Along with material objects, the existence of which does not depend on the will and consciousness of people, in the world there are things, phenomena and processes generated by people, which are the objectification of their consciousness and will. They form the level of the subjective reality of being.
The main sign of subjective reality is its secondary, derivative character. This is the world of ideal objects created by people, which are the embodiment of their intellect, fantasy and will. The ideal nature of subjective reality is expressed in the fact that the objects included in it have meaning not in themselves, but only as representatives, substitutes, signs of another, primary reality. A typical example of subjective reality is culture - the world of material and spiritual values ​​created by people. In the broad sense of the word, culture is everything that is created by people: tools, technologies, buildings, books, music, morality, science, etc. Certain values ​​are embodied in culture, that is, what, from the point of view of a person, has meaning and meaning. Therefore, culture is sometimes called "second nature", a man-made reality that acts in relation to people as a force similar to that which nature shows in relation to living beings.
Not only the products of human spiritual creativity, such as music, scientific ideas, books, painting, have the status of objective reality, but also the world of objects and relationships that are created for something, are a material expression of subjective intentions. The German philosopher Max Weber called culture an "enchanted" reality, meaning that behind the intricacies and layers of social and cultural objects it is difficult to see the primary reality, those initial values, ideas and principles that underlie sociocultural creativity. Therefore, the reality created by people acts in relation to them as some kind of alien force imposed on them from outside. Hegel and Marx called this phenomenon the "phenomenon of alienation."
Regarding the nature of subjective reality in modern philosophy there is no unambiguous solution. Some philosophers, following the tradition laid down by Plato, argue that the ideal is present in reality in the form of ideals, eidos, ideal models, which are a kind of measure of the real. Examples of such ideal objects are the ideal gas, the ideal geometric figure.14 Other philosophers consider subjective reality to be an exclusively social and cultural phenomenon, embodied in the forms of social consciousness and cultural values.15 According to the third position, the ideal is closely related to individual psyche human and arises from its interaction with the outside world.16

Since people live predominantly in the world of culture and even nature in modern world tamed by a person, involved in the sphere of his activity, then one may get the impression that nothing is left of objective reality. This impression is wrong. Subjective reality is not some separate world or a fragment of being, but a characteristic of existential objects. Ideal objects can have the same objectivity as material ones, in the sense that they exist and have their effect, whether they are recognized by people or not.

Then the subjective reality is divided into phenomenal and noumenal reality, which is typical for any differential isolation of being, as an organization system that has a power center organizing this space. If we exclude the noumenal nature of the differentiation of alienation from the body of the possibility of life, then the very concept of organized reality, devoid of the very vertical of the source of power, cannot be fundamentally derived from the sufficiency of the basis of presence. Phenomenology carries within itself the mediated, and not the organizing effect of order. It can only give rise to destructiveness, but not harmony. “Man is thrown into the world” (Heidegger), the order is set before his appearance - this is the ontological apogee of the present self-consciousness. The space, which has no sources of power, brings down the whole world of the harmony that preceded it into tartar. And this is completely unreasonable, although it is true. The sufficiency of the foundation of deterministic cash can justify at least chaos, but not order. Those. why this space is differentially ordered follows from the concept of "subjective reality". For Hobbes, the beginning of this order is the guarantor of the state, which recognizes its subjects in the value of motivating life. The power structure of orderliness banishes the idea of ​​chaos: "the war of all against all." The state also acts as a guarantor of the content of the idea of ​​life in relation to external, speculative chaos. For organic nature, this is the notorious gene pool, encoded on a material carrier, but having a fundamentally informational, power nature of the beginning of action and is embodied in the process of overcoming the distance of interaction (connection of female and male nature). The whole organism works on the sensuality of this overcoming of the virtual planes of reality with only one goal: to reduce the distance of interaction and to carry out a reproductive cycle of repetition of subjective necessity in time. In Schopenhauer's "The World as Will and Representation" - the vice of temptation is a hidden code of nature that implements a measure of the involvement of consciousness in the forceful harmony of reproductive reality. Overcoming Planck's constant - the costly energy of interaction. Those. subjective reality is, first of all, the participation of consciousness in the function of force and the legacy of its organizing significance. Subjective reality acts as an intermediary for the translation of the functional. And it is this power construct that is exposed by nature, translating potency into an act. But the act itself does not belong to the form, as in Aristotle, it preserves the necessity of the organizing beginning of the space of being. An action potential is a condition for storing a force value in an act. For example, the gravitation of the Cosmos is a condition for the conservation of potential in an act, as a power construct of the function of action, opening up an axiological space of perspective for reality: who does not want to be God and find his own home of being? In Einstein's formula, the being of inertia contains the impulse of becoming. Simply put, being itself is the work of the action of force at the point of incarnation. It is clear why the critical mass of gravity tends to pierce the space-time nature, getting rid of the existence of inertia, and acquires the existence of a source. The understanding of meaningful growth does not coincide with the reasonable reality of man's power over nature. This power acts as inertia in relation to the driving principle. The ontological necessity has been taken out of the scope of the subject's competence, and this is no longer relevant either to his sense organs or to his desires to construct a reasonable reality.

The classics of the Greek development of thought contributes to the concept of subjective reality: "Man is the measure of all things" (Protagoras). Man is the measure of entering into the function of life in the comprehension of things that "exist and do not exist." This is, first of all, the formation of a system of values ​​of the spatial perception of life. Someone perceives the space of organization as a form and the world of quantity: the use of the function of force (subjective reality) and its translation into the value of things. Man himself loses his subjectivity and becomes a thing. Someone perceives the space of organization of being as the value of content: the preservation of the potency of the organizing principle (displacement of impotence), the preservation of the interdependence of the organic order of the freedom of chaos that displaces freedom from its space. The measure determines the quality of the entry of consciousness into the function of life, by the quality of the world of multiplicity, consciousness is forced out to the periphery of the variable of time, alienated from the idea of ​​eternity, and in the desire to repeat the idea of ​​eternity with time duration, violates the concept of measure, exposing the insatiability of consuming the quality of a thing. Gluttony is the first sign of the fall of strength into the perspective of nothingness. Associated with the fall is the inflation of the value of life and its struggle for the right to be. So, the vice of temporality reveals the inherent value of life in the context of eternity. It is the hopelessness of the destruction of the world of temporary prosperity that leads to the eternal values ​​of the unchanging foundation of the subjective reality of being. Thus, subjective reality is inherent in any differential alienation of a phenomenon as a power structure for the transition of potency into an act. But each system of differentiation has its own threshold of entry into the function of life, reflecting the depth of the quality of understanding its measure. The world of quantity does not have such depth, because it is focused on the decomposition of the function of life - the destruction of subjective reality and the pushing of consciousness to the surface of things, as the only value of the accumulation and content of life. But a person is not only a body of possession, but also a spirit of liberation from the shackles of wealth. The world cannot provide the need for this liberation. This metaphysical perspective is not included in the harmony of understanding the world. The world is forced to cut off these sources with the "Occam's razor" in order to get a sense of the harmony that has taken place. But as soon as he obscures the light of the sun, he exposes his insignificance. The freedom of creativity comes to consciousness only through the spirit. So, we are approaching the esoteric norms of understanding being, when any thing is a qualitatively low base that retains the potency of an act and therefore also acts as a reference system, a system of perception of being. But it is blasphemous to reduce the highest form of self-consciousness of life to a state devoid of the functionality of an action - a thing. This could be born out of itself only by the replenished perversity of civilized power over the values ​​of material nature - the only idea for it about the self-sufficiency of being. Self-sufficiency in the spirit, not the incitement of the passion of never-satisfied consumption. This is the false path of eternity, leading to the impotence of power. The qualities inherent in human nature: will, faith, love - simply lose the potency of their act. Consciousness becomes a hostage of the speculative displacement of the measure into the infinity of the fall of force. Such an effort is futile and fruitless.

