B) Islam.
9. Enter a keyword:
“________ is the process of assimilation of knowledge, skills, values necessary for a person to become a member of society, act correctly and interact with his socio-cultural environment.”
10. The idea of predetermination and inevitability of events and actions in the life of every person, his fate was leading in ethics...
A) Epicureans;
B) Kinikov;
B) Cyrenaic;
D) Stoics.
Further reading
1. Vasyutinsky N.A. Golden proportion / N. A. Vasyutinsky. – M., 1990.
2. Vyzhletsov G. P. Axiology of culture / G. P. Vyzhletsov. – St. Petersburg. – 1996.
3. Global problems and universal values. – M., 1990.
4. Gurevich P. S. Philosophy of culture / P. S. Gurevich. – M., 1994.
5. Kagan M. S. Philosophical theory of values / M. S. Kagan. – M., 1997.
6. Cultural studies of the twentieth century. Anthology. Axiology, or philosophical study of the nature of values. – M., 1996.
7. Leontiev D. A. Value as an interdisciplinary concept: experience of multidimensional reconstruction / D. A. Leontiev // Questions of Philosophy. 1996. No. 4.
8. Nietzsche F. Will to power: Experience of revaluation of all values / F. Nietzsche.-
9. Frank S. L. The collapse of idols / S. L. Frank. Op. – M., 1990.
10. Schweitzer A. Reverence for life / A. Schweitzer. – M., 1992.
11. Chavchavadze N. Z. Man – culture – values / N. Z. Chavchavadze // Questions of Philosophy. 1986. No. 12.
Subject. Man and society: problems of activity, freedom, responsibility.
I. Intellectual warm-up
1. A branch of philosophy that studies the general principles of human activity and social actions of people.
2. A specifically human form of attitude towards the world, people’s activity, a way of self-realization, determined by their needs, interests, goals.
3. Goal-setting, subject-transforming activity of people is called _______.
4. Activities related to the development and transformation of the external world in the human mind.
5. The subject of the activity is ______, carrying out cognitive and practical actions in accordance with necessity and their goals.
6. What human activity is aimed at.
7. A person’s selective, directed attitude towards an object, stimulating his practical and spiritual activity, supported by a positive emotional attitude.
8. The need for something, a consciously conditioned, conscious need for a person’s spiritual and practical activity.
9. The motive of human activity is _________.
10. Ideal, mental anticipation of the result for which a person takes certain actions.
11. Main view human activity is _______.
12. Social actions (mental or practical), as a result of which something new is born.
13. Setting a goal, planning the result in accordance with it, choosing appropriate forms and types of activities aimed at achieving the goal.
14. Which philosophical direction gives a special place to practice?
15. A person’s ability to act responsibly in accordance with his interests and goals.
16. Something that is of particular importance to a person or a group of people is called __________.
18. The prevalence of values in people’s activities, unconditional submission to once chosen behavioral clichés leads to ________.
19. Discrediting values leads to _______.
20. Social attitude to social values, the subject’s reflection of social necessity and understanding of the meaning of the actions performed.
21. The affirmation of the primary, universal driving force of the existence of the will, individual or global, ignoring objective laws is _______.
22. Representatives of this ideological position were ________.
23. A worldview that believes that human activity does not solve problems, since his actions, actions, life and the entire world process are predetermined by fate, fate, the highest divine power, is called ________.
24. There are two types of activities. Name them.
25. A person’s ability to implement efforts, activities aimed at achieving a goal, as well as the ability to achieve a goal, realized in activity.
1. In philosophy, activity is considered as a specifically human form of relationship to the world, the highest form of universal human activity.
· What is the fundamental difference between human activity and other forms of activity in the world?
· Highlight the structural elements of the activity.
· What is the meaning of the activity?
· What is the methodological significance of the activity?
2. “The laws of the external world, nature... are the foundations of purposeful human activity. A person in his practical activity has an objective world in front of him, depends on it, and determines his activity by it.” (V.I. Lenin).
· Do you share this judgment?
· Is freedom of activity possible here?
· What is freedom? How does it relate to necessity, on the one hand, and to the interests and aspirations of people, on the other?
3. In philosophy and philosophical sciences, the approach to activity as an explanatory principle has become widespread.
· What is the essence and methodological significance of this approach? Give reasons for your answer.
4. Express your attitude to the judgment: “The end justifies the means.” Give examples when this idea was implemented in history and life.
5. Comment on Hegel’s statement: “Activity is a movement that transforms conditions into an object and the latter into conditions as a sphere of existence.”
III. Fill in the tables
1. Understanding activities in the history of philosophy Philosophy Essence
activities Value
1. German classical
2. Marxist
3. Modern Western
(optional)
2. Your future professional activity from the point of view of its structureStructure
activities Main
characteristics
professional
activities Other
specific
1. Object of activity
2. Subject of activity
5. Means of achieving goals
6. Result
7. Ethical grounds
3. Types, types and forms of activityType of activity Essence Types Forms
1. Practical activities
2. Spiritual activity
1. Activity as a way to realize the essential powers of a person.
2. Activity, necessity, freedom, responsibility.
3. Value bases of activity.
4. Creativity as a free activity. Types of its manifestation.
5. Human activity in conditions of social chaos.
1. “Act, act, act - that’s what we exist for.” This statement belongs to...
