Home Fate Numerology The essence of consciousness. Consciousness as a form of the subjective Yoga philosophy. An attempt at a new interpretation

Fate Numerology

The essence of consciousness. Consciousness as a form of the subjective Yoga philosophy. An attempt at a new interpretation

MATERIAL BASIS AND IDEAL

Arising at a certain stage evolutionary development matter, consciousness is one of its properties, and a special property. First of all, consciousness is not a property of all matter, but only of such a highly organized one as the human brain, and it cannot exist regardless of its activity. Therefore, it is one with matter. It is the brain with its complex biochemical, physiological processes that is the material basis of consciousness. But only the basis, because the essence of consciousness is not determined by the physiological activity of the brain.

The source of consciousness is objective reality, which is reflected with the help of the brain and, as a result of complex physiological activity, turns into a fact of consciousness, becomes a subjective reality. Hence, the secondary nature of consciousness in relation to objective reality cannot be anything other than the image of the latter, i.e. subjective image of the objective world. In this connection, we can say that consciousness has an objective character, because its products (thoughts) reproduce the objective content of reality. Since consciousness is a subjective image, it naturally bears the stamp of the subject (the peculiarities of life experience, the system of needs, interests, attitudes, etc.). Hence the different understanding, interpretation and perception of natural phenomena and social life.

The most important property of the image, characterizing its content, i.e. of the reflection of reality, which is produced in the image, lies in the fact that between the content of thought and the object reflected by it there is a fundamental difference, which is called the difference between the material and the ideal. Therefore, consciousness is not just an image of an object (the image of an object can also be expressed in any material form, for example, in the form of a drawing, photograph, computer virtual reality), but an ideal image of the objective world. The image of some object that I want to create, the image of the path that I want to go through - in a word, everything that does not yet exist in reality. However, both the object and the intended path already exist, exist in the image, exist precisely ideally. In other words, the ideal is a reflection of reality in the forms of human activity, and not just some intelligible ideal thing, i.e. the ability of a person in his activity to spiritually (in thoughts) reproduce this or that reality.

The difference between the ideal and the material is twofold. First, the ideal does not contain a single gram of matter. Our thoughts are devoid of weight, color, smell and other physical properties, they cannot be fixed by any measuring instruments. At the same time, thought is the same reality as objectively existing reality (reality in the sense of existence). Secondly, the ideal is not a product of the activity of the brain, but the result of the activity of the subject who thinks with the help of the brain. Therefore, the ideal is the inner world of a person or the spiritual world, as it is usually called.

The spiritual world of man and the really existing objective world are, as it were, two around the world. They coincide only in that our ideal mental images are the result of the reflection of objects of reality, no matter how fantastic these images are. “The ideal,” says K. Marx, “is nothing but the material, transplanted into the human head and transformed in it” (Marx K., Engels F. Soch. 2nd ed. vol. 23, p. 21) .

And although the world reproduced by the consciousness of a person in the form of another (subjective) reality may be more significant for him than the objective world, nevertheless the ideal cannot exist in pure form, in itself, in isolation from this objective. Hence, the ideal (human spiritual world) expresses (manifests) itself through various means of materialization, when our consciousness turns from subjective reality into objective reality. Such means of materialization of consciousness are human behavior and activity. What does a person do, how does he do it, how does he behave, what final result his activity is the criterion by which the level (content) of his consciousness is determined.

When an archaeologist, as a result of excavations, finds objects created by civilizations that are far from us in time, then using these objects, with a greater or lesser degree of probability, he reconstructs the level of consciousness of their creators, i.e. in fact, the stage of development of a given society. From all of the above, we can conclude that everything created by mankind is an externally objectified (materialized) ideality.

The ideal nature of consciousness has another important aspect. IN last years In connection with the progress of informatics and computer technology, a problem has arisen that can be formulated in such a question - can a machine think like a person? There is a large amount of literature about a kind of "dialogue" between a person and a computer. scientific articles to fantasy stories and novels. It would only be a desire to get to know them. Modern computers can be used to process information, solve logic problems, control technological processes, make clinical diagnoses, translate from one language to another, and many other operations. At the same time, they have certain advantages over humans in the speed of computational operations, the absence of fatigue, and the ability to store a huge amount of information in memory.

However, identifying human thinking with the “thinking” of a machine is wrong. After all, as we have already noted, it is not the human brain that thinks by itself, but a person with the help of the brain. The machine models only certain functions of the brain activity according to the laws of formal logic, which does not take into account the concreteness of thinking at all, i.e. that thinking does not function by itself, but reflects a certain concrete being. Consequently, in order for a machine to “think” similarly to human thinking, it must create its own special “computer” civilization, reflect it with its “electronic brain” and independently reproduce subsequent generations that make up such a civilization.

Without such capabilities, the "thinking" of the machine does not create the world. Man as an actively acting subject (carrier of consciousness) not only reflects the objective world, but also creates it. The creative role of consciousness should be understood, however, not as the creation of the world by consciousness (as a substance), but as the transformation of the surrounding world as a result of its human activity. At the same time, creativity from the subjective side is that ideal imagined image of the future result of activity that a person recreates in his head. From the objective side, creativity is the finished result obtained during the materialization of this image.

Since consciousness is a property of matter, a reflected world, the question arises - how does this world exist in consciousness? A.G. Spirkin defines consciousness as an ideal reflection of the reality of the transformation of the objective content of an object into the subjective content of spiritual life. Consciousness is a subjective image of the world corresponding to the nature and content of the subject's activity. The image of an object is an ideal form of being of an object "in the head" of a person. This does not mean that there are real signs in the head as such (conceivable fire does not burn our brain, the image of snow does not make it cold), but it contains these real signs (hot and cold) as an image. In an ideal form, an object is deprived of its material substrate (carrier). This form, which replaces any material substrate, preserves the properties, qualities, essence of things and their connections.

The condition of an ideal image of the world is the physiological material processes taking place in the human brain and body. Therefore, the material basis of the human psyche is the neutrophysiological processes in the brain. The level of its reflective abilities depends on the level of the structural organization of the brain.

However, consciousness, being the result of the development and activity (function) of highly organized matter, has non-materiality as the central characteristic of its essence, but ideality. In the cerebral cortex, the neurosurgeon sees not bright thoughts, but gray matter. The ideal is opposite to the material, the Being of the ideal is functional in nature and acts as an image of an object and a value judgment, as a goal and plan of activity, etc.

Consciousness, being ideal, exists only in the material form of its expression - language. Consciousness and language are both one and the same. There is no language without thinking, thinking without language. However, the structure of thinking and the structure of language are different. After all, the laws of thinking are the same for everyone, and the language is national. Man, as an agent, produces the world and himself. His whole life is possible as a social joint activity. And this way of life requires language. It arises as a means of human activity, communication, management, knowledge and self-knowledge.

For the realization of knowledge, its transmission and communication, a person needs a word, speech. Carrying out speech activity, a person thinks, thinking, forms a thought in a word. But it is impossible to equate speech and thinking. To speak does not mean to think, but to think means to hone the thought in the word.

