Buttya is traditionally one of the main and most sophisticated philosophical ones to understand the essence of something like that. The great sages of the past, and about the new world of philosophy of happiness, mend their own world. Buttya - tse life

All the great Cosmos, who is skinny from us, come and where all the time? Neymovirna riddle and always nourishment, as I do not give people peace. In trying to find out what was going on, I would create that picture of a human being's explanation on the light, the name of the understanding of the understanding appeared. The main terms in streaming text are not free to be written with them. The stench is not an extravagantly significant speech, but a cry of admiration, its scale and glybin.

Some of the main aspects of more than one hundred rocky areas are being developed, such as metaphysics and ontology, theology, cosmology, and the skin of them, see Buttya, as a part of the all-sacred space and mind. So, theology is the distribution of knowledge, dedicated to the divine knowledge. Metaphysics to talk about ambushes, over-subtle, over-sensitive principles of a human phenomenon. Even though Aristotle called it “the first philosophical,” and not so often two disciples look at each other, and at the same time, it’s identical. Cosmology as the subject of its own vivchennya has enclosed the essence of light. Space, like a weight of light, and a sphere of knowledge. The ontology of looking at everything is. Dialectics of Butt, proponated by Hegel, back up yogo, like a bezperervny lancet podiy, dumok, bezperervny ruhu and development. However, the point of view is not often criticized.

Bezperechno, such a number caused the nature to understand such people, like “see Buttya”. Yaki formy how can you nabuwati? Unimportant in the opinion of the treaty, Buttya is just the material and spiritual part of our light. The same belonging to this region of the Existing I have denied I will call the active and sub-active reality.

The material part includes all those that are right from the will and the bazhanya of Lyudin. Wono - by itself, self-sufficient and independent. At the same time, the yak of nature is included, and the manifestation of life. Spiritual buttya is a tse tonsha structure. Thoughts and bazhannya, pondered, thoughtfully - all part of the sub'active reality of the All-Holy Being.

Yak bile is unsuccessful іsnuvati without a black, і Buttya consumes a sense without its prototype. Tsey is the antipode of the yakogos "Nishcho".

Nebuttya is so often called protivagu Іsnuvannya. Naybіlsh tsіkava і immorality. Nishcho є those who are in the absolute sense of the whole world simply cannot be. Unimportant to the absurdity of such firmness, it’s not a matter of philosophy.

Lyuda herself is chasing her death and in the center of Nishcho, ale of creation, the site of that thought will become lost in the whole world, and become a part of this action, in how to promote the life of the coming generation. A little more "rewinding" is allowed to talk about those who Buttya is not finished, but Nishcho is clever.

MINISTRY OF THE SILSK STATE OF THE RUSSIAN FEDERATION

VOLGOGRAD BUDIVELNY TECHNIKUM

SPECIALTY: 2902

Abstract on the topic:

"Buttya yak sense іsnuvannya"

Viconav:

Rubanov Z.M.

Having accepted:

Volgograd 1998

Nutrition of the basic nutrition of philosophy. For the examination of the food of the animal, the development of philosophy is up to the history.

Buttya is a philosophical category, which means reality, which is objectively, independently from evidence, will and emotional people. The problem of the interpretation of the issue and of the relationship with the witness stands at the center of the philosophical svitoglyadu.

Being a human being, we know, we know, but we put a lot of money on it, make love with it. The water is buttya є dzherelom and the mind of all forms of living of people. Buttya is not deprived of a frame, an interethnicity, but the th object of the creativity of a people, like a permanent change of a boottya, a sphere of possibilities, like a lyudin, in his own skill, transforms into action.

Tlumachennya buttya has become aware of the folding rosette. Yogo with rice є the fight against materialistic and idealistic approaches. The first one to make a note of the bootstrap is like material, the other one is like ideal.

2. Periodi at the interpretation of the bootty.

You can pick up a few of the periods at the treaty of the boot. The first period is the mythological tlumachennya buttya.

Another stage of dressing is based on the look of the bootty “by itself” (naturalistic ontology).

The third period is to be repaired from the philosophy of I. Kant. Buttya sprymayatsya as a tied with a pictorial and practical performance of people. A number of people, directly in their current philosophy, are trying to re-evaluate the ontological idea to the point of going out of the analysis of human insight.

The rate of development of scientific and philosophical knowledge of the field lies in the fact that people are more and more aware of being a sub''cta of all forms of their own activity, as a creator of their own social life and forms of culture.

In the history of philosophy, the concept of buttya was given to ancient Greek philosophers 6 - 4 years before our era - desocracy. Їх buttya to be in the material, non-smooth and thorough space.

Parmenid

Some of them looked at the buttya as if they weren't, alone, unruly, the same. Such are the eyes of the ancient Greek philosopher Parmenid. The share of the philosophical position of the pole is in the conducted principled progress between the missions and the sentiments, and, apparently, both in the light and in the light of the senses. Tse bulo reference philosophical messages. Misleading and similar misleading, comprehensible light є in front of “one”, like Parmenid, characterizing the butty, the certainty and unruffiness, the uniformity, the inability to become and the endurance, the resistance For the gods, there is no past, no maybut, but no more today.

Win is one of the first formulas of the idea of ​​identity butt and misery: “mislity and buti are one and the same”, “one is the same thought and those on the other side of the mind”. Just like that, behind Parmenid, none of them can be nebuttyam, the fragments are left unrecognized; But you can’t be like a nonbutty, nor be it a rank to put it in your own right.

In all the dummies, which went back a long time ago, Parmenid did not shut out the sensitive light, but without reasoning, that for his philosophical and scientific understanding there is not enough one thought. Vvazhayuchi criterion of truth, inaccuracy.

Heraclite

For a long time old philosophers have looked at the buttya yak also, which is irreproachably old. So, Heraclit has formulated the low dialectical principles of butty and understanding. Dialectics in Heraclius is the concept of an uninterrupted serpent, becoming, like flowing in between the material space and in the main є circular speech elements - fire, fortune, lead that earth. Here, the philosopher of celebrities has the image of a little rychka, in yak one cannot escape two, oskilka at the skinny moment is a new one.

It is more possible for the viewer to have a seamless transition from one area to the other, in the view of one area, which has already been formulated. So, Heraclius Edin has life and death, day and night, good and evil. Protilezhnosti perebuyuyut at vichnіy borotbi, so "rozbrat є daddy all, king of all". In the mind of the dialectic to enter and the moment of viznosty (the vivacity of the beauty of the deity, people and mavi, human forces and vchinks, etc.)