So, the animal also has a subjective measure of its perception, only it is different from the self-consciousness of life. Freedom-responsibility is given only to man. For it is a power construct of the organization of the space of being. The subjective reality of the beast is devoid of eternity and is limited only by temporality and service. Although not devoid of hierarchical will (leader of the pack) and continuity in this context. The tree also has a subjective measure of its perception, limited by the accessibility to the quality of action in the organization of the space of being. It acts as a conductor of vital organization in the power structure of spatial reality. Not surprisingly, animals consume this life force in an accessible way. And the entire inorganic world also has a subjective measure of its perception, limited by the significance of the phenomenon as a sufficient basis for the ability to be. The entire structurology of being in the evolution of the world is a concentration of the quality of the receptivity of the system (its succession of heritage) and its entry into the functional of force, translation and reflection of this conditionality of being in reality. The concept of the quality of the whole falls apart as soon as we deprive it of its essential features in understanding the realization of this meaning to be. It is the quality that creates the idea of ​​life. The concentration of the power strategy at the point of application of the action has an information conditionality that makes demands on the complexity of reading and repeating the action (the gene pool). All genetics is the ability to read and reproduce the function of action. So, we approach the concept of subjective reality as an ontological principle of the organization of the world. Nothing in this world is free from the concept of subjective reality, if only because the beginning of the emergence of the world is the womb of the singularity, which together with subjective reality formed the space-time continuum of being. And the principle of differentiation itself is a form of alienation in space-time from the function of the fullness of action (the possibility of life's efforts). The bubble of our universe is a form of isolation. The vertical converting the quality of the functional into the quality of the phenomenon of being passes through the point of the action vector at the point of application of the force. This point is the subjective reality in the three-dimensional graphics of our world, representing the matrix of states. Universals of legalized qualitative significance to ensure the stability of the foundation of eternity in the fluidity of time. This vacancy may be filled by the entity, or it may be empty as an insecurity for the continuation of the act. But it is within the competence of the matrix, as a legal guarantee of this stability. Mathica can be understood as a qualitative alphabet of the periodic table. Only the matrix itself as a possibility precedes the phenomenon of being as a relation of the relativity of being (part - Whole). For Kant, this is a priori and a posteriori reality. Only the concept of experience is no longer connected with the mind, it is an ontological conditionality, reduced to a system of primary existence as a being, for example, the cosmic background radiation. And we see, in the microcosm, particles not provided with a structure of quality easily pass from one qualitative state to another, the condition for this transition is the force structure of interaction. If space consists of points of emptiness, then being at these points of existence acts as a condition for the matrix content of being. The binary logic of passing the force function "1" and its absence "0". The surge of power in the time of the phenomenon and the insignificance of its fall. In this context, the concept of non-existence is a form of isolation from the function of force. As long as there is an alternative being for the world, there is also a decline in the function of force. So the centralization and concentration of the functional is hindered by the eccentricity of freedom and liberation from the being of this relativity. The concept of dialectics for the developing world is the concept of overcoming one's own emptiness of content. Therefore, the idea of ​​“nothing” acts as a vaccine that warns against the fall of functionality. And in no way does it justify the fusion of insignificance and concentration of action. These are two mutually exclusive principles for organizing the idea of ​​being. And if insignificance is present in the context of the functional, it is only as inertia (fear) on the condition for the entry of consciousness into the power structure of the mysteries of being.

We have given enough examples of the ontological foundations of subjective reality, if you wish, you can multiply them, showing the inquisitiveness of the imagination. Now let's move on to the problem of the subject itself. In Kant, subjective reality is divided into the transcendental world - correlated with the subjective possibility of perception and transcendental - incomprehensible and independent of the subject. The world of pure unmanifested possibility looks like a mechanical vector of force to us. That is why there are no traces of God in our world. It has only the inertial consequences of the reflective perception of force. We are all created by the reflection of the phenomenon as a reflection of the light of eternity in the monad of time, and at the same time we wish to be autonomous and independent from the perspective of the possibility of concentration of force and transition to the world of the power structure of being. But not having our own possibility within the matrix boundaries of the state, we become hostages of the insignificance of the efforts of life and the insignificance of being itself, folding the space of events. Therefore, a pessimistic or even fatal end is the only prospect of any autonomy. The independence of the inertial component from the action function is its death. Kant studied subjective reality within the boundaries of cognition, but we are interested in the ontological status of its freedom of possibility and development prospects. When Kant asks the question: "how is knowledge possible?" - it denotes the epistemological aisle of questioning, moving from contemplation to the participation of the ontology of subjective reality. Cognition itself is possible only as the freedom of the ontology of nature (taking birth), independent of the subject and his personal genius. The very problem of genius lies in the possibility of discovering the function of force in a new version of its broadcast. But the ontology of the freedoms of this understanding is determined by the quality of the relationship between time and eternity! Genius is only the first to reflect the problem area of ​​the functionality of his time. Like Nietzsche: a madman screaming about disaster in conditions of relative calm and order. But all these perspectives are revealed to consciousness by the ontology of being in the context of its necessity. And not the need for rational reality, as in Hegel, in addition to being consciously placed above subjective reality. It is a revolution that overthrows the power of nature and affirms the power of man. But in this revolution, man kills the god in himself and loses the appearance of humanity! The idea of ​​the eternity of salvation is replaced by the idea of ​​the insignificance of the world! The superconsciousness of the speculative nature of Hegel actually gives birth to the superman Nietzsche. Reason takes away from the necessity of being the functions of nature: giving birth to the quality of eternity in the conditions of time. But this reason can offer only one perspective of development - the fall of the function of force into nothing. Therefore, the infinity of the world and its matrix fall of power in time abolishes the idea of ​​eternity. Concentration of being and serving one's destiny. Consciousness renounces the nature of man, the idea of ​​the absolute embedded in him, and wants to be a thing, to strive for a state of rest and act as an appendage, a means (not an end in itself) in the exploitation of the carriers of the function of force. Here is the concept of "measure of all things" - the destiny of man in eternity or the insignificance of the world. Kant did not escape the idea of ​​eternity even within the boundaries of the epistemology of knowledge and designated the development perspective as the admiration of consciousness into the power structure of eternity, which requires the impression of the elemental majesty of being, which is the beginning of the organizing order of being "the starry sky above my head and the moral law in me." And hence the “categorical imperative”, as the taming of the freedom of chaos, omnipotence within the boundaries of the power structure of order. Order is the Cosmos of the microcosm of human nature. Here the personality is reduced to a measure of qualitative understanding of the content of life. It does not allow consciousness to fall into the world of quantity and the fall of strength. In his context, the foreheads of the ego of genius and the social well-being of the public do not collide. Not! It solves the problems of the quality of life, and not the problems of the hostel associated with subjective reality. And if the mass is the world of quantity (consumption), and the subject is the organizing principle of the power structure of being, then such egoism is more privileged than the concept of the insignificance of the subject. And if the egocentrism of possession over the motivation of life threatens the catholicity of the organic principle, as a space for the revival of subjective reality in the power of eternity opposing the power of time, then naturally such egocentrism has a totalitarian character and does not satisfy the conditions of the content of being. This is the principle of emasculation, the devastation of life. Everywhere there is an understanding of how to preserve the corridor of reality. This is already set in the freedom of the ontology of our world. But the totalitarian power remains attractive to power structures, when the conformity of the exploitation of subjective reality and the imposition of the only values ​​of quantity leads to a state of apathy and melancholy, giving rise to suicide of the right to exclude the need for life, any power significance of the sensation of being. The thing completes its cycle, having come to a state of rest and realizing its uselessness and unbearability of continuing this torture of aimlessness and devaluation of the meaning of life. In general, any binary structure of splitting the space of being is a consequence of the need to unite it as a function of force. For the ontology of the world, this is the placement of consciousness in the difference in potentials of the effort of life. If consciousness retains a power construct of organized reality, which forms the traditional fruits of eternity in culture, religion, sovereignty, from the idea of ​​chaos and the fall of the function of force, then consciousness retains its self-identity as a reflection of eternity and the orderliness of its own ability to be. Otherwise, it does not have the face of the future and loses its subjective independence to represent the idea of ​​life. Form without content becomes obsolete. And confirmation of this is the fall of imperial majesty in the archives of history. The inconsolability of the kingdom of civilizations in the need for a cultural foundation of eternity. Subjective reality either prolongs its reflection in the source, or becomes insignificant, devoid of any function of force as the basis of being. Either it reveals its power structure of being and unites the space of integrity, or it remains in the context of the binary logic of the world of quantity, the fall of the function of force, and all historical events are hidden by the insignificance of perspective, the lack of continuity in the dynamic variable of "negation of negation". The idea of ​​relativity denotes either the space of the fall of force, or the force concentration of necessity. There is no dialectical continuity in the concept of relativity, because for them the axiology of the goal and value meaning of being is different. As well as inertia itself cannot exclude the power structure of the action. The idea of ​​the formation of each time excludes the insignificance of liberation from the idea of ​​eternity and, in the context of the organic nature of being, preserves continuity to the fruits of the absolute. Atheism is the desire to affirm the existence of a person deprived of the guise of God. Assign a person the face of the absolute. The problem is, if consciousness does not have the face of the absolute, the creative and cognizing beginning of the presence of eternity, then there is no man himself. Berdyaev has already spoken about this. There are above conscious interests of capital, society, representatives of humanity, but there is no organic meaning of being, extolling the subjective intrinsic value of life, and all other perspectives are designated as secondary from this organizing principle. The exploitation of the inherent value of life violates the fundamental idea of ​​the degree of conformity of consciousness to its purpose of the absolute. Therefore, the fruits of such temporality are insignificant. Descendants will speak of them as the history of the ascent of dialectical quests. But the fruit of eternity is given by the metaphysical perspective of the embodiment of the absolute in time. And the assertion of the intrinsic value of life over all the secondary values ​​of being. Therefore, it is not surprising that all conscious structures provide only a sacrificial perspective of a stabilizing value in time, or a chaos of freedom, including freedom from life, which presupposes the absence of content and the service of form. The formal fulfillment of one's destiny deprives consciousness of the content of life. Therefore, service to death itself is insignificant. Man does not find analogues of the derivative of his consciousness in this world. Therefore, it reaches out to the house of eternity, seeing in it the purpose of the necessity of its existence. The preservation of humanity in a person is the preservation of his relativity of relations to the absolute of the formation of this world - the standard of the fullness of the power of action. The source of the power function is God. Consciousness, as well as knowledge itself, is a derivative of the presence of God in man. His disguises. The face of God is the light of the future in man. Therefore, in the space of organizing meaning there should be symbols of these relations: faith, hope, love. If in the space of a person's organization there are no these symbols of power, as a reminder of eternity in the time of the fall of the functional, then the person loses his image of humanity and becomes like the world. Deprived of quality and dedicated to the quantity of infinity, the fall of the significance of being. Therefore, the organization of the human space of being directly depends on the metaphysical construction of the function of force, the possibility of containing life motivation in it, and the perspective of the effort of time. Subjective reality acts as a condition for the humanity of the presence of the absolute in time. The absence of subjective reality is propaganda of the insignificance of the world. To deprive the world of the perspective of the future means to deprive it of the purpose of its own being. This is the necessity of eternity, in relation to which the alternative is the necessity of reasonable reality. That is why reasonable reality reveals its insignificance in relation to tradition and religion. The materialistic autonomy of the world has no future, there is only the infinity of the fall of the function of force. And wherever we talk about infinity, this is a form of renunciation of the quality of concentration of action and exaltation of the quantity of falling, overcoming the condition of eternity and the relativity of belonging to the absolute. There is simply no inertial reflection outside the source of the beginning. And the very concept of the fall of power presupposes the presence of being. The return of his temporality to nothing. And since the absolute of falling and the absolute of prosperity are not identical, then the choice of subjective reality to return to its home is a condition for determining its relativity in belonging to the freedom of nothingness or the concentration of power. All the stabilizing meaning of the world ensures this freedom of human choice! Who are you, fading or rising reality in the meaning of being? You decide! An ascending or descending process within the boundaries of the phenomenon? The form lies to us in the irreversibility of decay, but it contains the truth of the beginning of action and therefore has the prospect of getting out of the bonds of reality into the limits of the true being of the function of force. Where there is no insignificance, temptation and vice of the illusion of liberation, for the functional is the eternal foundation of being.

