Philosophy is my favorite science. I feel that she beckons me to her. But she is the most difficult of all sciences due to her universality, so often I give up and score for a while. It is especially easy to do this after even an hour you read the "phenomenology of the spirit". But, Anyway, I always return to this science. She gave me too much ..
Here is one of the first lectures that the teacher from God truly gave to me. I suggest everyone not just to familiarize themselves, but to figure out the essence. Very necessary things are written. However, I warn: for young green brains it is too difficult;) will have to puff and smoke 🙂
When consciousness proceeds to the knowledge of a scientific subject, the first thing that is dealing with is an external subject, which should be designated as a “form”. That is why, before moving on to the meaningful side of the philosophical subject, consciousness should make up a detailed idea of the certainty of its form.
Since philosophy has already been defined as a science in general, so far it, of course, exists in the form of thinking. However, to say that the philosophical form is thinking, there is still something too abstract (uncertain). This certainty takes place because the thinking itself is not obvious for consciousness in itself, since in general thinking is not directly the first form of consciousness. Such, as it should be known, is a feeling. Therefore, before getting to know the certainty of thinking, consciousness should already be familiarized with the certainty of the sensation. Since it is a direct form of consciousness, insofar as it is most simple, most poor in content.
Usually, however, consciousness seems to be that the sensation is its form by which it gets acquainted with all the content of reality. But, how really is such a performance, it turns out pretty soon. For this consciousness, it is enough to ask the question: “What is the subject of his knowledge?"The fact is that the answer to this question is, in its definition, there is an answer to the question of what the meaning of the subject is, what are its concepts. Thus, it should be clear that this answer can be obtained by consciousness at the level of sensation (for this is the exclusive right of thinking).
From this it follows that at the level of sensation everything that can know consciousness is only that the object is, the same that it is, the feeling of famous cannot be. Since in the sensation an object for consciousness is not defined as what, insofar as he is something for him. So, the content of knowledge at the level of sensation in itself is negligible.
In addition, it must be remembered that in the sensation consciousness deals only with a single one and does not know a single subject at all. Anyone that (something) is common. That is why sensual consciousness in itself (t.e. in abstraction from thinking) knows nothing at all. After all, even that being of an object that is his knowledge, not being defined as something, is nothing, t.e. non -existence.
For this reason, although the non-uk-casinos.co.uk/ sensation is the first form of consciousness, it itself is in this immediacy, since nothing is aware, it is an unequal form of consciousness (“unconscious” consciousness).
The noted abstractness, and therefore the failure of the form of sensation as a cognitive form of consciousness, is the basis for the transition to another form: to thinking.
Thinking is its own form of consciousness. Since thinking is no longer the immediacy of consciousness, it is not difficult in itself as an indirect form in itself, specifically. And thus it is divided into two forms: the direct form of thinking and the form of thinking itself.
In the form of its immediacy, thinking still retains its mediation with the sensory form of consciousness, t.e. Sensations. In other words, thinking in its immediate form is still sensual. This direct form of thinking is called the representation.
In order to represent any object, consciousness is enough to reproduce in thinking how the object was given in sensuality, t.e. how he felt.
Therefore, the idea is such a form of thinking, which is thinking in its content, in the form remains sensuality. Therefore, the performance is also called thinking sensual images.
It may seem to the ordinary consciousness that the idea itself is an equally defined form of consciousness than the sensation, on the insufficient basis that the idea is supposedly less clear than the sensation, because sensuality in the representation is “depressed”. However, it is necessary to understand before what is meant by clarity.
If clarity is direct sensuality, then the idea as a form of thinking is really less “clear” for the simple reason that sensuality in this form of thinking is already devoid of its independence, independence and is reduced until determining the moment. Therefore, one should not be surprised that from the side of their sensuality, the performance is more “vague”. But the idea of clarity as sensual immediacy is backward, since “clear” generally means “clearly defined” in relation to the content.
As has already been clarified, it is the meaningful thinking, not sensation. Therefore, despite the given idea of ordinary consciousness, the idea is really defined in general, and not the sensation. It is at the level of representation that consciousness for the first time becomes capable of analytical knowledge.
The fact is that at the level of sensuality, the analysis is only directly decomposition, as a result of which the knowledge of the subject turns out to be inadequate to the very subject. After all, what is the content of the sensual, analysis is only abstract definitions, and not the subject of its specifics; and only in the representation of the certainty of the content of the subject are kept in their unity. That is why, at the level of representation, the consciousness develops that it can answer the question: “What is the subject of knowledge?"
However, despite all the substantial progress in knowledge that reveals consciousness in the transition from the form of sensation to the form of representation, we must still admit that the very idea is a limited, final form of thinking and consciousness in general.
The fact is that in the representation the universality of the content of thinking cannot get adequate forms, since in the representation the form of thinking initially constitutes a single, sensual image. Consequently, the idea reveals the incessant contradiction between the universality of the content of thinking, which is the very thinking, and the limb of forms of thinking, which is sensuality.
So that the contradiction is allowed or removed, we must move on to the next form of thinking: concept.
Concept – its own form of thinking. This means that, unlike a representation that was thinking only in content, the concept is also thinking in its form. Therefore, the concept is such a form of thinking that is both in form and in content. As a result of this, the concept is free from all sensuality. And as insensible, it, of course, is not imaginative thinking. This ugliness should not be represented in such a way that thinking with concepts is something abstract, empty in content. On the contrary, precisely because thinking with concepts has already removed the unitity of the sensual image, it is universal both in content and in its very form. But it is precisely because of this thinking in thinking can be adequately expressed by the universality of the content of cognition, all its fullness, all specifics. For only in universal form, t.e. In the form of the concept of the subject, it is quite that it is in its content.
So, the concept is thinking of thinking, or in a more traditional formulation (Aristotle, Hegel) with thinking of thinking (in contrast to thinking by ideas, which is thinking with sensual images, or sensuality). That is why the concept is the highest form of thinking of consciousness in general.
However, although the concept is the highest form of thinking and consciousness, one should not imagine that it exists abstractly, t.e. separately from the final forms of consciousness, t.e. from sensation and presentation.
In order for consciousness to think conceptually, a system of ideas should already be formed in it, which, in turn, was formed through sensory experience. This mentioned system of ideas in its immediacy is an ordinary consciousness (the system of the most general representations is the so -called worldview). The system of concepts is, the so -called scientific knowledge.
Thus, the immediate task of science is to replace ideas with concepts. Since philosophy has already been defined as a science, so far it should now be clear that it is the concept of philosophical thinking. Moreover, since philosophy is the science of universal, t.e. The fact that there is a concept in itself, so far only it is one system of concepts or the actual science of logic, the science of reasonable, as such.