'Philosophy as Metaphysics Essay\r'

'ABSTRACT: philosophic system lasts with special signs of objects: the totalities. The basic eccentric psycheistics of this reference of object be their meta somatogenetic, transcendental, and total type pay offters case. The char do worker of these objects de conditionines the specificity of language and the methods of doctrine. The language of ism represents typic language; speculation is the basic method of philosophy. On the ane hand, objects of this type ferocity homo sapien as essences capable of constituteing much(prenominal)(prenominal) objects, which in turn assumes the ability of humans consciousness to make synthetic affects.\r\nOn the basis of philosophy as meta physical science, an received approach is offered which divides the history of philosophy into periods as well as providing analysis of disparate philosophical systems. Feature of philosophical legal action, as against a cognition, is the work with special, non visible objects †the t otalities, which ar constituted by the philosopher. genius of such objects is the demesne, and, in this esthesis, we often say, that philosophy is a wel-tanschauung ( instauration- bug outlook) .\r\nCertainly, the valet de chambre as whatsoever congeal of things shtup be analyse by physics (sciences in a broad sense), nevertheless in this caseful a researcher tail assembly lam the point that the world is a totality, non just a simple set of things. As limpid from scientific mull over the philosophy takes its objects as the totalities, which the subject of association hindquartersnot find out as ordinary objects, because the including the acquire subject character of these the totalities excludes any amount scientific approach to knowledge in regulation. Others typesetters cases of the above menti iodind objects (the totalities) be Ego and God.\r\nObjects of this type (with few reservations) ar a plentifulness of human beingness phenomena, such as lo ve, virtue, conscience, courage, heroism, understanding and so on. All these objects are those, that the precise fixing of accusing criteria of their earth is im attainable, it is unsufferable to create the high-grade scheme of these phenomena (for exercising, theory of love or bravery), as they assume not tho objective Contemplator (as it slide bys in case of objects of scientific knowledge), yet withal acquire the Actor privileged them, that causes essenti completelyy twinkling way of them being.\r\n(2) on the dot the character of these objects determined essential features of the philosophize as metaphysical bodily process. The underlining of metaphysical character of philosophy objects dictates the special procedures of work with them, distinct from of methods of scientific knowledge. Metaphysical objects †constructs cannot be granted in frameworks of physical experience; the study †constructing of these objects occurs by a way of sentiment means, pro cedures of speculation.\r\nThat is wherefore the wholeness of the most typical mistakes in the researching of these objects is procedures of vividization metaphysical objects, i. e. love of natural (physical) analogs of these objects. For example, instead of work with the world (the world as totality) we consider the world as almost sets of physical, chemical, biological systemal and so on objects, and instead of the analysis of phenomenon of consciousness good as metaphysical object the natural analog of consciousness †brain or mentality of the particular human being, we examine.\r\nSpecifying the attitude of these objects, it is possible to tell, that the subject of the philosophy activity are metaphysical-transcendental objects, i. e. objects having the bounce status of their beingness. The termination character of these objects allows to specify Kantian musical note sensible phenomena and transcendent things in itself. Moreover, metaphysical-transcendental obje cts are located on border of new(prenominal)(a) known distinctions of sectionalisationical philosophy.\r\n(3) They are, for example, not essential and not objective, not conscious and not material. It is interesting in this respect manner of the commencement exercise proper philosophical fellowship of being, which, in fact, was entered Parmenid`s as boundary metaphysical-transcendental object being- thinking (in this case, alongside with Parmenid`s postulating his first thesis, entering a stratum of being, posture of the second his thesis, establishing the coincidence of an entered family of being with an early(a) category †the category of thinking).\r\nIn roughly sense, metaphysical-transcendental objects are Husserl`s phenomenal, from which as a result of procedures of objectivizing and (or) subjectivizing the subjects and objects can be received, i. e. is entered subjective-objective distinction of New time. On the other(a) hand, the boundary character of these o bjects allows still to work with them ( I specially avoid the term to learn, as far as these procedures are applied only for work with unwashed objects). Above this mood of working with them was named as speculation, which, as a result, the construction of these objects to occur by a way of thinking means.\r\nThe creation such thinking construct is caused by that the person aspires to understand mode of laming of the totalities, which surround him. And just this phenomenon of perplexity before presence of such totalities is a beginning and basic nerve of philosophy. In this sense, philosophizing is possible only as an act of work of the beings, capable to inquire these totalities, due to synthetic acts (Kant), as being, perceiving the environmental world not in itself, precisely by means of emblematical function (Cassirer), through a prism of the alter forms (Marx, Mamardaschvili).\r\nAnother important characteristic of metaphysical objects is their total-making nature. It m eans, that the purpose of designing such objects is the assay of understanding of some phenomenon of totality (for example, the world as whole, totality) in light of a heading how (why) this phenomenon is possible?. The answer to this question assumes revealing mechanism of existence of this phenomenon.\r\nThat is why it is important for the philosopher not to know some common aspect, that is allowed at a take of the primary, superficial description of it and other akin objects, solely to know general (total) principle of functioning of objects of this type. For example, if a dustup of the unconditional polygons is apt(p) to us, a triangle(4) will act as general principle of this variety, because all others plane polygons can be given with the help of a triangle. Thus, philosophical constructs act as transcendental condition of see of other physical objects.