A) I. G. Fichte;
B) L. Feuerbach;
B) F. V. I. Shelleng;
D) G. Leibniz.
2. The problem of activity has become actualized in philosophy...
A) Antiquity;
B) New times and Enlightenment;
B) Middle Ages;
D) Renaissance.
3. Among those offered, select the more complete and correct judgment:
A) Practice – sensory perception of the world;
B) Practice is only the material and objective activity of people;
C) Practice is a logically based reality.
D) Practice is a diverse goal-setting and expedient sensory-perceived activity of people aimed at mastering and transforming the world.
4. Spiritual activities should include...
A) Political strike;
B) Training;
B) Religious rituals;
D) Philosophical concepts;
D) Production activities.
5. The definition of freedom as a philosophical category is more consistent with the judgment...
A) Freedom - the opportunity to do as I want;
B) Freedom – human behavior independent of the laws of nature and society;
C) Freedom is something far-fetched, unreal;
D) Freedom lies in the ability of a person to act in accordance with his interests and goals on the basis of recognized necessity.
6. The proposition: “Philosophers only explained the world in different ways, but the point was to change it” belongs to...
A) Hegel;
B) Marx;
D) Schopenhauer.
7. Enter a keyword:
« Social process“, in which the products of human activity turn into an independent and hostile force to people, is called ___________.”
8. The principle of “Wu-wei” (non-action), expressing the essence life position Taoism means...
A) Detachment from the world;
B) Following the natural laws of the world, inseparability from the world;
C) Passive attitude towards the world;
D) Power over the world.
9. Fill in the missing words:
“Activity consists of ________, behavior consists of _________.”
10. The concept of “social action”, through which an individual realizes his interests and maintains social solidarity, is central to social philosophy and sociology...
A) G. Simmel;
B) M. Weber;
B) E. Durkheim;
D) G. Spencer.
Further reading
1. Batishchev G. S. The active essence of man as a philosophical principle / G. S. Batishev // The problem of man in modern philosophy. – M., 1969.
2. Blyakher L. E. Man in the mirror of social chaos / L. E. Blyakher. – Khabarovsk, 1997.
3. Bakhurst N. Philosophy of activity / N. Bakhurst // Questions of philosophy. 1996. No. 5.
4. Aleksandrov A. D. The creative essence of man / A. D. Aleksandrov // Man in the mirror of science. – St. Petersburg, 1993.
5. Activity: theory, methodology, problems. – M., 1990.
6. Ilyenkov E. V. Free will / E. V. Ilyenkov // Questions of philosophy. 1990. No. 2.
7. Kagan M. S. Human activity / M. S. Kagan. – M., 1974.
8. Kapranov V. A. The moral meaning of human life and activity / V. A. Kapranov. – L., 1975.
9. Kelle V. Human potential and human activity / V. Kelle // Man. 1997. No. 6.
10. Scientific and technical creativity. Social and philosophical problems. – M., 1979.
11. Philosophical problems of activity: Materials " Round table» // Questions of Philosophy. 1985. No. 2, 3, 5.
12. Motivational regulation of human activity and behavior. M., 1988.
13. Sharonov V.V. Fundamentals of social anthropology / V.V. Sharonov. – St. Petersburg, 1997.
Subject. Man – nature – society. Global problems of our time.
I. Intellectual warm-up
1. Totality natural conditions existence of human society.
2. Science that studies the relationship of social man with his environment.
3. A part of the material world isolated from nature, representing a historically developing form of human life.
4. The relationship between man and nature in primitive society was distinguished by their __________.
5. Christianity has become characterized by the opposition of nature to _____.
6. The Renaissance, continuing the tradition of antiquity, considers everything natural as the embodiment of ________.
7. New times put forward the main methodological installation “Knowledge is power”, meaning _______.
8. The essence of the concept of “geographical determinism” is _______.
9. When and by whom was it first clearly formulated?
10. A set of vital problems modern humanity directly related to its existence.
11. The priority intersocial problem of our time is the problem of _______.
12. Humanist thinker of the second half of the twentieth century, who first sounded the alarm about the possible death of humanity, creator of the Club of Rome.
13. The Club of Rome is an international non-governmental organization that unites scientists, politicians and public figures from many countries of the world, with the goal of ________.
14. The goal of science in the 3rd millennium is not confrontation and monologue with nature, but _______.
15. By whom and when to designate “the general science of the relationship of organisms to environment“Was the term “ecology” introduced?
16. The science of patterns, population reproduction in the social and historical conditionality of this process is called _________.
17. A direction in social philosophy that absolutizes the growing role of technical sciences and special knowledge in life modern society.
18. Population is ________.
19. The set of such, no longer acceptable, imbalances of nature, which, according to N. N. Moiseev, may entail further uncontrolled changes in the characteristics of the biosphere and make the existence of humanity on Earth impossible, is called _________.
20. New ecological thinking proclaims ________ as the leading value of our time.
21. Coevolution is _______.
22. Russian scientist, cosmist philosopher, who formulated this idea in the form of the principle of anthropocosmism.
23. Purposeful, intelligent development of the biosphere, carried out in the interests of man and his future, is a ________ movement.
