Man is a social animal endowed with reason. Aristotle, however, like Plato, saw the state as more than just a means of ensuring the safety of individuals and regulating social life with the help of laws. The highest goal of the state, according to Aristotle, is to achieve a virtuous life, and since virtue is a condition and guarantee of happiness, then, accordingly, a happy life. It is no accident that the Greek philosopher defined man as a social animal endowed with reason. Man by his very nature is destined for life together; only in a community can people be formed, educated as moral beings. Such upbringing, however, can be carried out only in a just state: on the one hand, true justice, the presence of good laws and their observance improve a person and contribute to the development of noble inclinations in him, and on the other - "the goal of the state is a good life ... itself the state is the communication of clans and villages for the sake of achieving a perfect self-sufficient existence ", the best life, which, according to Aristotle, presupposes not just material prosperity (Aristotle was a supporter of average material prosperity, when there are no poor or too rich people in society), but above all the observance of justice. Justice crowns all virtues, to which Aristotle also attributed prudence, generosity, self-restraint, courage, generosity, truthfulness, benevolence.
The problem of the essence of man is at the center of the philosophical doctrine of man. The disclosure of the essence is included in the very definition of any object, and without this it is generally impossible to talk about its functions, meaning, existence, etc.
In the history of the development of science, its representatives saw the difference between a person and an animal and explained its essence using various specific qualities of a person. Indeed, a person can be distinguished from an animal by flat nails, and by a smile, and by intelligence, and by religion, etc. etc. At the same time, it is impossible not to notice that in this case the essence of a person is trying to be determined not from the person himself, but by appealing to those features that distinguish him from the closest species, i.e. as if from the side. However, from a methodological point of view, such a technique turns out to be not entirely legitimate, because the essence of any object is determined, first of all, by the immanent way of being of this object itself, by the internal laws of its own existence. In addition, not all human hallmarks are essential.
As modern science testifies, the basis of the historical life and development of man, determining his essence, is labor activity, which is always carried out within the framework of social production. A person cannot produce and engage in labor activity without entering directly or indirectly into social relations, the totality of which forms society. With the development of social production and labor activity, social relations of people also develop. To the extent that an individual accumulates, assimilates and implements the entire set public relations, its own development also takes place.
However, man is not only the result of society and social relations, he, in turn, is the creator of them. Thus, he turns out to be at the same time both the object and the subject of social relations. In man, the unity, the identity of the subject and the object is realized. There is a dialectical interaction between man and society: man is a micro-society, a manifestation of society at the micro level, and society is "the man himself in his social relations."
Value orientations, being one of the central personality new formations, express a person's conscious attitude to social reality and in this capacity determine the broad motivation of his behavior and have a significant impact on all aspects of his reality. Of particular importance is the connection between value orientations and the orientation of the personality. The system of value orientations determines the content side of the orientation of the individual and forms the basis of her views on the world, to other people, to yourself soma, the basis of the worldview, the core of motivation and the "philosophy of life." Value orientations are a way of differentiating objects of reality according to their significance (positive or negative). The orientation of the personality expresses one of its most essential characteristics, which determines the social and moral value of the individual. The content of the orientation is, first of all, the dominant, socially conditioned relationship of the individual to the surrounding reality. It is through the orientation of the personality that its value orientations find their real expression in the active activity of a person, that is, they must become stable motives for activity and turn into beliefs.
3. How is the relationship between man and society
4. As a joint activity of several individuals
Question 73. Personality in philosophy is understood as:
Answer options:
1. Generic concept expressing the general features inherent in the human race
2. Stable, typical characteristics of a person as a member of a particular social group
3. The totality of the unique physical and spiritual abilities of an individual
The set of individual and typical biological, social and spiritual qualities of a person, actively manifested in his activities
Question 74. Which of the following does not apply to the sensory level of cognition?
Answer options:
Judgment
2. Feeling
3. Perception
4. Presentation
Question 75. Which of the following does not apply to the stage of rational knowledge?
Answer options:
1.Judgment
2. Concept
Perception
4. Inference
Question 76. What is the classic definition of truth?
Answer options:
Truth is the correspondence of knowledge to reality
2. Truth is the result of human agreement
3. Truth is the usefulness of knowledge, its effectiveness
4. Truth is a property of self-consistency of knowledge
Question 77. Such a characteristic of truth as concreteness means:
Answer options:
1. The ideal of complete, complete knowledge of the world
2. Application of the results of knowledge in practice
3. The constantly evolving process of accumulating and clarifying relative truths
Taking into account the specific conditions in which the object is cognized
Question 78. Which of the following does not apply to levels scientific knowledge?
