The basis of the religious worldview is. Religious worldview, its features and meaning

16.08.2020

At a certain historical stage, the mythological picture of the world is replaced by its new type - the religious picture of the world, which constitutes the core of the religious worldview.

Religious worldview formed over a very long period. The data of paleoanthropology, archeology, ethnography and other modern sciences show that religion arose at a relatively high stage in the development of primitive society.

Religion is a rather complex spiritual formation, the core of which is specific worldview.

As essential elements it includes

religious faith and

religious cult that determine the behavior of believers.

The main feature of any religion is belief in the supernatural.

Mythology and religion are close to each other, but at the same time they differ significantly.

So, the myth does not oppose the ideal and the real, the thing and the image of this thing, does not distinguish between the sensible and the supersensible. For the myth, all this exists simultaneously and in the "one world".

Religion gradually divides the world into two - "this worldly" - the world where we live, and the "other world" - the world where supernatural beings (gods, angels, devils, etc.) reside, where the soul emanates from and where it rushes after death ...

Religious worldview is gradually formed on the basis of archaic forms of religion

(fetishism- the cult of inanimate objects - fetishes, allegedly endowed with supernatural properties;

magic- belief in the supernatural properties of certain ritual actions;

totemism- belief in the supernatural properties of a totem - a plant or an animal, from which, as it was believed, a particular clan, tribe originated;

animism- belief in the supernatural existence of souls and spirits), creates his own picture of the world, explains social reality in his own way, develops moral norms, political and ideological orientations, regulates people's behavior, offers his own solution to the question of the relationship of a particular person to the world around him.

The religious worldview becomes dominant in the conditions of feudalism, in the era of the Middle Ages.

One of the specific manifestations of the religious picture of the world is that the ideas that have developed in the conditions of an undeveloped culture of deep antiquity (stories about the creation of the world and man, about the "firmament of heaven", etc.) are elevated to the absolute, are presented as divine, once and forever given truth. So, Jewish theologians even counted the number of letters in the Talmud, so that no one could even change the letter written there. It is also characteristic that in mythology a person often appears as an equal to the Titans, while in religious consciousness he appears as a weak, sinful being, whose fate depends entirely on God.

Basic principles of the religious worldview. In a developed religious worldview, over time, the basic principles of religious theorizing are formed. Let's consider some of them using the example of the Christian worldview. It is with the manifestations of such a worldview that a future chemical officer will most often face in life and service (only service in places of compact residence of carriers of Islam can bring him closer to the ideas of the Muslim worldview).

The dominant idea of the religious worldview is idea of god.

From the point of view of this idea, everything that exists in the world is determined not by nature, not by Cosmos, but supernatural beginning- By God. The idea of the reality of such a supernatural principle forces us to evaluate all events in nature and society from a special point of view, to consider in a special way the purpose and meaning of existence of man and society as subordinate to something imperishable, eternal, absolute, which is beyond the bounds of earthly existence.

The idea of the reality of God gives rise to a number of specific principles of the religious worldview.

Among them, the principle supernaturalism(from the Latin "super" - over, "natura" - nature) asserts the supernaturalness, the supernaturalness of God, who is not subject to the laws of nature, but, on the contrary, establishes these laws.

Principle soteriology (from Lat. "soter" - savior) orients all life activities of a believing Christian towards "salvation of the soul", which is regarded as deification, the union of man with God in the "kingdom of God." Life acquires, as it were, two dimensions:

the first is the relationship of man to God,

the second dimension - attitude to the surrounding world - has a subordinate role as a means of spiritual ascent to God.

Principle creationism (from Lat. "creatio" - creation) asserts the creation of the world by God from "nothing", thanks to his power. God constantly maintains the existence of the world, constantly creates it over and over again. If the creative power of God ceased, then the world would return to a state of nonexistence. God himself is eternal, unchanging, does not depend on anything else and is the source of all that exists. The Christian worldview proceeds from the fact that God is not only the highest being, but also the highest Good, the highest Truth and the highest Beauty.

Providencealism(from Latin "providentia" - providence) proceeds from the fact that the development of human society, the sources of its movement, its goals are determined by mysterious forces external to the historical process - providence, God.

At the same time, man appears as being created by God, saved by Christ, and intended for a supernatural fate. The world does not develop by itself, but according to the providence of God, in accordance with his will. The providence of God, in turn, extends to the entire the world and gives meaning and purposefulness to all natural and social processes.

Eschatology(from the Greek "eschatos" - the last and "logos" - teaching) acts as a teaching about the end of the world, about the last judgment. From this point of view, the history of mankind appears as a process directed in advance by God towards a predetermined goal - the kingdom of Eschaton ("the kingdom of God"). Achieving the "kingdom of God" according to the Christian worldview is the ultimate goal and meaning of human existence.

The considered principles to one degree or another are common not only for various varieties of Christianity, but also for other religious worldviews - Islamic, Jewish. At the same time, the specific interpretation of these principles in different types of religious pictures of the world is different. The religious picture of the world and the principles laid down in it develop along with the development of not only religion, but also philosophy. In particular, the most serious changes in the religious and philosophical picture of the world took place at the end of the 19th - the middle of the 20th centuries with the establishment in European culture of the dialectical picture of the worldview with its ideas of the unity of the world and its self-development.