Subjective reality is a puncture in the space-time continuum. The prototype of the singularity of the birth of the world. And if the function of force fell into the world of states through the singularity, then subjective reality is a tool for the return of self-consciousness to the Kingdom of God. "The kingdom of God is within you." The idea of ​​being is not a secondary reflection of the source in essence, it is the ability to exude the energy of force. To be the origin and source of generation of other worlds. This is the meaning of the god-likeness that lives in man. An organizing principle lives in it, fulfilling the destiny of eternity. Outside the sources of light, a person becomes only a shadow of being. And the prince of darkness enters his house as a relative. He actually declares war on the motivation of life. And then reasonable reality becomes a nightmare of the realization of chaos and war. It is this path that is offered to us both by materialism with its militant beginning, and by liberalism with the idea of ​​liberation from the motivation of life, bringing down the whole world of globalization of power into the conformity of nothing. This is a ban on carriers of spiritual, spiritual, national, religious signs concentrated in the sovereignty of the state legalization of the absolute within the boundaries of the content of time. A person must become a thing in order not to stand out from the world of material (reified) values. Eternal values ​​are taboo, like a dangerous game of the birth of totalitarian principles. Isn't it the fear of maturation of the need for the consciousness to enter the mysteries of being? The death of the presence of force must be feared, rather than the risks of destroying conformity. Man differs from things not by passivity, but by the activity of his principle. And the subjective reality in man is the burden of the whole world in the need to rid him of the insignificance of the temporality of the fall of the function of force. The overcoming of this insignificance is the eternal youth of being.

In philosophy, reality is understood as everything that exists in reality. Distinguish between objective and subjective reality. Objective reality is what exists outside of human consciousness: space, time, movement; subjective reality can be defined as a phenomenon of consciousness, sensation, perception by a person of something and everything that is connected with it.

To determine the objective reality that a person can feel, copy, photograph, display (but which exists outside of his consciousness and sensations) in philosophy there is the concept of matter. Conventionally, matter can be divided into two groups: what is known by man and what is beyond his knowledge, but this division is very conditional, meanwhile, its necessity is obvious: speaking of matter, we can analyze only what is known by man.

To describe matter, three objective forms of its existence are distinguished: motion, space, time.

Here, movement is understood not only as the mechanical movement of bodies, but also any interaction, any change in the states of objects - the forms of movement are diverse and can move from one to another. Very often we talk about movement, opposing it to peace, considering them equal in rights. Meanwhile, this is a profound delusion: rest is relative, while movement is absolute.

Space and time are forms of being of matter. The term space in philosophy denotes the structure of objects, their property to be extended, to take place among others. When characterizing space, the term infinity is used. The term time denotes the duration of the existence of objects, the direction of their change. The last two categories, space and time, are both relative and absolute. They are relative, since their properties are constantly changing, and they are absolute, since no object can exist outside of space and time.

Reality is a key concept in philosophy, the main question of philosophy is connected with it: what is primary matter or consciousness (objective or subjective reality); whether a person is able to cognize the reality surrounding him.

Being. Matter and its attributes.

The concept of "being" is the starting point in the philosophical understanding of the world. This concept is connected with the conviction of a person that the world exists and that there are people, things, states, processes in it. Being is objective and subjective reality taken together. Being is all that exists.

Objective reality is the world of physical states, the material socio-natural world.

Subjective reality is the world of psychological states, the world of consciousness, the spiritual world of a person.

The main forms of being: material, ideal, human being, social being.

The category "matter" was introduced into philosophy to designate objective reality. There are several definitions of this philosophical category, but the following can be recommended as a basic one: matter is an objective reality that exists independently of human consciousness and is displayed by it.

At different stages of scientific knowledge, there were different models for understanding matter:

atomistic model (Democritus);

ethereal model (Descartes);

real (Holbach).

The concept of "matter", reflecting the ultimate general properties of the objective world, is a substance. Matter does not exist in general, just as a person, object, color does not exist in general. Matter is eternal and infinite, uncreated and indestructible, it is the cause of itself. All these properties are inseparable from matter and are therefore called attributes. The attributes of matter are: movement, space, time. Indeed, matter is unthinkable without motion, just as motion is unthinkable without matter. If there is movement, then it is the movement of "something" concrete, and not movement in general or "in itself", the movement of "nothing".

But movement is any change, and rest is a relative concept, a special case of movement, its moment. Movement is therefore absolute.

Movement exists in various forms: mechanical, physical, chemical, biological, social.

Development is a special form of movement and change. Development is such a quantitative and qualitative change in an object or its state, which is characterized by direction, certain patterns and irreversibility.

Space is a universal, objective form of the existence of matter, which expresses the order of arrangement of simultaneously existing objects. The specific properties of space can be called the characteristics of various material systems: symmetry and asymmetry, their shape and size, the distance between the elements of the world, the boundaries between them.

Time is a universal, objective form of the existence of matter, expressing the duration of the processes of being and the sequence of successive states of objects of material systems and processes. Time is characterized by the fact that it is simultaneously, asymmetrical and irreversible. True, modern physics has proved that time is closely related to the spatial characteristics of a material system, that it depends, for example, on the speed of movement, on the nature in the structure of this system, on the power of gravitational fields, etc.

The manifestation of time and space is different in different forms of movement. Therefore, in recent years, different types of time have been distinguished: biological, psychological, social.

Marxist philosophy.

The founders of the philosophy of dialectical materialism are K. Marx and F. Engels. Therefore, the theory of dialectical materialism is often called Marxist philosophy. This philosophy originated in the middle of the 19th century in Germany. Its premises and reasons were:

The industrial revolution in a number of European countries of the XYIII - XIX centuries, which meant the transition from manual to machine labor, the social consequences of which were various kinds of movements, uprisings, strikes;

The emergence of a new force in the historical arena - the proletariat with its own political demands;

Ideas of German classical philosophy (especially the philosophy of Hegel and Feuerbach);

Discoveries in the field of natural sciences: the evolutionary theory of Charles Darwin, the doctrine of the cellular structure of the body, the law of conservation and transformation of energy.