Thus, speech, like tools, is the most important factor in the formation of consciousness, a person and his world. And Language is a symbolic expression in the sound and writing of a person's mental life.

Along with natural languages, there are also artificial languages created by man to solve certain problems. These are the languages of science, machine languages, Esperanto jargons. A particularly significant role in the conditions scientific and technological revolution formalized and machine languages began to play. A formalized language is a logical and mathematical calculus that uses mathematical signs and formulas. Formalized languages are being machined. Signs, by virtue of their material nature, are convenient for machine processing, for the development of technical communication systems. Such languages are steps to information civilization.

Once again, we note that the ideal is the main sign of consciousness, due to the social nature of man. The ideal is a way of reproducing the integral characteristics of objective reality, characteristic of the interaction of subject and object, by means of representatives of this reality. It begins with object-sensory representatives (an object or a sign, a scheme of practical or mental action associated with the object; and ends with a material and subjective image, realizing the ability of a person with the help of the brain to reproduce in consciousness the image of a class of things behind this object.

Consciousness acts as an intellectual activity of the subject, since a person, in addition to active reflection, connects new impressions with previous experience, emotionally evaluates reality, provides the outside world.

The structure of consciousness can be represented as a circle, this "field" is divided into four parts.

The sphere of bodily-perceptual abilities of knowledge obtained on their basis:

- sensations, perceptions, specific representations, with the help of which a person receives primary sensory information. The main objective;
- the usefulness and expediency of being the human body.

The sphere of logical-conceptual components of consciousness is associated with thinking, which goes beyond the limits of the sensible given into the essential levels of objects. This is the sphere of concepts, judgments, conclusions, proofs. Truth is the main goal of this sphere of consciousness.

At different people - varying degrees consciousness: from the most general, fleeting control over the flow of thoughts about the outside world, to in-depth reflections on oneself. A person comes to self-consciousness only through socialization. A person realizes himself through awareness of his own activity, in the process of self-consciousness a person becomes a person and realizes himself as a person. Such a representation of self-consciousness as internally posited in consciousness testifies to its reflexive function in relation to consciousness.

Based on the considered representation of consciousness, it is possible to distinguish the functions of consciousness:

- cognitive;
- forecast, foresight, goal-setting;
- evidence of the truth of knowledge;
- valuable;
- communicative;
- regulatory.

The concept of "consciousness" is not unambiguous. In the broad sense of the word, it means the mental reflection of reality, regardless of the level at which it is carried out - biological or social, sensual or rational. When they mean consciousness in this broad sense, they thereby emphasize its relation to matter without revealing the specifics of its structural organization.

In a narrower and more specialized sense, consciousness means not just a mental state, but a higher, actually human form of reflection of reality. Consciousness here is structurally organized, it is an integral system consisting of various elements that are in regular relations with each other. In the structure of consciousness, the most clearly distinguished are, first of all, such moments as awareness things and also experience, that is, a certain relation to the content of what is reflected. The way consciousness exists, and the way something exists for it, is - knowledge. The development of consciousness presupposes, first of all, its enrichment with new knowledge about the surrounding world and about the person himself. Cognition, awareness of things has different levels, the depth of penetration into the object and the degree of clarity of understanding. Hence the ordinary, scientific, philosophical, aesthetic and religious awareness of the world, as well as the sensual and rational levels of consciousness. Sensations, perceptions, ideas, concepts, thinking form the core of consciousness. However, they do not exhaust all of its structural completeness: it also includes the act attention as a necessary component. It is thanks to the concentration of attention that a certain circle of objects is in the focus of consciousness.

Objects and events affecting us evoke in us not only cognitive images, thoughts, ideas, but also emotional “storms” that make us tremble, worry, fear, cry, admire, love and hate. Cognition and creativity is not a coldly rational, but a passionate search for truth.

Without human emotions, there has never been, is not and cannot be a human search for truth. The richest sphere of emotional life human personality actually includes feelings, representing the attitude to external influences (pleasure, joy, grief, etc.), mood or emotional well-being(happy, depressed, etc.) and affects(rage, horror, despair, etc.).

Due to a certain attitude to the object of cognition, knowledge acquires a different significance for the individual, which finds its most striking expression in beliefs: they are imbued with deep and enduring feelings. And this is an indicator of the special value for a person of knowledge, which has become his life guide.

Feelings, emotions are components human consciousness. The process of cognition affects all aspects of the inner world of a person - needs, interests, feelings, will. True human knowledge of the world contains both figurative expression and feelings.

Cognition is not limited to cognitive processes aimed at the object (attention), the emotional sphere. Our intentions are translated into action through the efforts will. However, consciousness is not the sum of many of its constituent elements, but their harmonious unification, their integral, complexly structured whole.

Individual and social self-consciousness

Consciousness involves the selection by the subject of himself as the bearer of a certain active position in relation to the world. This isolation of oneself, attitude towards oneself, assessment of one's capabilities, which are a necessary component of any consciousness, and forms different forms of that specific characteristic of a person, which is called self-consciousness.

Self-consciousness is a certain form of a real phenomenon - consciousness. Self-consciousness involves the selection and distinction of a person himself, his Self from everything that surrounds him. Self-consciousness is a person's awareness of his actions, feelings, thoughts, motives of behavior, interests, his position in society. In the formation of self-consciousness, a person's sensations of his own body, movements, and actions play a significant role.

Self-consciousness is consciousness directed at itself: it is consciousness that makes consciousness its object, its object. How is this possible in terms of materialistic theory knowledge - this is the main philosophical question of the problem of self-consciousness. The question is to clarify the specifics of this form of consciousness and cognition. This specificity is determined by the fact that in the act of self-consciousness, human consciousness, being a subjective form of reality, itself splits into a subject and an object, into a consciousness that cognizes (subject) and a consciousness that cognizes (object). This bifurcation, however strange it may seem to ordinary thinking, is an obvious and constantly observed fact.

Self-consciousness by the very fact of its existence once again proves the relativity of the difference and opposition of the object and the subject, the incorrectness of the notion that everything in consciousness is subjective. The fact of self-consciousness shows that the division of reality into object and subject is not limited only by the relation of the external world to consciousness, but that there is this division in consciousness itself, which is expressed in at least two forms: in the ratio of objective and subjective in the content of consciousness and in the form of division consciousness on the object and subject in the act of self-consciousness.

Self-consciousness is usually considered only in terms of individual consciousness as a "I" problem. However, self-consciousness, considered in a broad philosophical aspect, also includes a sociological aspect. In fact, we are talking about class self-consciousness, national self-consciousness, etc. The psychological sciences that study the phenomenon of consciousness also represent self-consciousness of people and self-knowledge by man of man. Thus, self-consciousness appears both in the form of individual and in the form of social self-consciousness.