In Russian religious philosophy, such changes were most clearly manifested in the works of the outstanding thinkers N.F. Fedorov and P.A.Florensky, in the concept of a "common cause" - the future resurrection of mankind. In Protestant ideology, this is the concept of a "dipolar God" by A. Whitehead and C. Hartshorne. According to the latter concept, the world process is the "experience of God" in which "objects" (universals), passing from the ideal world ("the primordial nature of God") to the physical world ("derived nature of God"), qualitatively determine events.

In Catholic philosophy, the most indicative is the concept of "evolutionary-cosmic Christianity" of a Catholic priest, a member of the Jesuit orders, an outstanding philosopher P. Teilhard de Chardin(1881-1955), whose works at one time were withdrawn (1957) from libraries, theological seminaries and other Catholic institutions. As a graduate of Oxford, he became a renowned paleontologist, archaeologist, biologist, which contributed to the formation of his original picture of the world.

Religious worldview and its features.

Religion- worldview and attitude, as well as the corresponding behavior and specific actions of people, which are based on belief in the supernatural (gods, a higher mind, a certain absolute, etc.); complex spiritual education and socio-historical phenomenon, where faith is invariably put in the first place and is always valued above knowledge.
Causes of occurrence:
lack of knowledge, the desire to explain the phenomena and processes taking place;
development of a person's ability to abstract thinking;
complications of social life associated with the emergence of the state and social inequality.
Religion is a more mature form of worldview than mythology. In it, being is comprehended not by mythical, but by other means. Let's highlight the following:
in religious consciousness, the subject and the object are already clearly separated, therefore, the inseparable man and nature characteristic of myth is overcome;
the world bifurcated into spiritual and physical, earthly and heavenly, natural and supernatural worlds, and in addition, the earthly world begins to be considered as a consequence of the supernatural.
in religion, the supernatural world is inaccessible to the senses, and therefore one should believe in the objects of this world. Faith is the main means of comprehending life;
a feature of the religious worldview is also its practicality, since faith without works is dead. In this regard, belief in God and the supernatural world in general evokes a kind of enthusiasm, that is, vital energy, which gives the understanding of this world a vital character;
if for the myth the main thing is to substantiate the connection between the individual and the clan, then for religion the main thing is to achieve the unity of man with God as the embodiment of holiness and absolute value.
There are various philosophers' approaches to the existence of God:
pantheism - God is an impersonal principle, "spilled" throughout nature and identical with it;

Pantheism- a religious and philosophical worldview, according to which God is the world, the universe, everything that exists, i.e. everything is one, whole. Pantheism is characterized by the denial of anthropocentrism, i.e. giving God human traits, personality traits.

Theism - God created the world and continues his activity in it

Theism(Greek God) is a religious and philosophical doctrine that recognizes the existence of a personal god as a supernatural being with reason and will and mysteriously influencing all material and spiritual processes. What is happening in the world T. often considers as the implementation of divine providence. Natural regularity in T. is made dependent on divine providence. Unlike deism, T. asserts the direct participation of God in all world events, and unlike pantheism, defends the existence of God outside the world and above it. T. is the ideological basis of clericalism, theology, and fideism. T .: hostile to science and the scientific worldview.

Deism - God, having created the world, does not take any part in it and does not interfere in the regular course of its events;

Deism- a religious and philosophical worldview, according to which the basis of the world, of all that exists, is God as an absolute person who does not interfere with the course of events in the world.

Atheism is the denial of belief in the existence of gods.
Atheism (from the Greek. άθεος - godless) - a worldview that rejects the existence of God / gods, in a narrower sense - complete conviction in the absence of a supernatural world. Atheism is based on the recognition of the natural world that surrounds man as unique and self-sufficient, and considers religions and gods to be the creation of man himself.

Peculiarities:
absolute existence in a god / gods or something supernatural;
religion is based on creeds;
consistency and consistency, i.e. logical ordering (versus mythology)
has 2 levels: theoretical and ideological, i.e. the level of understanding of the world, and socio-psychological, i.e. level of attitude;
distinguishes between natural and unnatural;
belief in superpower (God) capable of harmonizing any chaos, manipulating nature and the fate of people;
the foundation of the world is spirit, idea;
for religion, the main thing is to achieve the unity of man with God, as the embodiment of holiness and absolute value.

Similarities and differences between philosophy and religion

Philosophy and religion strive to answer the question about the place of man in the world, about the relationship between man and the world. They are equally interested in the questions: what is good? what is evil? where is the source of good and evil? How to achieve moral perfection? Like religions, philosophy is inherent in transcending, i.e. going beyond the boundaries of possible experience, beyond the reasonable.

But there are also differences between them. Religion is a mass consciousness. Philosophy is a theoretical, elite consciousness. Religion requires unquestioning faith, and philosophy proves its truth to an appeal to reason. Philosophy always welcomes any scientific discoveries as a condition for expanding our knowledge of the world.