Features of Marxist philosophy:

The dialectical method is considered inseparable from the materialistic principle;

The historical process is interpreted from materialistic positions as natural and regular;

Not only an attempt was made to explain the world, but also general methodological foundations for its transformation were developed. And as a result, the center of philosophical research is transferred from the field of abstract reasoning to the field of material and practical activities of people;

Dialectical-materialist views are linked together with the interests of the proletariat, of all working people, which coincide with the needs of social development.

An important contribution of K. Marx to the philosophy and society of knowledge can be considered the theory of surplus value created by him, as well as the discovery and clear formulation of the theory of the materialistic understanding of history. According to Marx, society develops naturally, from one social and economic formation to another. The characteristic features of each of these formations are determined by the mode of production, which is based on certain production relations. A society dominated by commodity production breeds exploitation and violence. The destruction of exploitation is possible, but only with the help of the proletarian revolution and the establishment of the dictatorship of the proletariat for the period of transition from the capitalist formation to the communist one. Communism, according to Marx, is a social system based on public ownership of the tools and means of production, where the measure of a person's freedom will be his free time.

It should be noted that the Marxist theory is not free from shortcomings, like any other. These include: extreme exaggeration of the role of the dictatorship of the proletariat in all spheres of society; militant atheism; absolutization of the laws of social development.

Dialectics and its alternatives.

Dialectics is one of the oldest sciences about the most general, universal laws of the development of all reality. Dialectics is the methodological basis of all types of activity without exception, it is the result of the generalization of scientific knowledge and social practice in the entire history of the existence of human society.

A distinction is usually made between objective and subjective dialectics. Objective dialectics is the dialectics of the external world - living and inanimate nature, society, and subjective dialectics is the dialectics of intellectual activity, the non-material sphere of reality. Objective and subjective dialectics generally coincide with each other, since thinking is a more or less adequate reflection of the external world.

Speaking of dialectics, one can note the fact that dialectics coincides with logic and the theory of knowledge. In this case, logic is understood not as formal, but as dialectical logic, which is also considered as Logic, i.e. the theory of dialectics (the result of the phylogenesis of social consciousness, the result of the development of philosophy and science), and as the knowledge of this theory by a specific person (the result of the development of individual consciousness, the result of the training and education of a particular subject, the formation of corresponding concepts of other structures in him), and as a dialectical method of thinking ( a consequence of the use by a person of the knowledge of Logic in each specific act of thinking).

Thus, dialectics acts both as a theory, and as a general methodology, and as a method of thinking in which this methodology is implemented.

The dialectical method of thinking and cognition is opposed to the metaphysical one, which, due to its one-sidedness, presupposes the consideration of objects outside their true connection and development. A manifestation of the metaphysical method of thinking is dogmatism, eclecticism and sophistry. Dogmatism presupposes the absolutization of knowledge, its immutability under any circumstances. Eclecticism means an arbitrary, random combination of heterogeneous, and sometimes logically incompatible positions.

Sophistry. Here, behind the plausible form of reasoning, violations of the requirements of logic, including formal ones, are hidden, obscured. Even the ancient Greeks knew a sophism called "horned": "You have something that you did not lose. You did not lose horns, which means you have them." Behind the external plausibility of the reasoning, a logical inaccuracy is hidden here, a violation of dialectical logic is allowed, because to say that a person has what he did not lose, means to admit an obvious fraud: a person did not lose much, but this does not mean that he had it.

It follows from the characteristics of dialectical logic that any phenomenon of reality should be considered taking into account not only all-round connections in a particular situation, but also the history of its development. A concrete-historical approach to the analysis of phenomena must be observed. This requirement is of great methodological significance, especially in connection with the widespread use of the system-structural method in modern science.

Like any other science, dialectics has its own structural organization: laws, categories, principles. In this connection, we should note the enormous contribution to the development of dialectics by the German idealist philosopher Hegel, as well as Marx and Engels.

MATTER AND ITS ATTRIBUTES: SPACE, TIME, MOVEMENT. SYNERGETICS AND THE PRINCIPLE OF SELF-PROMOTION

1. The philosophical concept of matter……………………………………….………….3

2. Space and time…………………………………………………..………...3

3. Movement………………………………………………….……………………….6

Conclusion……………………………………………………………………….……….10

Literature……………………………………………………………………………..11

1.Philosophical concept of matter

The world is material. It consists of various objects and processes that turn into each other, appear and disappear, are reflected in consciousness, existing independently of it. None of these objects, taken by itself, can be identified with matter, but all their diversity, including their connections, constitutes material reality.

From the philosophical concept of matter, it is necessary to distinguish natural-science and social ideas about its types, structure and properties. Philosophical understanding of matter reflects the objective reality of the world, while natural-science and social representations express its physical, chemical, biological, and social properties. Matter is the objective world as a whole, and not what it consists of.

The universal attributes and basic modes of existence of matter are movement, space and time.

2. Space and time

What is space and time? Space and time are universal forms of existence of matter. There is no and cannot be matter outside of space and time. Like matter, space and time are objective, independent of consciousness. The structure and properties of moving matter determine the structure and properties of space and time. Space and time depend not only on matter, but also on each other. This shows up even with simple mechanical movement: the position of the sun in the sky can be used to determine the time, and to determine the coordinates of the spacecraft, you need to set the time. The theory of relativity revealed the connection between space and time more deeply. She introduced a unified concept of four-dimensional space and time (Minkowski space). Thus, the data of modern natural science confirm the unity of matter, motion, space and time.

Space is a form of existence of matter, characterizing its extension, coexistence and interaction of material bodies in all systems.

Time is a form of existence of matter, expressing the duration of its existence, the sequence of changes in the states of all material systems.

Time and space have common properties. These include:

– objectivity and independence from human consciousness;

– their absoluteness as attributes of matter;

– inseparable connection with each other and movement;

- the unity of discontinuous and continuous in their structure;

– dependence on development processes and structural changes in material systems;

- quantitative and qualitative infinity.

There are monological (direction, continuity, irreversibility) and metric (related to measurements) properties of space and time.

As well as general characteristics space and time, they are characterized by some features that characterize them as different attributes of matter, although they are closely related to each other.

So, the universal properties of space include:

length, i.e. mutual arrangement and the existence of various bodies, the possibility of adding or decreasing any element;

connectivity and continuity, which is manifested by physical action through the fields of different nature of the movement of bodies;

relative discontinuity, i.e. separate existence of material bodies, each of which has its own boundaries and dimensions.

The general property of space is three-dimensionality, i.e. all material processes take place in the space of 3 dimensions. Except everything common properties space also has local properties. For example, symmetry and asymmetry, location, distance between bodies, specific shapes and sizes. All these properties depend on the structure and external connection of bodies, the speed of their movement, interaction with external fields.

The space of one material system continuously passes into the space of another system, therefore it is practically imperceptible, hence its inexhaustibility both in quantitative and qualitative terms.

The general properties of time include:

- objectivity;

– inextricable connection with the attributes of matter (space, movement, etc.);

- duration (expressing the sequence of existence and change of states of bodies) is formed from the moments of time arising one after another, which make up the entire period of the existence of the body from its appearance to the transition to other forms.

The existence of each body has a beginning and an end, so the time of existence of this body is finite and discontinuous. But at the same time, matter does not arise from nothing and is not destroyed, but only changes the forms of its being. The absence of gaps between moments and time intervals characterizes the continuity of time. Time is one-dimensional, asymmetrical, irreversible and always directed from the past to the future.

Specific properties of time:

- specific periods of the existence of bodies (they arise before the transition to other forms);

– simultaneity of events (they are always relative);

- the rhythm of processes, the rate of change of states, the rate of development of processes, etc.

But despite the individual properties that distinguish space and time from each other, there is no matter in the world that would not have space-time properties, just as time and space do not exist on their own, outside of matter or independently of it. The entire experience of mankind, including the data of scientific research, suggests that there are no eternal objects, processes and phenomena. Even celestial bodies that have existed for billions of years have a beginning and an end, arise and perish. After all, when dying or being destroyed, objects do not disappear without a trace, but turn into other objects and phenomena. A quote from Berdyaev's ideas confirms this: “... But for philosophy, the time that existed, first of all, and then space, is the product of events, acts in the depths of being, to the point of any objectivity. The primary act presupposes neither time nor space, it generates time and space. Matter is eternal, uncreated and indestructible. It existed always and everywhere, always and everywhere will exist.

3. Movement

The existence of any material object arises only due to the interaction of its constituent elements. Interaction leads to a change in its properties, relations, states. All these changes, considered in the most general terms, are an integral characteristic of the existence of the material world. The change in form is indicated by the concept of movement.

Philosophers have always been concerned about the infinite variety of material forms. Where and how did it happen? It has been suggested that this diversity is the result of the activity of matter. Most idealistic thinkers explained activity by the intervention of God, they animated matter.