The greatest epistemological difficulty is the individual self-consciousness. After all, the self-consciousness of society is either the cognition of social phenomena (forms of social consciousness, personality, etc.) by individual people, scientists, or the study of the consciousness of all people by the same individual people (psychological science deals with this). In both cases, we do not go beyond the usual relationship between the general and the particular, the relationship between the object (society) and the subject (man, individuals). In individual self-consciousness, we have before us the fact that the consciousness of this individual person is divided into an object and a subject.

Idealistic philosophy and psychology consider this split as the presence in consciousness of a special substance, pure subjectivity (“spirit”, “soul”), which makes the rest of subjectivity, i.e., the totality of all fluid phenomena of consciousness, its object. materialistic philosophy, psychology, physiology and psychopathology have already accumulated a lot of material for scientific explanation phenomena of self-consciousness, its genesis and psychological mechanism. Materialists, rejecting the mystical interpretation of self-consciousness, consider self-consciousness to be one of the forms of consciousness that has the same epistemological roots as consciousness as a whole. They distinguish two forms of consciousness: objective consciousness and self-consciousness.

AND There are also social prerequisites for self-consciousness. Self-consciousness is not a contemplation of one's own isolated individual, it arises in the process of communication. The social conditionality of the formation of self-consciousness lies not only in the direct communication of people with each other, in their evaluative relations, but also in the formulation of the requirements of society for individual person in understanding the very rules of the relationship. A person realizes himself not only through other people, but also through the material and spiritual culture he created. Self-consciousness in the course of a person's life develops not only on the basis of "organic sensations and feelings", but also on the basis of his activity, in which a person acts as the creator of objects created by him, which develops in him a consciousness of the difference between subject and object. The materialistic understanding of self-consciousness is based on the position that in the human “I”, taken in its psychological plane, “there is nothing but mental events and the connections that they have with each other or with the outside world.

However, the ability of the “I” in the process of self-consciousness to be distracted from all the states it experiences (from sensations to thinking), the ability of the subject to consider all these states as an object of observation raises the question of distinguishing between fluid and stationary, stable aspects of the content of consciousness. This distinction is a phenomenon of inner experience. Along with the constantly changing content of consciousness, caused by changes in the external and internal world, there is a stable, relatively constant moment in consciousness, as a result of which a person is aware, distinguishes himself as a subject from a changing object.

The problem of the internal identity of the “I”, the unity of self-consciousness, was the subject of thought by many philosophers, including I. Kant, who put forward the doctrine of the transcendental unity of apperception, that is, the unity of cognitive experience.

The question should also be raised: what arises first - objective consciousness or self-consciousness? Otherwise, is self-consciousness a prerequisite and a lower level of consciousness? or a product of a developed consciousness, its highest form. In the second, more general formulation, it is of certain interest for philosophy as well. Self-consciousness is a process that goes through various stages of development. If we take self-consciousness in its primary, elementary forms, then it goes far into the field of organic evolution and precedes human consciousness, is one of its prerequisites. If, however, we consider self-consciousness in its most developed forms as one of the signs of a class or personality and understand by it the understanding by a class or personality of its role in social life, calling, the meaning of life, etc., then, of course, such self-consciousness is worth your consciousness in the general sense. of this word, is a form of social consciousness.

Each of us, coming into this world, inherits a spiritual culture, which we must master in order to acquire a proper human essence and be able to think like a human being. We enter into a dialogue with the public consciousness, and this consciousness that opposes us is a reality, the same as, for example, the state or the law. We can rebel against this spiritual force, but just as in the case of the state, our rebellion can turn out to be not only senseless, but also tragic if we do not take into account those forms and methods of spiritual life that objectively oppose us. In order to transform the historically established system of spiritual life, one must first master it.

Social consciousness arose simultaneously and in unity with the emergence of social being. Nature as a whole is indifferent to the existence of the human mind, and society could not only arise and develop without it, but even exist for a single day and hour. Due to the fact that society is an objective-subjective reality, social being and social consciousness are, as it were, “loaded” with each other: without the energy of consciousness, social being is static and even dead.

Consciousness is realized in two hypostases: reflective and active-creative abilities. The essence of consciousness lies in the fact that it can reflect social existence only if it is simultaneously actively and creatively transformed. The function of anticipatory reflection of consciousness is most clearly realized in relation to social being, which is essentially connected with aspiration to the future. This has been repeatedly confirmed in history by the circumstance that ideas, in particular socio-political ones, can outpace the current state of society and even transform it. Society is a material-ideal reality. The totality of generalized ideas, ideas, theories, feelings, morals, traditions, etc., that is, what constitutes the content of social consciousness and forms a spiritual reality, acts integral part social being, as it is given to the consciousness of an individual.

But emphasizing the unity of social being and social consciousness, one must not forget their difference, their specific disunity. The historical relationship of social being and social consciousness in their relative independence is realized in such a way that if in the early stages of the development of society, social consciousness was formed under the direct influence of being, then in the future this influence acquired an increasingly indirect character - through the state, political, legal relations, etc. ., and the reverse effect of social consciousness on being, on the contrary, acquires an increasingly direct character. The very possibility of such a direct impact of social consciousness on social being lies in the ability of consciousness to correctly reflect being.

So, consciousness as a reflection and as an active creative activity is the unity of two inseparable sides of the same process: in its influence on being, it can both evaluate it, revealing its hidden meaning, predict, and transform it through the practical activity of people. And so the public consciousness of the era can not only reflect being, but actively contribute to its restructuring. This is the historically established function of social consciousness, which makes it an objectively necessary and really existing element of any social structure.

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

Ministry of transportation Russian Federation(Ministry of Transport of Russia)

Federal Air Transport Agency (Rosaviatsiya)

FGBOU VO "St. Petersburg State University civil aviation"

Department of Philosophy

Test

in "Philosophy"

subject: " Consciousness as a subject of philosophy"

completed by a 1st year student

Correspondence Faculty OPUVT

Potyapkina Lyudmila

Introduction
Chapter 1 Consciousness
1.1 The concept of consciousness and its definition
1.2 Distinctive features psyche and consciousness
1.3 Structure and sources of consciousness
Chapter 2 The Essence of Consciousness
2.1 Functions of consciousness
2.2 Activity of consciousness
2.3 Public nature of consciousness
Conclusion
Bibliography

Introduction

Human consciousness is a complex phenomenon; it is multidimensional, multifaceted. The versatility of consciousness makes it the object of study of many sciences, including philosophy. The problem of consciousness has always attracted the close attention of philosophers, because determining the place and role of man in the world, the specifics of his relationship with the surrounding reality involves clarifying the nature of human consciousness. For philosophy, this problem is also important because certain approaches to the question of the essence of consciousness, the nature of its relationship to being, affect the initial worldview and methodological attitudes of any philosophical direction. Naturally, these approaches are different, but all of them, in essence, always deal with a single problem: the analysis of consciousness as a specifically human form of regulation of human interaction with reality. This form is characterized primarily by the allocation of a person as a kind of reality, as a carrier of special ways of interacting with the outside world, including managing it.