The word "religion" comes from the Latin word religare, which means binds, unites; religion is a living, conscious, free, spiritual union between God and man. God reveals Himself and His will to people, gives them grace-filled means to unite with Himself, the Source of life and bliss. Man, for his part, by faith and a God-pleasing life strives with all the forces of his soul for the feasible assimilation of God-revealed truths, grace-filled means and for unity with God. In Revelation, this divine-human union is called "covenant" (Genesis 17.2; Hebrews 8.8).

Religion is not an invention of individuals who would impose it on others. It also does not constitute invention, nor does it constitute food and drink, sleep or language. Religious feeling is an inherent natural, inner and living feeling rooted in the very being of a person. Religion is a primordial phenomenon. The idea of the Divine is innate in the human soul, and since the very idea of God is innate in a human being, this is also associated with his inner relationship to God, that is, his religion.

In the soul of man there is a religious need, which consists in seeking God and in striving for Him, for there is a certain connection between man and God - the bond of kinship. "We are of a divine kind," teaches Holy Scripture. Religious attitude is the need for love, personal love, mutual communication between two persons - God and man. In God there is an inner movement towards man, love for him, as for His image and the crown of the visible creature. He cannot leave without His love and care of His creation and constantly provide for it, for God is love, and love does not tend to be isolated or withdrawn. A person who carries the Image of the Creator within himself is a special object of Divine love and Divine Providence. God Himself, through the mouth of the prophet Isaiah, says "the food will forget the wife of her offspring, hedgehog will not have mercy on the offspring of her womb; even if the wife forgets them, but I will not forget you, says the Lord" (Isaiah 49,15). In man there is an inner movement towards God, for he came out according to the will of God, he was created by God and for God, and the soul of man is the breath of the mouth of God (Genesis 2, 7), and therefore, as our eyes seek light, and it is natural for them, and in them there is a need to seek light, so our soul seeks the light of eternal truth - the Sun of Truth - God. As in nature there is a law of attraction that dominates everything, so in the spiritual world the law of the heart, spiritual and moral attraction occurs, emanating from the great Sun of the entire universe - from God. As iron aspires to a magnet, as rivers pour into water bodies - seas and oceans, as stone and all sorts of objects are attracted to the earth, so the soul aspires to God, to the Source of life, to its Prototype. Expressing this thought, the Psalmist says: "As a deer desires for water springs, so my soul desires for You, O God" (Psalm 41: 1).

2 - The attraction of objects can be delayed, but the law of attraction cannot be destroyed. The soul and its striving can also be blocked and delayed (striving), but it is impossible to completely destroy the attraction to God in the heart, which remains the law of our being. Sacred delight is experienced by a person approaching God, and, on the contrary, a feeling of dissatisfaction, anger and despair takes possession of him as he moves away from Him.

"You, God," says Blessed Augustine, "created us with an aspiration for You, and our heart is restless until it rests in You." This connection of God with us, this eternal attraction of the soul to God, is the basis of religion, and its homeland is the inner spiritual life of a person.

THE ETERNITY OF RELIGION

It was said above that religion is an idea inalienable from the human being, and it is rooted in the depths of his spirit, hence religion is eternal and universal. Religion is not an accidental, temporary phenomenon, artificially grafted into people, for it constitutes a necessary need and a common heritage of mankind.

Faith in God, in the highest protective power - is old, eternal, as old and eternal humanity itself. From the beginning, as the human race exists, faith in God is an integral part of the human spirit.

The Lord God, who created man in his own image and likeness, thereby, from the first minute of man's existence, called him into the closest communion with Himself. In Paradise, God Himself directly talked with the first people, instructing them, introduced them to the field of knowledge of God, gave them a commandment, by keeping which they could express obedience to the Creator on their part and testify to their love for him. This communion of our first parents with God was the first religious union or religion of an innocent person. But when the first people sinned, they lost their heavenly bliss, and sin laid a mediastinum between God and man; but the religious communion of man with God, or rather, the conversion of man to God did not stop after sin. The mind, heart and will of man, even after sin, constantly strives for God as the highest Truth, Goodness and Perfection. The man has the ability to comprehend something higher next to this world, subject to observation. A person, according to the theologians, has an innate sense of religion, guided by which a person, as the image of God, always strives and strives for his Prototype - God. One of the most ancient writers (Lactantius) says "With this condition we are born in order to show just and due obedience to God who generates us, to know Him alone, to follow Him. Being bound by this union of piety, we are in union with God, which is why we received the name and the very religion. "

UNIVERSAL RELIGION

If religion is primordial and the idea of the Absolute is innate in a human being (soul), then it (religion) is universal. Not one person or any nation has a religion, but all people have one. "There is no such rude and savage people who would not have faith in God, even if they do not know His essence at the same time," says Cicero. In this classic dictum, it is only an undeniable act that is expressed. It (this saying) is confirmed by the experience of millennia. Since the time of Cicero, more than half the world has been open, and traces of worship and religion have been found everywhere; there is not a single people that is irreligious. People at all stages of their development have a religion. It is known from history that many travelers and scholarly researchers met such separate tribes that did not have not only any literature, but did not even have an alphabet. But no one has ever met such a people who would not have a concept of the Divine and faith in Him.