Materialistic philosophy does not recognize the presence of the soul in matter and explains its activity by the interaction of matter and fields. But, the term “movement” is understood by ordinary consciousness as the spatial movement of bodies. In philosophy, such a movement is called mechanical. There are more complex forms of movement: physical, chemical, biological, social and others. So, for example, the processes of the microcosm are characterized by interactions of elementary particles and subelementary interactions. Galactic interactions and the expansion of the Metagalaxy are new forms of the physical motion of matter, previously unknown.

All forms of motion of matter are interconnected. So, for example, mechanical motion (the simplest) is due to the processes of mutual transformation of elementary particles, the mutual influence of gravitational and electromagnetic fields, strong and weak interactions in the microcosm.

What is movement in general? The philosophical concept of motion denotes any interaction, as well as a change in the states of objects caused by this interaction.

Movement is change in general.

It is characterized by the fact that

- is inseparable from matter, since it is an attribute (an integral essential property of an object, without which an object cannot exist) of matter. It is impossible to think matter without movement, just as movement without matter;

- movement is objective, changes in matter can only be made by practice;

- movement is a contradictory unity of stability and variability, discontinuity and continuity,

- movement is never replaced by absolute rest. Rest is also movement, but one in which the qualitative specificity of the object (a special state of movement) is not violated;

The types of movement observed in the objective world can be conditionally divided into quantitative and qualitative changes.

Quantitative changes are associated with the transfer of matter and energy in space.

Qualitative changes are always associated with a qualitative restructuring of the internal structure of objects and their transformation into new objects with new properties. Basically, it's about development. Development is a movement associated with the transformation of the quality of objects, processes or levels and forms of matter. Development is divided into dynamic and population. Dynamic - is carried out as a complication of objects, through the disclosure of the potentialities hidden in the previous qualitative states, and the transformations do not go beyond the existing type of matter (development of stars). With population development, a transition is made from qualitative states characteristic of one level of matter to a qualitative state of the next (transition from inanimate to living nature). The source of the population movement is the self-movement of matter, according to the principle of its self-organization. The problem of self-organization is solved by a scientific discipline - synergetics (G. Haken, I. Prigozhin, I. Stengers).

The enumerated forms of the motion of matter and their connection with the types of matter and their development are grasped in the following principles:

Each level of matter organization corresponds to a specific form of motion;

There is a genetic connection between the forms of movement, i.e. higher forms movements arise on the basis of the lower ones;

The higher forms of movement are qualitatively specific and irreducible to the lower ones.

The variety of types of movement receives unity through such universal forms as space and time.

There are qualitatively various forms of motion of matter. The idea of ​​the forms of motion of matter and their interconnections was put forward by Engels. He based the classification of forms of movement on the following principles:

forms of movement are correlated with a certain material level of organization of matter, i.e. each level of such an organization must have its own form of movement;

there is a genetic connection between the forms of movement, i.e. the form of movement arises on the basis of lower forms;

the higher forms of movement are qualitatively specific and irreducible to the lower forms.

Based on these principles and relying on the achievements of the science of his time, Engels singled out 5 forms of the movement of matter and proposed the following classification: mechanical, physical, chemical, biological and social movement of matter. Modern science has discovered new levels of organization of matter and discovered new forms of motion.

This classification is now obsolete. In particular, it is now illegal to reduce physical motion only to thermal motion. Therefore, the modern classification of the forms of motion of matter includes:

spatial movement;

– electromagnetic motion, defined as the interaction of charged particles;

– gravitational form of motion;

– strong (nuclear) interaction;

– weak interaction (neutron absorption and emission);

- the chemical form of movement (the process and result of the interaction of molecules and atoms);

- the geological form of the movement of matter (associated with changes in geosystems - continents, layers of the earth's crust, etc.):

- the biological form of movement (metabolism, processes occurring at the cellular level, heredity, etc.;

- social form of movement (processes occurring in society).

Obviously, the development of science will continue to constantly make adjustments to this classification of the forms of motion of matter. However, it seems that in the foreseeable future it will be carried out on the basis of the principles formulated by F. Engels.

The problem of determining the essence of matter is very complex. The complexity lies in the high degree of abstractness of the very concept of matter, as well as in the variety of different material objects, forms of matter, its properties and interdependencies. Turning our attention to the world around us, we see a set of various objects, things. These items have a variety of properties. Some of them are large, others are smaller, some are simple, others are more complex, some are comprehended quite fully in a directly sensual way, to penetrate into the essence of others, the abstract activity of our mind is necessary. These objects also differ in the strength of their impact on our senses.

Matter has the attribute of movement, space, time, structured.

The concept of being and substance

Being is a central concept in philosophy. Just as fundamental in philosophy is the section that studies being or beings - ontology. What does it mean to "be" and what "exists" (God, an idea?)? What is "non-existence" or "nothing"? Where did life come from and where does it go? The question of being is the starting point, the basis of all questions that a person encounters when trying to comprehend the world. Philosophical teachings answered these questions in different ways. But in one they were united: “being” and “existence” are identical concepts.

Being is the general, universal and unique ability to exist, which any reality possesses. That which is manifested, exists, is given at the moment, that “exists”. Non-existence is a denial of being, something that cannot even be conceived, let alone imagined - then it will already exist! What exists? Being is comprehensive, diverse and infinite, as a rule, the following forms of existence of being are distinguished: a person (a starting point, it is difficult to doubt the existence of oneself), living and inanimate nature. They form, as it were, a pyramid, at the base of which is inanimate nature, living nature is built above it, and even higher is man, as a unity of living and inanimate nature.

Each of the forms has its own specifics, unique essence.

The existence of things and processes of inanimate nature is the whole natural and artificial world, as well as all states and phenomena of nature (stars, planets, earth, water, air, buildings, cars, echo, rainbow, etc.). This is all the first (natural) and second (artificial - man-made) nature, devoid of life.

Being of living nature includes two levels. The first of them is represented by living inanimate bodies, i.e. all those that have the ability to reproduce and carry out the exchange of matter and energy with environment, but does not possess consciousness (the entire biosphere in all its diversity, represented by the fauna and flora of the planet).

The second is the being of a person and his consciousness, where, in turn, one can single out: a) the being of specific people; b) social being; c) being ideal (spiritual).

The concept of substance. In the history of philosophy, to designate the fundamental principle, which does not need anything other than itself for its existence, the extremely broad category of “substance” is used (from lahєiblєІаnіа that lies at the basis). Representatives of the first philosophical schools understood the substance of which all things are composed as the fundamental principle. As a rule, the matter was reduced to the then generally accepted primary elements: earth, water, air, fire or mental structures, “primary bricks” - apeiron, atoms. Later, the concept of substance expanded to a certain ultimate foundation - permanent, relatively stable and existing independently of anything, to which all the diversity and variability of the perceived world would be reduced. For the most part, such foundations in philosophy were: matter, God, consciousness, idea, phlogiston, ether, etc.

Different philosophical teachings use the idea of ​​substance in different ways, depending on how they answer the question of the unity of the world and its origin. Those of them that proceed from the priority of one substance and, relying on it, build the rest of the picture of the world in all its diversity of things and phenomena, are called monism (from the Greek monos - one, only). If two substances are taken as the fundamental principle, then such a philosophical position is called dualism (from Latin dualis - dual). And, finally, if there are more than two - pluralism (from lat. pluralis - plural).

Monism also has subspecies: materialistic and idealistic. The materialist believes that the world is one and indivisible; it is primordially material, and it is materiality that underlies its unity. Spirit, consciousness, ideal in these concepts does not have a substantial nature and are derived from the material as its property or manifestation. We find such approaches in the most developed form among the representatives of the Milesian school, Heraclitus, Spinoza, Marx and his followers. Idealistic monism, on the contrary, recognizes matter as a derivative of something ideal, which has eternal existence, indestructibility and the fundamental principle of any being. At the same time, it is possible to single out both objective-idealistic monism (for example, in Platn it is eternal ideas, in medieval philosophy it is God, in Hegel it is a self-developing "absolute idea"), and subjective-idealistic (consciousness - according to Berkeley).

For the first time the concept of matter (hyle) occurs in Plato. Matter in his understanding is a certain substratum (material) devoid of qualities, from which bodies of various sizes and shapes are formed; it is formless, indefinite, passive. In the future, matter, as a rule, was identified with a specific substance or atoms. As science and philosophy develop, the concept of matter gradually loses its sensory-concrete features and becomes more and more abstract. It is intended to embrace the infinite variety of everything that really exists and is irreducible to consciousness.