Such an understanding of the nature of consciousness involves a very wide range of issues, which is becoming the subject of research not only in philosophy, but also in the special humanities and natural sciences: sociology, psychology, linguistics, pedagogy, physiology of higher nervous activity, and at present computer science, cybernetics. Consideration of individual aspects of consciousness within these disciplines is always based on a certain philosophical and worldview position in the interpretation of consciousness. Central philosophical question there has always been and remains the question of the relationship of consciousness to being, the question of the possibilities that consciousness provides to a person, and of the responsibility that consciousness places on a person.

The secondary nature of consciousness in relation to being means that being acts as a broader system, within which consciousness is a specific condition, means, prerequisite, "mechanism" for fitting a person into this integral system of being.

Consciousness acts as a special form of reflection, regulation and management of people's attitude to the surrounding reality, to themselves and their ways of communication, which arise and develop on the basis of practical transformational activity. It not only reflects, but also creates the world.

Consciousness is a social product from the very beginning. It arises and develops only in the joint activity of people in the process of their work and communication.

Purpose: to reveal the essence and features of the topic.

Tasks:

- consider the subject (consciousness) and the object (philosophical reflection);

- study goals and objectives;

- identify the features of this topic.

The purpose and objectives of the work determined the choice of its structure. The work consists of an introduction, several chapters, a conclusion, a list of literature used in writing the work.

Chapter 1 Consciousness

1.1 The concept of consciousness and its definition

The psyche is the ability of living beings to create sensual and generalized images of external reality and respond to these images in accordance with their needs, and for a person also in accordance with his interests, goals and ideals.

Consciousness is a part of the psyche, because not only conscious, but also subconscious and unconscious processes take place in it. Conscious are such mental phenomena and actions of a person that pass through his mind and will, are mediated by them. , which, therefore, are done with the knowledge of what he does, thinks, or feels.

Let's move on to the question of what determines, determines the emergence and development of consciousness. The factors that determine this process are called determinants or determinants. The external determinants of consciousness are nature and society. Consciousness is inherent only in man; it arises and develops only in the conditions of social life. However, it is not only social. The external reality for the animal is nature; for man - nature and society. Therefore, human consciousness is determined by external factors in two ways: phenomena and laws of nature and public relations. The content of consciousness includes thoughts about nature and society (as well as about people as natural and social beings).

Nature in the process of organic evolution has created that anatomical and physiological system, without which consciousness is impossible, as a product of the action of this "machine". But nature determines consciousness not only genetically, by creating the prerequisites for consciousness. It also operates in the conditions of society, forming a second signal system of reality and changing the nature of the action of receptors and analyzers in accordance with the conditions of social life.

So, the entire bodily basis and mechanisms of consciousness are created and changed by nature both in the conditions of animal and human existence. Although the physiological basis of consciousness and its mechanisms are not included in the very content of consciousness, i.e., in the totality of thoughts and feelings that it contains, this content is conditioned and determined not only by the nature of external phenomena, but also by the structure of the apparatus that perceives them. The image of the external world is different from the external world itself. Consciousness is a subjective image of the objective world. Consciousness is inherent only in man and arose in the conditions of social life. Only under recent conditions did it develop human mind and his control over the will. It was social life based on labor that created man with his consciousness.

Thus, speaking of consciousness as a unity of two determinations, we mean an organic and inseparable complex of two kinds of factors that determined and determine the development of the human psyche, factors that acted not separately, but in unity and interpenetration. Therefore, in dealing with human consciousness, we will always have in mind not only purely social factors, i.e., supra-personal, but also biological factors, fully subject to the laws of organic nature, as well as psychological factors, subject to the two indicated determinants.

Consciousness is determined not only by the action of external factors. Human consciousness is still subject to the action of the laws of neurophysiology and psychology (general and social), i.e. It also has an internal, psychophysical determination. At the same time, the physiological conditioning of consciousness, being internal, in the sense that it is carried out inside the body, is objective, material, and psychological determination has a subjective, ideal character. External determination - the impact on the consciousness of the objective world, nature and society - is primary, and internal, psychophysiological conditioning - secondary.

If the content of consciousness is determined by external factors, then, on the other hand, all the phenomena of the psyche and consciousness proceed in those forms that are fixed by the laws and categories of the physiological and psychological sciences. These are sensations, perceptions and representations, thoughts, emotions, feelings, Memory, imagination, etc. Psychological forms are, as it were, connecting vessels, in which the entire content of consciousness “overflows”. In its form, consciousness does not go beyond psychological processes. The content and form of consciousness are not completely identical. Human consciousness is a reflection of reality, its image. Any image bears the imprint of both what is reflected in it, and the material on which this picture is printed, and the properties of the apparatus with which this picture was taken. Consciousness is not only a subjective-psychological phenomenon, but the unity of the objective and the subjective on the basis of the objective. It has an objective content that has passed through various psychological "sieves", "screens", in the form of attitudes and orientations imposed by a person's social position and his past life experience.

In certain areas of consciousness, the latter is also subject to more special laws. So, in the field of cognition, it is carried out according to the laws of logic, without which the correct processing of the obtained material of observations and experiments is impossible. In the field of phenomena, the orientation in which is associated with assessments (politics, ideology, ethics, aesthetics, law), consciousness acts in accordance with the specifics of each of these areas. All mental, cognitive, ideological and evaluative activity of people is subject to laws. The action of all these groups of laws, expressing the complex nature of the determination of consciousness, is carried out in their inseparable connection and interweaving. However, this inseparability does not mean that each of these groups loses its independence and specificity. Therefore, we, for example, distinguish between a worker:

a) as a productive force, as a natural "machine" that produces a product;

b) as a member of society, i.e. as a social unit

c) as a psychological, rational-emotional complex, in contrast to the machine on which it works.

How can consciousness be defined?

Consciousness - this is the highest function peculiar only to people and associated with speech brain, which consists in a generalized and purposeful reflection reality, in the preliminary mental construction of actions and foresight their results, in the reasonable regulation and self-control of behavior person.

1.2 Distinctive features of the psyche and consciousness

Features of the human psyche and consciousness to a large extent is also a philosophical and sociological problem. In the study of these last aspects of consciousness, it is necessary to take into account the achievements of the natural and psychological sciences of man, to correct or concretize already established provisions on the basis of new data from these sciences. Not only cognition, that is, a certain function of consciousness, but consciousness as a whole includes two stages, or forms, - sensual and rational.

Features of human consciousness are manifested both at the first and at the second stage, as well as in the ratios and in the "specific gravity" of these two forms. The usual notion that human consciousness differs from the psyche of animals only by the development of a rational stage is, from our point of view, incomplete and insufficient. These differences exist in sensibility as well. On the one hand, a number of living beings have such sense organs or such a development of analyzers common with man that are absent or undeveloped in man; on the other hand, the sensuous form or side of human consciousness, as a result of skills, upbringing, culture and technology, is on an incomparably higher level than the sensuality of animals. Artist's eye, musician's ear, feelings modern man armed with a microscope and a telescope, a seismograph, means of seeing in the dark, at great distances, etc., they know about things and their properties incomparably more than the sense organs of animals, despite specific development some of these organs in the latter. This circumstance should, it seems to us, be considered the first distinguishing feature of human consciousness.