24. System of scientific and philosophical prognostic knowledge about the future of the Earth and humanity.
25. Humanization of modern society presupposes ________.
II. Tasks, exercises, comments
1. One of the outstanding representatives of humanism in the West, E. Fromm, noting the massive manifestation of lack of spirituality, wrote: “One of two things: the Western world will be able to revive humanism, the key problem of which is the most complete development of humanity, and not goods and production, or the West will perish like many other great civilizations.”
· What is humanity?
· How is the lack of spirituality of Western society expressed?
· Is this problem relevant for Russia? Give reasons for your answer.
· What are the humanistic dimensions of modern civilization?
2. In the specialized literature today you can often find the expression “ecological barbarism”.
· What does it mean?
· How can this kind of attitude towards nature be changed?
What role can self-healing play in this? natural resources natural law?
· What, exactly, is the greening of the material, spiritual and other spheres of public life, the value orientations of humanity?
3. To solve the global problem of preventing wars, establishing a nuclear-free and non-violent world, according to experts, the formation of a new, fair and reasonable world order is essential.
· What requirements do you think this procedure should meet?
· Formulate its grounds and characteristic features.
· What should be the economic thinking here? Political?
· What place will be given in it to overcoming selfishness, individualism, and nationalism?
4. V. M. Bekhterev more than 80 years ago, speaking at the opening of the institute in St. Petersburg, said: “In our time higher schools pursue only professional qualities, they train lawyers, doctors, architects, etc. But at the same time they lose sight of the fact that people should be placed at the center of this work, that the state, in addition to professional figures, needs people who understand what what a person is, how and according to what laws his psyche develops.”
· How relevant is this problem today?
· How is education and its quality related to solving global problems of our time?
· What do you expect from higher education?
5. Canadian scientist, specialist in the study of aggression and wars A. Rapoport figuratively compared militarism, the institution of wars with a cancerous tumor that destroys the body through its own cells. He included the “greenhouse effect,” “ozone holes,” and “desertification” among its disastrous consequences for civilization. Continue this series.
III. Fill out the tables.
1. Interaction of nature and society: historical and philosophical excursionEpoch Essence
relationships Features The purpose of life in
compliance
1. Primitive society
2. Middle Ages
3. Revival
4. New time
5. Modernity
2. “Scenarios” of the future society, the problem of its relationship with nature Philosophical direction Essence Representatives Your assessment
1. Russian cosmism
2. The concept of “limits to growth”
3. Noosphere
4. Information society
3. Classification of global problems of our time
global problems Varieties Brief
Characteristics Perspectives
1. Intersocial
2. Relationships
man and nature
3. Relationships
person and society
IV. Subjects of creative tasks
1. The Club of Rome and its activities.
2. The paradigm of self-organization as the basis of a new worldview.
3. Human ecology and environmental law about the need to preserve and develop the natural properties and essential qualities of humans.
4. Disarmament as a global problem - a vestige of the past or a concern for the future.
5. Noosphere project of socio-natural revolution.
1. The doctrine of global problems is called __________.
2. The Roman Club is...
A) Association of Football Fans of Italy;
B) Uniting Roman politicians to fight corruption;
C) Uniting scientists to solve global problems of our time;
D) Uniting fans of Leonardo da Vinci.
3. The term “noosphere” was first introduced into scientific circulation by...
B) Florensky;
B) Gumilev;
D) Vernadsky.
4. The noospheric concept was developed by a domestic scientist and thinker...
A) Tsiolkovsky;
B) Florensky;
B) Vernadsky;
D) Chizhevsky.
5. The global problems of our time do not include...
A) Prevention of wars;
B) Construction of the Baikal-Amur Mainline;
C) Harmonization of relations between man and the biosphere;
D) Rational reproduction of the planet's population.
6. The science of self-organization of material systems is...
A) Semiotics;
B) Semantics;
B) Synergetics;
D) Futurology.
7. The term “coevolution” means...
A) Interaction between the individual and nature;
B) Joint, mutually agreed development of man and nature;
B) Modern evolution.
8. The most promising areas for the development of humanity in the 21st century are...
A) " Cold War»;
B) Socio-cultural isolation;
C) Dominance of some and subordinate position of other states;
D) General civilizational unity while maintaining sociocultural diversity.
9. Fill in the missing word:
“No other development - scientific, technical or economic - gives satisfactory results if it is not supported by ______ revolution, a restructuring of consciousness and values.”
10. Complete the statement:
“Social progress today should be measured not only by the level of consumption of material goods, but also by _________.” This circumstance forms the basis of a fundamentally new vision of the prospects of humanity.
Further reading
1. Vernadsky V.I. Philosophical thoughts of a naturalist / V.I. Vernadsky. – M., 1988.
2. Gorelov A. A. Social ecology / A. A. Gorelov. – M., 1998.
3. Global evolutionism. Philosophical analysis. – M., 1994.
4. Karpinskaya R. S., Liseev I. K., Ogurtsov A. P. Philosophy of nature: co-evolutionary strategy / R. S. Karpinskaya, I. K. Liseev, A. P. Ogurtsov. – M. 1995.
5. Kochergin A. N. Philosophy and global problems/ A. N. Kochergin. – M., 1996.
6. Moiseev N. N. Man and the noosphere / N. N. Moiseev. – M., 1990.
7. Prigogine I., Stingers I. Order out of chaos. New dialogue between man and nature / I. Prigozhin, I. Stingers. – M., 1986.