Plato

Buttya fiksuєt on vіdnoshennyu to nebuttya, moreover, protistavlyayutsya buttya onіstinі, how to see in philosophical thought, and buttya on a thought, well є deprived of the hibnoy, tiny surface of speeches.

Naybіlshe vysloviv tse Plato, as a protist of the chutta speech, we clean the ideas as "light of the truth". The soul was pricked by the bullet close to God and "having come, looked into the help of the boottya." Now, however, it is covered with turbots, "I can hardly see the creature."

On the basis of Plato's philosophical system, there are three main ontological substances (triad): "one", "rosum" and "souls". The basis of whether it’s a butty є “odin”, as it is, by its own means, was a sign, not a little part, not a cob, not a tip, not taking up space, it cannot crumble, because for a rug you need a lot of snakes. Until then, there are no signs of identity, visibility, similarity, etc. About new things, nothing can be said, there is more for every boot, vision, misery. In general, dzherel is not deprived of "ideas", or "eidosi", speeches, that is, that is the principle that Plato will attribute to the hour of reality, but the very speeches, their becoming.

The beauty of life and real buttya for Plato is for the beauty of art. Buttya and life є inherited from old ideas, and mystery є inherited from buttya and life, so that inherited from inherited.

Aristotel

Aristotle vyavlya tipi buttya is available to types of sujen: wono є. Ale buttya їm sprymaєatsya yak a zagalny predicate, which can be found to all categories, ale to generic understandings. Based on the principle of interconnection of form and matter, which is carried out by him, Aristotle leaves the power of the number of philosophies to oppose the spheres of the butt, and some form for the new and unavoidable is the characteristic of the boot. The protest of Aristotle is also the nonmaterial form of all forms (God).

Aristotle criticized Plato's opinion about ideas and gave a version of food about the relationship in a single and single. Alone - those who are thinking "de-nebud" and "now" are very sensitive to sleep. Zagalne - those who are aware in any moment and at any hour ("skrіz" and "zavzhdi"), appear behind the singing minds of a single person, through how they know. It is more important to become a subject of science and to be touched by a rose.

To explain why isnu, Aristotel took 4 reasons:

Essence and essence of buttya, through yaku be-yaka rіch taka, like won є (formal reason);

Matter і pіdlyagaє (substrate) - those for whom the fault (material reason);

Rukhayucha reason, ear of ruhu;

The main reason is those who will come to see

If Aristotle wished to recognize the matter of one of the first reasons and in respect of the day to the day, there is a passive ear for them (there is a lot of money), all the activity is attributed to the decision of three reasons, to the reason - to the reason of the whole day - vvazhav the nerve, ale rushiyne ear - God. The God of Aristotle is the "primordial wiggle" of light, the search for meta of all forms and apparatuses, which develop under the sovereign laws.

Christianity

Christianity is to carry out the growth between divine and divine butts, between God and saint, which is created from nothing and is accepted by the divine will. People are given the power of a vilny ruch to a thorough, divine boot. Christianity is evolving from the ancient times about the identity of God and perfection (goodness, truth and beauty). The middle Christian philosophy in the tradition of Aristotelianism is the development of the buttya (act) and the more buttya (potency), the day and the sensation. All in all, it is more urgent than God.

Epoh Vidrodzhennya

A brisk view of the common position is to be repaired in the era of the Renaissance, if, in the background, the cult of the material butt, nature, and the woods is recognized. Tsia transformation, which is a new type of bringing people to nature, is a change, zoomed with the development of science, technology and material virobniztva, developed the concept of the 17th - 18th century. The smell of buttya sprymayatsya as reality, protist to people, as a creature, mastered by people from yoh dyyalnosti. Zvidsi vinikє the interpretation of the buttya yak ob'єkta, which protects the sub'єktu yak in the state of reality, as it is ordered according to automatically orderly laws (for example, the principle of inertia) and does not allow any forces to be enticed

Let us take a look at the interpretation of the bootleg for the whole philosophy and science of the era - the understanding of the spirit. Tse z the development of mechanics - the main science of the XVII - XVIII centuries. At his own devil, the same rose-minded buttya served as the basis for the natural manifestation of light at that hour. The period of classical science and philosophy can be characterized as the period of naturalistic-ob'yektivist concepts of butt, de nature is to look at the posture of the people before her, as a singing mechanism, as it is by itself.

B. Spinoza

The understanding of substance from the Dutch philosopher buttya Spinosi can be remembered, but nature is metaphysically re-energized in the vision of people. In these words, one of the peculiarities of the philosophical hour is characterized - the protrusion of the nature of people, the look of the butt and the misnomer is naturalistic.

Spinoza, having made the central point of its ontology the identity of God and nature, as I am alone, as one, as one, as an unfinished substance, which triggered the idea of ​​being one of my own cobs, and for my own sake. The visual reality of indefinitely versatile speeches, rosum and supremacy of modes - single manifestations of a single substance.

The particularity of the concept of buttya is very important. There is a glimpse in the fact that they have a characteristic substance to the bottom, if the substance is fixed (the indigent, immutable substrate of the butt, which is a borderline basis) and її ї ї to ії, ії ії, і і і.

With different modifications, all of the specialties in the minds of the butty appear in the philosophical systems of F. Bacon, T. Hobbes, J. Locke (Great Britain), B. Spinosy, in French materials, in R. Descartes.

R. Descartes

But in the metaphysics of Descartes, it is the ear of the ear that is the best way to smudge the boot, in which the boot is meant to start the path of reflective analysis of self-awareness, so that the path of understanding the boot is the prism of the culture, culture.

Descartes's thesis - "cogito ergo sum" - misly, also ісnuyu - means: buttya sub'єkta to be touched in the act of self-knowledge.

The main rice of Descartes's philosophical light is the dualism of the soul and the body, the "misleading" and the "more" substance. Lyudin є with a real touch of a soulless and inanimate soulful mechanism with a soul, with volodya's desires and will. In the wake of the health of the human soul, I have won the first will of the world. The main reason for the afects, for the addictions, is in the fact that the stench fouls the soul to the sound of quiet speeches, to those that have been prepared. God himself, having given his soul to peace, having made himself known to the people from the creatures.

Descartes bachiv Kintseve the knowledge of panuvanna people over the forces of nature, at the sight of the wine-driving of technical problems, at the known reasons, at the thoroughly detailed nature of people. Win shukak is an insanely reliable basis for all knowledge and a method, for the rest of which it is possible, spiraling at the same fundamental, to induce the most reliable awakening of all science.

