CC BY
4
UDC 00482
Botirova S. Ya.
NamSU Uzbekistan, Tashkent ONTOLOGY AS A DOCTRINE OF BEING
Abstract: This article discusses ontology as a theory of being. Ontology is the doctrine of being as a current, a section of philosophy that studies the fundamental principles of being, the most common entities, the categories of being. Ontology was distinguished from the teachings on the existence of nature as a teaching on being itself still in early Greek philosophy.
Keywords: ontology, philosophy, being, good, matter
Ботирова С. Я.
НамДУ Узбекистан, Ташкент ОНТОЛОГИЯ КАК УЧЕНИЕ О БЫТИИ
Аннотация: В этой статье обсуждается онтология как учение о бытии. Онтология - это учение о бытии как токовом, раздел философии, изучающий фундаментальные принципы бытия, наиболее общие сущности, категории сущего. Онтология выделилась из учений о бытии природы как учение о самом бытии еще в раннегреческой философии.
Ключевые слова: онтология, философия, бытие, благо, материя
Ontology is the doctrine of being as a current, a section of philosophy that studies the fundamental principles of being, the most common entities, the categories of being. Ontology was distinguished from the teachings on the existence of nature as a teaching on being itself still in early Greek philosophy.
Plato's being is a collection of ideas — intelligible forms or entities, the reflection of which is the diversity of the material world. Plato drew the line not only between being and becoming (ie, the fluidity of the sensory perceived world), but also between being and the beginningless beginning of being (ie, the incomprehensible basis, also called "good").Aristotle introduces a number of new and significant topics for the later ontology: being as reality, the divine mind, being as a unity of opposites and a specific limit of the "comprehension" of matter by form. Medieval thinkers adapted ontology to solve theological problems. Depending on the orientation of the thinker, the concept of being could differ from the divine absolute (then God is thought of as the source of being) or identify with God.
By the 13th century. It is planned to divide ontological thought into 2 streams: the Aristotelian and Augustinian traditions. The representative of Aristotelianism Thomas Aquinas introduces a distinction between essence and existence in medieval ontology, and also emphasizes the moment of the creative reality of being, fully concentrated in being itself and in God.
The philosophy of the new time focuses on the problems of cognition, but ontology remains an invariable part of philosophical doctrine. Kant's critical
philosophy of dividing the universe into three autonomous spheres (the world of nature, freedom and expediency) sets the parameters for a new ontology in which the ability to enter the dimension of true being is distributed between a theoretical ability that reveals supersensible being as a transcendent beyond-the-line and practical ability that reveals being as external the reality of freedom. In the 19th century characterized by a sharp drop in interest in ontology. And only in the end of 19. 20c. Neotemism revives the concept of ontology. It is advisable to distinguish the following forms of being: 1) the existence of things (bodies), processes, which in turn is divided into the being of things, processes, states of nature. B. nature as a whole; 2) B. second nature - man-made things. 3) B. of the spiritual (ideal), which is divided into individualized spiritual and objectified (non-individual) spiritual; 4) B. social, which is divided into individual being (being of an individual in society and the process of history) and being of society.
The being of things, phenomena, and states of nature, or the being of the first nature, exists before, beyond, and independently of human consciousness. The existence of each particular phenomenon of nature is limited in time and space, it is replaced by their non-existence, and nature as a whole is infinite in time and space, its being is the dialectic of the transitory and impermanent. The first nature is an objective and primary reality, its most part and after the appearance of the human race still exists as a completely independent reality, independent of humanity. "Second nature" - the existence of things and processes produced by man - depends on the first, but, being produced by people, it embodies the unity of natural material, a certain spiritual (ideal) knowledge, the activity of specific individuals and social functions, the purpose of these objects. The being of the things of the "second nature" is a socio-historical being, a complex natural-spiritual-social reality, it may come into conflict with the being of the first nature, being within the framework of the single being of things and processes. The "second nature" is given objectively to each concrete person and generations of people, but it cannot be considered completely independent from the consciousness of man and humanity. The "second nature" things are the link between the being of things and the being of man.
