Philosophy as Metaphysics Essay Example for Free

Philosophy as Metaphysics EssayABSTRACT Philosophy builds with special attri notwithstandinges of objects the totalities. The basic temperistics of this type of object be their meta physiological, nonnatural, and total character. The character of these objects determines the specificity of oral communication and the methods of philosophy. The language of philosophy represents symbolic language surmise is the basic method of philosophy. On the one hand, objects of this type emphasis homo sapien as essences capable of constructing much(prenominal) objects, which in turn assumes the qualification of human consciousness to make synthetical acts. On the basis of philosophy as metaphysics, an original approach is offered which divides the history of philosophy into periods as well as providing analysis of different philosophical systems. Feature of philosophical activity, as against a science, is the persist with special, not physical objects the totalities, which argon constituted by the philosopher. One of much(prenominal) objects is the universe of discourse, and, in this sense datum, we often say, that philosophy is a wel-tanschauung (world-outlook) .Certainly, the world as near(prenominal) erect of things can be studied by physics (sciences in a broad sense), hardly in this case a researcher can miss the point that the world is a totality, not just a simple set of things. As straightforward from scientific study the philosophy takes its objects as the totalities, which the display case of knowledge cannot study as ordinary objects, be buzz off the including the learning subject character of these the totalities excludes any meter scientific approach to knowledge in principle. Others examples of the in a higher place mentioned objects (the totalities) ar Ego and God.Objects of this type (with roughly reservations) atomic number 18 a lot of human world phenomena, such as bed, virtue, conscience, courage, bravery, understanding a nd so on. All these objects are those, that the precise fixing of objective criteria of their existence is impossible, it is impossible to create the high-grade theory of these phenomena (for example, theory of love or bravery), as they assume not still objective Contemplator (as it come outs in case of objects of scientific knowledge), simply also occupy the Actor inside them, that causes essenti all toldy twinkling manner of them being.(2) Exactly the character of these objects compulsive essential features of the philosophizing as metaphysical activity. 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 given in frameworks of physical experience the study constructing of these objects occurs by a way of thinking means, procedures of speculation.That is why the one of the most typical mistakes in the researching of thes e objects is procedures of rude(a)ization metaphysical objects, i. e. esteem of natural (physical) analogs of these objects. For example, instead of work with the world (the world as totality) we consider the world as some sets of physical, chemical, biological etc. objects, and instead of the analysis of phenomenon of consciousness proper as metaphysical object the natural analog of consciousness brain or mentality of the particular human being, we examine.Specifying the status of these objects, it is possible to tell, that the subject of the philosophy activity are metaphysical-transcendental objects, i. e. objects having the boundary status of their existence. The boundary character of these objects allows to specify Kantian feature sensible phenomena and transcendent things in itself. Moreover, metaphysical-transcendental objects are located on border of early(a) known distinctions of unpolluted philosophy.(3) They are, for example, not subjective and not objective, not c onscious and not material. It is interesting in this respect style of the first proper philosophical category of being, which, in fact, was entered Parmenids as boundary metaphysical-transcendental object being-thinking (in this case, aboard with Parmenids postulating his first thesis, entering a category of being, presence of the second his thesis, establishing the coincidence of an entered category of being with an some other category the category of thinking).In some sense, metaphysical-transcendental objects are Husserls phenomenal, from which as a impart of procedures of objectivizing and (or) subjectivizing the subjects and objects can be received, i. e. is entered subjective-objective distinction of New cartridge clip. On the other hand, the boundary character of these objects allows still to work with them ( I specially avoid the term to learn, as far as these procedures are applied only for work with usual objects). Above this mode of working with them was named as spe culation, which, as a result, the construction of these objects to occur by a way of thinking means.The creation such thinking construct is caused by that the individual aspires to understand mode of functioning of the totalities, which surround him. And just this phenomenon of surprise 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 postulate these totalities, due to synthetic acts (Kant), as being, perceiving the environmental world not in itself, however by means of symbolical function (Cassirer), through a prism of the transformed forms (Marx, Mamardaschvili).Another principal(prenominal) characteristic of metaphysical objects is their total-making nature. It means, that the purpose of designing such objects is the attempt