The cipher point of Descartes' philosophical world is the summaries of the truth of the knowledge of the world, which I want to see all the knowledge. The protest of summaries is not an agnostic overturn, but a deprivation of an earlier methodical approach. It is possible to summarize, well, to the heart of the world, and to help the one who has the heart. Ale mіy sumnіv for every reason. The sums are in one of the act of assignment. I'm wondering if I'm missing. If, in such a rank, the reason is a reliable fact, then it’s just that there’s no scrutiny, I’m scared, I’m scared myself.

Tsyu liniyu developing the Nimetsky philosopher G. Leibnits, who is to see the understanding of the butt from the inner awareness of the people, and the extreme virality is within reach of the English philosopher J. Berkle, which is sprynatti ".

І. Kant

Do not obscure the sound of speeches by ourselves, I. Kant is not like the power of speeches, but it is the sound of judgment. "... Buttya is not є a real predicate, in other words, it’s not є for the understanding that it could have been given to the understanding of the speech ... The logical stasis won’t have a ring in the judgment”. Give the understanding to the characterization of buttya, I do not give anything new for a yogi zmistu.

The dissertation "About the form and the principle of sensitive and comprehensible light" has become an ear of glances in the "critical" period, the leading creators of which are "Criticism of pure mind", "Criticism of practical mind" and "Criticism of the good judgment".

The basis of all three "Critic" is Kant's opinion about appearances and about speeches, how the stench is smelled by the mighty forces, - “speeches from sobi”. Our knowledge is due to the fact that "speeches in one's own" are injected into the organisation's calls to the senses and victories from us. At the end of the reconsideration, Kant is a materialist. Aleksey Kant is an idealist and agnostic. Win stverdzhu, nibi nіdchuttya our chuttєvostі, nі the understanding of that judgment of our mind can’t date the necessary theoretical knowledge "about speech in self". Speech and unrecognized speech. True, the empirical knowledge can be imperceptibly wide and glimpsed, but it’s not an iota to get us close to the knowledge of "speeches from the dog."

І. Fіkhte

For I. Fichte spontaneous buttyam is vilna, the pure reality of the absolute self, and the material of the boottya is a product of the whole activity. For Fikhte, it is the subject of a philosophical analysis of the culture, butt, butt, not the real people.

Philosophy of Fichte is based on the fact that it is practically and effectively placed before the subject before the theoretical and overseas placed before. Svidomost is not given, but delivered, born to oneself. The obviousness of one’s sleeping is not so on the lookout, but in the child’s way, it’s to be used as an intellect, but to be guided by the will. By assimilating your self, discovering your own act of assimilation - such is the vimoga of Fikhte. With this act individ narodzhu own spirit, freedom.

"From nature" is indivisible, it is not perceptible: you are sensitive to mental strength, spontaneous, mood to change and lie down as you are. As a result, the meaning of self-determination is to be felt in the act of self-knowledge: this self-identity - "I am I" - is the result of the natural activity of I.

F. Schelling

The idea is developed by F. Schelling, for yakim nature, but by itself, without any non-accusations, a dreamy mind. In his practice, "The system of transcendental idealism" means that "freedom is a single principle, to which everything is built here, and in an objective light it is not in the same position that we have no power, but we have no inner life.

G. Hegel

In the system of G. Hegel, butt is seen as the first, without a mediocre value of non-meanings of steps from the similarity of the spirit to itself, from the abstract to the concrete: the absolute spirit deprives the material of its energy, but in its own vastness, it is from an idea and turn to yourself, some of the day's butt becomes ideal. For Hegel, it’s just that it’s not a matter of being in the absolute spirit, it’s not a dosna, an inert reality, but an object of dyialnosti, alignment of the past, rue and fixation in the form of a sub'єkta, to be meaningful.

Z cim of dressings and history in rosemary butt, like a sprout of a cob in a classic idealism. In fact, history and practice here appear to be obsolete from spiritual activity.

The installation of a look at the product is characteristic of the spirit of the spirit of the philosophy of the 19th century - the ear of the 20th century. In a new way, it’s the same buttya. The main tendency in the development of the phenomenon is about the development of scientific knowledge, both as a naturalistic-ob'yktivist interpretation of the boot, as well as a substantial development of scientific knowledge. The price is twisting, zokrema, among the wide penetrated in science the target of such categories, such as function, set, system is too thin. bud. -Neokantіantsya E. Kasіrer.

3. Buttya people and buttya svitu

In opposition to the classic ontology and epistemology, the representatives of the analyzed strains of the 20th century respected the need for efficient development of people by the center of philosophy. Aje is lyudina herself є, isnuє, є buttyam, before that, buttyam is special. Philosophers-classics looked at the "buttya" as a borderingly wide (human) understanding about light and at the same hour they respected the buttya of independent people. Vinyatka bulo vchennya Kant. The new philosophy of the XX century has especially highly appreciated that idea, for which light is bachimo, in the light of the prism of human svidomosty. Speech light, the light itself is felt by itself, absolutely right from the svitomosti, ale "in its own" stench to us, people, is not a phenomenon. Oskіlki svіt, speeches and processes of svіtu to people, then the results of their understanding are not already seen by people. Prior to Kant’s theses, it’s meaningful to support the sub-activist roll, it’s not just phenomenologists, existentialism, personnel, but representatives of the most direct ones. Against the view of the classics, and the idea of ​​Kant, the center of the "anthropological philosophy" of the 20th century is not about intelligence, not epistemology and logic, but ontology. The center of "new ontology" does not seem to be isolated from the people's testimony, but rather spiritual testimony (testimony and unawareness), taken into unreasonable unity with human beings. Tsei new zmіst and contribute to the traditional understanding Dasein (Gotivkove buttya, here - buttya), as the basic category of existential ontology.

Otzhe, the paths of the phenomenologist, the eksistentialist, the personnelist - not the paths of the Sein, but those of the people, not of those of the classy ontology. To get around the zorotny way - from the human Dasein to the light, as in the banging of people and "vishikovuyutsya" around the new one. This idea is presented to the philosophers of the 20th century, not only from the realistic point of view (even in the same way, it seems like a stench, people and will not master the light), but from the point of view of the humanistic: we can put people in the center, freedom of activity, її buttyam.

Low philosophical concepts have an emphasis on the specific form of the bootty - the human being.

The understanding of "isnuvannya" resembles the Latin existo - є. In the history of philosophy, the understanding of "being aware" got used to the sentiment of the meaningful butt of speech, as in the day of speech, to be felt not by misery, but by admission.

A fundamentally new categorical sense of Kierkegaard's nabuwa. Win protested to the rationalism of the mind to the senses of the human butt, as to be touched without the need for mediocrity. Іsnuvannya, behind K'єrkegor, is single, special, loud. Kintseve іsnuvannya I have my share and I have a lot of history, because I understand the history, it’s known to K'orkegor, it’s not like the picture, it’s not repeated, so it’s from the share.