Answer options:
1. Empirical
Mundane
3. Theoretical
4. Metatheoretical
Question 79. Which of the above definitions characterizes the concept of "paradigm"?
Answer options:
1. This is a system of knowledge about the laws of any particular part of reality
This is a model for posing problems and solving research problems, adopted in a certain era by the scientific community.
3. These are necessary, stable, essential, repetitive connections between phenomena.
4. This is a direct borrowing of other people's ideas without reference to the actual authors
Question 80. Which of the following is an element of the structure of scientific knowledge?
Answer options:
1. Academy of Sciences
2. A specific scientist
Scientific theory
4. Scientific journal
Question 81. Indicate in which of the judgments the anti-scientist understanding of science is reflected:
Answer options:
1. Science is the source of progress
2. Science is an absolute good
3. Science is the foundation of all culture
Science is a force hostile to man
Question 82. Which of the research programs of social studies considers society by analogy with nature?
Answer options:
1. The concept of social action
2. Cultural and historical
Naturalistic
4. Psychological
Question 83. Who views history as a process of changing socio-economic formations?
Answer options:
Answer options:
1. K. Marx, F. Engels
2. F. Voltaire, J.J. Russo
3. O. Comte, G. Spencer
R. Aron, D. Bell
Question 85. The company is:
Answer options:
1. Natural world
2. A simple mechanical sum of people
A complexly organized system of actions and relations between people and institutions
4. Chaotic formation
Question 86. Select correct definition the concept of "stratification". It:
Answer options:
1. Form of scientific knowledge
The system of signs and criteria for dividing society into social strata and groups
3. Class struggle
4. Variety scientific classification wildlife phenomena
Question 87. Identify the source of social dynamics:
Answer options:
1. Consent social groups
Social conflicts
3. Cultural integration
4. Natural disasters
Question 88. The main spheres (subsystems) of society do not include:
Answer options:
1. Social
2. Political
Scientific
4. Economic
Question 89. Determine what kind of social laws are?
Answer options:
1. Dynamic
2. Mechanical
3. Biological
Statistical (probabilistic)
Question 90. What is the origin of the policy?
Answer options:
1. The striving of people for the common good, a perfect society
2. The emergence of outstanding personalities, commanders, founders of states
The complication of social structure and social relations, which led to the need to regulate diverse interests
4. People's interest in personal enrichment and domination over other people
Question 91. A democratic regime is characterized by:
Answer options:
Resolution of issues by majority, but with obligatory consideration of interests and rights of minority
2. Submission of the majority to the minority
3. The subordination of the entire population to the authority of one or more persons
4. Subordination of the entire population to the power of one party
Question 92. Name a social institution that is prohibited in all possible types international documents. It:
Answer options:
1. Cooperation
Slavery
4. Polygamy
Question 93. Add the phrase: “A state limited in its actions by law is ...
Answer options:
1. Any state
2. Legal system
Constitutional state
Human- the highest stage of the evolution of living things, the object and subject of social and historical activity and culture.
Philosophical anthropology- a section of philosophical knowledge devoted to a comprehensive examination of the problem of a person.
The essence- expresses the main thing that characterizes objects, phenomena, systems, from the inner, the most important, deepest sv-in.
The set of features and characteristics that distinguish it from other living beings is called human nature. The main quality of a person, his "deep core" is called the essence of a person. Let's consider some essential definitions of a person.
Public animal. This is what the ancient Greek philosopher Aristotle (384-322 BC) called a person, who believed that a person realizes his essence only in social life, entering into economic, political, cultural relations with other people. Moreover, not only a person is a product of society, but also society is a product of human activity.
Homo sapiens. This definition also goes back to Aristotle. Man, in his opinion, is distinguished from the animal kingdom by his ability to think logically, to be aware of himself, his needs and the world around him. After the emergence of the biological classification, Homo sapiens became the standard designation for modern humans.
A creative person. An animal creates something in accordance with a program set by instinct (for example, a spider weaves a web), and a person is able to create something completely new according to programs created by him. A person actively produces, creates, and his activity is purposeful, has a value sense. In this understanding, a person became a person when he made the first instrument of labor.
Man playing... Not a single type of cultural activity can do without game components - justice, war, philosophy, art, etc. Not only work made a person a person, but also free play time, where he could realize fantasies, develop imagination, create artistic values, communicate, voluntarily accept general rules.