of understanding of some phenomenon of totality (for example, the world as whole, totality) in light of a question how (why) this phe nomenon is possible?. The answer to this question assumes revealing mechanism of existence of this phenomenon.That 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 similar objects, but to know general (total) principle of functioning of objects of this type. For example, if a row of the plane polygons is given 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 seeing of other physical objects.That the phenomenon of seeing of a manse was possible as some totality, it is necessary to postulate a row of transcendental conditions of this phenomenon, among them we can allocate necessity being of the house (Parmenid), recognition (and taking shape) this being by means of idea of home (Plato), fixing the house as an object o f perception by some subject (Decartes) within spatial-temporary a priory forms of sensuality (Kant). On the other hand, a row of such philosophical constructs define a horizon, a way of seeing of subjects (Wittgenstein), associated with a certain epoch.For example, the mentioned above transcendental conditions of a phenomenon of seeing of a house define a way of seeing of subjects within the framework of branchical 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 undercoat of his existence. For example, when a modern man looks at star sky, he sees not simply separate stars, but constellations 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).Moreover, developing this example with constructing of constellations, it is possible to tell, that exactly it has made po ssible 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. Lets stop on it hardly more in detail. Already science differs from the common sense description, because it uses some abstraction, ideal elements, which, in a common case, it is impossible to compare any certain objects of the physical validity.For example, as D. Gilbert says, in math, those are language fictions, and one of the main problems of a substantiation of mathematics is either an exception these fictions, or imposing some certain restrictions all that prevent the appearance of oppose 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 nothing corresponds in sensible reality.For exam ple, in physics has concepts a material point, an absolutely faint 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. But in physics there are and more fictitious objects cwarcks, for example, which not only is evident not imagine, but also until last time have acted only as theoretical constructs essentially of unobservable nature. In this case we can postulate a metaphysical mode of existence for these objects.It is important to emphasize, that these metaphysical objects do not exist in the same sense, as it is for the particular objects of a physical reality, such as table, chair,etc. The majority of the philosophy terms, its categoric 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).But there are more humanitarian objects attached 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 expressed by Kantian exclamation Excuse me, but it is not, what I speak about(predicate) (mean) in response to German poet Schillers misunderstanding his categorical imperative.The 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 specul ation. The main difficulty thus is absence of a support on sensible analogy, which often helps us in daily life. The structure a reasoning about smooth being (or conscience) is principle different from the reasoning about a tree, or a sex, or other objects of the physical world.Danger, which here waits us influence of our vital experience, influence sensible hooks, which can destroy the ability for the reflex and philosophical analysis. To explain the idea about involuntary influence ours sensible apparatus, M. Mamardaschvili in the lectures about M. Proust, used as an example biblical commandment when they beat you on the one cheek roam another one as a vivid example of inhibition (Husserls phenomenological reduction) of a standard human reaction (reflex), imposed to us by sense-figurative thinking (if somebody hearts you reply with the same).Moreover, it is possible, that some other logic operates in area of speculative objects, distinct from usual, earthly logic. In particu lar, concord to opinion of the Russian philosopher and the logic N. A. Vasiljev, validity of the logic integrity of excluded third, has purely earthly an origin and it is connected with primacy, after Aristotle, of individual existing things.(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 white and non-white (in instance, green). Of course, here it is necessary to realize, that the opposite properties are attributed to the different individuals of primary subject different things of the same class).The transfer of the point of view from single objects to classes of objects has allowed N.Vasiljev to manufacture imagined logic with the law of excluded fourth. This logic in anything does not concede on its parameters to our habitual logic with the law of excluded third, but expands opportu nities of our thinking. Within the framework of this logic the paradoxical coincidence between maximum and minimum, revealed Nikolaj from Kuza, does not cause surprise. The only acceptable procedure for understanding of philosophical categories within of some philosophical framework is the coefficient of correlation of the different speculative (metaphysics) objects with the help of a method language game.