In the twentieth century, the understanding of the concept of being seen in existentialism, de-vono, is located in the central place. Іnuvannya, so that existentialism (the term "existentializm" itself) is interpreted in existentialism as spіvvіdnіnі z transcendentіyu, so that people go beyond the boundaries. Unsignificant for misinterpretation of the links of the moment of transcendence, of the beginning of the appearance, for the sake of existentialism, at the very fact of being aware. However, the picture, the mortality of life, is not just an empirical fact of life, but an ear that forms the structure of life, which permeates all human life.

Sounds characteristic for existentialism of interest to the so-called near-Cordon situations - countrymen, fear, anxiety, guilt, in which nature appears.

In the Nimetsian philosopher F. Nietzsche, for example, the understanding of the butt is smoldering like an ugly understanding of life. Win pragne podolat rationality of the philosophical method. The understanding is not in Nietzsche's system, but rather as meaningful symbols. Such an understanding “life”, “will to power”, but it’s itself butta’s dynamism, і passion, і instinct of self-protection, і energy, how to destroy suspension, etc.

The philosophy of life of the Nimetsian philosopher V. Dilthey is carried out even more sharply, for which reference is to be taken from the whole life, as to be touched by the sciences about the spirit.

Central to Dilthey is the understanding of life yak zasobu buttya people, cultural and historical reality. Lyudina is not a story, ale herself is a story, like only and rozkrivaє, so won’t be so. From the human light to the history The Deltey is to the very heart of the Kremlin light of nature. Zavdannya philosophy, like "science about the spirit" - "the intelligence of life, vyhodyachi and yogo". At the connection with the cym, the method of "intelligence" hangs out, as without the mediocre intelligence of the deyakoi spiritual integrity, the intrinsic experience. Reasonableness, a dispute about an intuitive penetration into life, a prototype of the method of "clarification", which is stagnant in the "sciences about nature", which I can help you from the summons of the dressings with a constructive design. The intelligence of the inner light is within reach beyond the help of introspection, self-guarding, the intelligence of someone else's light with the way of "living", "experiencing", "seeing".

As an understanding of "life" is seen as intuitively perceived intent reality, which is not the same for spirit, not for matter. Here, respect is tied up to individual forms of realization of life, its unique, unique cultural and historical images.

Nimetsky philosopher G. Rikkert, as and all neo-Christianity, development is sensitive-real and unreal butt. I can handle natural science with real butty, then philosophy - with a light of values, tobto butt, like transferring musuvannya.

Evidently from the position of neo-Christianity "rich in sob" as an active reality, Rikkert builds a boot to the witness of a sub'kta, which seems to be like a zagalnaya, innocent testimony. On this basis, the central for the theory of cognition is the problem of the transcendental - nutrition of independent from the kind of observational activity: given in the cognizance of immanent evidence. At the same time, іsnu is active, independent from the subєkta of truth, so that transcendental knowledge is inaccessible. The reality is seen as the result of the power of non-singularity, that I construct nature, natural science and culture, science about culture.

Buttya is not to see, but buttya, to be categorically missed. The space that hour is not a form of sensitive іntuіtsії, but a category of logical misery. Stars - a thesis about the inherent nature of the evidence.

For the phenomenology of the Nimetsky mistress Ege. Husserl is characterized by a difference between real and ideal butty. Pershe є zovnishnim, factual, time-consuming, and the other is a light of pure day-to-day (eidos_v), as it may seem to be obvious. The predominance of the phenomenology of the field is in the fact that there is a sense of the butt, the reduction of all naturalistic-ob'ktivist attitudes and turn the evidence of the individual-factual bootta to the light of day. Buttya is correlative to the act of experiencing, svidomostі, like іntentsіyn, tobto is straightened to the buttya, stretching to the buttya. The central point of the phenomenology є vivchennya of the achievement of buttya and svidomosty.

Claiming a neutral position in the view of the main nutrition of philosophy, Husserl proposes the basis for the phenomenology of the position of the boott. The phenomenological setting is to reach for an additional reduction method, which includes:

1) I am going to reduce it, so that I’m going to see it as if it’s hard to explain the boot, about the spacious, hour-long organization, to see it as if it’s the reality of the boot, that

2) a transcendental reduction, so that all anthropological, psychological interpretations of evidence and a turn to the analysis of evidence like pure observation of the day.

Phenomenological school was passed by prominent philosophers of the XX century - one of the originators of the religious (Catholic) anthropology M. Scheler is the creator of N. Hartmann's "critical ontology". Phenomenology has celebrated a great infusion on rich philosophical strains - existentialism, hermeneutics too.

Nimetsky philosopher N. Hartman, protesting the material buttyu as past, empirical to the ideal buttyu as non-historical, to carry out the development in different ways of their knowledge. That is why the mind of ontology is like a science about being, which is formed from the different verses of the butty - inorganic, organic, spiritual.

The concept of the Nimetsian existentialist M. Heidegger criticizes the traditional way of thinking before the butt, how to look at the butt of the existent, the substance, as what is the name of the given and proprietary sub'ect. For Heidegger himself, the problem of bootmash is like a problem of a human boot, a problem of borderline problems. Having found the viraz of the zalnulyudskoy way of booty є fear of misery.

In the creation of “Buttya i Chas”, we should put food about sense buttya, yake, on yogo thought, we will be forgotten by the traditional European philosophy. If you will be ontology with the urahuvannya of Husserl's phenomenology, Heidegger wants to open up the sense of the boott through the eyes of the human boot, and it will only deprive people of the power of the powerfully intelligence of the boot ("see" the boot). The basis of the human storehouse is the yogh kintzivka, the time. To that, the hour is maє but it is revealed that the characteristic of the buttya is new.

Heidegger pragmatically did not reconsider the European philosophical tradition; The reason for such an "unfair" mindset was that it was in the absolutization of one moment at a time - the right, "vital presence", if the time of the day is going to fall, changing to the last present, a series of " The main vice of modern science, like the European svitoglyad vzagal, Heidegger vvazhaє otozhnennya buttya from the real, with the empirical light of speeches and appearances.

The experience of the time will be reflected from the hospitality to the specialness. The state of health in the future is given to the specialness of the reference, so that it can be done before the "light of speeches", the light of everybody's intercession in the mind of the people.

Such an understanding, such as "fear", "frivolity", "conscience", "guilt", "turbot" is too thin, the spiritual awareness of specialness, as perceives its uniqueness, disposability and mortality.

