Lesson plan for social studies being. Problems of human existence
The category “being” is used to reflect the four acts of manifestation of all things. The doctrine of being, its forms, attributes and principles is presented in philosophical knowledge. Not only natural phenomena have existence, but also man, the sphere of his activity and consciousness. The world of thinking beings and everything created by them enters the sphere of existence.
In all manifestations of his life, a person appears in his biosocial essence. This leads to the absolutization of the two indicated human essences.
Biologization approach limited, since it emphasizes only the evolutionary-biological preconditions of human nature. Sociologizing approach explains human nature based on socially significant factors, and leads to the idea of a person as a social functionary, a cog in the state machine, which can be used without regard to “some genes.” Here a person appears as a malleable cast of the sociocultural environment; he is only a product of the circumstances in which he finds himself and in which he is forced to exist.
Modern scientists are trying to abandon the scheme of a sociologized person and prove that a person cannot be considered as a blank slate (as J. Locke argued in his time), on which society writes the necessary words. The natural and biological inclinations of an individual should not be underestimated.
In this regard, there are four basic forms of being.
The first form is the existence of natural processes, as well as things produced by man, i.e. natural, and the “second nature” - humanized. Nature is the historically primary prerequisite for the emergence of man and human activity. It existed “before”, exists “outside” and “independently” of human consciousness. The second form embraces human existence. The third form is spiritual being: the inner spiritual world of man himself, his consciousness, as well as the fruits of his spiritual activity (books, paintings, scientific ideas, etc.). The fourth form is social existence. It consists of human existence in nature, history, society. So, nature, man, spirituality and sociality are the main forms of being.
When we talk about the individual aspect of human existence, we assume a consideration of a person’s life, which has a duration from birth to death. Within these boundaries, his existence is dependent both on his natural data and on the socio-historical conditions of existence.
The primary prerequisite for human existence is the life of his body. In the natural world, man, existing as a body, is dependent on the laws of development and death of organisms, the cycles of nature. To give life to the spirit, you need to provide life to the body. In all civilized countries, the recognition of fundamental human rights to satisfy his primary needs, rights related to the preservation of life, is legally enshrined.
A person’s involvement in culture reveals personal aspect of human existence. An individual becomes a personality by mastering the achievements of human culture. It is believed that individual existence is the basis for the existence of a person.
Many thinkers have sought the connection between the human body and his spiritual world, noting that the connection between a person’s existence and his inner spiritual world is unique. The egoism of needs is overlapped by the actions and actions of a cultivated being, a person. A person does not blindly obey the requirements of bodily laws, but is able to control and regulate his needs, satisfying them not just in accordance with nature, but guided by historically emerged norms and ideals.
Social being is understood as the life of society, associated with activity, the production of material goods and including a variety of relationships into which people enter in the process of life. Social being can be expressed in a broader sense as social being. In structure, social existence is represented by the realities of everyday life, objective-practical activities (practice) and relationships between people. Social existence (the relationship of people to nature and to each other) arises along with the formation of human society and exists relatively independently of the individual consciousness of each individual, who sees it as the “sum of conditions and circumstances” of his specific historical existence. Social existence is an objective social reality; it is primary in relation to the consciousness of the individual and generation.
At the center of social existence is such a substance as labor. All the roots of human existence are centered around the organization, implementation and consequences of work. The idea of the primacy of material production in the life of society distinguishes the materialist understanding of history from the idealistic one.
Social existence has a specific historical character and is permeated with pressing problems of our time. It reflects an irreversible historical process. Society could not develop and function without awareness of its existence. A feature of social existence is its conscious deployment in the social space and historical time of a particular era. That is why social existence is not only the result of the life activity of individuals, but also the manifestation in it of a specific historical civilizational development process.
The problem of man in the history of philosophy.
The social and natural essence of human existence.
The meaning of life as a function of human existence.
Topics of reports and abstracts.
13.1. Man and his existence as a problem of philosophy.
13.2. The problem of the emergence of man.
13.3. Biosocial essence of man.
13.4. Values of human existence.
13.5. Human immortality: problems and solutions.
13.6. Collectivity as a condition of human existence.
13.7. Man and fauna: harmonization of relations.
13.8. Ontogenesis and cloning.
13.9. Man and space.
13.10. The world of human communication and its features in the economic sphere
(engineering, tourism business).