A religious man. Man has the ability to give the surrounding phenomena a sacred meaning, endow them with special meaning, believe in the supernatural. All known societies, including the most primitive ones, have some form of belief system.
15. The problem of the cognizability of the world. The unity of sensory and rational knowledge.
Cognition- the process of purposeful active display of reality in the mind of a person. The science of cognition is epistemology.
Subject of cognition- the one who carries out the process of cognition. An individual person, a collective can act as a subject of cognition, but in the broadest sense of the word, the subject of cognition is society as a whole, since it is it that stores the knowledge gained by different people and collectives, and transfers them to subsequent generations - subjects of the cognitive process of the future.
Object of cognition- this is what the cognitive activity of the subject is directed to. In the most general understanding, the object of knowledge is surrounding a person the world, but in reality it is that part of the world with which the subject of cognition entered into practical-cognitive relations. Objects of cognition in different epochs are certain objects and phenomena. (Elementary particles, for example, have always existed, but they became objects of study only in the twentieth century). Moreover, the subjects of cognition can be not only material, but also ideal objects (mental models and theoretical concepts created by man to study real phenomena) .The results of cognition are ideas, scientific theories, scientific facts etc. can also become objects of knowledge.
The concepts of "subject" and "object" of cognition are correlative, since the individual, the collective, and society as a whole are not only subjects of cognition, but can act as objects of cognition (and self-cognition).
The result of knowledge is knowledge.
Knowledge- not all information coming from the subject to the object, but only that part of it that is transformed and processed by the subject, that is, information about the object must acquire meaning and meaning in the subject. Knowledge is always information, but not all information is knowledge!
Information- a special way of interaction between the subject and the object, through which the transfer of changes from the object to the subject is carried out.
Basic methods of cognition of natural sciences:
-explanation- the transition from more general knowledge to more specific, as a result of which deeper and stronger links are established between different knowledge systems.
-understanding- a process that consists in multiple processing and transformation of information. Understanding procedures:
-interpretation(initially attributing information to a specific meaning and meaning)
-reinterpretation(clarification of the meaning or this or that information)
-convergence(the process of combining various semantic meanings of one or another information)
Sensual and rational cognition.
1) Sensual- the ability to cognize through the senses
Forms of sensory cognition:
-sensation(reflection of individual sv-in, individual signs of objects and processes. Types of sensations: visual, auditory, tactile, olfactory)
-perception(a holistic image of an object affecting the senses, but perception is not a simple sum of sensations, but their synthesis)
Representation (an image of an object that is formed without direct contact of the senses with this object. To form a representation, memory or imagination is used)
2)Rational- a way of reflecting reality through logical thinking.
When characterizing rational knowledge in modern science it is customary to distinguish between the concepts of "thinking" and "intelligence". Intelligence is seen as the ability to think (mental ability). By thinking (mental activity), on the contrary, is meant that specific activity that is performed by the bearer of the intellect. Intellect and thinking are not isolated forms of cognition; in the process of cognition, interconnection is constantly carried out between them.
Thinking levels:
1-Reason (the level at which the manipulation of abstractions occurs within a rigid standard, considering concepts and objects as unchanging and constant)
2-mind (dialectical thinking, for which the characteristic creative operation of abstractions, comprehension of the essence of things in their development)
Forms of rational cognition:
-concept(thought about an object, reproducing its essential properties and attributes. The concept has content and scope. Content- what is thought of in this or that concept, nr sweet, white, water soluble in the amount form the concept of sugar. Volume- what is thought by means of a concept or is it a sum, class or group of species to which this concept can be attributed, for example, the scope of the concept animals - birds, fish, man - a set of classes. A concept with a large volume to a concept with a smaller volume will be considered a genus, and vice versa, a species)
Types of concepts: general(refer to specific classes of objects - planets, chemical. El-you), single(refer to single items - planet Earth, iron, copper), collective(denote a whole, consisting of homogeneous parts - a bouquet, a library), specific(denote specific things, objects), relative(concepts that imply the presence of other concepts associated with them - good and evil, life and death), absolute(exist independently and independently of other concepts - law, color)
-reasoning(through the connection of concepts, something is confirmed or denied)
Types of judgments: analytical (are explanatory in nature, without communicating new knowledge about the subject, for example, any bachelor is unmarried), synthetic (expanded knowledge about the subject, giving new information, for example, all bodies have severity), a priori synthetic (extended knowledge of the subject that does not require experimental confirmation, eg man mortal, the world has a beginning)
Subject (what is said), predicate (what is said) and a bunch of m-y them - the table (subject) is (bunch) wooden (predicate)
-inference(reasoning, during which a new one is derived from 1 or more judgments)
Types of inferences: inductive (from particular to general, e.g. words milk, house, library - nouns), deductive (from the general to the particular, for example, all people are mortal, Socrates is a man, so Socrates is mortal), inference by analogy (based on a comparison of 2 objects, a conclusion is made about the similarity of objects by analogy , for example, item A has signs a, b, c, object B has signs a, b, c, Object A has sign D, probably also object B has sign D)
Basic epistemological concepts:
1) Empiricism- epistemological concept, according to which the only source of reliable knowledge is experience(founder Bacon)
2) Sensationalism- epistemological concept, according to which the only source of reliable knowledge are Feel(Protagoras, Hobbes, Locke, Hume) J. Locke: "There is nothing in the mind that would not have been in sensations before."
