9 6 Metacategorial status of the concept of "aesthetic"

The transcendent character and spiritually-forming essence of aesthetic as a special type of relationship determine the special place of the phenomenon in the system of aesthetic knowledge: its metacategorical status It is in this and its status definiteness that the richness of the content of aesthetic knowledge is revealed.

The category of \ "aesthetic \" to reflect the laws of a holistic creatively formative attitude of a person to the world was relatively late, much later than art reflected the patterns of an emotionally-non-indifferent attitude to the world, and aesthetic theory, thanks to the works of Oh Baumgarten and Kant, F. Schiller, F. Schelling, G. Hegel, revealed the specifics of the aesthetic as a special type of spiritual activity most fully embodies the freedom of forming the attitude to reality the categorical value of aesthetic He was determined by the theory of human activity, formulated and substantiated in the philosophy of dialectical materialism of the second half of the XIX century. The previous tradition \ "output \" considered the category of beauty, because traditionally the basic concept in the theory of sensory cognition was the concept of \ "beauty \" In unity with the truth (scientific knowledge) and good (ethical knowledge) they formed the harmonious trinity of culture. Beauty as an archetypical image of culture, personifies the idea of ​​the expressive vitality of the world and one spirit, opens the value dimension of being as an internally complete whole. Its status is called due to the ancient idea of ​​a harmonious cosmos, and in Christianity - the idea of ​​creationism - the divine creation of the world according to the laws of beauty. However, the concept of "beauty" does not reflect the procedural nature of the formation of forms of spiritual experience, because the latter, in its reality, unfolds through contradictions, being the unity of harmony and disharmony, formation and destruction, and, by chance, Hegel, laying the basis of categorical knowledge in est The concept of beauty in ethics considers the art of Sae to be its embodiment in art. The idea of ​​perfection acquires the most adequate way of its existence in integral artistic forms. The idea appears as the idea of ​​booty in the form of artistic forms. Іdeya postє yak ideal.

No less obvious to researchers was the fact that the sphere of expressive forms of reality is not exhausted only by beauty. After all, indifference also predetermines the opposite of beauty - ugly. It actualizes the acuteness of perception and disharmony. The subject of indifference is also sublime, tragic, comic and a huge number of nuances of the named qualities Obviously, that the selected aspects of the self-expression of the vitality of phenomena and the process of the ensemble become for the perceiving consciousness, and broader for the spiritual life of The events are relevant to the existing experience of experiencing relationships in aesthetically defined forms. Therefore, the starting point is the category of attitude in its objectively determined characteristics, first of all, emotional non-indifference. The theory of human activity considers the basis of this ability creatively forming attitude to the world. It reveals the all-pervading nature of formative need, its effectiveness - spiritual wealth, personified in the experience of man (humanity) as a spirit, and in the outside world as its objectification in different forms of formation: subject, cognitive, artistic, and iu ta іn.

The formation of metacategorical aesthetic content occurred in long discussions of aesthetic theorists of the 60-80s of the last century about the scope and content of the concept of \ "aesthetic \" They are known to discuss the pit of \ "natural scientists \" and \ "public man \" common disadvantage \ "natural scientists \ "G Pospelov, N Dmitriev and others and \" social worker \ "S Goldlentricht, Yu Borev, V Vanslova, L Stolovich is an absolutization of objectivity of aesthetic properties or as purely natural (first direction), then as social-historical (second tende tion) In the discussions, it was defined as adequately to the essence of the aesthetic concept of \ "attitude \" These coffee ideas to bring the metacategorial status of aesthetic contains the work of F. Kondratenko \ "Aesthetic as attitude \" [11] In the controversy with the authors mentioned, he denies \ "aesthetic properties \" as the principle of ability of aesthetic attitude and one-sided understanding of the conditionality of aesthetic judgment as a wicked bottom only by perception \ "objectively inherent qualities of an object \" [11, p. 241, 250] The author comes to the conclusion that aesthetic \ "really exists exists only as a specific social relation and not as a special subject or quality of the subject. Aesthetic is nothing but one of social relations. All other \ "aesthetic \" terms, onyattya and categories are derived from it \ "[11, p. 260] Characteristic for aesthetic as a special kind of relationship, the author considers the ability of a person to realize himself as the creator and self-awareness of the tribal human spontaneity opposing a different nature. The author calls them \ "individual-social relations \" [11, p. 283] is a dialectic unity of the historically evolved humanity sprimayuchyu sub'єkta.