Literature
Introduction to philosophy. – K., 2008. – Topic 14, p. 118-122.
Fundamentals of philosophy. – D., 2009. – Topic 14, p. 140-150.
Danilyan O.G., Taranenko V.M. Philosophy. – M., 2009. – Section 12.
Petrushenko V.L. Philosophy. – Lviv, 2009. – Topic 13, p. 300-329.
Prichepii E.M., Cherniy A.M., Chekal L.A. Philosophy. - K., 2008, p. 342-368.
Karmin A.S., Bernatsky G.G. Philosophy. – St. Petersburg, 2009. – Ch. 6.
Philosophy. – K., 2009. – Topic 19, p. 615-634.
Zolotukhina – Abolina E.V. Philosophical anthropology - M.-Rostov n/d, 2006.
Markov B.V. Philosophical anthropology. – St. Petersburg, 2008.
New philosophical encyclopedia. – M., 2000-2001. – Art.: “Man”, “Christian Anthropology”.
Philosophy: Reader (from currents to the present day) – K., 2009-Part 8.
Lesson 14 .
Personality and society
The concept of "personality". The relationship between the individual and society.
The relationship between freedom, necessity and responsibility in the activities of the individual. Voluntarism and fatalism.
Changing the role of the individual in the course of history.
Topics of reports and abstracts.
14.1. Personality as a subject and object of social life.
14.2 . Personal freedom as an expression of human essence.
Freedom and responsibility.
14.3 . Creativity as a way of personal self-realization in economics
(engineering activities, tourism industry, etc.).
14.4. The relationship between personal and public interests in the activities of an economist (engineer, financier, auditor).
14.5. Personality and its freedom in the mirror of philosophy and religion.
14.6. Professional activity and lifestyle of the individual.
14. 7 . Social conditions and personal freedom.
14.8. Forms of manifestation of voluntarism and fatalism in history
humanity.
14.9. The role of the masses in history.
14 .10. RoleAndhistoricallyOuch(issuingyes) personalityAndin historical
process.
Literature
Introduction to Philosophy. – K., 2008. – Topic 15, p. 123-129.
Fundamentals of philosophy. – D., 2009. – Topic 15, p. 150-159.
Danilyan O.G., Taranenko V.M. Philosophy. – M., 2009. – Section 13.
Petrushenko V.L. Philosophy. – Lviv, 2009. – Topic 14, p. 329-349.
Prichepii E.M., Cherniy A.M., Chekal L.A. Philosophy.- K., 2008, p. 342-368.
Karmin A.S., Bernatsky G.G. Philosophy. - St. Petersburg, 2009. pp. 172-191.
Philosophy. – M., 2008. – Ch. 21, p. 567-595.
Philosophy. – K., 2009. – Topic 19, 20.
New philosophical encyclopedia. – M., 2000-2001. – Art.: “Personality”,
“Freedom”, “Responsibility”, “Will”, “Fatalism”.
Philosophy: Reader (from currents to the present day) - K., 2009.
Slide 1
EXISTENCE OF HUMAN
Slide 2
ANTHROPOGENESIS is the process of historical development of man, the species to which we all belong. Sometimes anthropogenesis is also called the branch of human science - anthropology, which studies human evolution.
Man is the highest stage of development of living organisms on Earth
Slide 3
Being a part of nature, man belongs to the higher mammals and forms a special species - Homo sapiens. Like any biological species, Homo sapiens is characterized by a certain set of specific characteristics, each of which can vary in different representatives of the species within fairly large limits. Such a change can be influenced by both natural and social processes.
Slide 4
Slide 5
The primary prerequisite for human existence is the life of his body. In the natural world, man, existing as a body, is dependent on the laws of development and death of organisms, the cycles of nature. To give life to the spirit, it is necessary to provide life to the body. Therefore, in all civilized countries, fundamental human rights to satisfy his primary needs, rights related to the preservation of life, are legally enshrined.
Slide 6
INDIVIDUAL, INDIVIDUALITY, PERSONALITY
INDIVIDUAL is a separate representative of a social group, society, people. A person from the moment of birth is an individual, an individual is not “one”, but “one of” human society. The concept emphasizes a person’s dependence on society.
