in the ancient period, and continues to exist in various forms in modern society (for example, endowing the qualities of living beings with mechanisms, computers, etc.). Myth is not just an allegory, but a form of social consciousness aimed at understanding the world. This is the first attempt, in the form of allegories, tales, legends, and fictitious phantasmagoric images, to generalize man’s observations of nature, the world, and the achievements of man himself, to replace a single vision of an object with a general idea of the processes of nature. With the help of a myth, the occurrence, course, and consequences of seen or possible events are explained. Myth also acted as a social regulator, imprinted in customs, traditions, and taboos. Characteristic feature myth is the lack of rational understanding of the world. Concepts of world, man, thought, knowledge, etc. expressed and combined in artistic images. It is a parable, legend, allegory, etc. become that symbolic reality, that language, that conceptual base, with the help of images of which a person explains what is happening around him . In such a worldview, there is no distinction between the objective and the subjective, man and nature.. This is expressed in the fact that in myths, no matter how bizarre they may seem, a person reproduces the behavior, emotions, and relationships that are inherent in himself. He communicates with natural objects as his own kind, endowing them with qualities human life, attributes to them experiences, feelings, thoughts, etc. ( anthropomorphism). A person at this level of worldview has not yet formed a rational language capable of adequately and reliably reflecting and explaining the nature of things and acting as a carrier of relevant information at the level of cultural continuity. He uses as a point of reference or comparison what was given to him initially and the authenticity of whose existence he cannot doubt, namely his own existence, which is perceived as an undoubted reality. Therefore, the first images of nature are built on anthropomorphic authenticity, and take on a form in accordance with the ethical ideas of man, his needs, etc. Due to such artistic imagination, which is based on the analogy with human existence, nature becomes personified, and man acts as the ontological beginning of all the phenomena he records (although he himself does not realize this). The result is also that there is no difference in human perception between reality and fantasy, the natural and the supernatural. An example of mythological anthropomorphism is the image of a shaman, magician, etc., a person who carries within himself an element of the supernatural and connecting the world of man and the world of myth, which is expressed in the ability to subjugate the elements, interpret the will of deities, etc.

2) Religious worldview(from Latin religio - piety, piety, shrine). Here the real relationship between people and nature becomes aloof character and are personified with ideal beings. For example: a) in the form of prototypes of earthly creatures - God; b) alienated from the real relationship between things - the worship of the holy stone, through which there is a connection with the deity (fetishism); c) belief in the supernatural nature of things themselves (totemism). In religion the world doubles. There is a clear division into the earthly (natural) world, perceived by the senses, and the heavenly, supersensible, supernatural world. The basis of religion is faith, cult, unshakable dogmas, commandments given by God, which, unlike myth, do not form a “fictional” symbolic reality, but are built on images of faith, use the categories given by the deity as the objective beginning of any truth, any knowledge, thereby , using supernatural principles, explaining what happens in nature and society. On the contrary, the rational, philosophical, scientific understanding of the divine is denied. But this does not deny the unity of the natural and the supernatural, reason and faith. Their unity is achieved, according to Thomas Aquinas, in God, who is the creator of both worlds. Therefore, the paths of reason and faith complement each other, revealing the divine plan. But science and religion are incompatible, since they explain the origin of nature and man differently.

There is only one common point between philosophy and religion, this is the subject of research, that is, being as such, the principles of its formation. From an atheistic point of view, religion is also a form of human imprinting knowledge about the universe, universal principles (God), social processes, moral laws (commandments, religious parables), etc. Otherwise, they are different. Also in religion, especially Christian, there is a desire to comprehend God and the divine in all forms of its manifestation, to understand it, but this reasoning is largely built on explanation, disclosure of divine dogmas, and their non-contradiction with human beings. Therefore, religion can also be called a form of knowledge aimed at revealing the world of the supernatural. For example, “knowledge of God” poses such tasks as: 1) confirm the existence of God; 2) determine the nature of God; 3) characterize the relationship between God and the world, God and man. Let us note that God was also used as a philosophical category that explains the fundamental processes of existence. This is typical for the thoughts of the period of “Modern Time”, “Classical German Philosophy”; religiosity was also inherent in many Russian philosophers. Hegel believed that in religion peoples expressed their ideas about the Universe, about the substance of nature and spirit, and about man’s relationship to them. The Absolute Being (God) is an otherworldly object for consciousness, through the worship of which a person in a cult removes the contradiction with the universal principle and rises to the awareness of his unity with the Absolute principle (i.e., comprehends it).