4 - Religion is a common human act, distinguishing a person from other creatures, this was pointed out by the ancient philosophers Plato, Socrates, Aristotle, Plutarch and others. Plutarch says: "Look at the face of the earth - you will find cities without fortifications, without sciences, without ruling authority ; you will see people without permanent dwellings, who do not know the use of coins, have no idea about the fine arts, but you will not find a single human society without faith in the Divine. " This is evidenced by the latest discoveries of scientific travelers. Even in the last century, scientists discovered the existence of peoples who did not know the use of metals, found peoples who did not know their history, but did not find a single people who did not have a religion. Zimmerman says bluntly: "Science knows no people that does not have a religion." Of course, savages have no dogmatism, no heresies, but all peoples have notions of religion, even those who do not have a specific religious doctrine, there is a belief in a future afterlife, there is a belief in a higher protective force.

Thus, this proves that the various types of religion that have ever existed and exist now - all of them are the expression (consequence) of the idea of the Absolute, laid down (idea) by the Creator in the spiritual nature of man. They are all explained general idea- the spiritual beginning of being and the living relationship of God to the world and man, which was expressed in the creation of the world, man and in the providence of them, i.e. - this is a clear expression of the striving of all peoples, all nations, all places and times for spiritual communion with God, which is an inalienable need of the human spirit ...

RELIGION OF THE OLD TESTAMENT

Although the primitive religious union was interrupted by the arbitrary will of human will, the Creator, according to. His love and His mercy does not leave a fallen man without His care and guidance. 0n makes another alliance with him, gives him the good news and hope is saved. God promised that the seed of the woman would erase the head of the serpent

"And I will put enmity between you and between the woman, and between your seed, and between your Seed. That your head will be watched, and you will watch his heel" (Gen.).

With these words, God says that His Only Begotten Son, Christ the Savior, will defeat the devil, who has deceived the human race, and will deliver him from sin, curse and death. Christ the Savior in these words is called the Seed of dreams, for He was born on earth without a husband from the Blessed Virgin Mary. With this First Gospel (Gen. 3,15), God laid the foundation for the Old Testament, that is, the human race from the time of this promise could save saving faith in the coming Savior, just as we believe in the one who came. The First Gospel, given by God at the dawn of history of the human race, was repeatedly repeated by Him throughout almost the entire Old Testament and in parables, the more time passed and the closer the date of the fulfillment of the Divine Promise approached, the clearer and clearer these revelations, prophecies and transformations became.

Analysis of messianic passages: (Genesis 22,18; Num. 24,17; Deut. 18,180; 2 Kings 7,12,15; Micah 5,2; Zech. 9,9; Malach. 3,1; 4, 5; Ag. 2, 7-20; Dan. 9, 24-27).

In this way Old Testament or the ancient union with man consisted in the fact that God promised the human race a Divine Redeemer and prepared (people) to receive Him through His many Revelations. Having chosen the Jewish people for the preservation of the true faith, the Lord supported in it a true knowledge of God and worship of God by supernatural ways, miracles, prophecies, types, therefore, the Old Testament religion contains such a pure teaching about God, the world and man, which rises immeasurably above all natural religions... The Jewish people - the only people believed in the One True God, saw in Him the Personal Spirit, the Prehumous Being, the Creator and Provider of the world and man, the Righteous and Holy Being, which requires holiness and godlikeness from people. "Be holy, for I am holy seven," says God. The teaching of the Old Testament religion about man is distinguished by the same sublime character. Man is viewed here as an intelligent and free person, created in the image of God and called to become God-like and holiness. But at the same time, he is a fallen person with a nature damaged by sin. She needs justification and redemption. The expectation of the Redeemer and the promises of Him constitute the soul of the Old Testament.

In contrast to the low matter of pagan religions, the moral laws of the Old Testament religion are striking in their height and purity. Love for God (Deut. 6: 4-5) and for one's neighbor (Lev. 19:18) - these are the two basic commandments that constitute the essence of the Old Testament Law and to which the pagan world could not rise.

The religious worldview is based on faith, and its foundations are usually recorded in sacred texts. Adherents of a particular religion are convinced that sacred texts are dictated or inspired by God or gods, or written by saints and dedicated teachers.

There are two types of religions - polytheism and monotheism.

Polytheism- religions based on belief in several gods, this is the oldest form of religion. In polytheism, the world appears as a hierarchy of deities with varying degrees of power and entering with each other in complicated relationship, at the head of the divine pantheon is the supreme god. An example of polytheism is Greek paganism, belief in the Olympian gods. The world of the gods is not beyond: the gods descend to earth, communicate with people, and some people, as a rule, heroes, can penetrate the world of the gods and even take a place in the divine pantheon over time. But polytheism is not only the distant past of mankind, in modern world he is presented Hinduism, African cults and etc.