INDIVIDUALITY - a person characterized by his socially significant differences from other people; the originality of the psyche and personality of the individual, its originality, uniqueness.
PERSONALITY is a human individual who is a subject of social activity, possessing a set of socially significant traits, properties and qualities that he realizes in public life:
- is characterized by independence in actions; - able to bear responsibility and solve problems; - controls behavior, has willpower; - capable of changing over time.
Individuals are born. They become a person. Individuality is defended.
Slide 7
INDIVIDUAL
Slide 8
PERSONALITY
Slide 9
Slide 10
An individual becomes a personality by mastering the achievements of human culture (the personal aspect of human existence). Therefore, a person does not blindly obey the requirements of bodily laws, but is able to control and regulate his needs, satisfying them not just in accordance with nature, but guided by historically emerged norms and ideals. However, it is believed that individual existence is the basis for the existence of a person. Social being can be expressed in a broader sense as social being. Social existence (the relationship of people to nature and each other) arises along with the formation of human society and is primary in relation to the consciousness of the individual and generation.
primary needs
secondary needs
Slide 11
One great man said that freedom is a conscious necessity. And there is some truth in this expression. Every self-respecting person strives to gain freedom and knows his rights in the modern world. But, unfortunately, many do not understand that behind freedom there is such an important factor as responsibility for one’s actions, thoughts and deeds. How interrelated are these two concepts, and what problems does a person face today in the struggle for their freedom?
FREEDOM AND RESPONSIBILITY OF THE PERSON
Slide 12
FREEDOM is a specific way of being for a person, associated with his ability to choose a decision and perform an action in accordance with his goals, interests, ideals and assessments, based on an awareness of the objective properties and relationships of things, the laws of the surrounding world. Freedom exists where there is choice, but only freedom of choice gives rise to individual responsibility for the decision made and the actions that result from it.
THE CORE OF FREEDOM is a choice, which is always associated with the intellectual and emotional-volitional tension of a person (the burden of choice). Society, through its norms and restrictions, determines the range of choices. This range also depends on the conditions for the realization of freedom, the existing forms of social activity, the level of development of society and the place of a person in the social system.
Slide 13
RESPONSIBILITY is a social, philosophical and sociological concept that characterizes an objective, historically specific type of relationship between an individual, a team, and society from the point of view of the conscious implementation of mutual requirements placed on them. Responsibility, accepted by a person as the basis of his personal moral position, acts as the foundation of the internal motivation of his behavior and actions. The regulator of such behavior is conscience.
Freedom and responsibility are two sides of conscious human activity. Freedom creates responsibility, responsibility guides freedom.
Slide 14
Body plus soul gives Genesis James Dean
Human existence as a philosophical problem
The problem of defining human existence. Being as a gift, the revelation of human presence in the world. Man in the existence of the world reveals the multi-quality, multi-level and multi-dimensionality of his being. Man at the crossroads of nature, history, culture - creator, witness and putter.
The system of categories of knowledge of the existence of the world in the “human dimension”: nature (emphasizes the natural generation of man, his kinship with all things); essence (emphasizes the difference between man and all other things);
Man and the world: the problem of man's place in space, nature, society, culture as a system of relations "man-space", "man-nature", "man-society", "man-culture".
Cosmism of human existence
The fundamental constitution of man as being-in-the-world. The world is a unique unity of objective, social and linguistic relations that form the cultural environment of the individual. Four stages of formation of the individual’s world: genetic, playful, internally normative, life.
The world as a non-totalized totality of everything that exists. The world as nature and the world as history. Being in nature as identity. Being in history as negativity, difference.
Forms of human existence in the world: object ("thing among things")-subject, bodily-spiritual, genus-individual, social-individual.
Human Origins
Two concepts of human origin: religious and scientific.
The religious concept states that man was created by God. The reason for the appearance of man seems to be a supernatural, supernatural force, in the role of which God acts.
In the scientific concept, the emergence of man is considered as a product of the evolutionary development of nature. Within the framework of the scientific concept, three hypotheses for the appearance of man on Earth can be distinguished.
Firstly, this is the hypothesis expressed by Charles Darwin and in which the monkey is considered as the ancestor of man.
Secondly, this is the version according to which man descended from an animal, but it remains unclear from which animal.