8. Oleinikov Yu. V., Orlov A. A. Noospheric project of socio-natural evolution / Yu. V. Oleinikov, A. A. Orlov. – M., 1999.
9. Reimers N. F. Conceptual ecology / N. F. Reimers. – M. 1993.
10. Philosophy of nature: co-evolutionary strategy. – M., 1995.
11. Philosophy of Russian cosmism. – M., 1996.
It is no exaggeration to say that scientific knowledge is rapidly penetrating all aspects of life, society, and man himself. But this “education” should not give rise to scientistic euphoria, faith in the ability of science to solve in the future all the most complex problems facing human civilization. Science is not omnipotent not only because it has not yet solved many of the mysteries of nature. After all, not all problems that have meaning in a person’s life can generally be the subject of dispassionate intellectual analysis. The value sphere, undoubtedly, today has the status of a special universal sphere of socially significant activity of people in society.
A value judgment ultimately leads to the birth of a value, which can be either positive or negative (such values are called anti-values or false values). To one and the same phenomenon, say, to the desire for wealth or profit, a directly opposite attitude may develop on the part of different subjects of evaluative activity. What will guide them in this or that case?
Apparently, we should talk, in the most general terms, about the target nature of values. For a ship without a goal, no wind is fair. A person who does not have any clear ideas about what he lives for remains, as a rule, indifferent to the huge number of people around him, to historical memory, political institutions (parliament, elections), to works of art, etc. .
In society as a whole, the sphere of value production turns out to be initially bifurcated. On the one hand - ideology, on the other - philosophy, art. Religion stands apart, as it can take one side or the other. This bifurcation of value systems lies the spiritual driving force of social development. Bifurcation always means struggle, mutual complementation, and the impossibility of these systems existing without each other.
Ideology is a set of ideals, goals and values that reflects and expresses the needs and interests of large groups of people - strata, estates, classes, professions or the whole society. In the latter case, most general provisions it borrows or receives from the outside, from the sphere of political management of social processes. Ideology is created, as a rule, by professionals in their field, people well prepared both theoretically and practically.
Ideology, undoubtedly, is a spiritual education, since its content always goes beyond the boundaries of everyday, empirical experience. But at the same time, the ideology created and operating in society has a purely practical purpose. It unites all people who share its basic principles and determines the immediate motivation for their specific deeds and actions.
National and state ideologies play a special role in society, although they do not always coincide. In terms of content, national ideology is broader than state ideology. The latter includes a branched hierarchical structure of values, which is intensively distributed in society by the propaganda machine, and to a certain extent is literally imposed by the state on citizens. Without uniting the country's population into a single community, without people realizing that they are citizens of a certain state with all the ensuing rights and responsibilities, the state simply cannot exist and will fall apart.
Millions of people consciously, and most often unconsciously, are guided in their lives by ideological assessments. This is the familiar world of life meanings and assessments (moral, political and economic) in which the existence of an individual person is immersed.
It was already said above that in this hierarchical structure not all values can be classified as strictly spiritual. There are vital needs for food, clothing, and medicine that are directly related to everyday life. But the fact of the matter is that only if there are higher spiritual values in the ideology itself, all other values acquire their legitimate, proper place in the system of values propagated by it. Hence the colossal role played by the spiritual aspect of ideology in society.
Lack of spirituality is a serious disease that has afflicted and continues to afflict many societies. The main culprit is always ideology. If certain political forces It is beneficial for millions of people to see the meaning of life in consuming anything - cinema, entertainment, food or clothing, then such an ideology will be created by professional ideologists.
Of course, criticism of the totalitarian claims of any ideology is necessary. An ideology that leaves no room for independent spiritual searches is untenable and doomed to destruction unless it causes the collapse of the entire society. Huge spiritual crisis, which struck post-Soviet society, was caused primarily by the collapse of the entire structure of socialist values, on which more than one generation grew up Soviet people. But we should not forget that it was a totalitarian ideology that was all-pervasive. Ideology created from words, perhaps, the most perfect reality that secular science and culture knew. But in real life it was opposed by a unified, gray and poor social reality.
It is usually said that you can never have too much spirituality. But the spiritual search for higher ideals, especially in ideology, is not an end in itself. Man is also an earthly and social being. Therefore, the desire for a harmonious combination of the natural, social and spiritual in a person looks much more attractive than an extremely elevated spirituality in the absence of basic material means of life in society.
Philosophy, art and other types of spiritual activity associated with them precisely perform a critical-reflective function in society, primarily in relation to state ideology or its substitutes, although their role in public life is not limited to this function. Philosophy is the study of general principles being and knowledge, it represents a rational form of justification and expression of a person’s value relationship to the world. Philosophy produces the most common system a social person's views on the world and his place in it. Familiarity with philosophical systems introduces a person to the collective experience of humanity, to its wisdom, as well as misconceptions and mistakes, and allows one to develop ideals, goals and values that are in tune with his aspirations. The specificity of art lies in the sensory, visual, figurative mastery of reality, in contrast to the theoretical and conceptual mastery characteristic of scientific knowledge.