It is necessary for an insight to come for a change, so that the reality is not very special and ethical, but unobtrusively cosmic: but it is not, you see, the foundation is groundless, earthly that heavenly, human that divine. Now Heidegger will be able to touch the lude herself, wandering out of the “truth butt”. Analіzuyuchi pohodzhennya metafіzichnogo the method mislennya that svіtospriynyattya in tsіlomu, vіn namagaєtsya Show, yak metafіzika, being the basis vsogo єvropeyskogo Zhittya, postupovo pіdgotovlyaє novoєvropeysku Nauka i tehnіku scho toil on metі pіdporyadkuvannya vsієї suschoї Lyudin, yak Won porodzhuє іrrelіgіynіst i whole style Zhittya Suchasnyj suspіlstva, yogo urbanization and omasovannya.

The rounds of metaphysics speak to Plato and go to Parmenid, which introduced the principle of intelligence of attention as a watchful eye, permanent presence and unruffled butt in front of his eyes. Against the backdrop of tradition, Heidegger is alive to characterize the true misinterpretation of the term "out loud": but you can't bachiti, but you can only hear. A lot of metaphysical misinterpretation required turning to the cob, but not realizable possibilities of European culture - to the so-called “pre-socratic” Greece, which lived “in the history of the buttya”. Such a turn can be more than that, if you want to “forget it,” but it still lives in the most intimate bosom of culture - in Mova: “Mova - tse dim buttya”.

With a bit of confusion to move yak to zabroi mova technizutsya, start by transferring and by themselves dying like help "mova", like "talk", "spoken". That last thread was involved, the yaka tied the people of that culture with buttyam, and the mova itself became dead. To that the zavdannya "listening to the move" is taken to be all-time-historical. Not people to speak my words, but my words to people that people.

In such a rank, if in his first robots Heidegger tried out the philosophical system, then he voted for the unhappiness of rational rationalization.

On the basis of existential ontology (and at once phenomenology, more and more respect in them, it’s relying on clarified, virnish, “self-clarified” phenomena, manifested in particular); Heidegger will explain that the peculiarities of the overwhelming are the ones who are right there - only one butt, as well as "power up" about myself and "boom", like "get up to yourself" ("get up") as you see it before the boot. The axis of what is butt-ekzistentiya і, ale Heidegger, the foundation, on which there will be an ontology. The same reasoning about the specifics of the human boot is not added to. It’s just because of the living things we see, like people, not given to think, put food about buttya, like this, - about the universal and its value, about its own little place in the world. Here we, before the speech, bachimo singing in the minds of the "existential" Heidegger and Sartre. Sartre, a vicious witness, is bald at the individual vibor, vidpovidalnosti, jokes of the powerful "I", I want, in a vicious way, to put at the bells with existential and light zalom. Heidegger's emphasis is all the same on transferences to buttha - for people, yak "power up", buttya to open up, "light up" through everything that people learn and shy away from. Requirement only vilikuvatisya from the most insecure ailment, which has wrecked the people, - "zabuttya buttya". People who are suffering for her, exploiting the wealth of nature, "forget" about the її tsіlіsne, nezalezhne buttya; bachachi in інshih people are deprived of koshty, people "forget" about the temple of the human bootty.

Otzhe, the first croc of existential ontology - the statement of the "ear" of human bootty yak bootty-feeding, buttya-establishment, yak buttya, yake "I myself". An offensive ontological croc, which is existential to ask for the ability of your reader, and which, seems to me, is naturally vivacious from the logic of the thinking, but it’s a matter of being introduced to the understanding of the topic of the light of the day. And the essence of human buttya is right in the fact that there is a lot in the light, tied with the buttyam in the light.

Buttya-u-svitі, from one side, open up through the wrong people "rozpodil" - and the nagadu nіmetsku classical philosophy, the insightful "on the right - the dialect" in Fіkhte. Buttya in the light "to light up", ala Heidegger, through "roble", and "roble" to open up through the "turbot". (Obviously, not to swindle the turbot as a category of philosophy with specific "hardships", "sums", "living turbots" feed about buttya, and dbati about myself yak buttya, dbati about buttya yak take. The first moments, just to characterize buttha people in society and even more important, especially today, since the turboboat of people in that people about boottya, about saving the planet, civilization, about saving the natural environment, we must protect ourselves.

destructive tendencies of human life

French existentialist J.P. Sartre, protistavlyayuyu buttya in his own and buttya for himself, intertwined material buttya and ludske buttya. Perche є for new things in the future, but it’s not like a pereshkoda, you won’t have a lot of people’s life and experience. "Skin miti see material reality as a threat to our life, as an example of our work, as a border of our knowledge, and also as I am already victorious or I am able to wake up." The main characteristics of human bootty are a strong vibe of possibilities: "... be in the people - just vibrate for yourself ...".

Idealistic philosophy of Sartre is one of the types of atheistic existentialism, the view of the analysis of human thinking, how to experience it, to comprehend the very peculiarity of vibrating and not growing up

To be able to identify with them, who know the support deprived of their self-awareness of specialness, constantly cling to those who are self-conscious and self-standing, and how I am becoming historically glorified in the context of the situation, while singing Remaining in the course of the "vilny project", for the sake of bi-spiritual "skasuvanny", it seems to be unsuccessful, so that it’s awakening, and then there’s changes on the day.

Seeing blue people and light, Sartre not looking at oneself, but like a new one, we’re hopelessly ruined by All the people and a volodar, a protector, a metaphysical message of chaos for the її lobes of a malleable egg, "see", - from іnshogo.

Existential philosophy of Sartre appears to itself as one of the everyday life of Husserl's phenomenology, as an extension of his method to “living freedom”, to sub'actively-specific aspects of this particular situation, with people and speeches, pragne chogos, take the life of the solution, take the fate of life and take it. Sartre's efforts to act as an element of phenomenological structure are seen as an element of a phenomenological structure, and to appear practically fallen out of a plant of a special self-development of an individual. Sartre examines the role of “sub'active” (fair and special) in the process of human personnel and historical creativity. According to Sartre, an act of specifically human activity is an act of meaningfulness, giving to the sense (those moments of the situation, for those who look through the objectivity - "inshe", "dane"). Objects are deprived of signs of individual human meaning, meaningful expression of human sub'activity. The pose of tsim stench is simply danist, sira materia, passive and energetic furnishings. Nadayuchi їm those chi іnshe individual-human meaning, zmіst, luddin form itself, so chi іnсhe іnсhe іnсhe іndivіduality. Named objects - there is a sign for “rishen”, “vibor”, which is a vibor for itself.