The second feature should be considered a large role in human life of the rational form of consciousness in comparison with the sensual. The entire development of culture led not only to the fact that human actions became more and more rational, not directly impulsive, but deliberate, but also to the fact that sensuality itself was processed, changing its animal face, and lost its dominance in consciousness, obeying the rational principle.

The third feature of human consciousness is the improvement of the quality of this rational stage, which consists of:

a) in the development of an ever greater breadth and abstractness of generalizations;

b) in reducing the role of the sensual element in them;

c) in the ever greater departure of abstractions from direct practical application.

These trends characterize not only the difference in human thinking in comparison with animals, but also accompany the development of civilization. Scientific thinking clears the mind of illusions and prejudices generated by ignorance and superficial generalizations,

The fourth feature of consciousness is associated with the development in humans of special, new forms of rational cognition compared to animals: conceptual thinking and articulate speech associated with it, evaluative thinking and the target nature of thinking and behavior. These features of human consciousness also have their prerequisites in the animal world. But in their developed form, they are inherent only to man. A distinctive feature of human consciousness is, finally, the development of social consciousness, its aspects and forms: social psychology, ideology, science, art, morality, religion, philosophy. Social consciousness is not only the property of all mankind, but also enters into the content of the consciousness of each person.

1.3 Structure and sources of consciousness

consciousness psyche personality public

The concept of "consciousness" is ambiguous. In the broad sense of the word, it means the mental reflection of reality, regardless of the level at which it is carried out - biological or social, sensual or rational.

In a narrower and more specialized sense, consciousness means not just a mental state, but a higher, properly human form of mental reflection of reality. The creation here is structurally organized, it is an integral system consisting of various elements that are in regular relations with each other. In the structure of consciousness, such moments as the awareness of things, as well as experience, i.e., are most clearly distinguished. a certain relation to the content of what is reflected. The development of consciousness presupposes, first of all, its enrichment with new knowledge about the surrounding world and the person himself. Cognition, awareness of things has different levels, the depth of penetration into the object and the degree of clarity of understanding. Hence the ordinary, scientific, philosophical, aesthetic, religious awareness of the world, as well as sensual and. rational levels of consciousness. Sensations, perceptions, ideas, concepts, thinking form the core of consciousness. However, they do not exhaust its structural completeness: it also includes the act of attention as its necessary component. Namely, thanks to the concentration of attention, a certain circle of objects is in the focus of consciousness.

The richest sphere of the emotional life of the human personality includes feelings proper, which are relations to external influences. Feelings, emotions are components of the structure of consciousness . However, consciousness is not the sum of many of its constituent elements, but their integral, complexly structured whole.

Let us now turn to the question of the sources of consciousness. . This question has been and remains the subject of analysis by philosophers and natural scientists for a long time. There are the following factors:

First, the external objective and spiritual world; natural, social and spiritual phenomena are reflected in consciousness in the form of concrete sensory and conceptual images. In these images themselves, there are no these same objects themselves, even in a reduced form, there is nothing material-substrate from these objects; however, in consciousness there are their reflections, their copies (or symbols) that carry information about them, about their external side or their essence. This kind of information is the result of a person's interaction with the current situation, which ensures his constant direct contact with it.

The second source of consciousness is the sociocultural environment, general concepts, ethical, aesthetic attitudes, social ideals, legal norms, knowledge accumulated by society; here are the means, methods, forms of cognitive activity.

The third source of consciousness is the entire spiritual world of the individual, his own unique experience of life and experiences: in the absence of direct external influences, a person is able to rethink his past, design his future, etc.

The fourth source of consciousness is the brain as a macrostructural natural system, consisting of many neurons, their connections and ensuring the implementation of the general functions of consciousness at the cellular (or cell-tissue) level of matter organization. Not only the conditioned reflex activity of the brain, but also its biochemical organization affect consciousness, its state.

It should be noted that in the formation of the actual content of consciousness, all the selected sources of consciousness are interconnected. At the same time, external sources are refracted through the inner world of a person; far from everything coming from the outside (for example, from society) is included in consciousness.

We come to the general conclusion that the source of individual consciousness is not the ideas themselves and not the brain itself. The source of consciousness is not the brain, but the displayed - the objective world. Determining in the relationship of subject and object, consciousness and object, of course, is being. real image human life, his being - that is what determines his consciousness. And the brain is an organ that provides an adequate connection of a person with reality, i.e. correct reflection of the outside world. The source of consciousness is reality (objective and subjective), reflected by a person through a highly organized material substrate - the brain and in the system of transpersonal forms of social consciousness.

Chapter 2 The Essence of Consciousness

2.1 Functions of consciousness

The functions of consciousness are those of its properties that make consciousness an instrument , tool of knowledge, communication, practical action. A tool is a means for action. The fundamental and most important function of consciousness is the acquisition of knowledge about nature, society and man. . The reflective function of consciousness is its most general and all-encompassing function. However, reflection has different aspects, which have their own specificity and other, more special functions associated with this specificity. The function of consciousness, namely, that it reveals the relationship between man and reality. Consciousness as a relation between an object and a subject is inherent only in man. Animals lack the subjective side of the relationship. The animal is directly identical with its life activity. It does not distinguish itself from its life activity. It is this life activity. Man, on the other hand, makes his own life activity the object of his will and his consciousness. His life activity is conscious.

The creative function of consciousness, understood in a broad sense, as an active influence on the reality surrounding a person, a change, a transformation of this reality. Animals, plants, microorganisms change the external world by the very fact of their vital activity. However, this change cannot be considered creativity, because it is devoid of conscious goal setting. Creative activity, like all practice as a whole, has as its basis not only a reflection, but also a specified relationship, since in this activity, a person must be aware of his separation from the object.

In the concept of reflection, the influence of the object on the subject is fixed, and in the concept of relation, as applied to consciousness, it is mainly the reverse effect of the subject on the object. Creativity, like human practice in general, is not identical with reflection as the essence of the mental process. In its essence, creativity is a conscious act. Creative consciousness is the moment of transition from reflection to practice. Reflection in creative consciousness is an image of what is created by man, different from the image of external reality. This is an image of what man creates, not nature.

An important function of consciousness is the assessment of the phenomena of reality (including those committed by man). Like creativity, evaluation is based on reflection, because before you evaluate anything, you need to know what the subject of evaluation is. But at the same time, evaluation is a form of a person's attitude to reality. Consciousness reflects everything that is available to it in terms of the structure of the neurophysiological apparatus and the degree of development of technical means of observation and experiment. Evaluation, on the other hand, produces a choice from all that produces knowledge. To evaluate is to approach reality from the point of view of what a person needs. This is a special kind of relationship. Here the subject, his needs, interests, goals, norms and ideals act as grounds and criteria for a positive or negative attitude towards the object of evaluation.