Behind the diverse social functions of philosophy and art, one cannot help but see their main critical-reflective function. Ideology, on the one hand, philosophy and art, on the other, being spiritual and practical types of activity, allow, each in its own way, to connect together all spheres of social life, including science and material practice. As the spheres of science and material production develop, the role of the value development of the world not only does not decrease, but, on the contrary, increases.
From this point of view, philosophy and art perform, in managerial language, the function of feedback, which is engaged in assessing the results of society under the determining influence of goals formulated by ideology. Therefore, the value sphere of activity often aroused suspicion among politicians and ideologists. The further a society is from democracy, the narrower are the limits of what is permitted.
Religion plays a special role in the sphere of value activity. A person’s ability to transcend takes on a special form in it. Spirituality from a religious point of view is an absolute, comprehensive, supra-individual reality. This world, which forms the true basis of the life of society (as well as nature), is revealed only to believers. Unlike philosophy, which appeals to reason, the original beginning religious worldview- faith. The believer is completely within this reality, which reveals to him the eternal, unchanging norms of individual behavior, the principles of organizing social life, i.e., everything that is called the social and moral ideal.
For centuries, religion has been different countries sought to realize its goals and ideals through the apparatus of state power. The transformation of religious teaching into the dominant value system in society, and even more so into a state ideology, sometimes led to the emergence of a theocratic state. Religious views that are imposed by the force of the state lead to the discrediting of religion and the departure of the broad masses of the population from it.
In a secular state, religion, like philosophy and art, should not be an instrument of state power and politics. Each of them develops its own system of values, its own view of the world.
Despite the inevitable difficulties of the so-called transition period in modern Russia, the value sphere of people’s social life is increasingly asserting itself as a special universal sphere.
Tasks, exercises, tests, creative tasks
PART TWO
The main problems of philosophy of the XX-XXI centuries
Subject. PERSON AND SOCIETY: PROBLEMS OF ACTIVITY, FREEDOM, RESPONSIBILITY
I. Intellectual warm-up
1. A branch of philosophy that studies the general principles of human activity and social actions of people.
2. A specifically human form of attitude towards the world, people’s activity, a way of self-realization, determined by their needs, interests, goals.
3. Goal-setting, subject-transforming activity of people is called _______.
4. Activities related to the development and transformation of the external world in the human mind.
5. The subject of the activity is ______, carrying out cognitive and practical actions in accordance with necessity and their goals.
6. What human activity is aimed at.
7. A person’s selective, directed attitude towards an object, stimulating his practical and spiritual activity, supported by a positive emotional attitude.
8. The need for something, a consciously conditioned, conscious need for a person’s spiritual and practical activity.
9. The motive of human activity is _________.
10. Ideal, mental anticipation of the result for which a person takes certain actions.
11. The main type of human activity is _______.
12. Social actions (mental or practical), as a result of which something new is born.
13. Setting a goal, planning the result in accordance with it, choosing appropriate forms and types of activities aimed at achieving the goal.
14. Which philosophical direction gives a special place to practice?
15. A person’s ability to act responsibly in accordance with his interests and goals.
16. Something that is of particular importance to a person or a group of people is called __________.
18. The prevalence of values in people’s activities, unconditional submission to once chosen behavioral clichés leads to ________.
19. Discrediting values leads to _______.
20. Social attitude to social values, the subject’s reflection of social necessity and understanding of the meaning of the actions performed.
21. The affirmation of the primary, universal driving force of the existence of the will, individual or global, ignoring objective laws is _______.
22. Representatives of this ideological position were ________.
23. A worldview that believes that human activity does not solve problems, since his actions, actions, life and the entire world process are predetermined by fate, fate, the highest divine power, is called ________.
24. There are two types of activities. Name them.
25. A person’s ability to implement efforts, activities aimed at achieving a goal, as well as the ability to achieve a goal, realized in activity.
II. Tasks, exercises, comments
1. In philosophy, activity is considered as a specifically human form of relationship to the world, the highest form of universal human activity.
· What is the fundamental difference between human activity and other forms of activity in the world?
· Highlight the structural elements of the activity.
· What is the meaning of the activity?
· What is the methodological significance of the activity?
2. “The laws of the external world, nature... are the foundations of purposeful human activity. A person in his practical activity has an objective world in front of him, depends on it, and determines his activity by it.” (V.I. Lenin).
· Do you share this judgment?
· Is freedom of activity possible here?
· What is freedom? How does it relate to necessity, on the one hand, and to the interests and aspirations of people, on the other?
3. In philosophy and philosophical sciences, the approach to activity as an explanatory principle has become widespread.
· What is the essence and methodological significance of this approach? Give reasons for your answer.
4. Express your attitude to the judgment: “The end justifies the means.” Give examples when this idea was implemented in history and life.
5. Comment on Hegel’s statement: “Activity is a movement that transforms conditions into an object and the latter into conditions as a sphere of existence.”
III. Fill in the tables
1. Understanding activities in the history of philosophy
2. Your future professional activity in terms of its structure
3. Types, types and forms of activity
IV. Subjects of creative tasks
1. Activity as a way to realize the essential powers of a person.
2. Activity, necessity, freedom, responsibility.
3. Value bases of activity.
4. Creativity as a free activity. Types of its manifestation.
5. Human activity in conditions of social chaos.
V. Tests
1. “Act, act, act - that’s what we exist for.” This statement belongs to...