In dialectical-materialist philosophy, matter is defined as an objective reality given to us in sensations, existing independently of human consciousness and reflected by it. This definition is the most accepted in contemporary Russian philosophical literature. Matter is the only substance that exists. It is eternal and infinite, uncreative and indestructible, inexhaustible and in constant motion, capable of self-organization and reflection. It exists - causa sui, the cause of itself (B. Spinoza). All these properties (substantiality, inexhaustibility, indestructibility, movement, eternity) are inseparable from matter and therefore are called its attributes. Inseparable from matter are also its forms - space and time.

Matter is a complex system organization. According to modern scientific data, two major main levels can be distinguished in the structure of matter (the principle of division is the presence of life): inorganic matter (inanimate nature) and organic matter (animal nature).

The inorganic nature includes the following structural levels:

1. Elementary particles - the smallest particles of physical matter (photons, protons, neutrinos, etc.), each of which has its own antiparticle. Currently, more than 300 elementary particles (including antiparticles) are known, including the so-called "virtual particles" that exist in intermediate states of very a short time. A characteristic feature of elementary particles

Ability to reciprocate.

2. Atom - the smallest particle of a chemical element that retains its properties. It consists of a nucleus and an electron shell. The nucleus of an atom is made up of protons and neutrons.

3. Chemical element - a set of atoms with the same nuclear charge. 107 chemical elements are known (19 are obtained artificially), of which all substances of inanimate and living nature are composed.

4. Molecule - the smallest particle of a substance that has all its chemical properties. Consists of atoms connected by chemical bonds.

5. Planets - the most massive bodies of the solar system, moving in elliptical orbits around the sun.

6. Planetary systems.

7. Stars are luminous gaseous (plasma) balls similar to the Sun: they contain most of the matter of the Universe. They are formed from a gas-dust environment (mainly from hydrogen and helium).

8. Galaxies - giant up to hundreds of billions of stars) star systems, in particular, our Galaxy (Milky Way), which contains more than 100 billion stars.

9. System of galaxies.

Organic nature (biosphere, life) has the following levels (types of self-organization):

1. Precellular level - desonucleic acids, ribonucleic acids, proteins. The latter - high-molecular organic substances, built from 20 amino acids, form (along with nucleic acids) the basis of the vital activity of all organisms.

2. Cell - an elementary living system, the basis of the structure and life of all plants and animals.

3. Multicellular organisms of flora and fauna

Individuals or a combination of them.

4. Population - a set of individuals of the same species, occupying a certain space for a long time and reproducing itself during a large number generations.

5. Biocenosis - a set of plants, animals and microorganisms inhabiting a given area of ​​land or water.

6. Biogeocenosis (ecosystem) - a homogeneous area of ​​the earth's surface, a single natural complex formed by living organisms and their habitat.

Matter is divided into three levels:

1. Macroworld - a set of objects, the dimension of which is correlated with the scale of human experience: spatial quantities are expressed in millimeters, centimeters, kilometers, and time - in seconds, minutes, hours, years.

2. Microcosm - the world of extremely small, not directly observable micro-objects, the spatial dimension of which is calculated up to 10 (-8) - up to 16 (-16) cm, and the lifetime is from infinity to 10 (-24) sec.

3. Megaworld - a world of huge cosmic scales and speeds, the distance in which is measured in light years (and the speed of light is 3,000,000 km / s), and the lifetime of space objects is millions and billions of years.

This is the point of view of materialism. Unlike materialists, idealists deny matter as an objective reality. For subjective idealists (Berkeley, Mach) matter is a "complex of sensations", for objective idealists (Plato, Hegel) it is a product of the spirit, "otherness" of the idea.

3. Movement and its main forms. Space and time.

In the broadest sense, motion as applied to matter is "change in general", it includes all the changes taking place in the world. Ideas about movement as change originated already in ancient philosophy and developed along two main lines - materialistic and idealistic.

Idealists understand movement not as changes in objective reality, but as changes in sensory representations, ideas, and thoughts. Thus, an attempt is made to think motion without matter. Materialism emphasizes the attributive nature of movement in relation to matter (its inseparability from it) and the primacy of the movement of matter in relation to changes in the spirit. Thus, F. Bacon defended the idea that matter is full of activity and is closely connected with motion as its innate property.

Movement is an attribute, an integral property of matter, they are closely related and do not exist without each other. However, in the history of knowledge there have been attempts to tear this attribute away from matter. Thus, supporters of "energyism" - a trend in philosophy and natural science that arose at the end of the 19th century. - the beginning of the twentieth century. they tried to reduce all natural phenomena to modifications of energy, devoid of a material basis, i.e. to tear off motion (and energy is a general quantitative measure of various forms of motion of matter) from matter. At the same time, energy was interpreted as a purely spiritual phenomenon, and this “spiritual substance” was proclaimed the basis of everything that exists.

This concept is incompatible with the law of conservation of energy transformation, according to which energy in nature does not arise from nothing and does not disappear; it can only change from one form to another. Therefore, motion is indestructible and inseparable from matter.

Matter is closely connected with motion, and it exists in the form of its concrete forms. The main ones are: mechanical, physical, chemical, biological and social. This classification was first proposed by F. Engels, but at present it has undergone a certain concretization and refinement. So, today there are opinions that independent forms of movement are geological, ecological, planetary, computer, etc.

In modern science, ideas are being developed that mechanical motion is not associated with any single structural level of matter organization. Rather, it is an aspect, some cut that characterizes the interaction of several such levels. It has also become necessary to distinguish between quantum mechanical motion, which characterizes the interaction of elementary particles and atoms, and the macromechanical motion of macrobodies.

Ideas about the biological form of the motion of matter have been significantly enriched. Ideas about its primary material carriers were refined. In addition to protein molecules, DNA and RNA acids have been isolated as the molecular carrier of life.

When characterizing the forms of motion of matter and their interrelation, it is necessary to bear in mind the following:

1. Each form is qualitatively specific, but all of them are inextricably linked and, under appropriate conditions, can suddenly turn into a circle.

2. Simple (lower) forms are the basis of higher and more complex forms.

3. The higher forms of movement include the lower forms in a transformed form. The latter are secondary to the higher form, which has its own laws.

4. It is unacceptable to reduce the higher forms to the lower ones. Thus, the supporters of mechanism (XVII-XIX centuries) tried to explain all the phenomena of nature and society only with the help of laws classical mechanics. Mechanism is a form of reductionism, according to which higher forms of organization (for example, biological and social) can be reduced to lower ones (for example, physical or chemical) and fully explained only by the laws of the latter (for example, social Darwinism).

Movement as "change in general" is subdivided not only according to its main forms, but also according to types. Quantity is the external certainty of an object (its size, volume, size, pace, etc.);

this is a change that occurs with an object, without its radical transformation (for example, a walking person). Quality is a fundamental transformation of the internal structure of an object, its essence (for example, a butterfly chrysalis, dough-bread). A special type of movement is development. Development is understood as an irreversible, progressive, quantitative and qualitative change in an object or phenomenon (for example, human life, the movement of history, the development of science). There may be a complication of the structure, an increase in the level of organization of an object or phenomenon, which is usually characterized as progress. If the movement occurs in the opposite direction - from more perfect forms to less perfect ones, then this is a regression. The science of development in its full form is dialectics.

Space and time. Space is a form of existence of matter, which expresses the extent, structure, order of coexistence and juxtaposition of material objects.

Time is a form of existence of matter, which expresses the duration of the existence of material objects and the sequence of changes that occur with objects.

Time and space are closely intertwined. What happens in space happens simultaneously in time, and what happens in time is in space.

In the history of philosophy and science, two basic concepts of space and time have developed:

1. The substantial concept considers space and time as special independent entities that exist along with and independently of material objects. Space was reduced to an infinite void (“a box without walls”) containing all bodies, while time was reduced to “pure” duration. This idea, formulated in a general way by Democritus, received its logical conclusion in Newton's concept of absolute space and time, who believed that their properties do not depend on the nature of the material processes occurring in the world.

2. The relational concept considers space and time not as special entities independent of matter, but as forms of the existence of things and without these things they do not exist by themselves (Aristotle, Leibniz, Hegel).

The substantial and relational concepts are not unambiguously connected with the materialistic or idealistic interpretation of the world, both developed on one and the other basis. The dialectical materialist concept of space and time was

formulated within the relational approach.

Space and time as forms of the existence of matter have both properties common to them and characteristic of each of these forms. Their universal properties include: objectivity and independence from human consciousness, their inseparable connection with each other and with moving matter, quantitative and qualitative infinity, eternity. Space characterizes the extent of matter, its structure, the interaction of elements in material systems. It is an indispensable condition for the existence of any material object. The space of real being is three-dimensional, homogeneous and isotropic. The homogeneity of space is associated with the absence in it of points "allocated" in any way. The isotropy of space means the equality of any of the possible directions in it.

Time characterizes material being as eternal and indestructible in its entirety. Time is one-dimensional (from the present to the future), asymmetrical and irreversible.