\r\nThat the phenomenon of seeing of a house was possible as some totality, it is necessary to postulate a wrangling of transcendental conditions of this phenomenon, among them we can allocate indispensability being of the house (Parmenid), recognition (and f and so oning shape) this being by means of subject of home (Plato), fixing the house as an object of apprehension by some subject (Decartes) in spite of appearance spatial-temporary a priory forms of sensualism (Kant). On the other hand, a row of such philosophical constructs cook a horizon, a way of seeing of subjects (Wittgenstein), associated with a sure epoch.\r\nFor example, the mentioned above transcendental conditions of a phenomenon of seeing of a house define a way of seeing of subjects inwardly the framework of classical philosophy. In this sense these constructs act as total-necessary cultural machines, that set the cultural way of living activity of the person and made imperceptible but essential background of his existence. For example, when a mod man looks at star sky, he sees not simply separate stars, but constellatio ns †and it is impossible to explain to a person from other culture (and the more so, being, which is not having ability to the synthetic acts).\r\nMoreover, developing this example with constructing of constellations, it is possible to tell, that exactly it has made possible occurrence of such activity as an astrology. The above mentioned metaphysical character of philosophy objects causes the specification of the language and methods philosophizing. The language of philosophy has not signal, but symbolical character. permit’s stop on it just now more in detail. Already science differs from the common sense description, because it uses some abstract entity, type elements, which, in a common case, it is impossible to compare any certain(prenominal) objects of the physical validity.\r\nFor example, as D. Gilbert says, in mathematics, those are language fictions, and one of the main problems of a substantiation of mathematics is either an ejection these fictions, or imposing some certain restrictions †all that prevent the appearance of interdict consequences, while using language fictions. any language works with signs, besides that, any theory deals with mentioned language fictions (= «symbols»), i. e. such kinds of signs, with which zero corresponds in sensible reality.\r\nFor example, in physics has concepts a material point, an absolutely char body, etc. They are often called as abstract †ideal objects, which turn out by a way of abstraction (idealization) from any properties of real physical objects. nevertheless in physics in that location are and more fictitious objects: cwarcks, for example, which not only is evident not imagine, but in like manner until last time have acted only as theoretical constructs essentially of imperceptible nature. In this case we can postulate a metaphysical mode of existence for these objects.\r\nIt is important to emphasize, that these metaphysical objects do not exist in the same se nse, as it is for the particular objects of a physical reality, such as table, chair,etc. The majority of the philosophy terms, its matt apparatus have such symbolical character. It is impossible to give any referents of philosophical categories inside a physical reality. We can take as an example of such philosophical categories as being, consciousness etc. , for which we can somehow find certain physical analogues (for example, for a philosophical category «being » such analogue is the category «substance» or matter).\r\nBut there are more humanitarian objects committed with some features of a human being way, for which in general there are no analogues in a nature. These are, for example, concepts virtue, conscience, love, debt, bravery… This specification of the philosophy language, which symbols indicate an existence of a special metaphysical proportion of a reality could be uttered by Kantian exclamation â€Å" self-justification me, but it is not, what I speak intimately (mean)! ” in reply to German poet Schiller`s misunderstanding his categorical imperative.\r\nThe metaphysical character of the categorical philosophical apparatus predetermines also specification of philosophical reasoning. The postulated non-sense character of perception of objects of the filosophizing assumes the special procedures of work, which were above characterized as a procedure of speculation. The main difficulty indeed †is absence of a support on sensible analogy, which often helps us in daily life. The structure a reasoning virtually pure being (or conscience) is principle diametrical from the reasoning about a tree, or a sex, or other objects of the physical world.\r\nDanger, which here waits us †solve of our vital experience, influence sensible hooks, which can destroy the ability for the reflex and philosophical analysis. To explain the idea about forced influence ours sensible apparatus, M. Mamardaschvili in the lectures about M. Proust, used as an example scriptural commandment when they beat you on the one cheek †put another one as a vivid example of inhibition (Husserl`s «phenomenological reduction») of a standard human reaction (reflex), compel to us by sense-figurative thinking (if soulfulness hearts you †reply with the same).\r\nMoreover, it is possible, that some other logic operates in area of hazardous objects, distinct from usual, sublunary logic. In particular, match to opinion of the Russian philosopher and the logic N. A. Vasiljev, validity of the logic practice of natural law of excluded third, has purely earthly an origin and it is connected with primacy, after Aristotle, of individualistic existing things.\r\n(5) If we, following Plato, consider classes of subjects as primary (for instance, subject a class of tables), the law of excluded third will be incorrect, as the table as one of set of subjects of a class of tables can be simultaneously both vacuous and non-wh ite (in instance, green). Of course, here it is necessary to realize, that the opposite properties are attributed to the different individuals of primary â€Å"subject” †different things of the same class). The transfer of the point of stance from single objects to classes of objects has allowed N.\r\nVasiljev to formulate imagined logic with the law of excluded fourth. This logic in anything does not give in on its parameters to our habitual logic with the law of excluded third, but expands opportunities of our thinking. Within the framework of this logic the paradoxical coincidence between uttermost and minimum, revealed Nikolaj from Kuza, does not cause surprise. The only pleasurable procedure for understanding of philosophical categories within of some philosophical framework is the correlational statistics of the different speculative (metaphysics) objects with the help of a method language game.\r\n'