Therefore, the evaluative function of consciousness is relatively independent, autonomous. These functions of consciousness, being relatively independent, play a service role in relation to practice. They, so to speak, prepare a person's decisions about how to act in practice. They contribute to the formation of the regulatory and managerial function of his consciousness. Consciousness, like the entire human psyche as a whole, ultimately exists for practice, for regulating and controlling human behavior, its activities. The image has a regulatory significance for the implementation of the action already in the directly perceived reality.

The properties of the object reflected by the psyche are different in their significance for the organism: necessary, useful, harmful, indifferent. Depending on the nature of these properties, various reactions of the organism are carried out. Even more important are the images of the result of activity, the images of the expected.

These images direct the activity of a living organism to achieve the expected result. Finally, in the very process of activity, the action is corrected if it does not achieve the desired result. In the production area, the function of controlling various kinds of machines remains with the person. No less important is the role of consciousness in the field of regulation and management of social processes, organs and institutions of society.

A brief review of the functions of consciousness testifies to their dialectical nature, which follows from the dialectical nature of consciousness - as the unity of objective and subjective, the unity of reflection and relation, the influence of the external world and the "feedback" of the subject from objects.

2.2 Activity of consciousness

The activity of consciousness, like its already considered functions, is a real property of consciousness, arising from the nature of the latter and "working" at various levels: sensory, conceptual and social. The psyche in general and human consciousness in particular have a number of properties arising from their purpose in the process of organic evolution and their role in public life. Of these diverse qualities, two attributes of the psyche can be distinguished: the properties of reflection and activity.

Reflection most adequately expresses the nature, the essence of the psyche, without which it is impossible to fulfill its purpose as an instrument for orienting the organism in its living conditions; the activity of the psyche is the main internal condition for the implementation of this purpose. It is important for an animal not only to receive a signal about the presence of food or an enemy, but also to grab food or repel an enemy attack. Reflection would have no biological meaning without activity.

Human consciousness as the highest form of the psyche has an even more complex purpose - the transformation of the external and internal world of a person for the purposes of social life. The fulfillment of this objective purpose raises the significance of the activity of consciousness to an immeasurably greater height than the activity of the psyche of animals. The latter is the basis and elementary form of activity, and the activity of consciousness is its highest form.

The problem of the activity of consciousness is not only a neurophysiological and psychological, but also a philosophical problem associated with the very foundations of the worldview. In a number of idealistic theories, activity is considered in the same way as the substantial quality of the "soul", the spiritual principle that sets in motion inert matter. The materialistic worldview, which denies the existence of the spiritual principle as a special substance, is inextricably linked with the recognition of activity as a property of all living things.

Activity, vitality are properties of all nature. Therefore, the problem of activity in general and the activity of consciousness must be considered in a broad philosophical sense. From the complex of diverse sources of activity of consciousness, it is necessary to single out the needs, interests, goals and beliefs of a person. The listed phenomena generate activity, are its bases, "generators" of activity. A person acts either on the basis of the needs of his body, or on the basis of the interests and goals of his society, class or other social group, since these interests and goals have become his own convictions, or, finally, prompted to action by the requirements of society, state or social collective.

The activity of consciousness cannot be considered only in terms of its external manifestation in activity. Any activity mediated in advance by consciousness is the result of this indirectly and is not always adequate to direct influence. Therefore, activity should be studied not only "outside" (ie, as action, practice), but also "from within" (ie, as internal processes of the psyche). The activity of consciousness is expressed both in the form of internal tension of consciousness (the power of thought, feelings and will), and in the form of its external manifestation (activity). Thus, the activity of consciousness is manifested both in thinking and in practice.

The activity of consciousness has its prerequisites, located, as it were, on two "floors". At the bottom, as the first "floor", there are needs (natural, artificial and cultural), interests (general human, general historical, age and specific historical: class, national, etc.) and related goals, norms, ideals, etc. e. The second "floor" is made up of various assessments that have as their basis and criteria the socio-psychological phenomena of the lower "floor".

The solution to the problem of the activity of consciousness, taken in its epistemological and sociological aspects, should, in our opinion, proceed primarily from the distinction between internal activity (the activity of consciousness and subconscious factors and phenomena) and external activity (activity, practice). The first form is the prerequisite and preparation for the second. Internal activity, in turn, consists of a number of links: needs, interests, goals, etc.; cognition - assessment of previous factors; volitional processes aimed at action. These links cannot be regarded as a linear series, since in some cases internal activity begins directly with sensory impulses, in others - with rational, cognitive processes. But in all cases, all these processes occurring in consciousness determine the degrees and forms of external activity. The value attitude also in all (or in most) cases remains the closest link in the transition to practice.

2.3 Public nature of consciousness

The emergence of consciousness is associated primarily with the formation of culture on the basis of the practical - transformative social activities of people, with the need to consolidate, fix the skills, methods, norms of this activity in special forms of reflection.

This inclusion of individual actions in joint collective activity in the formation and reproduction of all forms of culture is the fundamental foundation of the social nature of human consciousness. The essence of social influence on the individual psyche, its inclusion in social consciousness and the formation of individual human consciousness by virtue of this initiation is not in a simple passive assimilation by people of the norms and ideas of social consciousness, but in their active inclusion in real joint activity, in specific communication in the process of this activities.

A person approaches a problem situation, focusing on certain norms of consciousness, in which the experience of culture is fixed, reflected - production, cognitive, moral, communication experience, etc. a person considers and evaluates this situation from the standpoint of certain norms, acting as their carrier. In assessing the situation, a person is forced to fix his attitude to reality and thereby distinguish himself as such. This fixation of a certain position in relation to a given situation, the identification of oneself as the bearer of such a position, as the subject of an active attitude to the situation corresponding to it, constitutes feature consciousness as a specific form of reflection.

The view of consciousness on the world is always a view from the positions of this world of culture and the experience of activity corresponding to it. Hence the characteristic for all types of consciousness - practical-objective, theoretical, artistic, moral, etc. - a kind of doubling of the reflection - fixing the situation directly and considering it from the standpoint of the general norm of consciousness. Thus, consciousness has a clearly expressed character of a purposeful reflection of reality; its norms, attitudes, ideas always contain a certain attitude to reality.

emotional sphere individual psyche, such specifically human feelings as love, friendship, empathy for other people, pride, etc., are also brought up under the influence of the norms and ideals of mankind. By separating himself from the world as a bearer of a certain relationship to this world, a person from the earliest stages of the existence of culture is forced to somehow inscribe himself in the world in his mind.

Conclusion

In conclusion, we summarize the results of the work done.

Consciousness is the highest form of reflection of the world, peculiar only to man. It is associated with articulate speech, logical generalizations, abstract concepts. The "core" of consciousness is knowledge. Having a multicomponent structure, consciousness is, nevertheless, a single whole. So, consciousness acts as a key, initial philosophical concept to analyze all forms of manifestation of the spiritual and mental life of a person in their unity and integrity, as well as ways to control and regulate his relationship with reality, manage these relationships.