A) I. G. Fichte;
B) L. Feuerbach;
B) F. V. I. Shelleng;
D) G. Leibniz.
2. The problem of activity has become actualized in philosophy...
A) Antiquity;
B) New times and Enlightenment;
B) Middle Ages;
D) Renaissance.
3. Among those proposed, choose a more complete and correct judgment:
A) Practice – sensory perception of the world;
B) Practice is only the material and objective activity of people;
C) Practice is a logically based reality.
D) Practice is a diverse goal-setting and expedient sensory-perceived activity of people aimed at mastering and transforming the world.
4. Spiritual activities should include...
A) Political strike;
B) Training;
B) Religious rituals;
D) Philosophical concepts;
D) Production activities.
5. The definition of freedom as a philosophical category is more consistent with the judgment...
A) Freedom - the opportunity to do as I want;
B) Freedom – human behavior independent of the laws of nature and society;
C) Freedom is something far-fetched, unreal;
D) Freedom lies in the ability of a person to act in accordance with his interests and goals on the basis of recognized necessity.
6. The proposition: “Philosophers only explained the world in different ways, but the point was to change it” belongs to...
A) Hegel;
B) Marx;
D) Schopenhauer.
7. Enter a keyword:
“The social process in which the products of human activity are transformed into an independent and hostile force to people is called ___________.”
8. The principle of “Wu-wei” (non-action), which expresses the essence of the life position of Taoism, means….
A) Detachment from the world;
B) Following the natural laws of the world, inseparability from the world;
C) Passive attitude towards the world;
D) Power over the world.
9. Fill in the missing words:
“Activity consists of ________, behavior consists of _________.”
10. The concept of “social action”, through which an individual realizes his interests and maintains social solidarity, is central to social philosophy and sociology...
A) G. Simmel;
B) M. Weber;
B) E. Durkheim;
D) G. Spencer.
Further reading
1. Batishchev G. S. The active essence of man as a philosophical principle / G. S. Batishev // The problem of man in modern philosophy. – M., 1969.
2. Blyakher L. E. Man in the mirror of social chaos / L. E. Blyakher. – Khabarovsk, 1997.
3. Bakhurst N. Philosophy of activity / N. Bakhurst // Questions of philosophy. 1996. No. 5.
4. Aleksandrov A. D. The creative essence of man / A. D. Aleksandrov // Man in the mirror of science. – St. Petersburg, 1993.
5. Activity: theory, methodology, problems. – M., 1990.
6. Ilyenkov E. V. Free will / E. V. Ilyenkov // Questions of philosophy. 1990. No. 2.
7. Kagan M. S. Human activity / M. S. Kagan. – M., 1974.
8. Kapranov V. A. The moral meaning of human life and activity / V. A. Kapranov. – L., 1975.
9. Kelle V. Human potential and human activity / V. Kelle // Man. 1997. No. 6.
10. Scientific and technical creativity. Social and philosophical problems. – M., 1979.
11. Philosophical problems of activity: Materials of the “Round Table” // Questions of Philosophy. 1985. No. 2, 3, 5.
12. Motivational regulation of human activity and behavior. M., 1988.
13. Sharonov V.V. Fundamentals of social anthropology / V.V. Sharonov. – St. Petersburg, 1997.
Discredit, as applied to politics, refers to personal attacks on a public figure intended to undermine people's trust in him or her to stop supporting him.
In public debate, especially in societies with free speech, discrediting opponents is used to gain support for one's own position. This tactic is similar to using an ad hominem argument in a debate. In the USA, it ensures the jury's fullest confidence in the witness. Therefore, when directly questioning a witness in court, the party calling the witness tries to confirm the reliability of his testimony in the eyes of the jury, and the opposing party takes all measures to discredit this witness or his testimony.
Notes
Links
- Seravin A. I. 223 electoral technologies >> Discredit
Wikimedia Foundation. 2010.
Synonyms:- Discordia (game)
- Discrimination of persons
See what “Discredit” is in other dictionaries:
discredit- self-discrediting, defamation, denigration, compromising, dishonoring, besmirching, shaming, besmirching, defamation, discrediting, discrediting, besmirching, dishonoring, compromising, swearing, besmirching Dictionary of Russian synonyms.... ... Dictionary of synonyms
discredit- and, f. discréditer. Undermining authority, belittling the importance of someone or something. Taken aback by instant discredit. Phystech: glass bead game. // Nature 1997 6 124. Discreditor a, m. unit. He became for us not only a usurper, but also... ... Historical Dictionary Gallicisms of the Russian language
DISCREDIT- fr.Discrediter undermine trust Discrediting is deliberate actions aimed at undermining the authority, image and trust in an economic entity. Dictionary of business terms. Akademik.ru. 2001 ... Dictionary of business terms
DISCREDIT- (from the French discrediter to undermine trust) deliberate actions aimed at depriving an economic entity of trust in it, at undermining its authority and image. Raizberg B.A., Lozovsky L.Sh., Starodubtseva E.B.. Modern economic dictionary.… … Economic dictionary
DISCREDIT- DISCREDITATION, discredit, many others. no, female (book). 1. Action under Ch. discredit. 2. Derogation, loss of meaning, authority. Ushakov's explanatory dictionary. D.N. Ushakov. 1935 1940 ... Ushakov's Explanatory Dictionary
discredit- DISCREDIT, ruin, destroy; anna; owls and nonsov., whom what. To undermine (undermine) the trust of someone, to belittle (to undermine) someone. authority. Ozhegov's explanatory dictionary. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 … Ozhegov's Explanatory Dictionary
discredit- (French; see discredit) deprivation of trust, undermining, belittling of authority. New dictionary foreign words. by EdwART, 2009. discredit [fr.; see discredit] – deprivation of trust, undermining trust, belittling authority Big dictionary… … Dictionary of foreign words of the Russian language
discredit- ▲ damage to (what), honor discrediting damage to honor. discredit (# yourself). undermine reputation [authority. trust] whose. put in a puddle [galosh]. lose honor. to drop [to drop] oneself in whose eyes. shadow (throw # on someone). throw … Ideographic Dictionary of the Russian Language
DISCREDIT- (from the French discrediter to undermine trust) deliberate actions aimed at depriving an economic entity of trust in it, at undermining its authority... Encyclopedic Dictionary of Economics and Law
Discredit- and. 1. process of action according to nonsense. Ch. discredit, discredit 1. 2. The result of such an action. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova
Books
- War of Myths. Memory of the Decembrists at the turn of the millennium, Erlikh Sergei Efroimovich. The reformatting of the memory of the Russian people in one of its most explosive areas - the uprising of December 14th - is explored. It is produced by Kremlin technologists with the active assistance of...