Opposed to polytheism monotheism- religions based on faith in one God who has absolute power and is the Creator of all that exists. Examples of monotheistic religions: Judaism, Christianity, Islam. Monotheism is a higher stage in the development of religion than polytheism, however, there is a discussion about the relationship between polytheism and monotheism in religious studies, and it is not finished yet.

Depending on the type of religion (monotheism, polytheism), as well as the options within one tine (monotheistic - Christianity, Islam, Judaism; polytheistic - Buddhism, paganism), different pictures of the world are set, but this diversity is only in details. The essence of the religious understanding of the world is unchanged, its center is God or many gods. God is unknowable, his qualities and abilities surpass the possibilities of human perception and understanding. Ordinary religious consciousness, as a rule, clarifies the image of God, giving it personality traits. In monotheistic religions, the power of God is unlimited, he creates the world and manages it in accordance with his plan, which exceeds the capabilities of human understanding. However, a religious view of the world does not imply a rational understanding and explanation, a religious picture of the world, unlike a scientific or philosophical one, is an object of faith, not reason.

The main feature of the religious worldview is the doubling of reality. In the religious consciousness, reality exists in two planes - everyday, worldly, profane, and sacred, sacred, i.e. supernatural. French sociologist Emile Durkheim argued that doubling reality is the main feature of any religion. The sacred is the totality of the sacred, i.e. forbidden things that express socially significant meanings and reflect the social nature of a person, the sacred is an object of worship and a source of moral prohibitions. The sacred is primary, it defines daily life people. On the one hand, a person experiences fear and even horror in relation to the sacred, and on the other, the sacred is perceived as something related and close and arouses admiration. Modern religion tries to assimilate the latest data of science about the structure of the Universe, the essence of life, the possibilities of the human psyche, but in religion, regardless of a particular denomination, a person cannot cross the line dividing the sacred and the profane. The only way to unite the believer with the divine world is cult, i.e. ceremonies, rituals, prayers, in some cases meditation, and the place where the sacred and the ordinary intersect is the temple.

Space and time in religion are also dual, there is space and time of the ordinary world and the sacred world. Moreover, in the sacred world, time becomes eternity, and space is divided into levels - heaven (heaven) and the underworld (hell) with a whole host of creatures inhabiting them.

In the concept of sacred time, different religions converge, the time of the deity is eternity, in the understanding of the time of the everyday world there are differences. Time in Christianity is stretched in a line, from the Creation of the world through the fall of the first people to the second coming of God and the Last Judgment. The beginning and end of earthly time merge with the divine, and everything that happens within the historical line is predetermined by the divine plan and develops in accordance with it. In Greek polytheism or Buddhism, time is understood differently, it is closed and cyclical. The universe emerges from chaos, develops, and then dies to be reborn. The cause of death, as a rule, is the same: the sins of a person, the amount of which exceeds a certain predetermined level that keeps the world from destruction.

The religious picture of the world offers a person the only answer about the meaning of life – it is the salvation of the immortal soul and the overcoming of one's own sinful nature. There are also nuances. In Buddhism, for example, where there is no idea of guilt and sin, the meaning of existence is the liberation from samsara - the endless wheel of rebirth and the dissolution of the individual "I" in the higher consciousness. But this detail does not change the essence of the matter, the religious aspiration of a person is an aspiration to the otherworldly, in whatever form this otherworldly appears. The guidance on the path is faith and correct behavior, with the help of which cleansing from sins in Islam or Christianity, or liberation from the wheel of rebirth in Buddhism, is achieved.

The vast spiritual experience of mankind is concentrated in religion, so it would be an unforgivable mistake to ignore it. The uncertainty of the future, the infinity of the Universe and their own defenselessness in the face of old age and death make many people turn to religion and find answers to questions about the meaning of life there. Religion makes it possible to feel under the tutelage of a wise and powerful force, faith in God pacifies the fears and anxieties of man, as it was in antiquity, and so it is now. Understanding the cultural foundations of different religions is important for the harmonious development of the individual, because many holidays and works of art, music and literature are imbued with religious symbols, knowledge of these symbols enriches the aesthetic experience and gives deep emotions even to a non-religious person. In modern civilization, religion no longer plays the dominant role that it played in the life of our ancestors. In developed societies, the question of whether to believe or not to believe is a matter of personal choice, but even now there are states and countries where religion takes the place of state ideology.

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Introduction

1. Ontology of religion

2. Epistemology of religion

3. Religion about the meaning of life

Conclusion

Bibliographic list

Introduction

Worldview is a necessary component of human consciousness and cognition. In turn, the worldview has two components. The first - emotional - attitude. The second - rational - outlook.

There are three types of worldview - ordinary, religious and scientific.

An ordinary worldview is views based on direct conclusions from the observed reality. These are views in which everyday experience and common sense are accumulated. An example is observing the movement of the sun - it rises and sets.