Philosophical concept of Sartre develops from the conditions of absolute opposition and mutual responsibility to understand: “objectivity” and “sub'activity”, “need” and “freedom”. Dzherelo tsikh stifled Sartre vbachaє over a specific change of forces of the social butt, and the foreign forms of the tsi butt (speech power of objects, collective and social forms of butt and the quality of people, іndustryalizatsіy, technical life). The freedom of an individual as a restless sub-activity is less likely to be printed on the boot, which is taught by the new "trishchini", "dirki", nothing. The individual of the current suspension Sartre rose as a result of the alienation of a particular camp in the metaphysical status of the moment in the mind. Zagalne values ​​kosmіchnogo zhahu carols Sartre vіdchuzhenih forms lyudskogo іsnuvannya in yakih іndivіdualnіst standardized that vіdchuzhena od іstorichnoї samostіynostі, pіdporyadkovana Masov, Collective forms pobutu, organіzatsіy, Power, stihіynim ekonomіchnim forces priv'yazana to them takozh i svoєyu rabskoyu svіdomіstyu de Location self-critical thinking is taken by suspiciously primus standards and illusions, vimogi of the community's thoughts and to create an objective sense of science to appear as a kind of admirable force of people and divine power. A person is seen in himself, is accustomed to an unjustified sensation, not in tune with the words of nature - the stench is deaf to the point, to squeeze on his new viscous and solidly unruly presence of power, and in the middle of them one can feel quietly zh vidchuvah "nudotu". On the other hand, be yaky in the "active" and in advance of the speeches of the common people, in order to generate the individual productive forces, Sartre is special, without the mediocre, natural and fair people in the sight of people in

In the mythological utopian mission of Sartre, all the same, the first plan is not to accept the validity of the current suspension of that culture, which turns a strong stream of contemporary social criticism. Living in a whole suspension, well-known to Sartre, as living in a new one, “satisfied with myself,” can be deprived of seeing oneself, because of special justice, because “decision” and “vibration” , family, other people. Ale y tsya vidmova is a definite act of specialness, since people have freedom of will.

Sartre's concept of freedom of will is theoretically a “project”, for which an individual is not a task of his own, but a project, “picks up” himself as such. To that the boyagus, for example, is suspicious for his fearfulness, and for the people it is dumb alibi. Sartre's existentialism pragmatically assimilates people, but I’ll think for myself, for myself, for myself, for myself, to go out from the firmness, well, without being asked, I’ll be actively asked for myself. Win zavzhd "in advance, behind myself, nikoli - myself." Looks like that viraz, like Sartre gives the zealous principle of existentialism: "... the beginning of the day ..." "," Out-of-the-box Ideals "," Values ​​"and so far, without the added, overtaken moments of performance, for which a specific sub'єct is not lost. "Existency" is a permanently living moment of performance, taking from the viewer of the internal individual camp, sub'actively. In the development of robots "Criticism of the dialectical rosum" Sartre formulates the principle as the principle of "ignorance before knowledge". Alee Sartre's existentialism did not know the basis, from which people could develop themselves as a righteous self-made sub'ect, apart from absolute freedom and inner unity, “I, for a project”. In tsyu his own moody development, the specialness of self-rotation is added to the supports. Mysce of active sub'activity in light, її ontological basis Sartre means "nischo". On the thought of Sartre, "... a lyudin, without any support or additional help, condemnations at the skin moment of blame," and by themselves, "lyudin was condemned to freedom." And yet, the basis of honesty (authenticity) can be deprived of the irrational power of the human child, the testimony of a person who is at home, intuitive, unaware of soulfulness, and that rationally do not understand the song of the poor The motive of absurdity appears: "It is absurd, by the people of the people, and absurd, by the world." Ludin, after Sartre, - the marne addiction.

The peace of mind of Sartre was formulated in the light, that zaishov in the deaf kut, the absurd, de all traditional values ​​have fallen. The first act of a philosopher is guilty of being guilty, now, but at the same time, vidmoy, how to vibrate from a chaotic light without a fret, without a mark. Plunge into the light, see yo - tse and є in people, specifically people: freedom. Svidomost - tse those that do not link "in the sb", tse the prototype "in the sb", the dirka in the boot, the visibility, no. Tse svіdomіst Svobody Lyudin Je vodnochase svіdomіst samotnostі lyudstva that її vіdpovіdalnostі: nіscho in "Buttі" not zabezpechuє she did not garantuє tsіnnostі that mozhlivostі dії of Success. Іsnuvannya - at the same time experiences of the awareness of sub'activity and transcendence, freedom and vidpovidality. Adopting the formula of Dostoevsky "Yakshcho God is dumb, everything is permitted", Sartre added: "The point is right to existentialism." There is a whole lot of ways to take the light, inspired by Sartre to the vivchens of K'orkegaard, Heidegger and Husserl, who know how to see them in front of his psychological studies and novels. Win vivchaє before waking up, at whom one sees the hundredth act of witness: the essence of one’s one, who’s seen aside from all light “in one's own” and relies on the presence of all things. "The act of uyav is a magical act: tse chaklunstvo, scho zmushu z'yavitsya rich, yaka bazhana."

Sartre's Romani translates that same information on the moral plan of politics: in “Tudoti,” Sartre shows that “I” is dumb. Through the act of svidomosti and vibor "I" gave a svitovi meaning and value. Lykarska dissertatsiya Sartre "Buttya and nischo" is a viclad in the philosophical form of the experience. Viruses from the basic idea of ​​existentialism - the moment before the day begins, - Sartre will be able to uncover instantly both materialism and ideality. Idealism to the fact that he stands before him only in the Hegelian form. Materializmu - oskilki, on yogo thought, but it is not a breed of svidomist, “for oneself” can be a kindred “in own”.

As a matter of fact, Sartre's concept is eclectic: it’s the right point as “in sob”, I don’t know anything about it, besides, it’s “ethnic” based on it. But if the testimony is meta, then it could have been born, the fragments in their own, for out-of-date values, nothing could be seen.

Qiu superperechnist Sartre nikoli is not a little bit too much, if you want not to taste it. The reason for this is that the point is very individualistic. Sartre becomes a fighter of existential, sub'ktivist adjustment. Through his outward postulates, Sartre cannot go beyond the framework of positivism, agnosticism and sub-activity. To navigate at his own remnant philosophical robot "Criticism of the dialectical rosum" vin protistavlya "positivist rosum", which is guilty of being pleased with the boundaries of natural sciences, "the mind of the dialectical," sciences about ludin.

In the sphere of morality, Sartre does not escape the line of his cobbled individualism. It is possible to increase and respond to the freedom of the individual, but it is impossible to respond to food, but it is necessary to work with this freedom.

