CC BY
3
Dexkanova S. lecturer
Department of Social Sciences Namangan Engineering and Construction Institute
Juramirzayeva M.
student
Namangan Engineering and Construction Institute
DIVERSITY OF APPROACHES TO THE QUESTION OF EXISTENCE
IN PHILOSOPHY
Abstract: This article discusses the interdependence of approaches to the concept of being in science. The author tried to explain that the philosophy of being is a fundamental issue of science and philosophy.
Key words: science, philosophy, being, fundamental issues, category.
Being is a concept, similar, of the same order with such concepts as "existence", "reality". At the same time, being is an integral characteristic of the world, affirming its integrity through its existence. According to the mode of existence, being is divided into two worlds, two modes of existence or two realities: the world of physical states, or the material, natural world, and the world of mental states, the world of consciousness, the inner world of man. Both of these worlds - the world of consciousness and the world of nature - can be characterized by the concept of being, but the ways of their existence are different.
Spirit (from Lat. Spiritus - "breath, breath, smell"). In a broad sense, ideal consciousness as the highest form of mental activity, however, we can say that the essence of this concept is broader.
Representatives of various currents of philosophy distinguish the subjective spirit (subject, personality, individual), the absolutization of which leads to subjective idealism, and the objective spirit (consciousness divorced from man and mystified as an independent force), the recognition of the primacy of which leads to objective idealism.
Ancient philosophers viewed spirit as a theoretical activity (for example, for Aristotle, the highest forms of spirit activity are thinking about thinking, enjoying theory). However, the spirit was also understood as a superintelligent principle, cognizable directly, intuitively (Plotinus). This point of view is outwardly close to religious ideology, according to which the spirit is God, a supernatural entity, only an object of faith. German classical philosophy emphasizes the activity of the spirit, considering it as an activity of self-awareness. Nus is the cosmic spirit in Plato, Logos in Heraclitus G.V.F. Hegel understood spirit as the unity of self-consciousness and consciousness, realized in the mind, as the unity of practical and theoretical activity: the being of the
spirit is its act, although this act is understood only as knowledge. Spirit, according to Hegel, overcomes the natural, sensual and rises to itself in the process of self-knowledge. Materialistic philosophy views spirit as secondary to nature. For the ancient materialists, the spirit is the most intelligent part of the soul, poured over the entire body.
In dialectical materialism, the opposition of matter and consciousness is conditional, It makes sense only for the formulation and solution of the main question of philosophy, and outside it loses its absolute meaning, since consciousness, social ideas, and so on can act in relation to any material process as something that determines it and in this sense primary.
The active transformative activity of society leads to the fact that in the world around us a certain group of material objects (means of production, buildings, products of chemical synthesis, consumer goods, etc.) in their origin and form of organization to some extent depends on the consciousness of a person because they embody human design.
With the development of science and technology, the set of material objects will expand more and more, the properties, forms of organization and even the origin of which will depend on the transforming conscious activity of people.
The philosophical understanding of matter as an objective reality is concretized and supplemented by natural-scientific views on the structure and properties of matter. But it would be wrong to identify matter as a philosophical category with certain views on the structure of matter, since they change depending on the new discoveries of science, while the philosophical definition of matter remains unshakable.
Likewise, it is erroneous to identify matter as a philosophical category with any specific type of it, for example, with matter.
Material objects are supported by consciousness. The work of the spirit results in the construction of material reality.
Ontology is the doctrine of being as a whole, regardless of its specific
forms.
The initial category in the philosophical understanding of the world is the category of "being". In this category, a person's belief in the existence of the world around him and the person himself with his consciousness is recorded. Individual things, processes, phenomena arise and disappear, but the world as a whole exists and is preserved. Statement of being is the initial prerequisite for further reasoning about the world.
The concept of being is abstracted from all the specific differences between things, objects and processes, except for one of their features, namely their existence, which gives the world an initial integrity and makes it an object of philosophical reflection. And one of the first questions that arise on the path of philosophical understanding of the world is the question of the variety of ways and forms of being.
According to the mode of existence, being is divided into two worlds, two modes of existence, or two realities: the world of physical states, or the material natural world, and the world of mental states, the world of consciousness, the inner world of man. Time and space are the main forms of the existence of matter.
Conclusion
All bodies have a certain extent - length, width, height. They are located in various ways relative to each other, they constitute parts of a particular system. Space is a form of coordination of existing objects, states of matter. It consists in the fact that objects are located outside each other (near, side, bottom, top, inside, front, etc.) and are in certain quantitative relationships. The order of coexistence of these objects and their states forms the structure of space. Phenomena are characterized by the duration of existence, the sequence of stages of development. Processes occur either simultaneously or one earlier or later than the other, for example, the relationship between day and night, the change of seasons. All this means that bodies exist and move in time. Time is a form of coordination of changing objects and their states. It lies in the fact that each state is a sequential link in the process and is in certain quantitative relationships with other states. The order in which these objects and states change forms the structure of time. Space and time are universal forms of existence, coordination of objects, they are and will be in the endless world. Not only the events of the external world, but all feelings and thoughts occur in space and time. Space has three dimensions: length, width and height, and time is only one - the direction from the past through the present to the future. It is inevitable, unique and irreversible. Space and time exist objectively, outside and independent of consciousness. Their properties and patterns are also objective, not a product of thought. Feeling how time takes us away in its stream, we cannot stop it, delay it, we cannot return a single lived moment. The passage of time is beyond our control. We are as powerless in front of him as a splinter in front of a river stream.
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