There are two most typical types of discredit: 1) when there really is some, albeit insignificant, reason for serious accusations (“without smoke there is fire”), and 2) when there is no reason, the person is crystal clear and, nevertheless, he is chosen as an object of moral, professional or social destruction in the eyes of other people (according to the principle “the more monstrous the lie, the easier it will be believed”). The peculiarity of an attack carried out during discrediting is that launched slander does not always have a clear source: many slanderers prefer to be behind the backs of other people, in the shadows. In addition, one must defend oneself not only and not so much from them, but from the excited passions of the crowd who believed the slander or wavered in their assessment of the discredited person. You need to be able to fight off this very material aggressive field of slander, which comes close to the aura of the discredited person and can penetrate it. In this case, even an innocent person breaks down internally.
One very spiritually advanced and undeservedly discredited person, despite some mistakes, told me the following: “I physically feel this sticky lump of dirt. Sometimes it reaches such a concentration around you that you involuntarily think, maybe you really are like that.” they talk about you. But then you gather your strength and throw this lump away as far as possible.” Gradually he managed to repel the attack, but despite this, his reputation was still somewhat damaged.
If it is within your power, try to protect yourself from discredit by preventing it. As a last resort, be prepared to strike first at the slanderer's positions. Just remember that your only salvation is to be convincing and fair and to open the boil of lies and evil, and not just take revenge on a potential enemy for personal selfish reasons.
If preventive measures do not help, and you, as in the joke, feel: “It has begun!”, then try to behave with dignity! Do not, under any circumstances, engage in repeated, verbose explanations. When you see that the situation is not dissolving on its own, but on the contrary, the fueled energy of collective dissatisfaction with your behavior is growing, explain your position and situation in short, clear, harsh words and do not return to it again. Continue to act as if nothing had happened, internally keeping your aura and sense of self in a stable, stable state. Be even, calm and respectful when communicating with the team, even if part of it in some sense succumbed to provocation. If you manage to maintain patience and stability, after some time the passions will subside, and the wave of collective attitude towards you will change in a positive direction.
Correct response to volitional pressure
Every human action has its own logic. This also applies to the pressure that is put on you. A pressing person usually pursues his strategy on several fronts: he can put pressure on you with logic, will, intrigue and energy. If you want to stand up for yourself, you must at least understand the nature of the pressure being put on you. First of all, it’s good to figure out who is putting pressure on you and why is he doing it? Without understanding the essence and motives of the oppressive aggressor and viewing his aggressive, unceremonious nature as a black box, you cannot choose a competent and reliable line of resistance to pressure. Consider several classifications of conflict and difficult people, which are described in previous chapters, and choose the type that is most similar to this aggressor. This alone will help you better understand the logic of his behavior and, perhaps, make you reconsider your behavior.
Typically, some people put psychological pressure on other people for several reasons:
· they seek to force them to act in a certain direction for reasons of profit;
· they feel the need to psychologically put another person in their place and at the same time assert themselves (remove or push aside a strong opponent, competitor);
· they enjoy the very process of psychological humiliation of another person;
· they put pressure on others to the end, without realizing it and obeying their impulses of an internal aggressive-strong-willed and rudely authoritarian nature.
At the energetic level, pressure manifests itself in the contact of two auras, one of which begins to suppress the other, forcing it to retreat, shrink and obey the commands of the first. Pressure can be directed from the sphere of the mind and, in turn, directed at the intellectual area of another person, the sphere of his logic (in such cases they say that someone suppresses an opponent with his intellect), or it can directly pierce, push through the will of a weaker opponent or victim. There is another, more subtle type of pressure, when a person, through various manipulations, is placed in such conditions in which, contrary to his desires, he is forced to behave as the manipulator needs. This. Of course, it deforms his will.