Despite the enormous efforts expended by philosophy and other sciences, the problem of human consciousness (individual and social) is far from being solved. Much obscurity is concealed in the mechanisms, functions, states, structure and properties of consciousness, its relationship with the activity of the individual, the ways of its formation and development, connection with being. It is important to emphasize that the question of the relationship between consciousness and being is not reduced to the question of primary and secondary, although it proceeds from this. The study of the relationship between consciousness and being includes the study of all the diverse and historically changing types and forms, i.e. in a way it is an "eternal question". "Eternal" in the sense that the development of forms and human life, the progress of science and culture constantly complicate and change the specific forms of the relationship between consciousness and being and pose many problems for philosophical thought.

Bibliography

1. Tugarinov V.P. Philosophy of consciousness. Moscow 1971

2. Spirkin A.G. Philosophy. Moscow 1998

3. Georgiev F.I. Consciousness, its origin and essence. Moscow 1967

4. Introduction to philosophy. Textbook for universities at 2 o'clock. 2. Politizdat 1989.

6. Alekseev P.V., Panin A.V. Philosophy. Moscow 1999

Hosted on Allbest.ru

...

Thesis: Consciousness is the consciousness of the subject

Consciousness is either a thing, or its property, action, etc. If consciousness is a thing, then it is the subject of itself. If consciousness is a property of a thing or an action of a thing, then the subject will be that thing whose property is consciousness.

The subject is an active, selfish moment in a thing, in reality. Therefore, the subjectless does not exist in reality. Since, in order to be in reality, one must have some kind of activity in this reality, one must somehow act in this reality. The being of a thing is the simplest, the very first action of a thing. Therefore, any thing, in order to be in reality, must act, at least in the simplest way - to be. Therefore, any thing is a subject, the subject of its action, the subject of its simplest action, the subject of its being.

Therefore, if consciousness does not have a subject other than itself, then this means that it is itself a subject.

Antithesis: Consciousness is subjectless consciousness

Explication of Shpet's theses

I unique and individual. It is precisely because of its uniqueness that it is impossible to generalize it and speak of a certain “universal I”. But at the same time, the essence of the individual I yet conceivable, and this conceivability does not make it something universal. It is possible to think about the individual, the thinking of the individual.

The individuality of the self is fixed not through its commonality and identity with other selves, but through difference with them. This difference arises due to the presence of the self "here and now" in a certain "environment".

Usually by "general", "generic" I mean subject, which is thought of in relation to object. But this ratio is not absolutely necessary. If subject= I, then it is absolute, not relative. The subject turns out the concept of an object.

In such a position, although the subject is equated with the self, nevertheless it appears in its absolute meaning as an indefinite person, and therefore, as something impersonal, which contradicts its identification with I.

The original meaning of the word "subject" is the subject. This meaning of the term is not correlative, but absolute.

If we start the study of consciousness with the analysis I, that is I will show up everywhere. If you explore self consciousness, we can only find that it is always consciousness of something. "Something" is revealed as a system of relations in which I may or may not be present.

The study of pure consciousness as pure intentionality reveals other forms of the unity of consciousness, in addition to I.

Since not every act of consciousness manifests the presence I neither as a "subject" nor as a carrier of such acts, it can be assumed that I is ascertained in experience only when it is the "object" to which the conscious act is directed.

"Consciousness, the subject and I are completely different things, and one of them cannot be replaced by another." If we are talking about the unity of consciousness, then there is absolutely no need to invent a special term for this unity, i.e. need not be labeled as subject or I. The conclusion that the unity of diversity is a substance, subject, etc. is not a direct experience.

Initially, only consciousness and the conscious are given, without any relation to I. Since the individual ascertains consciousness in himself, then this his consciousness, but it is not the only possible consciousness. Consciousnesses are possible which are unity but do not belong to I. So, if I is a subject, then such consciousnesses are not subjective; it is not something universal I. The subject itself is an object for consciousness, therefore it cannot be transferred to another term of correlation as the basis, source and principle of consciousness.

Consciousness, therefore, can be not only personal - it can be non-personal, i.e. including supra-personal, many-personal and sole.

It is not difficult for anyone to affirm the consciousness of himself. But when we start talking about our I, then we can no longer say that it in its entirety is also given to us directly. On the contrary, it is a “subject” for us, the content of which is revealed not by direct ascertaining, but in a complex way. We also have to state that Not all in our mind is essentially associated with I.

For I it is possible to doubt one's own identity and continuity, and the only way to check will be to refer to someone else's experience, and this suggests that item this doubt is a subject not only for the doubter I but also for others. My I turns out to be an object not only for me, in contrast to only mine experiences.

Synthesis: ?

Let's begin with I is a Russian word. This is first of all, this is before any reasoning and explanation. Further, any word of the language has four main points:

Every word is spoken by someone.
Every word means something.
Every word means something.
Every word is said to someone.

If there is no speaker, then there are no words. If it is about nothing, then it is meaningless speech and, therefore, not speech at all. If nothing is said about what is being said, then there are no words - dumbness. It is also impossible to speak without addressing anyone.

To define a word I enough to say the word I and answer four questions for yourself:

Who says the word I?
What does the word I mean?
What does the word I say?
To whom is the word I spoken?

The answer to all four questions is the same - the word I. Thus, the word I is such a word in the Russian language, with the help of which you can call yourself yourself. Therefore the word I- This name of the subject of the Russian language. The subject of a language is the one who speaks that language. The word I am the only word in which That, about what said to match with topics, What says. Therefore, this word is truth by definition. All other words are false, because in all other words, what is said does not coincide with what is said. Among the numbers there is a very important and also unique number of its kind - 0 . 0 - this is a number in which there is no quantity, i.e. sign 0 does not signify any quantity, but signifies only the absence of quantity, signifies by its presence, and therefore signifies only itself. By analogy with this, the word I can be called the zero word of the Russian language. So the word I- this is the name of the subject of the Russian language or his language, the null word.

I have the following thoughts, still underdeveloped:

Every consciousness presupposes a subject of this consciousness.
Subject is not the same as I, but only one of its moments.
I(personality) is the self-identical difference of subject and object, posited as a fact (thing).
Every thing has (suggests) a consciousness adequate to it. But this does not mean that every thing actually has consciousness. Next, every thing has consciousness as a principle. An adequate consciousness of a thing is a self-conscious idea of a thing (a self-correlated meaning).
Meaning, eidos is also a fact. But if a thing has a meaning, really immersed in meon, then the meaning implies immersion in meon potential.
If all consciousness presupposes a subject, then in principle any consciousness is personal. Animals have consciousness, but they are not persons. Even a person may not be aware of himself as a person. That is, every thing is a person in itself, but not necessarily for myself.
Turning to the "collective consciousness", we note the main types of association of several personalities.
- "Outer" association; several personalities are connected externally, mechanically, accidentally. Example: students of the same course, passengers of the same bus. The idea according to which given individuals unite is only an abstract idea, it is not an idea for myself and thus is not consciousness.
"Ideological" association; several personalities are internally connected by a single idea, while the substance of this idea is the totality of these individuals. Collective, society, people, family. Individuals are conscious of the idea that unites them, and thus this idea becomes the (self)consciousness of the given collective. The unifying idea in this case can be called spirit, conciliar mind and so on.
"Substantial" association; several personalities are united ideologically, but at the same time this idea itself is realized as a real person. Thus, the individuals of this community are united not only ideally, but also substantially. Each individual, being himself a person, and therefore an independent substance, becomes a part of<…> .
Thus, "consciousness in general" in itself always personal, but for us may appear in different aspects.

admin, 16 November, 2006 - 13:19

Comments

1. I am the word of the Russian language. This scientific fact with whom you can't argue. From this indisputable evidence, I propose to dance further.