3) Rationalism- epistemological concept, according to which the only source of reliable knowledge is mind (thinking)(Descartes - founder, Plato, Spinoza, Leibniz, Hegel) Leibniz: "There is nothing in the mind that previously would not have been in sensations, except the mind itself"
4) Apriorism- an epistemological concept that recognizes the presence of knowledge that is not based on opvt and does not depend on it (Descartes, Kant)
5) Intuitionism- an epistemological concept that recognizes intuition the main means of knowledge. Bacon is the opposition of intuition and intellect, Lossky - intuition and intellect are identified. He identified 3 types of intuition: sensual, intellectual, mystical.
In solving the problem: "Do we know the world?" Generally, there are two main positions:
1. Epistemological optimism (gnosticism)- a person has sufficient means to understand the world around him. It is characterized by belief in the cognizability of not only phenomena, but also the essence of objects (Democritus, Plato, Aristotle, F. Aquinas, Bacon, Descartes, Hegel, Marx)
2. Agnosticism- the theory of cognition, which considers it fundamentally impossible to cognize objective reality. The world is unknowable, the human mind is limited and outside of sensations can not know anything.
Kant's theory of agnosticism:
The person himself has limited cognitive capabilities due to the limited cognitive capabilities of the mind.
The surrounding world itself is unknowable in principle - a person will be able to understand the outer side of objects and phenomena, but he will never know the inner essence of these objects and phenomena.
The varieties of agnosticism are skepticism, relativism, irrationalism, religious revelation, etc.
-Skeptics doubt the possibility or effectiveness of any specific cognitive processes, but do not deny a person's ability to cognize.
-Relativists defend the relative nature of the correspondence of knowledge to the object of knowledge, believe that true knowledge that could be trusted does not exist.
-Irrationalism inherent religious philosophy, mysticism, existentialism and a number of other philosophical teachings. In them, he is viewed as a leading, suprarational level and a way of comprehending being; or as a way of comprehending only the divine, secret, ideal; or as a necessary addition to sensory and rational cognition.
It seems that, going back to the questions that I read to you, of course, look what I am telling you: of course, a person is not a place. But, by the way, it is impossible to understand Marx's statement that man is only a place ... Or a set of functions. Although Marx seemed to speak conceptually in this sense. But if you take this historically and consider the views of Marx in their totality and in their historical development, then you will easily understand that when Marx gives this definition here, that the essence of man is determined by the totality. Of those functional relationships that he entered into in the course of his life, he essentially paraphrases, pushing the concept of Jean-Jacques Rousseau to the limit. That circumstances determine the nature of a person. But at the same time, Jean-Jacques Rousseau had in mind nature, in the spirit of that romanticism that characterizes the ideology of the emerging great bourgeois revolution and prepares it. And for Marx, these circumstances, of course, are of a social nature. This is a set of social relations, and not nature in the literal sense and terms as we interpret it in the concept of J.J. Russo. But, if we look at the views of Rousseau, that he was also not the first in this sense. This is the nature of Francis Bacon. This is the environment and living conditions, and Marx took the next step: he takes the traditional psychological concept: man as a definite morphology. Takes an alternative limiting concept: a person is a reflex from those social relations or places through which a person moved. Now he puts his own systemic idea that a person is both. This, therefore, is what is determined by the place, the requirements for this place and the person must comply, as it was here in the question very clearly formulated. He must correspond and become objectively so appropriate, and then he is an individual, and in addition, a person must, I emphasize, must, exist. That is, not in the sense of the modality of actual existence, in the sense of the modality of obligation, must be a person and exist in the club. And now the next step, which Marx took, although according to the rules of presentation of views, Marx is always turned upside down, To this question: what is decisive in society: production or a club, Marx, of course, answered in one and only way: of course, club, not production. And hence all further texts, mainly essays on political economy. Namely. In production, a person is only consumed, his essential forces are consumed. And in the club they are formed, created. Genuine, in the sense of already intention, human life unfolds not in production, where he is used and squeezed, but in the club, when he is engaged in politics, science, art. This means that the club is decisive. For vulgar economists, this will certainly seem very strange. Although, if you look at modern politics in our country, it is constantly emphasized that it is this superscript that is decisive. Those. determines how the economy develops. If the demands are politically at odds with the economy, then they always respond in the same way with the economy and production - so much the worse for the economy and production.