The manifestation of time and space is different in various forms of movement, therefore, recently biological, psychological, social and other spaces and time have been distinguished.

So, for example, psychological time is associated with its mental states, attitudes, etc. Time in a given situation can “slow down” or, conversely, “accelerate”, it “flies” or “stretches”. This is a subjective sense of time.

Biological time is associated with the biorhythms of living organisms, with the change of day and night, with the seasons and cycles of solar activity. It is also believed that there are many biological spaces (for example, the distribution areas of certain organisms or their populations).

Social time, connected with the development of mankind, with history, can also speed up and slow down its run. This acceleration is especially characteristic of the twentieth century in connection with scientific and technological progress. The scientific and technological revolution literally compressed the social space and incredibly accelerated the passage of time, giving an explosive character to the development of socio-economic processes. The planet has become small and cramped for humanity as a whole, and the time of moving from one end to the other is now measured in hours, which was simply unthinkable even in the last century.

In the twentieth century, based on the discovery in the natural and exact sciences, the dispute between these two concepts was resolved. Relational wins. So, N. Lobachevsky came to the conclusion in his non-Euclidean geometry that the properties of space are not always and everywhere the same and unchanged, but they change depending on the most general properties of matter. According to the theory of relativity

A. Einstein, the spatio-temporal properties of bodies depend on the speed of their movement (that is, on the indicators of matter). The spatial dimensions are reduced in the direction of motion when the body speed approaches the speed of light in vacuum (300,000 km/s), and time processes in fast moving systems slow down. He also proved that time slows down near massive bodies, as it does in the center of planets. This effect is the more noticeable, the greater the mass of celestial bodies.

Thus, A. Einstein's theory of relativity showed an inextricable link between matter, space and time.

4. Dialectics as a doctrine of development. Basic laws of dialectics.

Dialectics (Greek: dialextice - to have a conversation, dispute) - the doctrine of the most general laws of the development of nature, society and knowledge and the universal method of thinking and action based on this doctrine.

Distinguish between objective dialectics, which studies the development of the real world (nature and society) and subjective dialectics - the laws of dialectical thinking (dialectics of concepts).

Three main forms of dialectics have developed in the history of philosophy:

a) ancient, which was naive and spontaneous, because it relied on everyday experience and individual observations (Heraclitus, Plato, Aristotle, Zeno of Elea);

b) the German classical, which was developed by Kant, Fichte, Schelling and especially profoundly by Hegel, on an idealistic basis;

c) materialistic, the foundations of which were laid by K. Marx and F. Engels.

Basic principles of dialectics:

The universal interconnection of all phenomena;

Universality of movement and development;

The source of development is the formation and resolution of contradictions;

Development as negation;

The contradictory unity of the general and the singular. Essence and phenomena, form and content, necessity and chance, possibility and reality, etc.

The basic laws that describe the development of the world and the process of cognition are the law of the transition of quantitative changes into qualitative ones, the law of unity and struggle of opposites, the law of negation of negation.

The law of the transition of quantitative changes to qualitative ones reveals the general mechanism of development: how it occurs. The main categories of laws are quality, quantity, measure, leap.

The essence of the law is as follows. The gradual accumulation of quantitative changes (the degree and rate of development of objects, the number of its elements, spatial dimensions, temperature, etc.) at a certain point in time leads to the achievement of a measure (the boundaries within which this quality remains itself, for example, for water - 0- 100), a qualitative leap occurs (transition from one qualitative state to another, for example, water, reaching a temperature of 0 degrees, turns into ice), as a result, a new quality arises.

The law of unity and struggle of opposites reveals the source of development (contradiction). Everything that exists consists of opposites (good and evil, light and darkness, heredity and variability in living nature, order and chaos, etc.) Opposites are such sides, moments, objects that at the same time

a) are inextricably linked (there is no good without evil, no light without darkness);

b) are mutually exclusive;

c) their struggle - contradictory interaction gives impetus to development (order is born from chaos, good grows stronger in overcoming evil, etc.).

The essence of the law under consideration can be expressed by the formula: the division of the one into opposites, their struggle, the transformation of the struggle into an insoluble (antagonistic) conflict - a contradiction, the victory of one of their opposites (which in turn also represents a new unity of opposites). Development appears as a process of emergence, growth, aggravation and resolution of various contradictions, among which the internal contradictions of a given subject or process play a decisive role. It is they who act as a decisive source, the driving force of their development.

The law of negation of negation expresses the direction of development and its form. Its essence is that the new always denies the old and takes its place, but gradually it itself turns into the old and is denied by more and more new ones, and so on. For example, a change in socio-economic formations (with a formational approach to the historical process), the evolution of the genus (children "deny" their parents, but they themselves become parents and they are already "denied" by their own children, who in turn become parents, etc. ). Therefore double negation is negation of negation.

The most important category of the law is "denial" - the refusal by the developing system of the old quality. However, denial is not just its destruction, the system must preserve its own unity and continuity. Therefore, in dialectics, negation is understood as the rejection of the previous stage of development (of the old quality) with the preservation of the most essential and best moments at the new stage. This is the only way to ensure the continuity of the system. No matter how fundamentally the historical types of economy, politics and morality change over time, their main achievements do not become a thing of the past, but are preserved in the further development of the system, albeit in a significantly changed form.

The law of negation of negation expresses the progressive, successive nature of development and has the form of a spiral, the repetition at the highest stage of some properties of the lower one, "returning supposedly to the old", but already at a higher stage of development.

Key words and concepts: being, matter, substance, space, time, substantive theory, relational, dialectics, subjective dialectics, objective dialectics, the law of transition of quantitative changes into qualitative ones, the law of unity and struggle of opposites, the law of negation of negation, quantity, quality, measure , contradiction, progress, regression, reductionism, monism, dualism, pluralism, energyism.

08.04.2017 18:26

Here is perhaps the easiest way I can talk about subjective reality and why I am such a big proponent of it.

But first... a few definitions.

Objective Reality (OR)- a point of view in which you are the hero of a dream, and the dream world around is dense, real and objective. From the position of OR, a person usually does not think of the material world as a dream at all - he accepts the idea instilled by society that the dream world is reality itself. The objective world itself is regarded as the basis of knowledge. It's important to note that there can't be any proof that reality actually works this way, it's one giant unprovable assumption. However, it also cannot be refuted.

Solipsism- this is a point of view in which you are the hero of a dream, and the dream world is either your projection, or some other illusion, or simply an unknowable entity. Other people are not real to the same extent as you. The basis for knowledge is your mind. Although it cannot be proven false because solipsism is objectively irrefutable, many philosophers dislike it because they see it as a philosophical dead end. I tend to agree with them. If you want to know more about solipsism, this is a pretty comprehensive introduction to it.

Subjective reality (SR), as I can describe it, is the view that your true self is the dreamer who is dreaming, so you are the conscious space in which the entire dream world unfolds. The body-mind is your avatar in the dream world, the hero that gives you a first-person perspective while you interact with the content of your own consciousness. But this avatar is no more you than any other character in the dream world. This point of view is also objectively irrefutable, so it is impossible to prove its falsity. However, I find in it a very powerful and effective way of interacting with the dream world of reality on many levels.

Do OPs and SRs contradict each other?

It depends on your point of view.

If you start from the position of the OP, then it seems to you that they cannot coexist. If the OP's point of view is correct, then the SR's point of view must be false. At best, you can accept the solipsistic mindset within the broader context of the OR, but you cannot fit the position of the SR into the OR. For me, this is one of the main limitations of the OR model. The PR rejects SR, but can never prove it false, so in essence the PR rejects a potentially valuable point of view. It's the same as saying "I'm right and you're wrong" simply because I am me and you are not. This is the main drawback of the OR model. If a model does not provide space for all potentially valuable viewpoints, then it is a poor model. Therefore, we can never fully trust this model, as it can easily turn out to be completely wrong. If we base our decisions on this model, we may make one wrong decision after another, but we will never know. It's just too narrow for our purposes, it's like living with one arm wrapped behind your back.

The main exception where OR allows us to integrate SR into ourselves is in dreams. So you could say that your dreams are contained within the larger OR, that is, you are still a material being, sleeping in bed and having this inner mental experience when you dream at night. Anyone who has experienced lucid dreaming understands this point of view very well. However, it can be seen that when you are not fully aware of yourself, you are mistaken in thinking that your subjective dream world is actually another OR world. You blindly accept that you are a dream character, completely unaware that you are really a dreamer and that this whole world is contained only in your mind. But, of course, you are wrong, and you will never understand this until you (1) wake up or (2) become aware of yourself in your dream. So how do you know you're not making the same mistaken assumption right now? Have you ever been aware of yourself while awake?

