10 aesthetic consciousness: laws of formation, FORMS OF DETECTION 10 1 Aesthetic structure of consciousness

In the previous lecture, we found out that all objects of the natural world are shaped and ordered structures. We also substantiated that a necessary condition for the effectiveness of human efforts in practical and spiritual formative activity is the creation of an object in accordance with the idea of ​​its inner vitality, is also a condition for its human needs The perfection of the subject of the formation (inner vital evist) is the power source of a person’s spiritual experience in the form of satisfaction with its consequences. It is being deployed perfection of spiritual structures of man, which, as we have already seen me, is a consequence of the formation of their active interaction with the objective world and the world of human zhizneyttya.

There is a need to reveal the patterns of formation and \ "mechanisms \" of the vitality of human spiritual structures both in phylogenesis and in ontogenesis. In modern conditions, this need arises one of the most urgent given that traditional social values ​​have disappeared - a nutritious source of the spirit of entire nations. rather weak of its differentiation was a condition for the completeness of experience of each of its members. For the modern civilization space is characterized by the loss of cultural factors capable of life. The harmonizing source of the human spirit. True, the loss of the environment capable of forming basic spiritual values, which is typical of post-civilization space, has its own positive features. In the modern world, a person is forced to choose himself, and therefore consciously relate to social values. in a person it means to consciously treat yourself as a subject of rational vitality, to eat, be aware of your own intellectual and creative possibilities and strive to develop and x, to take place in the fullest possible. After all, this is how the sensation of the meaning of life is gained by sensing life's sense.

The mentioned problem is relevant not only for the individual, but also for mankind as a whole, since modern civilization has narrowed the space of self-realization of the individual to the struggle for survival of \ "compensation \" for emotional tension in the competition space, it offers a person sensual pleasures without actualizing its potential creative abilities Moral responsibility for the implementation of the creative potential of nature as laid down by nature lies with the subject. Consequently, the person is faced with gence of knowledge of their own possibilities for self-realization of the fullness of knowledge is therefore urgent to face the creative possibilities of man and the whole intellectual and spiritual structures deyatelnostinoї dіyalnostі.

Note that the emergence of intelligent life is one of the systemic formations of the cosmos in the process of its evolution. Its formation shows the direction of the evolutionary process to complicate the structures of the material world and their diversity. Well-known psychoanalyst K Jung, studying the works of physicist Pauli, came to the conclusion that matter and psychology's comprehension of the essence of the psyche of a certain degree are only questioned in different ways of approaching a single hidden reality.

A special evolutionary structural formation, which is characterized by the complexity of the structure, is the human brain. Modern science has proved that a rational human brain has functional asymmetry, in contrast to ARIN, in which it is symmetrical in structure. Animals are endowed with, so to speak, the two right hemispheres. the differentiation of the functions of the left and right hemispheres in the evolution of the species. The process of specialization contributed to the improvement of the activities of each of them. He formed two relative But independent apparatuses of thinking. Functional asymmetry is caused by the ability of thinking and language established in the evolution of the \ "Man \" type. They were fixed to the left hemisphere. Verbal, verbal memory is entirely connected with its activity. Consequently, the left hemisphere is an evolutionary much later education, compared to the right The right hemisphere is a channel of communication with animals with reality. It is connected with the perception of the form of objects. It is characterized by memory for individually specific phenomena, specific e images It remembers them much better than the left hemisphere. So, the right hemisphere is the basis of figurative thinking. It covers the world of phenomena in all their richness and diversity, is the basis for the formation of holistic images of reality and images.

Other \ "material \" brain structures are involved in the organization of specifically human consciousness. According to the new scientific data on the nature of thinking and feelings, emotions are related to the activity of the Stellar Matter, and intellectual activity is concentrated in the gray matter of the cerebral hemispheres - the neocortex. Functional separation of brain activity makes one realize that for the realization of all the wealth of spiritual activity, the parallel development of both hemispheres is necessary [6, p 37-38 [6, p. 37-38].