Bondarenko: It is not clear what about the basis and the superstructure.
Man has gone through a complex biological, cultural and social evolution. Its essential feature is activity that involves awareness of personal and social needs, the advancement of goals and their implementation. In a variety of activities, the transforming skill of a person is honed, knowledge of the world around him and oneself deepens, science, technology and technology develop.
A person creates all the wealth of civilization, but he himself is dependent on them, faced with aggravating global problems... Awareness and practical steps towards the preservation and development of the main thing - the spiritual culture of a person and society, ideas about benefits, truth, goodness, beauty, justice - come to the fore. In the understanding of the highest values, the deep essence of man and society is revealed, their relationship is outlined, and the meaning of being is revealed.
The essence of man
The set of features and characteristics that distinguish it from other living beings is called human nature. The list of such special qualities can be endlessly long. Freedom, spirituality, faith, imagination and fantasy, laughter, awareness of one's mortality and many other properties and qualities are often added to reason, work, language, morality. The main quality of a person, his "deep core" is called the essence of a person. Let's consider some essential definitions of a person.
Public animal. This is what the ancient Greek philosopher Aristotle (384-322 BC) called a person, who believed that a person realizes his essence only in social life, entering into economic, political, cultural relations with other people. Moreover, not only a person is a product of society, but also society is a product of human activity.
Homo sapiens. This definition also goes back to Aristotle. Man, in his opinion, is distinguished from the animal kingdom by his ability to think logically, to be aware of himself, his needs and the world around him. After the emergence of the biological classification, Homo sapiens became the standard designation for modern humans.
A creative person. An animal creates something in accordance with a program set by instinct (for example, a spider weaves a web), and a person is able to create something completely new according to programs created by himself. A person actively produces, creates, and his activity is purposeful, has a value sense. In this understanding, a person became a person when he made the first instrument of labor.
A man playing. Not a single type of cultural activity can do without game components - justice, war, philosophy, art, etc. Not only work made a person a person, but also free play time, where he could realize fantasies, develop imagination, create artistic values, communicate, voluntarily accept general rules.
A religious man. Man has the ability to give the surrounding phenomena a sacred meaning, endow them with special meaning, believe in the supernatural. All known societies, including the most primitive ones, have some form of belief system.
Some theories see human inferiority, inadequacy. German philosopher Friedrich Nietzsche (1844-1900) called him sick animals, emphasizing the weakness of a person, his lack of initiative, herd, the need for submission and false ideals. Nietzsche viewed the history of society as a gradual degeneration of man. Some social scientists talk about the unreasonableness of a person, since his behavior leads to the destruction of the habitat, the accumulation of weapons, overpopulation, and man-made disasters.
Human nature is so multifaceted that it is necessary to talk about the fundamental uncertainty and indeterminacy of man. In this respect, Fyodor Mikhailovich Dostoevsky (1821-1881) outlined the essence of man best of all: “ Man is a secret ... "
Development of views on the essence of man
Man as a thinking and active being is born and developed in unity with other people, being a member of society. Outside of society, human existence and development, the satisfaction of material and spiritual needs are impossible. But each person and any society as a whole live not only but according to social laws. They grew out of nature, are part of it, obey its laws, and must take care of its preservation. Coordination, unity, harmony of social and natural principles are the immutable laws of the existence of man and society.
Understanding the meaning of human history, state of the art society and the prospects for its further evolution is impossible without penetration into the essence, nature) "of man himself.
A person is studied by various sciences: biology, anthropology, physiology, medicine, psychology, logic, political science, ethics, economics, jurisprudence, etc. But none of them separately, nor their sum can determine the essence of man as a special representative of nature, the world, The universe. The essence is revealed by analyzing and generalizing all the main sides, aspects of human existence. That is why the problem of man appears as one of the main, if not the central problem that exists throughout the history of world philosophical and sociological thought. It is especially actualized in the critical periods of the development of society, when the question of the meaning of the existence of both society and each person arises most acutely. This is the period that Russian history is going through today.