If one investigates consciousness itself, one can only find that it is always consciousness of something.

Lies. If we examine consciousness itself, then we find first of all a lie, since consciousness is always consciousness 1. about something 2. something. And what consciousness is fundamentally not about is what consciousness is aware of about what it is consciousness about. Be aware of everything! about something is impossible, just like knowing. Knowledge, consciousness of everything! about something tantamount to complete! ignorance of something. To know, to be aware at any particular moment of something is only possible!, only a part. The other part will be ignorance, which determines the current consciousness. If there is none! ignorance of something, then there is no knowledge of something, since knowledge, in order to be, must be different from ignorance. If all points of a visible object are visible, illuminated, look the same, and even against the same background, then you will not be able to see the object. An object is visible only if all its points are illuminated differently, some are lighter, others are darker, some are more known, others are less. So, to know, to be aware of something, one can only know something. And that something is not equal to that about something. Therefore, knowledge, consciousness - is always false, always a lie.

I don't know, I don't know, my friend... You are considering the type of consciousness that is inherent in our fallen sinful state and therefore completely flawed. After all, one can speak of consciousness in its originality, in its original purity. Although this will be a conversation all about the same created consciousness, but still pure and intelligent. Actually, speaking of such a primordial consciousness, we enter the sphere of the dialectic of the whole and the part. Consciousness as a part of the whole is the consciousness of the whole in the light of the part: we see the ALL whole, without a trace, but nevertheless in that single light that is inherent in this particular consciousness, its "individual eidos".
Further, you can talk about Consciousness with a capital letter, as you can see. Well, here it is simply absurd to deny the fact that THIS and SUCH Consciousness embraces everything at once, and to the same extent. And here we enter the sphere of the dialectic of the absolute intelligentsia.

[ quote ]THIS and SUCH Consciousness embraces everything at the same time, and to the same extent. But such Consciousness is just like an abstraction, isn't it? Really (concretely), it is not given to us, we can only assume it, fantasize about it.

And it cannot be given to us at all by definition as Divine. However, it does not at all follow from this that he, THIS and SUCH Consciousness does not exist at all. Ignorance is not a criterion of non-existence.

No. It is still far from divine consciousness. In addition to individual consciousness, there is supra-individual, but not divine. "For every thing there is a consciousness adequate to it."

If you like, we'll discuss it on the forum.

Quote:
1. Who says the word I?
2. What does the word I mean?
3. What does the word I say?
4. To whom is the word I spoken?

Questions 2,3 and 4 need to be reformulated, since the phrase "the word says" is contradictory. A word cannot speak, it can be spoken by someone, and by itself it can either mean something or be meaningless.

Option:
1. Who says the word I? (I.)
2. What am I talking about when I say the word I? (About myself.) or What (or rather: whom) does the word I mean? (Me.)
3. What do I say about myself when I say the word I? (The answer is not obvious.)
4. To whom do I say the word I? (To myself.)

As a result, clarifying these questions, we find the need for a deeper study of the answer to the third question.

And one more note: Don't you think that the words "I", "Me", "Myself" are not identical, since they designate the subject in different respects.
Or am I wrong?

THIS and THIS Consciousness embraces everything at once, and to the same extent. And here we enter the sphere of the dialectic of the absolute intelligentsia.

But such a Consciousness is just an abstraction, isn't it? Really (concretely), it is not given to us, we can only assume it, fantasize about it.

It is given in the state of enlightenment or self-realization. The only question is how such a state can be achieved.

The most important thing that a person would have, in the end, is the main question: WHO AM I?
From here it is possible to clarify the center from where everything originates.

Ivanov, just a family name inherited. The body is also not him, because. to observe the body, one must be outside the system - “the body, the psychosomatic apparatus”, which includes both thoughts and feelings. What remains?

What remains is true perception, which means perception from the point of view of the subjective functional center, and not from the point of view of the objective acting center.
While the objective acting center is represented by a three-dimensional psychosomatic visible manifestation, the subjective center is formless and phenomenally absent, for a phenomenal appearance in space-time would make it an object. The subjective center is present everywhere and always, but is not connected with "where" and "when", since it is outside the limits of space and time. He is infinity and timelessness - existing eternally HERE and NOW. In short, true perception is the perception that any perception between two sentient beings can only be a false perception, for they are both objects.

Perception, which is usually carried out by a human being, is necessarily false, since both the supposed subject and the perceived object are objects, appearances in consciousness. The pseudo-subject itself becomes an object when it is perceived by another object assuming the posture of the pseudo-subject. When consciousness is absent, as happens in a state of sleep or under the influence of sedatives, there can be no perception in this sense, although the pseudo-subject exists. In fact, any perception as understood by human beings is false. True perception is really non-perception, perception beyond body and thought. When there is true perception (consciousness perceiving the manifested world within itself), what is there that can be perceived? The entire manifested world is only an objective expression of a single subject. Perceiving this is true perception - going beyond the subject-object duality.

You can't treat "other people" as other people!
Let's imagine that two, three or more mirrors are hanging in front of you at different angles. There will be several mirror reflections, but only one you. All movements of these reflections will be controlled by you, by themselves they will not have freedom of action. Now imagine that you can also give these reflections sensitivity so that they can "perceive" each other. Isn't it clear that the mutual perception of reflections - each of which is a pseudo-subject, while the others are objects - will be a false perception? Only that perception is true, which is carried out by the subjective center, which is outside the mirrors, the true subject. In fact, this true perception is non-perception, for all that is is ONE subject without any objects. If the subject could see another object with independent existence, that subject itself would be the object!

Thus, true perception is the turn of the split mind from external objectification (which is what perception in duality means) to the internal, to its integrity, or to its non-objectivity, from which the objectivity arises to see another object that has an independent existence, this subject itself. would be an object!

Thus, true perception is the turn of the split mind from external objectification (which is what perception in duality means) to the internal, to its wholeness, or to its non-objectivity, from which objectivity arises.

All that has been said can be summarized in one sentence - "true perception is a noumenal function in which there is neither a thing that would perceive, nor a thing that could be perceived."

Thus, consciousness is dependent on THAT is behind it. That which cannot know ITSELF. The original sin of the knowledge of good and evil is eliminated, because. in this deepest understanding, a state of self-realization arises (heavenly All-Acceptance).