The being of an individual is the dialectical unity of body and spirit. A man for himself and the first, and the "second nature". It is not by chance that in traditional, classical philosophy, man has often been defined as a "thinking thing." But the existence of man as a thinking and feeling "thing" in the natural world was one of the prerequisites for the emergence and communication, i.e. prerequisite for the formation of the specifics of human life. The existence of each individual person is the interaction, firstly, of the thinking and feeling "thing" as the unity of natural and spiritual being, secondly, of the individual taken at this stage of the evolution of the world together with the world, and, thirdly, as a social historical creature. Its specificity is manifested, for example, in that:
- without normal functioning in a person of his spiritual and mental structure, man as a whole is not complete;
- A healthy, normally functioning body is a necessary prerequisite for spiritual, mental activity. However, it is well known that the spirit can have both positive and negative effects on the vital activity of the human body;
- human activity, bodily actions of a person depend on social motivation. All other natural bodies, including higher animals, function quite predictably. Expedient human activity is often not governed by biological instincts, but by spiritual, moral and social needs, motives.
The existence of each individual is limited in time and space. But it is included in the limitless chain of human existence and the existence of nature, and is one of the links of social and historical existence. Human being as a whole is a reality, objective in relation to the consciousness of individuals and generations. But, being the unity of the objective and the subjective, man does not simply exist in the structure of being. Having the ability to cognize being, he can also influence him, unfortunately, far from always positive. Therefore, it is so important for each person to realize their place and role in the single system of being, their responsibility for the fate of human civilization. A special place among other forms of "being in the world" is occupied by the "being of the spiritual." It is formed and shaped in the bosom of human culture, manifesting itself at the level of objectified and individualized spiritual being, the link of which is language.
Language is not only a means of self-expression of the individual, but also the highest form of manifestation of the objective spirit. As a means of communication, language is an effective tool for mastering the world. Language, connecting the mind and the objective (physical) reality of the world, equally makes the spirit bodily, and the world spiritual. Thanks to the word, physical reality opens up to our knowledge. She enters into dialogue and speaks about herself, revealing her essence. The history of a language reflects the social history of its carrier, reveals the content of a particular "ecumene".The reality of the spiritual being of a special kind. It provides the experience of a single person and is enriched by his efforts. Heuristic ideas of the past set the canons for the present and determine the future of a given society, influencing the life of an individual. The most productive idea lays a certain structural paradigm in which the human being is formed and develops: its way of life, its relation to the world and to itself.
Concludes the list of forms of "being in the world" being social. "Being social" is a process and the result of the life of society as a self-developing system based on social production, as a combination of four subsystems. The latter ensure the production and reproduction of man in his comprehension of the essence, nature, various approaches to understanding social life, its tendencies of change and development is the subject of analysis of social philosophy.
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UDC 686.14
Halimova Shokhsanam Shavkatullo Kizi Dzhumaboev Iskandar Athamovich TSPU, Uzbekistan, Tashkent FREE TIME AND PHYSICAL CULTURE
Annotation: This article analyzes the importance of physical culture for human health.
Keywords: health, free time, physical culture, person, mode
Халимова Шохсанам Шавкатулло кизи, Джумабоев Искандар Атхамович ТГПУ, Узбекистан, Ташкент СВОБОДНОЕ ВРЕМЯ И ФИЗИЧЕСКАЯ КУЛЬТУРА Аннотация: В этой статье анализируется важность физической культуры для здоровья человека.
Ключевые слова: здоровья, свободное время, физическая культура, человек, режим
The social essence of free time is that it turns the one who possesses it into another subject, and as this other subject he then enters into the immediate process of production. In man, the object and at the same time the subject of the activity of free time, as well as the subject of the labor process are imprisoned together.
Certainly, the distinctive features of a person's personal relationship to work, on the one hand, and to leisure time activities, on the other, differ. If in the first case necessity is the decisive factor, then in the second case, free will plays a dominant role in the choice of forms and activities. Society in the historical process of development has identified and defined the values of free time, which are necessary for further social progress. The society is interested in the fact that such values, and in particular physical exercises, sports, are selected and included by the individual, of course, with personal voluntariness, as part of free time activities. Conscious acceptance of the necessary types of social behavior by the individual is the essence of free activity in free time.