3) Scientific worldview. The main tenet of this form of worldview is the assertion about the fundamental importance of natural sciences and their methodology in understanding the world, processes controlled by society and man. The first place here comes natural, nature, matter, objective reality as such. A rational language is developed, which is designed to convey images that most accurately reflect the properties and processes of the object under study without any admixture of subjective influences. To the point that man himself is viewed as a subject of natural and humanitarian scientific analysis, devoid of unique variations. Other forms are recognized either as “yet unexplained” phenomena of reality (Tsiolkovsky K.E. noted that spirits are one of the forms of existence of matter, not yet studied by man), or as fiction, unprovable and unconfirmed concepts that should be excluded from the true picture of the world . A rational language is developed, which is designed to convey images that most accurately reflect the properties and processes of the object under study without the admixture of subjective influences. To the point that man himself is viewed as a subject of natural and humanitarian scientific analysis, devoid of unique variations. Myth and religion lose their special meaning, becoming an element of the formation of an ethnic group and socio-historical development as such, i.e. turn into one of the many phenomena of objective reality accessible to science. They become subjects of study in such social and human sciences as ethnology, anthropology, religious studies, philology, sociology, etc.

Philosophy, in its classical form, is also losing its ideological positions in the same way that empirical data, providing information about objective reality, which allows you to build appropriate theories, receive laws, which explain current events in the world, and give a person a genuine toolkit for activities in order to improve his life and master the world around him. The “old” philosophy, which does not use experiment, operates with categories whose existence and authenticity cannot be confirmed. Therefore, it must be replaced by a “new” natural science philosophy that corresponds to the achievements of science. For example, G. Spencer proposed creating a “synthetic” philosophy, the task of which would be to generalize scientific data in order to identify features and patterns observed in all branches of natural science (he included evolution among these).

Among the various variants of the scientific worldview, one can single out “naturalism,” which seeks to bring together an understanding of the entire picture of the world, including social processes, to the natural sciences, as well as scientistic rationalism (from the English science - science), which tries to explore the nature and spheres of human activity exclusively with the help of “accurate data and rational” schemes, completely excluding philosophy and other forms of knowledge.

4) Philosophical worldview grows out of myth and religion, and is also based on theoretical data from science. But philosophy differs from them not in the object of research; one way or another, myth, religion, and science as a whole are addressed to the study of the problems of the universe. Their fundamental difference consists in the subject area, that is, the designation of the problem area of the search, the formulation of questions, the choice of appropriate methods for solving them and, ultimately, the way of understanding the universe, society, and man through the proposed concepts and theoretical positions. For example, the fundamental difference between a philosophical worldview and myth and religion is the fact that philosophical thinking is built on reason, an intellect free from fiction, beliefs and striving to consider objective reality in its true existence, free from personification and idealization (but not from man). The difference from science is that philosophy tries to consider universal, “ultimate” problems that overcome the limitations of particular sciences and represent something more than data, generalizations and theorizations of scientific knowledge aimed at solving local, particular issues (physics, chemistry, biology, sociology).

Worldview is an important part of a person’s life. As a rational being, he must have his own thoughts, views, ideas, perform actions and be able to analyze them. What is the essence of this concept? What is its structure and typology?

Man is a rational being who lives consciously. It is characterized by mental activity and sensory perception. He is able to set goals and find means to realize them. This means he has a certain worldview. This concept is multifaceted and consists of several important definitions.

Worldview is:

belief system person to the real, objective world;
attitude of a rational being to the surrounding reality and to one’s own “I”;
life position, beliefs, ideals, behavior, moral and ethical values and the concept of morality, the spiritual world of the individual, principles of knowledge and application of experience related to the perception of the environment and society.

Defining and developing a worldview involves studying and perceiving only those views and ideas that have the utmost generalization.

Subjects this concept are personality, individual, and social group, society. An indicator of the maturity of both subjects is the formation of a stable, unshakable view of things, which directly depends on the material conditions and social existence with which a person is connected.

Levels

Human individuality cannot be the same. This means that the worldview is different. It is associated with several levels of self-awareness.

Its structure consists of a number of important components that have their own characteristics.

First level- everyday worldview. Most people are on it, because it is a system of beliefs that are based on common sense, life experience and human instincts.
Second level– professional. It is possessed by people engaged in a certain field of scientific and practical activity. It arises as a result of gaining knowledge and experience in a specific field of science, politics, and creativity. A person’s thoughts and ideas that arise at this level are educational in nature and are capable of influencing and being transmitted to other people. Many philosophers, writers, and public figures had this worldview.
Third level– the highest point of development is theoretical (philosophy). At this level, the structure and typology of a person’s views on the world and himself is created, studied, analyzed and criticized. The specificity of this level is such that particularly outstanding personalities, theorists of philosophical science, reached it.