Although the PR accepts the subjective nature of dreams, it fails completely to take into account the SR's point of view at the level of the material reality of wakefulness. If you accept this model, then it essentially forces you to conclude that people who believe in SR are either wrong or delusional, which is the nature of belief systems that reject other potentially valuable points of view. Therefore... it can be assumed that I will continue to receive messages in the style of "you're crazy" from supporters of the OP, although none of them are trying to prove that the point of view of the CP is not correct. Once again, this would be impossible since SR cannot be refuted.

Now let's look at PR from the perspective of SR

A reasonable model of reality must take into account all potentially valuable points of view, and SR does this very well. She does not categorically reject the OP. It simply puts the PR on another level. The objective world is the dream world, which is a kind of simulation that runs within the larger consciousness that is you. By shifting to a first-person point of view and interacting with the simulator from the inside - which, admittedly, is a very seductive position - you can experience the PR experience in the larger context of SR. If you've watched The Matrix, remember that when characters enter and interact with the world of The Matrix, they're in the objective world of the simulation. Aside from their enhanced physical abilities and the outside help they receive, otherwise their bodies are subject to the laws of the simulator, just as your body is subject to the laws of this OR simulator.

From the SR point of view, the OR simply describes the properties of the dream world, while the SR point of view gives the understanding that it is just a dream. These two points of view can coexist without contradicting each other. It's very similar to a video game. You can identify with the player outside the simulator or with the character inside. You may even be the person who wrote the program. All these points of view are legitimate and do not contradict each other.

Neither the OR nor the SR can be refuted, so you cannot objectively prove either of them false. But subjectively, the experience of the SR from the inside and how it takes into account the PR seems to me much more logical than the PR's point of view, which completely rejects the SR. SR also takes into account the potentially valid point of view of solipsism. Therefore, I find that the broader context of SR is more correct.

Wouldn't you agree that it makes sense for a reasonable model of reality to take into account all the potentially valuable submodels that cannot be proven false? After all, if we can't disprove something, then our model must account for the possibility that it is true (also without blindly claiming that it is). Otherwise, we can never rely on our model, just as we can never rely on the OR model.

That is why I am so protective of the subjective reality point of view. I am aware that this model is not easy to understand or accept if you are now confident in the position of the PR. But if you do manage to accept it, I think you will find that it makes a lot more sense than the PR and that it allows you to make much better decisions. You don't lose any of the strengths of the OR model because the OR fits entirely within the SR framework, but you enclose it in an outer space that allows you to accept and include many more points of view.

And if you still switch to the SR model and try to explain its essence to other OP lovers... I can only wish you good luck :)

We live in a world in which we are surrounded by people, phenomena and objects. This is what we call reality, although many philosophers and psychologists are ready to argue with this, saying that no one knows what reality really is. In many ways, they explain this by the peculiarities of each person's perception of the world around them.

What does reality mean?

In any dictionary you can find a definition of this concept. Reality is objectivity, in fact existing world surrounding reality. Although philosophers can argue with the last statement, assuming that it can be fully or partially a figment of our imagination, it is customary to understand by it everything that we can see, touch, that which does not raise doubts about its existence.

Types of reality

There are several of them. There are two main types of reality:

1. objective, which refers to everything material that surrounds us. All this exists independently of the consciousness of a person, but displayed by him.
2. subjective- perception of reality by the individual. This kind of reality is the person's conscious mental states, which confirm the fact of the existence of the objective world.

Objective reality

The environment is perceived by us as something that exists, exists in reality, the reality of which does not require proof. At the same time, psychology says that the human mind is not capable of considering and perceiving anything objectively outside of itself. He can form impressions through sensations, fix similarities, differences, deduce patterns, but he cannot always determine the source of these impressions. Perception of the surrounding material world is a projection of consciousness.

Philosophy distinguishes between objective reality and reality. If we do not take into account the individual perception of the surrounding world by each individual, they coincide. For example, we see a one-story house white color with a sloping roof. If we ask other people passing by if they see it, they will answer that they see it, and they will name the same characteristics of it: a white one-story house with a sloping roof. This is the proof of the reality of objective reality.

Subjective reality

It is a holistic belief system, where awareness and consciousness are primary. Subjective reality is the space in which the world exists in human perception. The subjective world contains nothing but the consciousness of the individual. It is the integrity of individual perception through the prism own experience person, his skills, knowledge.

To put it even more simply, it is how each of us sees the world around us, which is known in philosophy as subjectivism. Considering this, a dispute about the validity of objective reality is born. Many surrounding phenomena, objects, objects exist in our minds only thanks to a person, to the fact that he knows about them, notices them. For example, what is the horizon itself, if a person has not seen it?

What is reality?

In addition to the subjective and objective, it also happens like this:

1. Physical. This is the world around us, which we see, hear, smell. This is what we understand as real life.
2. Virtual. This kind of reality means an artificially created world with which we can interact through our sense channels.
3. Social. This concept is used more often as a synonym for social life, including the basic laws, principles, features of interaction between people.

physical reality

Without going into details quantum physics, we can say that not a single person knows what she really is. Science pays more attention to the peculiarities of human perception of physical reality. All our receptors and sense organs are limited in their capabilities, so we are physically unable to perceive and process the realities of the surrounding reality to the full extent. Given this, science concludes that everything that a person sees around him is not the real world, but its projection in personal space.

The virtual reality

It is more often associated with the Internet, computer games, where a person can interact with an artificially created space in three dimensions. Progress has stepped so far that with the use of modern equipment, virtuality can give real sensations, because the human senses are stimulated. It is used not only for games and other entertainment, but also in:

• architecture, design;
• medicine;
• sports;
• learning;
• art.

social reality

This is the most complex type, because it is multifaceted and consists of:

• a person, his worldview, interests, ideals, conclusions, personal experience, and so on .;
• mental and psychic characteristics of individuals;
• natural objects;
• cultural objects;
• social action.

You don’t know, social reality is what it is, we note that it is characterized by several planes:

• the subject is part of the reality in which he lives;
• each subject in itself represents a separate reality;
• there is a certain specificity of the perception of reality by a specific subject;
• the versatility of the interaction of the subject with social reality.

How is reality different from dreams?

The relationship between them is so close that at any moment the line can be erased. A dream is a created image of something desired that does not exist in the reality of a person at the moment. It has a high value for the dreamer, and can both lead him into the world of dreams, being unrealizable, and become driving force to set and achieve a goal, turning into a reality due to this.

Reality differs from dreams in that the first exists in a person’s life at the moment, while the second does not, being a figment of the imagination. If it is realized, having become a reality, then it ceases to be a dream, turning into reality. The relationship between them is determined by the fact that:

1. Dream can influence reality. If a person wants to implement it, it becomes an incentive for action that changes his life. This is possible if its implementation is able to fit into reality.
2. Reality can influence dreams. Her circumstances can both contribute to the implementation of the second, and prevent it.

Distorted perception of reality

In some cases, it is easier and more pleasant for a person to live in illusions than in reality. It is important to distinguish what is real world, and what is fictional, but there are situations when dreams, imagination, fantasies are felt by a person as a reality. The loss of connection between the fictional and the objective - this is a distorted perception of reality. More often, the reason for this is the unwillingness of the individual to accept the existing reality, for example, because it is unbearable for him.

Some individuals are not ready to supplant realism, or do not immediately do so when faced with a problem. For others, it is easier to get away from the difficult reality, plunging into the world of dreams. At the same time, a distorted perception of reality is a phenomenon that we are all prone to, because everyone perceives the objective world in their own way. There are frequent cases when a conflict arises between a dream and reality, which may be due to such reasons:

1. Frustrated dream come true. This happens when the desired in the imagination was something special, the person imagined it in bright colors, exaggerated. If a dream comes true, it may not have such bright colors, turning into a routine and disappointing the dreamer.
2. The impossibility of realizing a dream. Returning to the question of what reality is, we understand that it offers us its own circumstances of our being. Some of them we can change if we try hard, but some circumstances cannot be changed, and with them the realization of a dream is impossible. In this case, you have to accept reality as it is, which can be difficult to do.
3. The emergence of unforeseen obstacles. There are situations when the achievement of the cherished dreams is already very close, but the changing reality makes its own adjustments. For example, some unforeseen circumstances happen that change the course of events, acting as a surmountable or insurmountable obstacle to achieving a dream.

Why do people run away from reality?

Reality is able to give us not only joyful moments, but also disappointments, problems, worries, troubles. What is escapism from reality? This is a departure into the world of illusions, where there is only positive, joy, and everything is seen through rose-colored glasses. Some people can easily cope with all the tasks that reality sets before them, while others may not be able to do it, and they try to escape from this oppressive reality.

So what is reality? Let's leave philosophy to the philosophers - let them talk about the fragility of the world. In understanding ordinary person this is what surrounds us, what we see, hear, feel, the existence of which there is no doubt. We subjectively perceive the objective reality, but this is the human psychology that forms the individuality in each of us.