The problems of philosophy as an integral componentculture of mankind, above all, concern the world as a whole, which can be grasped by reason. They relate to what is being, how it exists, and how it develops. Thinkers try to figure out the mechanism of knowledge and answer the question, how is understanding itself possible. No less important is the problem of man - his personality, relationships with other people, social life, history, the spiritual world he creates. At the same time, the statement of these questions is related to a certain subjectivity, since a person is an emotional and sentient being and tries to find the meaning of life corresponding to his mode of perception of the world.
Problems of philosophy are directly related to the subjectthis strange science. They permeate all life, and especially the culture of mankind, both from a theoretical and from a personal point of view. That is why philosophical thinking, being quite far from the so-called ordinary person, in practice deals with the same difficulties that all people constantly overcome throughout their lives, sometimes not realizing it. After all, this way of ideology is very paradoxical, it can be considered necessary and unnecessary, and life without it is both possible and impossible. The understanding of this fact begins the birth of the proper philosophical consciousness. After all, this science is not a specific system of knowledge that is transferred from one paradigm to another. It is an inner act of the thinker himself, to a certain extent related to the inner acts of other people who are committed to the same.
Putting before a different problem of philosophy,its various classics most often expressed their attraction to another, transcendent reality, but they could never tell whether this other world exists or not, and how much it resembles our everyday reality. Unlike religion, philosophy does not believe, it only questions, admits and justifies. She does not reveal the secrets, but she is surprised at them, and stops at this. This is entirely a humanitarian phenomenon, and therefore its truths do not lie in the sphere of exact formulas or experiments, and the methods of natural or mathematical sciences are, at best, auxiliary ones for it.
The specificity of philosophical problems is also expressedin such an interesting paradox. This area of culture deals, among other things, with the problems facing the natural sciences, and even uses the same terminology, but if a physicist, speaking about atoms, means atoms, the philosopher justifies his view of the world with the theory of atoms and how a person should live in it. Of course, the definition, as the ancients said, “the love of wisdom,” contains many contradictions, and this phenomenon is reflected in the history of philosophy. Therefore, the language of this science is not just a way of communicating and expressing thoughts, but also a fundamental category of being, possibly independent of man himself.
Honestly, the problem of development in philosophyIt appears to us not only in the understanding of how the world around us was formed, arose and arrived at the modern state, but also in that this branch of human knowledge itself is only a history of philosophy. If we want to learn to think in such a way as to embrace the universe as a whole, then we need to go to a certain thinker and imitate him. But after all, we have the opportunity to use not only the ideas of our contemporaries, but also the whole Pleiad of wise men who lived before us or live in other countries, because their texts, the words they wrote, to a certain extent reflect the process of their heritage and convey what wanted to tell us.
Thus, the problems of philosophy are posed andthey are solved not only in the theoretical formulations of this art to think, but also in its history. The thinker and the historian of the development of ideas are like two manifestations of the same process: one sets out his concepts, and the other his own understanding of other people's theories, and both of them need very serious creative efforts. And the very acquaintance with the history of philosophy requires commitment and courage. After all, this is a special world from which it is impossible to throw out a single word or delete the author. The world of ideas and experiences, theoretical constructs and even mystical ecstasies. A surprisingly complex, polyphonic and boundless world that is so interesting to learn.