Thirdly, this is the cosmic hypothesis of the origin of man, according to which man was not born on Earth, he is an alien from another planet.
The fundamental lack of adaptation of man to nature. Man is a "miserable animal". Human life and human history as a process of constant birth. Myth, ritual, play, art are the most important moments in the formation of a person.
Foundations of human existence
Natural, social and personal (existential) foundations of human existence. The unity of the multifaceted essence of man. Interpretation of man by Sigmund Freud as a biological being (instincts as the main mover of human life), by Karl Jaspers - as a historical being (due to this, man cannot be fully known as being), by Karl Marx - as a biosocial being.
The natural basis of human existence
Man is a part of nature, for he is subordinate to it physically and biologically. Nature in this sense is the only real basis on which man is born and exists. The concept of “human nature” in this sense denotes the biological (natural) foundations of his existence. Human nature is a set of persistent, unchanging traits, general inclinations and properties that express the characteristics of man as a living being and are inherent in homo sapiens, regardless of biological evolution and the historical process. These include appearance, physical constitution of the body, genetic code, blood type, eye color, upright posture, nervous system, highly developed brain, instincts and conditioned reflexes, temperament, psyche, specificity of the senses.
Man has a natural deficiency. In morphological terms, a person is defined by a deficiency, which should be interpreted in a precise biological sense as lack of adaptation, primitivism, that is, underdevelopment, lack of specialization. A person has no hair, which means there is no natural protection from the cold; there are no natural organs of attack and bodily devices for escape; man is inferior to most animals in the acuity of his senses; he has no real instincts, which is deadly; finally, he needs protection during the entire period of feeding and childhood, which is incomparably longer than that of other living beings. It is precisely because a person is born as an imperfect and incomplete being that he needs to constantly resort to the practice of self-defense, self-determination and self-overcoming.
Such self-realization does not occur spontaneously, but as a result of the continuous effort of learning, reflection and free will. Human nature is an incomplete possibility, manifested in endless variations of existence. The problem of the openness of man as an evolutionary being. Assumptions about the purposeful and predetermined evolution of man and the universe. Man constructs his own nature: the internal instability of human existence forces him to ensure that man himself provides a stable environment for his behavior. These biological facts act as necessary prerequisites for the creation of the social.
Man is a part of nature, inseparable from the cosmos, and at the same time a huge cosmos, largely autonomous from the world. However, man and nature should not be opposed to each other, but considered in unity; man is an active natural factor, a certain function of the biosphere and a certain part of its structure. This fact presupposes the presence of another indisputable fact: human independence from the environment. Man is open to all existence.
Social foundations of human existence
Man's creation of himself is a social enterprise. The need for a social foundation arises from the biological nature of man. The social foundations of human existence define reality as a world in which humanity would be presented and understood. This means that the reality that we find is permeated through and through with human proportions built by us. The complexity of this world does not depend on itself, but on those types of proportionality that the humanity that preceded us built, and which we have already inherited.
The concept of “human essence” expresses the social foundations of human existence. Human nature is shaped and mediated by society. Sociality is a consequence of a person’s openness to the world.
Loneliness is a negative type of sociality, a longing for sociality.
The unity and inconsistency of social circumstances and individual human life. The feeling of being lost in this world - a person wandering here and there is monstrously out of place everywhere.
Personal foundations of human existence
The personal foundations of a person’s existence are determined by his ability to determine his dimension not in the physical sense, but in relation to himself. Philosophy as a tool for organizing the human helps a person to build such proportionality. The inner world of a person is a completely independent, separate world of his images, thought forms, feelings, experiences and sensations; the world that forms an individual part of the essence of a given person.
Man as an I-subject is the only being capable of seeing himself as “I” and the world as “not-I”. My own “I” is the center of my world, and only from it do I see everything else and realize myself in practical activities. Freedom and creativity are a way to overcome the initial ambivalence of man: the personality and the individual. Only the liberation of a person from himself (“transcending”) leads a person to himself. Self-transcendence includes not only the ability to observe oneself, but also to change oneself in one’s activities. Man is the only creature that does not want to be what it is.
Man is a historical being, and as such he strives to organically insert himself into the future, where danger awaits him, the risk of finding himself in a crisis, even a hopeless situation. Historicity is an exclusive property of man.