Try to try Sartre to podolati through the spiritualized human and material light gave the deprivation of simplicity in its own way the reorganized psychoanalysis, empirical sociology of the group and cultural anthropology, evoking the unpromising life of the home about the hotel specialty.

Existentialism is seen as legitimacy to look at it, but it’s like this, but it’s objective. Buttya appears in an existential and instrumental field for an array of possibilities, at the border of which human freedom develops.

І existential, і phenomenologists know, іt іt іsnu pose і right across the people. Philosophy, on the other hand, is based on existentialists, only to get up and go to life realism, and to humanism, if a seam is placed at the center of the analysis of people, it starts from the first. Svit yak taky for people іsnu vіn, oskіlki wіn, іduchi іdіvіt svіt, to give svіtovі meaning and zmіstu, in conjunction with modіn sіtom. We are of the category of buttya, as the collegiate philosophical boule "zeleudneni", the modern philosophy of the "olyudnity", declare existential philosophy. In this ontology, in such a way, the characteristics of the boot, the sub, the properties, the social, the social and the historical characteristics change. In a number of people in the literature, there are very critical assessments of such a way - they are criticized for idealism, sub-activism, and psychological analysis. Qi є submit for such assessments? So є.

Individuals are more verbose than people: a person, for the best, cannot be astonished by the light of the word, not "through the prism" of his butt, witness, knowledge, and those water hours are great - for whom Heidegger has a character - "to feed" but such a yak. Not without reason, in such a rubble of the drama of human life, phenomenology and existentialism, especially on the cob stages of their development, by the day, they missed out on respect, not less importantly. Okremі indivіdi, do not talk about the generation of people, about people in general, go, slyly, in their "moment of growth" and in their "hour", if they "wield" at the light. Ale the stench didn’t shatter the godly life of the virgin, effective croc, as if in every way, they didn’t go out of their way, because they didn’t obey, because of the active power (including the vastness and the time), to himself, his speeches and processes. Because of the fact that a person doesn’t bother about an eye, it’s not an eyebrow, it’s not an eyebrow, it’s not a powerful thought, it’s not a vivid idea, since it’s pardoning for existential philosophies. People are starting to create themselves with light, bachiti their buttya yak part of that continued buttya light. The stench of judging about light, master it not only for the world of your mind, for your own witness and for children, but for the world of the speeches themselves. Іnkshe stench couldn’t be able to see in the whole world and more couldn’t be able to "feed" about buttya yak take. Nevipadkovo M. Heidegger in his young robots, wandering a little sub'activism and psychologism of an early position, the first plan of visuvay but also yak.

But all the same, it is impossible to wait until the ontology of the XX century, going up to phenomenological, existential ones, deserving of negative assessments. Zv'yazuvannya vchennya about buttya with a human being, pobudova vchennya about buttya people, about the spheres of buttya, about social buttya - shlyakh, which is a napuval і Marxist philosophy. You will also see the traditional ontology options. But at the same time, in view of the existential philosophy, Marxism is developing such tendencies of classical ontology - we are in front of the idea of ​​those who are people, with all the lack of health of thought, but and give on the power supply, available by inverting in different ways. And to that lyudin and in everyday life, in science, and in philosophy, he has accumulated active knowledge about light and about himself. Win, so chi inakshe, I will (in the growing world of svidomosty, glibini, fragmentation) "active ontology", so that I will help you to learn the light and to open your mind. In the wake of the day, a human being in a light of self-reliance on an active structure, independent of individuals and, of course, it’s a part of it, so that people will gradually get in on the act.

The philosophers of the 20th century (following Kant) rightly whispered about the fact that people’s manifestation about reality was not safe, because of the light itself - it’s not safe from the middle "ontology" of people’s stances and knowledge. Particularly important was the struggle of phenomenologists and existentialists against such "naturalization", biology of people, since they were brought up by natural sciences, I wish that they were very valuable days, seeing the word "left over" Philosophers of the XX century - especially E. Husserl (1859-1938) in the robot "The crisis of the European sciences and transcendental phenomenology" rightly linked the tendency of "naturalization" of people in the sciences, in philosophy and self-directed social people to be led by speeches. One of the most important accents of this "new ontology", like, however, the other humanistic philosophical trends of the 20th century, is the idea of ​​uniqueness, unrepeatability of people.

List of Literature

1. History of Philosophy in the Styles of the Wyclad. - M .: Dumka, 1994;

2. The light of philosophy. Part 1. - M., 1991;

3. Sartre J. Existentialism - tse humanism. - M., 1991;

4. Philosophy is now gone. Glossary. - M., 1993;

5. The days of the gods. Zbirnik. - M., 1989;

6. Philosophical vocabulary. - M .: Politvidav, 1987;

7. Heidegger M. Hour and Butta. - M., 1993.

Buttya

(Sein) - means nasam in front of gottya buttya, іsnuvannya, buttya in svitі, dane buttya (for example, in the proposition: "I є"). At the same time, it is necessary to carry out a special growth between real and ideal butty. In reality, buttya is often called existenz, ideally - day-to-day (Essenz). Really, buttya - those who see the speeches, processes, specialties, and just the reality; it has a spacious, hour-long character, it is individual, unique; Ideal buttya (sebto idei) amidst the time-consuming, action-packed, fully informed character, which is powerfully a fact; vono є strictly invisible (caught), well іnuє vіchno (N. Hartman). Ideal butts in the whole sense may have values, ideas, mathematical and logical understanding. Plato bach at the new reference, which is "real" buttya (div. Also Ens).

From the buttya to the outgoing rosuminni (Gotivkovo buttya) to the singing buttya (Sosein). In order to oppose the development of everything, to change, to change, but to call it permanently, but also to everything. On the contrary of "visibility", as it is often seen as "lost" from the butty, but it is becoming true. Zgіdno with the eleates, a certain becoming is dumb, є tilki buttya, unmistakably, unmistakably, one, always, unruly, permanent, not one, the same; for Heraklit, navpaki, a dumb one caught butt, and є it’s no more becoming, which is constantly changing. For metaphysics, "spravzhna" buttya is laid down in the transcendental, in speech in the sob. Buttyam, nareshty, call the essence of all that exists, light zagal. I have a vipadku buttya є:

1) for all-inclusive understandings, to be the most widespread behind their obsyag (oskilki won’t want to be around buttya), altogether for his wicked most, oskilki won’t be misunderstood;

2) anyway, to those who are opposed to understand; at once there is no need to be forgiven for one reason, all the same, and there is no end to it; there are all the signs that are only possible. In the theological misery, God is the eternal creator of the whole butty (div. Creation), in the metaphysical-idealistic misinterpretation, the spirit is naked, in the materialistic - the mother, in the energetic - energy. As a matter of fact, up to the bitter ontology, but it is not the same in all the riznomanitty of existence.