Thinkers Ancient India represented a person as a part of the cosmos associated with him both physically and spiritually, obeying the general laws dictated by world mind(a brahmana). A person, his soul obeys the order of the cycle of life (samsara), the law of retribution (karma). For the great Chinese thinker Confucius, human development was determined by the divine sky guiding the morality of people along the path of humanity, respect, deference, justice, compliance with the requirements of etiquette, etc.
Many philosophers Ancient Greece and Ancient Rome tied life path a person with cosmic predestination. The conquest of the world was considered a man's lot. the order of things. The most clearly fatalistic ideas sounded in the philosophical works of the Stoics (Zeno, Seneca, Marcus Aurelius). Turn to cognition own essence man is associated with the ideas of the sophists. Their representative Protagoras said that "man is the measure of all things." Socrates proclaimed the "know thyself" principle.
In ancient times, different approaches to understanding the relationship between the bodily and spiritual nature of a person were outlined. If in the East the body and soul of a person were considered organically connected, for example, spiritual development implied special physical exercises, mode of life, etc., then in Ancient Greece the soul and body were considered as special forms of being. According to Plato, the human soul is immortal, it lives in the world of ideas, settles in the body for a certain period, and after the death of the body it returns to the ideal abode. Aristotle tried to "reconcile" both burned
us of human existence, declaring man to be a "rational animal."
In the conditions of the medieval domination of religion, man was considered as a special being, created "in the image and likeness" of God, exalted above the world and endowed free will(Augustine the Blessed, Thomas Aquinas). But a person, using free will, allows sins, and a sinful person must constantly take care of the upcoming higher judgment, considering his earthly existence as temporary, not the main thing, as just preparation for the ideal eternal life... Submission to Divine law was declared a necessary form of social life.
The Renaissance raised the question of its own significance, intrinsic values human being, his bodily and spiritual beauty, creative purpose (N. Kuzansky, M. Mon-shadow).
Modern times brought philosophical discourse to the fore cognitive human abilities (F. Bacon, R. Descartes). The human mind and science were seen as the main engines of social progress.
The ideologists of the Enlightenment (Voltaire, D. Diderot) tied together the mind and morality of man, brought to the fore humanistic approach to solving social difficulties.
In German classical philosophy, man became the central object of study. I. Kant tried to establish a person as independent beginning, the source of their own cognitive and practical activity. The initial principle of his behavior in society was considered an innate moral command - to act in such a way that a person's actions could serve as a standard of universal legislation. In the philosophy of G.V.F. Hegel, man is subordinated to the action of the all-embracing absolute reason dictating laws to nature and society. L. Feuerbach asserted the intrinsic value of human being as a natural being, guided love to other people.
However, already at that time, the dangers associated with an uncritical attitude to the growth of the possibilities of knowledge and science were recognized. The human essence began to communicate with irrational,"Extra-reasonable" factors: the will to live (A. Schopenhauer); the will to power (F. Nietzsche); life impulse (A. Bergson); intimate and mystical self-knowledge (J. Gilson, J. Maritain, J. P. Sartre); unconscious instincts (3. Freud); and etc.
Marxism (K. Marx, F. Engels, V. I. Lenin) brought to the fore the socio-economic, class side of the person. The economic position of a person in society, determined primarily by the form of ownership of the means of production, was declared to be the determining factor for the social, political, and spiritual preferences of the individual. The meaning of human life was seen in upholding certain class interests, serving the ideals of socialism and communism.
In the history of Russian philosophy, there are two main approaches to the problem of man. The first approach has a materialistic and revolutionary orientation and is associated with the ideas of a radical transformation of Russian reality (V.G.Belinsky, A.I. Herzen, N.G. Chernyshevsky). The second approach has a religious character, aimed at improving the world in accordance with the ideals of Christianity (F. M. Dostoevsky, L. II. Tolstoy, V. S. Soloviev, II. A. Berdyaev). In modern conditions, philosophy shtz options amalgamations efforts of various philosophical views on human nature and its relationship with society in order to determine the most effective strategies for the survival of mankind in the face of global threats- environmental, moral, military, etc. Exciting are the problems of the cosmic, universal essence of man and mankind. In this regard, attention is increasing to scientific research of anthroposociogenesis.