Man is a symbolic being. We refer to man's ability to express many realities in symbolic form. Man lives not only in the physical world, like an animal, but also in the symbolic world. He realizes himself through symbols. The animal uses some signs, but they have no symbols. A sign is part of the physical world, a symbol is part of the human world. The purpose of a sign is instrumental, the purpose of a symbol is denoting.
The limits of human existence
Human existence acts as a measure of sociocultural existence. The limits of human existence are determined by two fundamental categories - death as the end of animal existence and madness as the end of rational existence.
The problem of the unequal significance of the two boundaries of human existence: death is the boundary with which a person faces as an animal, madness is the limit where a person is deprived of what is actually human (faces the limits of his species, his self-identity, his place in the general cosmic, historical order).
A person’s awareness of his physical and intellectual incompleteness. Self-improvement of a person as the task of overcoming the limits (imperfections) of one’s existence.
Being and Madness
The idea of the value of madness in ancient philosophy: human reason is not reducible to being, it is only a scheme of being. In Tradition there is a paradoxical definition of reason - “the wisdom of idiots”, “scientific ignorance”. Madness is placed above reason, above rational activity, and is loaded with positive ontological meaning. Madness is complete; reason partial; madness is everything in everything, reason is a part separated from everything. Madness is not just the absence of reason, it is precisely the overcoming of reason, going beyond its limits - there is a going beyond the scheme of reason, a breakthrough into pure being. Madness is being inside being.
Orthodoxy, based on the value of super-rational contemplation, places it above rational theology (Catholicism).
Catholicism, on the contrary, has always gravitated towards bringing the dogmas of the church under formal logic as much as possible.
With the secularization and desacralization of Western European society, the attitude towards madness and crazy people began to be equated with the attitude towards criminals, sinners, and villains. Beginning with the late Renaissance and especially during the Enlightenment, a stable identification of madness and stupidity with the root of all vices gradually developed in the Western consciousness. Madness in the modern world, based on the affirmation of the absolute meaning of reason, describes not only a disorder of human consciousness, but also implies the “disappearance of being”, indicates the loss of being.
Epistemological strategies
regarding the problem of insanity
In modern culture, two epistemological strategies have emerged in relation to the problem of madness. The first (its representatives are Mircea Eliade and Carl Jung) substantiates the right to otherness, the right to a different civilizational and cultural way of life, and insists on the equivalence of modern and non-modern mentality.
The second (represented by the French philosopher Rene Guenon, the Italian philosopher Cesare Evola, radical revolutionaries) asserts the primacy of great madness over reason, supports the correctness of this madness in all cases and manifestations, insists that madness reign here and now, that there is a path for the triumph of reason unauthorized usurpation, evil, alienation.
Being is a philosophical category. "/Philosophy is a science that studies the system of ideas, views on the world and the place of man in it. Being means, first of all, existence based on the position “I am.” In this case, it is necessary to distinguish between real and ideal being. Real being has a spatio-temporal character , it is individual and unique and means the actual existence of a thing or person. Ideal existence represents the essence of an object. It is devoid of a temporary, practical nature, remains unchanged. Ideal existence is possessed by ideas, values, concepts. Science identifies four forms of existence: 1) the existence of things , processes, nature as a single whole; 2) human existence; 3) spiritual existence; 4) social existence, including individual existence and the existence of society, j The first form of existence means that nature exists outside of human consciousness, it is infinite in space and time as an objective reality, just like all objects created by man. Human existence includes the unity of bodily and spiritual existence. The functioning of the body is closely connected with the work of the brain and nervous system, and through them - with the spiritual life of a person. On the other hand, fortitude can support a person’s life, for example, in the event of illness. An important role for a person’s existence is played by his mental activity. R. Descartes said: “I think, therefore I exist.” Man exists like any other thing, but through thinking he is able to become aware of the fact of his existence. Human existence is an objective reality, independent of the consciousness of a particular person, since it is a complex of natural and social. Man exists, as it were, in three dimensions of existence. The first is the existence of man as an object of nature, the second - as an individual of the species homo sapiens, the third - as a socio-historical being. Each of us is a reality for ourselves. We exist, and our consciousness exists with us. The existence of the spiritual can be conditionally divided into two types: the spiritual, which is inseparable from the specific life activity of individuals - individualized spiritual, and that which exists outside of individuals - non-individual, objectified