Religious worldview is views, which are based on ideas that were earlier established and legalized by the Church (religion). Most of these ideas are within the framework of everyday experience and common sense... An example is the provisions of Christ's Sermon on the Mount and attempts to defend the prevailing ideas about the movement of the Sun.

The scientific worldview is the views in which the experience of spiritual and practical development of the world accumulated by mankind is rationally comprehended, and which go beyond the framework of everyday experience, common sense and religious ideas. An example is a look at the movement of the Sun - it does not rise and does not set - it is the Earth that rotates.

It is possible to single out the economic worldview as a person's views on the economic structure of the world and a person's place in this device.

The bearer of the worldview is a person and social group... Each personality, each group has its own system of views. Through the prism of this system, the world is not only perceived, but also transformed, which determines the practical significance of the worldview.

1. Ontology of religion

Ontology (ontologie; from the Greek. On - being and logos - teaching) is the science of being as such, of universal definitions and meanings of being. Ontology is the metaphysics of being.

Metaphysics - scientific knowledge about supersensible principles and principles of being.

Being is ultimate general concept about existence, about existence in general, these are material things, all processes (chemical, physical, geological, biological, social, mental, spiritual), their properties, connections and relationships.

Being is pure existence that has no cause, it is the cause of itself and is self-sufficient, not reducible to anything, not deducible from anything.

The term "ontology" appeared in the 17th century. Ontology began to call the doctrine of being, deliberately separated from theology. This happened at the end of the modern era, when essence and existence were opposed in philosophy. The ontology of this time recognizes the primacy of the possible, which is thought of as primary in relation to existence, while existence is only an addition to essence as a possibility.

The main modes of being: - being as a substance (true being is the original beginning, the fundamental fundamental principle of things, which does not arise, does not disappear, but, changing, gives rise to all the diversity of the objective world; everything arises from this fundamental principle, and after destruction it returns again This fundamental principle itself exists eternally, changing as a universal substrate, that is, the carrier of properties, or matter, from which the entire audible, visible, tangible world of passing things is built);

Being as a logos (true being has eternity and immutability as its features, it must exist always or never; in this case, being is not a substrate, but a universally rational order, a logos, completely cleared of accidents and impermanence);

Being as eidos (true being is divided into two parts - universal-universal ideas - eidos and material copies corresponding to ideas). Basic forms of being:

The being of things of "first nature" and "second nature" are separate objects of material reality that have stability of existence; by nature is meant the totality of things, the whole world in the variety of its forms, nature in this sense acts as a condition for the existence of man and society. It is necessary to highlight natural and man-made nature, i.e. E. "second nature" - a complex system that consists of many mechanisms, machines, factories, factories, cities, etc.;

The spiritual world of a person is a unity in a person of social and biological, spiritual (ideal) and material. The sensual and spiritual world of a person is connected directly with his material existence. It is customary to subdivide the spiritual into individualized (individual consciousness) and non-individualized (social consciousness). Ontology gives an idea of the wealth of the world, but considers different forms of being as being next to each other, as coexisting. At the same time, the unity of the world is recognized, but the essence, the basis of this unity, is not revealed. This order of things led philosophy to the development of categories such as matter and substance.

The first philosophers who introduced the category of "being" were: Parmenides; Democritus; Plato; Aristotle.

Parmenides and Heraclitus meant the whole world by being. For Democritus, being is not the whole world, but the foundation of the world. This philosopher identified being with simple physical indivisible particles - atoms. He explained all the wealth and multitude of the world by the presence of an infinite number of atoms.

Being for Plato is something eternal and unchangeable, which can only be known by reason. The philosopher opposed sensible being (the world of real things) to pure ideas, thereby reducing being to an incorporeal creation - an idea.

Aristotle rejected the Platonic doctrine of ideas as supernatural and independent entities that are not associated with the existence of separate things (sensory being), and put forward a proposal to distinguish between different levels of being (from the sensually concrete to the universal).

Aristotle proposed ten categories of being:

1. essence;

2. quality;

3. quantity;

4. attitude;

7. position;

8. possession;

9. action;

10. suffering.

In ancient Greek philosophy, the problem of being was looked at from two points of view:

The problem of being was limited by nature itself (the earthly world and space);

The problem of being revealed the absolutization of knowledge about the object-sensory world (eternal disembodied ideas).

With the onset of the Christian era, philosophy was combined with an intense knowledge of God.

In the Middle Ages, the so-called ontological proof of the existence of God was formed, which consisted in the deduction of Absolute Being from the concept of being, namely: that which no longer can be thought of cannot exist only in the mind. Either one can think about it and it is possible to exist outside the mind, which contradicts the initial premise.

In the Renaissance, and especially in the modern era, there is a secularization of philosophy, and subsequently an obvious separation of philosophy and natural science. In this regard, there is an objectification of the concept of being and, at the same time, the development of subjectivist concepts.

The term "ontology" appeared in the 17th century. Ontology began to call the doctrine of being, deliberately separated from theology. This happened at the end of the modern era, when essence and existence were opposed in philosophy. The ontology of this time recognizes the primacy of the possible, which is thought of as primary in relation to existence. Whereas existence is only an addition to essence as a possibility.