M Kagan, analyzing the historical process of self-determination of a person’s relationship with the world, considers the phenomenon of specification of values ​​as the types of activities differentiate: practical, moral, religious, etc. The bottom of the utilitarian, moral, religious values ​​Aesthetic values, according to the author, have not undergone such localization Considering the problem in an evaluative aspect, the philosopher observes: \ "The beauty sphere was completely spitting: any object is evaluated morally, utilitarian, politically, etc., could get at the same time an aesthetic evaluation \ "[5, p 91] This thought goes beyond the bounds of the statement, subject to addressing the specifics of the esthetic judgment in aesthetics and Kant Subjectivism of aesthetic judgments is overcome in its aesthetics t m, that the beautiful representations of the subject \ "actually represent that form of the concept image, in which only it is possible and becomes possible to be communicated to everyone \", that is, the conformity of the form with its idea or the concept of expedient its internal vitality [7, 1174] Freedom of aesthetic judgment (including aesthetically-evaluative) is a consequence of the unfolding of the spirit in a formative attitude. It synthesizes as an object of non-indifference, building its image (judgment about it) according to the notion of rational life itself. activities of the subject matter in the soils of the subject.

The ideas of A Kanarsky, in particular regarding the content of aesthetic knowledge, are valuable for the development of aesthetic in the status of a metacategory: \ "The movement of aesthetic knowledge is connected with the manifestation of sensual characteristics of being \" Clarifying the thought, the philosopher writes: \ "We can say that aesthetics as a whole cannot fail to affect the ultimate sense of the development of all knowledge, which provides for their completion not only for truth or reflection as such, but for spontaneity, that is, by the very meaning of their human функционирования [6, pp. 95-96] Sensual acts of consciousness are considered both a prerequisite to cognition, and a condition for the success of the process and the effect of the investigation in the objective sense (truth) and subjective (spiritual experiential (spiritual).

So, the aesthetic attitude was defined in a number of spiritual phenomena, firstly, as a creature is connected with the formative ability of mankind, secondly, as the way this ability consisted and was determined in essential terms. Thirdly, the aesthetic attitude was revealed as a source of creation. and self-development in the work of a specific type of natural life - the life of the human spirit in the unity of the senses and intellect of P Fourth, the aesthetic was fixed as a self-valuable type of spiritual experience in the artistic formation Fifthly, \ "aesthetic \" is a criterion of the truth of the content of spiritual experience, because each manifestation of reality (sensually from techniques or intellectually foreseeable) is revealed by the level of its perfection based on its correspondence to the concept of \ "inner vitality \" and harmonious correlation with the idea of ​​democracy. dotsilny

This gives grounds for defining aesthetic in the sense of philosophical aesthetics as a metacategory It is from the standpoint of such an understanding that further opportunities for the unfolding of all the wealth of content to aesthetic knowledge are opened up.

Bibliography

1 Bibler In Thinking as creativity - M: Politizdat, 1975

2 Buber M Two images of faith - M: Republic, 1995

3 Weyl G Symmetry - M: Science, 1968

4 Hegel GVF Encyclopedia of Philosophical Sciences: 3 t - M: Thought, 1977

5 Kagan M Lectures on Marxist-Leninist aesthetics - L: LSU, 1971

6 Canarian And the Dialectics of the aesthetic process - M .: Higher School, 1979

7 Kant And Criticism of judgment / / / Kant The foundations of the metaphysics of morality - M: Thought, 1990

8 Kant And A Critique of Pure Reason // Symptomatic: In 6 t - M: Thought, 1964 - T 3

9 E. Cassirer. The Philosophy of Symbolic Forms: In 3 t - M, S-Pb: Univers Book, 2002 - T 2

10. Cassidy F. Here is the myth to the logos. The formation of Greek philosophy - M: Thought, 1972.

11 Kondratenko F. Aesthetic as a relation / / Aesthetic - M: Art, 1964

12 Kuznetsov B. Ideas and images of the Renaissance - M: Science, 1979

13 Losev A. Ancient Mythology - M, 1957

14 Losev A daring spirit - M: Politizdat, 1988

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16 Movchan In the Ontology of Artistry / / Man and Art in Humanistic Dimensions - L: Kraj, 1997

17 Prishozhiy And, Stengers And Order from chaos - M: Progress, 1986

18 Samokhvalova in Beauty against entropy - M: Nauka, 1990

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Questions for self-test

1 Expand the origins and foundations of the formation of the concept of \ "aesthetic \"

2 Based on the works of Kant and explain why it is the aesthetic attitude that creates the basis for the free self-realization of the individual.

3. Describe the three-level nature of the aesthetic relationship.

4 Justify the dialectical nature of the self-determination of the spirit in a sensual attitude to the world.

5. Analyze the relationship as an essential sign of the existence of the world as a whole.

6. Name and describe the ontological qualities of being, aesthetic in essence.

7. Determine the genesis of aesthetic ability, its main prerequisites.

8. What do you know about the dialectic of the objective and subjective in aesthetic terms?

9. Tell us about the creatively formative essence of aesthetic relationships.

10. The name of the pattern of formation of a formative attitude of a person to the world.

11 What are the main stages of the formation of the image-forming attitude?

12. Expand the symbolic and figurative essence of aesthetic formation.

13. Identify the main types of symbolization in aesthetic formation.

14. Analyze the content of the concept of \ "the heuristic potential of the aesthetic \" and its importance in art and science.

15. What is the metacategorial content of the concept of \ "aesthetic \"?