spiritual. The individualized existence of the spiritual includes, first of all, the consciousness of the individual. With the help of consciousness we navigate the world around us. Consciousness exists as a set of momentary impressions, feelings, experiences, thoughts, as well as more stable ideas, beliefs, values, stereotypes, etc. Consciousness is characterized by great mobility, which has no external manifestation. People can tell each other about their thoughts and feelings, but they can also hide them and adapt to their interlocutor. Specific processes of consciousness arise with the birth of a person and die with him. What remains is only what is transformed into a non-individual spiritual form or transmitted to other people in the process of communication. Consciousness is inseparable from the activity of the human brain and nervous system. At the same time, a thought, an experience, an image created in the mind are not material objects. They are ideal formations. Thought can instantly overcome space and time. A person can mentally recreate times in which he has never lived. With the help of memory he can return to the past, and with the help of imagination he can think about the future. Individualized spirituality includes not only the conscious, but also the unconscious. The unconscious is understood as a set of mental processes that lie outside the sphere of the conscious and are not subject to the control of the mind. The area of the unconscious consists of unconscious information, unconscious mental processes, and unconscious actions. Unconscious information is sensations, perceptions, emotions, feelings that have not been processed by consciousness. A person perceives a huge amount of information, of which only a small part is understood. The rest of the information either disappears from memory or exists on a subconscious level, “in the depths of memory,” and can appear at any moment. Unconscious processes are intuition, dreams, emotional experiences and reactions. They may reveal information stored in the subconscious. Unconscious processes play a certain role in solving creative problems and in scientific research when there is a lack of objective information. Unconscious actions are impulsive actions in a state of passion (mental excitement), prostration (physical and mental relaxation), sleepwalking, etc. Unconscious actions are rare and are often associated with a person’s mental imbalance. Scientists believe that the unconscious represents an important aspect of an individual’s mental activity and his spiritual integrity. Science distinguishes three levels of the unconscious. The first level is a person’s unconscious mental control over the life of his body, coordination of functions, and satisfaction of the simplest needs of the body. This control is carried out automatically, unconsciously. The second level of the unconscious is processes that are similar to a person’s consciousness during the waking period, but remain unconscious for some time. Thus, a person’s awareness of any thought occurs after it arises in the depths of the unconscious. The third level of the unconscious manifests itself in creative intuition. Here the unconscious is closely intertwined with consciousness, since creative insight can only arise on the basis of experience already gained. Individualized spirituality is inextricably linked with the existence of man and the existence of the world as a whole. While a person lives, his consciousness also develops. In some cases this does not happen: a person exists as an organism, but his consciousness does not work. But this is a situation of serious illness, in which mental activity stops and only the body functions. A person in a coma cannot control even basic physiological functions. The results of the activity of the consciousness of a particular person can exist separately from him. In this case, the existence of the objectified spiritual is distinguished. The spiritual cannot exist without a material shell. It manifests itself in various forms of culture. The form of the spiritual is various material objects (books, drawings, paintings, statues, films, sheet music, cars, buildings, etc.). Also, knowledge, concentrating in the consciousness of a particular person in the form of an idea (individualized spiritual), is embodied in objects and leads an independent existence (objectified spiritual). For example, a person wants to build a house. He first thinks about the idea of construction, develops a project, and then puts it into practice. This is how the idea is transformed into reality. The spiritual life of humanity, the spiritual wealth of culture is the way of existence of spiritual being. A special role in spiritual existence is played by spiritual and moral principles, norms, ideals, values, such as beauty, justice, truth. They exist in the form of both individualized and objectified spirituality. In the first case, we are talking about a complex set of motives, motives, and goals that determine the inner world of a person; in the second case, we are talking about ideas, ideals, norms, and values embodied in science and culture. As you can see, being is closely connected with consciousness - the ability of the human brain to perceive, comprehend and actively transform the surrounding reality. The structure of consciousness includes feelings and emotions, self-awareness and self-esteem of a person. Consciousness is inextricably linked with language. Language is one of the most striking examples of the unity of the individualized and objectified spiritual. With the help of language, we transmit information to each other, subsequent generations receive knowledge from previous ones. Thanks to language, thought receives its