Protection from psychological pressure should begin with a quick but focused reflection on the topic: does the one who is pressing have at least some moral right to treat you like this? Maybe you really deserve to be treated this harshly? What if you really went too far, treated this person unfairly, and invaded the sphere of other people’s interests without permission? If this is so, then your resistance and unwillingness to make any compromise is assessed as unheard of impudence, which must be fought with all available means. Perhaps your opponent's aggressive pressure is based on a misunderstanding of you and your behavior. Such things happen all the time, so try to explain to him the essence of the matter in short, clear and precise phrases. A person, at least to some extent possessing conscience and understanding, is able to stop if he is convinced that he is wrong. Well, the one who is deprived of these properties will, of course, continue his pressure, and your resistance will only provoke him.
Let's assume that justice is indeed on your side, but the pressure continues. You can try to defuse the situation and turn everything into a joke or even partially retreat, just clearly define within yourself to what extent a compromise is possible. However, if your softening impulse is not accepted, try to take the blow. Start resisting in earnest. What resources do you have to successfully repel an attack?
First of all, at least for a moment, as the situation allows, seek support from To the Higher Powers with a short intense prayer. Repeat to yourself several times with maximum faith and concentration some formula, maybe two words: “Lord, help!” Tune in to the perception of Higher help and try to absorb the energy of help. Then respond to the pressure confidently and firmly, saying harsh or ironic phrases, taking a certain place and posture, without retreating either psychologically or physically. By the way, the ability to protect your position even purely spatially, without retreating from the pressure of the aggressor, who often puts pressure on you, approaching you and forcing you to retreat a few steps, is part of the art of proper defense against volitional pressure. It requires either good physical training ( strong man usually retreats only in the face of even greater force), or the ability to control one’s body without allowing muscle tension. In the psychological combat of two people, all other things being equal, it is someone’s psychoenergetic superiority that decides the matter, and this includes a person’s vitality, and therefore, to some extent, bodily strength. A person with a weak, untrained body, full of muscle tension and problems, as a rule, cannot resist the brutal pressure of a psychological “jock,” especially if he is better developed on the physical level.
Taoist tradition and martial arts The East believes that even in a not very strong body there are certain zones and points, by concentrating on which a person releases the hidden resources of the body and psyche, deep energies that make it possible to more steadily and energetically fend off any onslaught. This is, first of all, the lower tan tien center, located in the navel area, the centers of the legs, which provide a person with a sense of stability, both physical and psychological, and finally, the entire spinal column, which represents the energy core and axis, the state of which determines the overall tension human will and spiritual strength of a person under pressure. The more you consciously work on training these centers and zones of the body, the more confident you will be in all life's troubles and defend your rightness.
Igor, a client who attends my consultations and suffers from a great sense of insecurity in the face of any form of psychological pressure, on my advice, began to take qigong gymnastics classes and develop vitality in the area of the lower tan tien. During our conversations with him, I clearly realized how weak this center is and how poorly he controls his lower limbs in a moment of danger. Where other people concentrate their so-called inner strength, he had a gaping emptiness, a sense of failure that imparted some kind of unconvincingness to all his words and movements. According to him, when pressure was put on him, he always felt a certain awkwardness and weakness in the abdominal area and therefore tried to give in. Having begun to develop neglected zones in the body and revitalize the subtle centers that represent the energy basis of a person, he suddenly calmed down and began for the first time in his life to feel that he was right in life, which must be defended from illegal attacks.
Another resource that helps withstand pressure is the integrity of human desires and decisions. You may hesitate for a while and think about what decision in response to pressure makes sense to take, but, having settled on one thing, you must continue to stand further. Cut off all doubts, hesitations, manifestations of laziness, take a clear and clear position and do not allow the outflow of energy to extraneous spiritual movements. Since you are under attack, then you must be monolithic in all your behavior. Otherwise, someone else’s negative will will penetrate you through the cracks of doubt and enslave you.
You can also resort to imagery resources, for example, imagine that you are surrounded by an indestructible wall, an invisible sphere, an energy shield, a cocoon, a spacesuit. The technology for constructing shields is described in detail in "Invisible Armor". I teach specific shield practice in individual consultations and workshops. The method of constructing three rings of power is especially effective - a ring that protects the personality, then a ring around the aura and, finally, a ring that protects the spirit. It is only important that these rings are based on a person’s inner confidence that he is right. Otherwise, you will imagine a “colossus” with feet of clay, and the rings will serve only a virtual meaning.
And finally, another of the most important resources for defense against pressure is the ability to skillfully alternate defensive tactics and change the centers that are involved in repelling the blow. It is primarily about the alternation of logic and will that you undertake. Of course, this alternation largely depends on the nature of the threat and how often your opponent or opponent alternates between these two strategies. If you are strong in intellectual conversations and the ability to quickly make the necessary argument, and your opponent prefers not to bother searching for the necessary arguments and is inclined to go ahead, use the weapon that you wield best. If it is the mind, take the conflict into the territory of the mind. If you do not master the art of instantly finding the best intellectual solutions and selecting the wittiest words in the midst of an acute conflict, but have good willpower and are in excellent physical shape, turn on the channel of powerful response volitional pressure. For example, bark at him. Let it be not only he who puts pressure, but you too. You can also quickly change tactics, moving from strong-willed resistance to skillfully organized arguments and vice versa. Then, no matter who is in front of you, it will not be so easy for him to break through your defenses.