The left hemisphere - the base of logical thinking - finds in reality a harmony of causes and effects, moreover, the activity of logical thinking, like artistic activity, is based on sensory reflection as well as on its own basis. Differentiation of abilities (talent of a scientist or artist) is due to the specialization of the activity of the cortex of the corresponding hemispheres of the brain At the same time, we note that the full-fledged spiritual life of peredbachae consistent, balanced interaction of both hemispheres of the brain is, at any stage of development of the psyche and intelligence arise holistic education, although they have a zone of near and distant development. Toka integrity is the basis for the integrity of the reflection of the world, which, of course, is characterized by greater or lesser depth and fullness at various stages of development in phylogenesis and ontogenesis. Our first conclusion: the structural organization of the brain is aesthetic behind certainty, a holistic evolutionary pattern.

No less important is the understanding that spiritual structures formed by the evolution of the \ "Man \" for each individual person are only a prerequisite for the ability of a creative attitude to the world. Its qualitative definiteness is associated with a number of factors that make this potency real. These include: the environment is pure human vitality, the content of experience and its fullness, including the experience of forming the image of the world and its experiences, etc. Qualitative certainty of experience is important for harmonization of intellectual and mental structures of a personality. By chance, patterns of attitude to the world already known to us at the level of mythological, religious, scientific forms of consciousness are distinguished by an aesthetically formative character. The created "ideal model" of community relations with the natural world harmoniously affects mental structures. individual a And vice versa, their disbalance both at the level of an individual and social groups is manifested in aggression, destructiveness of behavior, etc. What we have said brings us to the second important conclusion: many spiritual and personal worlds are a consequence of the organization of consciousness by the qualitative definiteness of the content of the experience of the significant person to the world.

The content of experience is able to harmonize the spiritual structures of the individual and to be sustainably held by consciousness, that is, to become a conviction - a result of the conscious self-organization of the subject to unfold and to accomplish the natural ability to create. Note that the harmonious world of a person of early cultures is not his ideal model, because harmony here ?? limited spiritual experience and fear of going beyond the hedgehog of the existing type of relationship; however, even this level of harmonization confirms its fruitfulness. Onomeriness can be traced as typical for all mythological cultures. Thus, the formative approach is actually the source of the organization of the spiritual structures of man. He created objective prerequisites for the nuances of reacting to light. In the further development of mankind, he contributed to the formation of a unique personality. Sae such a person is defined as a carrier of aesthetic originality of the content of consciousness Named personality type is actually present in being precisely in the consequences of their formative skills, and not as a purely physical This is why humanity constantly exchanges spiritual experience at the level of different historical eras. Last \ "present \" in the historical life of mankind is objectified by the content of spiritual experience. Acceleration and historical development are the result of such an urgent presence. We note that the process has the nature of an increment of spiritual experience and, therefore , deepening the content of consciousness and quality and certainty: the deployment of a variety of nuances of the experience of experiencing the wealth of reality as an esthete This phenomenon is our next conclusion: the consciousness was evolutionarily formed, organized by the idea of ​​harmony that exists in the process and on Following the formative attitude of a person in the world to people.

The desired model of a person’s relationship with the world has been evolutionarily shaped in the mental structures of experience bearers as a need for harmonious agreement as a necessary condition for the integrity of life. This is not universal in the sense of experience in terms of adequacy of reflection of reality (mythological consciousness is not able to provide its quality). in the sense of universality of experiencing the universal subject of comrades of indifference. It is appropriate to note the heuristic potential of the aesthetic organization of mental activity. So, the aesthetic content of consciousness is the first qualitative stage of its historical development, both in Phil ogenesi (humanity) and in ontogenesis (individual). Proof of its prospects for further qualitative development of consciousness is the fixation in the mental structures of man of constant response to the values ​​of all-sector content. defined as the basis, the foundation of spiritual experience This is the evolutionary experience of the expected reactions of the psyche, deposited in its deep layers and characterized by 3 Freud ak \ "bezevidome \" and to Jung - like \ "collective unconscious \" They are the backbone of the organization of religious institutions, a prerequisite for the deployment of the nuances of human interaction with the world of wealth, by acting on the consequences Pract ichnomu, artistic, theoretical deyatelnostizhnoї, teoretichnoї dіyalnostі.

So, in the early stages of history, when human consciousness is organized by collective experience, experiencing an attitude to the world, sensual, aesthetic (in content and method of detection) dominates, rather than reflexively beyond the beginning of consciousness. Due to the diversity of heuristic aesthetic experience with the accumulation of practical knowledge and skills the historical development of the reflexive ability of mankind is activated and the ability of logical thinking develops and deepens. This pattern is also characteristic of processes uhovnogo lichnostistі formation.