complete expression. In addition, language serves as an important means of interaction between people in society, performing the functions of communication, cognition, education, etc. The relationship between being and consciousness has been a subject of debate in science since ancient times. Materialists believe that existence determines consciousness. Idealists point to the primacy of consciousness in relation to being. From these provisions follows the problem of the cognizability of the world. Materialists say that the world is knowable. Idealists deny the knowability of the world; knowledge, in their opinion, is the introduction of a person to the world of “pure” ideas. Consciousness is undoubtedly ideal, since it reflects the world around a person in subjective images, concepts, and ideas. Nevertheless, the ideal is a reflection of reality in the form of knowledge, emotions, and practical human activity. In addition, it cannot be denied that if we do not know about an object, this does not mean that it does not exist. Human consciousness is individual, inimitable and unique. However, man is a social being, therefore, from the totality of the consciousnesses of individuals, social consciousness is formed. Social consciousness is a complex phenomenon. It is divided into social ideology, which reflects social existence from the standpoint of the interests of certain social groups, classes, parties, and social psychology, which determines the mental, emotional and volitional life of people at the everyday, everyday level. Depending on the sphere of manifestation, various forms of consciousness are distinguished: moral, legal, scientific, everyday, religious, philosophical, etc. A person’s consciousness is at the same time his self-awareness, i.e. awareness of your body, your thoughts and feelings, your position in society, your relationship to other people. Self-awareness does not exist in isolation; it is the center of our consciousness. It is at the level of self-awareness that a person not only understands the world, but also perceives himself and determines the meaning of his existence. The first form of self-awareness (well-being) is an elementary awareness of one’s body and its inclusion in the world of surrounding things and people. The next, higher level of self-awareness is associated with awareness of oneself as belonging to a particular human community, a particular culture and social group. Finally, the highest level of self-awareness is the awareness of oneself as a unique and inimitable individual, unlike other people, who has the freedom to perform actions and bear responsibility for them. Self-awareness, especially at the last level, is always associated with self-esteem and self-control, comparing oneself with the ideal accepted in society. In this regard, a feeling of satisfaction or dissatisfaction with oneself and one’s actions arises. To form self-awareness, it is necessary for a person to see himself “from the outside.” We see our reflection in the mirror, notice and correct flaws in our appearance (hairstyle, clothes, etc.). Same with self-awareness. The mirror in which we see ourselves, our qualities and actions, is the attitude of other people towards us. Thus, a person’s attitude towards himself is mediated by his attitude towards another person. Self-awareness is born in the process of collective practical activity and interpersonal relationships. However, the self-image that a person develops through his self-awareness does not always correspond to the real state of affairs. A person, depending on circumstances, character, and personal qualities, can overestimate or underestimate self-esteem. As a result, a person’s attitude towards himself and society’s attitude towards him do not coincide, which ultimately leads to conflict. Such errors in self-esteem are not uncommon. It happens that a person does not see or does not want to see his shortcomings. They can only be revealed in relationships with other people. Often one person can understand another better than the latter understands himself. At the same time, by objectively assessing oneself in the process of collective activity and relationships with other people, a person himself can judge himself more accurately. Thus, self-awareness is constantly adjusted and developed with the inclusion of a person in the system of interpersonal relationships. Questions and tasks 1. What is being? What is the difference between real and ideal existence? 2. What forms of being do you know? Explain them. 3. What role does consciousness play in human life? 4. What is the relationship between the conscious and the unconscious? 5. Describe the levels of the unconscious. 6. How do the individualized spiritual and the objectified spiritual interact? 7. How are being and consciousness interconnected? What is the difference between the views of idealists and materialists on this issue? 8. What are the different forms of consciousness? What is social consciousness? 9. What is self-awareness? What are its forms? What are the prerequisites for the formation of self-awareness? 10. Hegel writes: “The sun, the moon, mountains, rivers, and in general the objects of nature that surround us are essence; they have an authority for consciousness that inspires it that they not only exist, but are also distinguished by a special nature, which it recognizes and with which it conforms in its attitude towards them, in its interpretation and use of them. .. The authority of moral laws is infinitely higher, because objects of nature embody rationality only externally and fragmentarily and hide it under the image of chance.” Explain how Hegel explains the interaction between the individuated spiritual and the objectified spiritual. 2.3.