In the XIX century. The philosophical understanding of being was supplemented by the principle of historicism, according to which the being of an object is revealed only through the completeness of its history. Philosophers of that time believed that it was possible to find a way in the process of cognition to move from an object given in thought through a phenomenon (phenomenon) to its being as such.

The first philosopher to substantiate the principle of the identity of being and thinking was Hegel. He denied the "external" cognizing subject, alien to the world of being.

Proceeding from Hegel's objective idealism, the concept of being acquired the meaning not of a state, but of a natural and eternal motion. His present being is reality, limitation, finiteness, unconsciousness, objectivity.

2. Epistemology of religion

Epistemology is the doctrine of knowledge. Epistemology is of a historical nature, because it develops along with the development of man and mankind.

The theory of knowledge in ancient Eastern philosophy is entirely subordinated to ethical, managerial and educational tasks. But, despite this, two main theoretical and cognitive questions in Confucianism are posed:

1) where does knowledge come from? 2) what is "knowledge"?

The thinkers of ancient Eastern philosophy believed that humanity gains knowledge through a long and diligent study. But there are people with innate abilities, gifted people, but there are few of them.

According to philosophy Ancient East you need to learn life, namely the ability to live among people. Philosophers of that time under the word "knowledge" meant, first of all, practical, vital knowledge, and not abstract abstract postulates about the structure of the universe.

In ancient Eastern philosophy, the most important epistemological problems were posed:

The ratio of the sensual and the rational in cognition;

Subordination of thinking and language.

In the epistemology of the Ancient East, there are three methods of cognition:

Sensual;

Rational;

Mystical.

The first two methods - sensual and rational - assume that there is "someone" who wants to know "something." In the process of cognition, “someone” approaches “something”, recognizes it, but at the same time leaves the border, the distance.

The mystical (supersensible and superrational) method presupposes the process of cognition through the merging of the subject “someone” with the object “something”. Often this process is only possible through purposeful meditation. Before meditation, the cognizing subject must put things in order in his soul: extinguish passions that interfere with concentration, self-discipline, and orient himself towards higher goals.

The main thoughts of ancient Eastern philosophy:

The world and each personality are considered as a whole, more important than its constituent parts;

Methods of cognition associated with intuition are of great importance;

Cognition of the principles of the macrocosm was carried out with the help of a complex cognitive act, including cognition, emotional experience and volitional impulses;

Cognition was combined with the will to put into practice moral norms and aesthetic sensations;

The inclusion of a person in the system of ethical norms, which were based on the global principles of the macrocosm;

Logic functioned by highlighting central concepts and constructing in relation to them a number of comparisons, explanations, etc .;

The movement was presented in the form of cycles. Knowledge of truth is based on intellect and experience, which are based on feelings. According to the beliefs of the thinkers of the Ancient East, the truth is comprehended in the process of contemplation, understood as the identity of knowledge. In their opinion, the truth is multifaceted, it can never be fully expressed, different opinions about the truth prove only its different sides.

The isolation of ancient Eastern philosophy from specific scientific knowledge led to the fact that in explaining the world it used naive materialistic ideas about the five primary elements, about the principles of yin and yang, about the ether, etc.

3. Religion about the meaning of life

The meaning of life, the meaning of being is a philosophical and spiritual problem related to the definition of the ultimate goal of existence, the purpose of humanity, man as biological species, as well as a person as an individual, one of the main worldview concepts, which is of great importance for the formation of the spiritual and moral appearance of a person.

The question of the meaning of life can also be understood as a subjective assessment of the life lived and the correspondence of the results achieved to the original intentions, as a person's understanding of the content and direction of his life, his place in the world, as the problem of a person's impact on the surrounding reality and setting goals by a person that go beyond his life ... In this case, it is implied the need to find an answer to the questions:

· "What are life values?"

· "What is the purpose of life?" (or the most general purpose of human life as such)

· "Why (for what) live?"

The question of the meaning of life is one of the traditional problems of philosophy, theology and fiction, where it is viewed mainly from the point of view of determining what is the most worthy sense of life for a person.

Ideas about the meaning of life are formed in the process of people's activities and depend on their social status, the content of the problems being solved, the way of life, worldview, and a specific historical situation.

In favorable conditions, a person can see the meaning of his life in achieving happiness and well-being; in a hostile environment of existence, life can lose its value and meaning for him. People have asked and still ask questions about the meaning of life, putting forward competing hypotheses, philosophical, theological and religious explanations.

Verifiable answers to these questions have shaped science. V this moment science is able to answer, with a certain degree of probability, specific questions such as "How exactly ...?", "Under what conditions ...?", "What will happen if ...?". At the same time, questions like "What (what is) the purpose (meaning) of life?" remain within the framework of only philosophy and theology. The biological basis for the emergence of such questions is being investigated in psychology. Separately, it can be noted that within the framework of psychology, the question "What is the purpose of human life in general?" can be studied (and studied), since psychology operates with the concepts of "goal", "person" and "life".