Structure

In the structure of the world vision, more specific levels are distinguished:

elemental: the components of the worldview are combined and realized in everyday consciousness;
conceptual: basis – ideological problems – concepts;
methodological: concepts and principles that form the center, the core of the worldview.

Components of worldview	Characteristic features	Types and forms
Knowledge	A unified circle of information about the world around us, necessary for an individual to successfully navigate it. This is the primary component of any worldview. The wider the circle of knowledge, the more serious a person’s life position.	scientific, professional, practical.
Feelings (emotions)	Subjective human reaction to external stimuli. It manifests itself in various psychological states.	positive, positive (joy, pleasure, happiness, etc.) negative, negative (sadness, grief, fear, uncertainty, etc.) moral (duty, responsibility, etc.)
Values	A person’s personal attitude to what is happening around him. They are perceived through the prism of their own goals, needs, interests and understanding of the meaning of life.	significant - the degree of intensity of the attitude towards something (something touches more, others less); useful - practical necessity (shelter, clothing, means to obtain goods, including knowledge, skills and abilities) harmful - a negative attitude towards something (environmental pollution, murder, violence, etc.)
Actions	Practical, behavioral manifestation of one's own views and ideas.	positive, beneficial and generating good attitude from others (help, charity, salvation, etc.); negative, harmful, causing suffering and negativism (military actions, violence, etc.)
Beliefs	Personal or public views that are accepted by others without question or as a result of doubt. This is the unity of knowledge and will. This is the engine of the masses and the basis of life for especially convinced people.	solid, beyond doubt, truth; strong-willed, capable of inspiring and rousing to fight.
Character	A set of personal qualities that contribute to the formation and development of a worldview	will – the ability to take independent conscious actions (setting a goal, achieving it, planning, choosing means, etc.) faith – the degree of practical awareness of oneself (confidence/uncertainty), disposition towards other people (trust, gullibility); doubts – self-criticism depending on any knowledge or values. A doubting person is always independent in his worldview. Fanatical acceptance of other people's views turns into dogmatism, their complete denial - into nihilism, the transition from one extreme to another grows into skepticism.

These structural components have their own characteristics. From them one can judge how complex and contradictory the beliefs of a person are when he tries to combine knowledge, feelings, values, actions, and his own character traits coming from the outside.

Types

Depending on the level of development of a person’s belief system and the characteristics of his individual perception of the world around him, the following types of worldview are distinguished:

Ordinary(everyday) arises in the conditions of familiar everyday life. Usually it is passed on from the older generation to the younger, from adults to children. This type is characterized by clarity of position and ideas about oneself and the environment: people and the environment. From an early age, an individual realizes what the sun, sky, water, morning, good and evil, etc. are like.
Mythological implies the presence of uncertainty, the absence of separation between the subjective and objective. A person experiences the world through what is known to him by virtue of existence. In this type, the worldview ensured the interaction of generations through mythical connections of the past and the future. The myth became reality; they compared their own views and actions with it.
Religious- one of the most powerful and effective types, associated with belief in supernatural forces that control the will, knowledge, moral and physical actions of people.
Scientific consists of specific, rational, factual thoughts, ideas, devoid of subjectivity. This type is the most realistic, reasoned and accurate.
Philosophical includes theoretical concepts and categories that are based on scientific knowledge and justification of natural, social and personal phenomena in accordance with logic and objective reality. Philosophy, or “love of wisdom” contains the highest meaning of scientific comprehension of the world and selfless service to the truth.
Humanistic stands on the fundamental principles of humanism - humanity, which state that:

man is the highest global value;
every person is a self-sufficient person;
every person has unlimited opportunities for their own development, growth and manifestation of creative abilities;
every person is capable of changing himself, his character;
Every individual is capable of self-development and a positive impact on others.

In any type of worldview, the main thing is the person, his attitude towards himself and the world around him.

Despite some differences, the functions of each type are aimed at ensuring that a person changes and becomes better, so that his thoughts and ideas do not harm either him or those around him.

What role does vision of the world play in a person’s life?

A person goes through different stages throughout his life. The formation of personality takes place in constant searches and doubts, contradictions and discoveries of truth. If a person is truly interested in his own development and wants to reach the highest point of knowledge, he must develop his personal life position based on his own worldview.

Personal views can bring together different points of view and ideas. Their transformation allows a person to become a person, an individual.