In the іnshomu reasonable buttya (it is known from the Aristotel formula: to on ha on) і "being, a little bit out of existence", because there is also a sense in its characteristics as a being, even before it is dismembered on the subject. There are two ways of bootty - reality and ideality, and in them there are three types (mode) of bootty - power, action and need. To speak also about shari buttya (div. Vchennya about shari).

“Buttya is tse ostannє, it is simply permissible to power up. Ale ostannє nikoli cannot be of value. By now, it is possible to deprive the vikoristovuchi as the basis for the shukyo. However, it remains so that it is no longer necessary to stand behind it ”(N. Hartmann. Zur Grundlegung der Ontologie, 19483). As far as Heidegger is concerned, it’s just because of the negativity, but because it doesn’t allow the existing one to “get bogged down”, it’s all too much to open up. In order to open yourself up, but you will need to know how to be called isnuvannyam (div. Existencesphilosophy; div. Also Fundamental ontology). Buttya - "prosіkannya" (enlightenment), scho vіdkrivaє by the secret of the being, to rob him zrozumіlim. At the tsіy function of opening tamnitsі and polyaga, sgіdno s Heidegger, "sense buttya".

Tsei sense can be deprived of being in the "get" ("Da") of the human sensation, so that when it comes to openness, the mood is set. The sensation of a glimpse of a polyag is in the fact that it is possible to allow the butta to emerge as a "pros_ka" of all existence. “But how are you, how is the importance of belonging to the human day, and how unimportant it is to the whole day of the day, is it more important to start a happy day? Yak buti, how do you see the butt of a lyudin more and more to transfer to those who may be separated from the thought about the validity of the boot to the day (people) day and on the very tsyu zanedbanst to wrap a veil all at once? How robiti, if everything is to serve as a sign of that, in the future even more dear, there will be time to leave for all those who were unimportant to her? " (M. Heidegger. Was ist Metaphysik ?, 19557).

In Sartre, butt is є pure, logical identity from himself; According to the attitude of the people to the people, the quality of the post is like butt-in-sob, as it is driven, it is a good idea of ​​peace and self-satisfaction. As soon as it’s not enough, it’s worth it, and it’s possible to carry it over and over and over again. Buttya is a metaphysical problem only there and only when the ringing (additional word) "" gets used to the roses. In old-timers, the bells might not be, but such a hang (div. Proposition), yak "hie leo" ("there is a lion"), with a whole lot of zeal, zamynyuchi viraz "here is a lion" (more often start out. in the Slov'yan and іnshih movs). Pitannya about those who mean, how ric, how to be in front of the eye, or learned, "є", was not put.

« It’s not hard to date buttya, do not fall into deafness(so do not get overwhelmed, explain the sense of any word tsim by the word itself) The value of any word to obey from the bend "tse є ..."- it is not meaningful, which to turn is clearly to rely on respect. This means that it is necessary to say: “Buttya є ...”, and it’s just that the word is meaningless ”(Pascal,“ About the Spirit of Geometry ”, I). Those same pidtverzhu "Dictionnaire" Lalande, navіt not quote Pascal: buttya tse "simple term, the meaning of which is uncomfortable"... And not to the one who does not know the meaning of the word, but to the one who can’t give it to him, not allowing the pretense, but he doesn’t know the meaning of the word. Like the word buttya "get used to the bagatokh senses", as the Kazakh Aristotle (in which the skinny from the cichmisseswill have the category: , not spilnoe є in all tsikh sensations.

Buttya is the most widespread philosophical category, as vicarious for the meaningful substance, as well as the integrity of the light. Buttya in philosophy originated in Ancient Greece. Winning of the idea of ​​a new vision with the appearance of philosophical knowledge, as well as the transition to a theoretical and logical mission.

Understand the fact that is complete, not formulated at once. Yogo appeared from the industrial concepts and the understanding. Those misters, who lived in the period of antiquity, were already looking at the different types of philosophical motives, at the same time they were spiraling towards knowledge, like the boules were rejected by their intercessors. The stench also spirals into mythology, the mystery is thin.

Since then, a new setting has been made for a new plant in a rosuminous new light. I’m talking about those who were walnut natural philosophers looked at the effect of how the development of the changing objects, processes, manifestations, like the epithets, asked their nourishment about the very basis of all these changes. Qia base is buttya. Philosophy navit at an hour often turns to the whole category. Vivchennyam was occupied with a lot of great philosophers.

Buttya in Philosophy

The word "buttya" itself is a combination of two words: perche - "buti", the other - "є". Significantly, it is not only the self-evident choice of the whole world that is meant, but the guarantor, which is natural and real.

But the philosophy of philosophy is that there is a possibility of seeing light as it is, but one does not have to be surrounded by parts. Science, yaka vivchaє buttya, is called ontology, which is one of those who have found knowledge.

Scho є the base of the boottea? On the basis of this lie those who are not just a person who is not just here at once, but those who are surely and need to be real to navigate there, if a person doesn’t have a bully or don’t be. The sensation here is at once brought by human admiration, and the vitality of the lack of light will explain the intuitive spirit of the information. The unity of the described object becomes the structure of the understanding of the boot.

Philosophers, like taking care of the food of the butt, turning over and over, making the light seem unpretentious, unimportant to all the shocks, how to see nature and suspensions. It’s not pouring into the new one, always wanting to be permanent, intact, invisible. An unprepared light for a spirited butty, a support, as it gives us a guarantee, that reality does not know.

Think about a strong light є the core of the sensory creativity of people. It is possible to say that all the witnesses are imposed on the idea of ​​\ u200b \ u200bthey accept the wolf, the laying of the children

Ontology stverdzhu, scho light, scho isnu around us, live, and also develop under the vlast laws. Nicholas laws didn’t lie in, and they didn’t stay because of our wealth, nor because of our will. The stench will get you into harmony, and also the stability of our performance, I want to surround it at the same hour. As soon as I see the laws of the world, I will ask forgiveness of people who are of the essence.

Sudy slid zarahuvati:

• category of speeches. Here you can read about the daytime speeches of nature, as well as speeches made by people;
• category of the spiritual. Here you should be scattered with sub'active, as well as with objectival dusi;
• category people. Here you can spontaneously grow on people like the essence of nature, as well as on people like the essence of the specific, which was seen from the whole nature;
• It is stored from the buttya of the suspension and the buttya of the people taken by the people.

Buttya in philosophy is just one of the points of the philosophical world about people and navkolishniy svit. Unimportant on the price, the significance of the ontology of the fair is great.