Axioms about a person, his worldview and the highest problem of worldview:

1. A person comes into the world (is born) as a biological creature with the inclinations of a person - a candidate for a person.

2. Only in society and thanks to society does a biological being turn from a candidate into a person, into a social animal, as Aristotle defined.

3. Assimilating Spiritual Elements public life and adding to them those acquired from his own experience, a person forms his own type of worldview - his not a second look at the world and his place in it, becomes a spiritual and moral being. That is, to become a person who is aware of himself, motivates his actions and bears responsibility for them before his biological nature, before society and before himself.

4. Only on a personal level a person realizes his “I” and as the only, unique individual, and as a kind of center of physical and spiritual “look” at the world, and as a being, with his unique physical and spiritual needs and destinations.

5. The spiritual basis of a person's personality is his worldview. What is the worldview, so is the personality of a person.

6. Higher, organic components, problems of the worldview of each person is the problem of the meaning of his life.

Conclusion

being life religion

The religious worldview was originally formed on the basis of the mythological one, including in its picture of the world the image of a cultural hero as a mediator between gods and people, endowed with both divine and human nature, natural and supernatural abilities.
However, unlike mythology, religion draws the exact line between the natural and the supernatural, endowing the former with only material essence, the latter only with spiritual. Therefore, in a period when mythological and religious ideas were combined in a religious-mythological worldview, paganism was a compromise of their coexistence - the deification of natural elements and various aspects of human activity (gods of crafts, gods of agriculture) and human relations(gods of love, gods of war) From mythological beliefs in paganism remained two sides of the existence of every thing, every creature, every phenomenon of nature - explicit and hidden for people, there were numerous spirits that revive the world in which a person lives (spirits - patrons families, spirits - keepers of the forest). But paganism included the idea of the autonomy of the gods from their functions, of the separation of the gods from the forces they control (for example, the thunder god is not a part or secret side of thunder and lightning, the shaking of the heavens is the wrath of God, and not its embodiment) ...

With the development of religious beliefs, the religious worldview was freed from many features of the mythological worldview.
Such features of the mythological picture of the world as:

Lack of a clear sequence of events in myths, their timeless, extrahistorical nature;

Zoomorphism, or bestialness mythological gods their spontaneous actions that defy human logic;

The secondary role of man in myths, the uncertainty of his position in reality.

Holistic religious worldviews were formed when monotheistic doctrines were formed, when systems of dogmas or indisputable truths of monotheism appeared, accepting which a person communes with God, lives according to his commandments and measures his thoughts and actions in the value guidelines of holiness - sinfulness.

Religion is a belief in the supernatural, a recognition of the highest extraterrestrial and supra-social forces that create and support this worldly and transcendental worlds. Belief in the supernatural is accompanied by emotional experience, a feeling of human involvement in a deity hidden from the uninitiated, a deity that can be manifested in miracles and visions, in images, symbols, signs and revelations, through which the deity makes itself known to the initiate.

Belief in the supernatural is formed into a special cult and a special ritual, which prescribe special actions with the help of which a person comes to faith and is established in it.

In the religious worldview, being and consciousness are identical, these concepts define the one-essence, eternal and infinite God, in relation to which nature and man, produced from him, are secondary, and therefore temporary, finite.

Society seems to be a spontaneous gathering of people, since it is not endowed with its own special soul (in the scientific worldview, called social consciousness), with what a person is endowed with. Man is weak, the things he has produced are perishable, deeds are fleeting, worldly thoughts are in vain.

The community of people is the vanity of the earthly stay of a person who has deviated from the commandments given from above. In the vertical picture of the world, God - a person, social relations are perceived as purely personal, individual actions of people, projected onto the great plan of the Creator. The person in this picture is not the crown of the universe, but a grain of sand in the whirlwind of heavenly predestination.

Bibliographic list

1. Alekseev P.V. History of philosophy: - textbook. - M .: TK Welby, Prospect Publishing House, 2007 .-- 240 p.

2. Alekseev P.V. Philosophy: textbook / P.V. Alekseev, A.V. Panin - 3rd ed., Perereb and add. - M .: TK Welby, Prospect Publishing House, 2009. - 608 p.

3. Golubintsev V.O. Philosophy for universities // Series " Higher education"- Rostov on Don: Publishing house" Phoenix ", 2008. - 640 p.

4. Krapivensky S.E. Social philosophy: Textbook. for universities. - 4th ed., Theory. - M .: Humanit. Ed. center VLADOS, 2007 .-- 416 p.

5. Sokolov S.V. Social philosophy: Tutorial for universities. - M .: UNITI-DANA, 2009 - 440 p.

6. Sidorina T.Yu. Philosophy: textbook / ed. T.Yu. Sidorina, V.D. Gubin. - 3rd ed., Rev. and add. - M .: Gardariki, 2007 .-- 828 p.

7. Philosophy of science: Dictionary of basic terms. - M .: Academic Project, 2008 .-- 320 p.

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The basis of the religious worldview is. Religious worldview, its features and meaning

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