We also note the qualitative feature of the method that self-organization of consciousness took place: it perceives the world in the symbolic values ​​given to it; the world appears to it full of all the wealth of the city, given to it by culture. We noted the peculiarities of the formation and activity of human intellectual structures in order to emphasize the laws of the process and to set aside the general tendency of the formation of consciousness. It is a product of the public life, and therefore it is preserved in the named features not only in content modern way, creating the basis for the individualization of spiritual experience, can expand this experience as creative only if the subject has an inner need to develop and improve intellectual creative potential in order to produce a perfect experience content in the dialectical interaction of its components: the universal and the individual.

At the same time, methodologically it is important to retain such an idea: the emergence of a new level of self-development of the spirit is characterized by dialectic removal of the previous forms to create the deep foundations of its integrity. Hegel formulates the idea of ​​the self-development of the spirit in the service of perfection as follows: "The beginning of a new spirit is the result of large-scale transformation of various forms culture This whole, which, after passing through all the stages and sequences, has returned to itself again in its length, there is a simple notion of price that is formed as a result of this process. th \ "[3, p 24] The dialectic of individual and common sense in the spirit I built respectively in the following way: that the spirit was the essence of the case, the world of the individual appears to have assimilated, mastered formoopanovanoyu form.

Forms of culture are the stages of the already developed path of development of the consciousness of an individual. The content of the spiritual development of humanity becomes for the individual consciousness the necessary subject of assimilation, thanks to which the real High-Precision becomes its own consciousness, objectively in further creating a new content of experience. This is the way of real life of the spirit as a formative beginning of the world and self-awareness Forming force - that is, the reflex is the spirit of the spirit. Such a pattern is characteristic of both logical and sensual content. The last experience is the self-organization of the spiritual structures of the personality to the experiences of expressive forms of reality, as well as reflection on the ability to experience them, it can be argued that the fullness of spiritual experience is the dialectical unity of human experience and individualization of it in caring and comprehending the relationship of subjects of the object of indifference. it is an aesthetic way of organizing intellectual and sensory structures of consciousness capable of expressing themselves in the forms of the sky of coercion to the content of spiritual experience of any kind Achievements of the universal spirit become a way of organizing the spiritual world of the individual, each time forming a new integrity and unfolding a new wealth of content. Therefore, this type of cognitive in each other is aesthetic in terms of organization and content.

Note that this is the optimal way of self-unfolding of the spirit in its fullness. It is also reasonable to single out other ways of identifying it in the context of the aesthetic problem. The carrier of everyday consciousness, not having learned the experience of culture, did not make the "universal spirit" (Hegel) its own substance, perceives the world in the forms of their own needs, and not in its truth. Reason designates objects, by name, but does not comprehend a holistic vitality, does not create truth about phenomena, and consequently, has no basis for creativity. Experiencing the world and in the diversity of its expressions it is impossible, therefore all relations are beyond natural certainty. In the same parameters, another form can be defined where mastery of culture is limited: it is a person’s immersion into a myth and a non-reflexive perception of one’s attitude to a myth. before understanding the subject of one's own indifference and the foundations of indifference, non-reflexive consciousness is characterized by a certain integrity, but this integrity does not reach the level of aesthetic experience and self-awareness.

The experience of active relations with the outside world (in the forms of culture) is fixed in a large volume and on a large part of the brain. Despite all the complexity of organizing the spiritual structures of man, they are characterized by integrity, which ensures the integrity of the reflection of the world. The latter is a consequence of this creative interaction of intellectual structures and non-coexistence subject which takes place all the deeper (adequate) \ "removal \" of the image of the subject on the basis of increasingly higher levels of intellectual activity It is an active process in which \ "external causes \" (object) act on consciousness through the medium \ "internal conditions \" (the ability of thinking structures to organize themselves for active interaction with an object of indifference) The image that is formed by consciousness in such interactions, is a complex spiritual education. Vin n. denotes the subject and reflects the subject relations of the general person as a new evolutionary formation is inherent in the organization of the brain, programmed for self-development and complicated behavior program. Ok that accelerated program povіvіnki.

So, the analysis of the \ "mechanism \" of the organization of human intellectual structures and their activities gives grounds for a conclusion: the consciousness was formed, feeding on the objective definiteness of the real world in a special, activity relation to it, and consisted precisely as aesthetic consciousness, i.e. Forming, generating silzhuyuchu force.