2 SOURCES AND SOURCES OF ANCIENT Aesthetic Concepts 21 Metaphysics of Aesthetic

Modern culture has lost the integrity of the image of the world. Its vision has broken up into fragments, localized in the channel of specific human needs: the world began to be considered in its usefulness to man, and not in the objective certainty of its existence. Such an understanding leads to an inadequacy of attitude to reality, harms not only the natural world, but also human relationships and the inner world of man. It gets used to looking at the world only pragmatically.

Humanity was formed as a species of intelligent life, creating objectivity - its images symbolized its qualitative difference from other natural species. Supernatural - spiritual phenomena are symbols of the metaphysical, spiritual essence of man as a species. Humanity was formed precisely in the process of creating such phenomena, sensory data, born of imagination and practical skills and abilities. The process of spiritual self-development of humanity, being realized in the forms of objectification of spirit in the matter of nature, moved from simple, primitive ideas and their embodiment in images (the beginning of the development of Homo sapiens) to steadily growing skills, complication of imagery, growth of its symbolic load. Without such ability of symbolization - objectification of spirit in the matter of formation and objectification of its image - humanity would not have been established as a species.

Mastery of the world and its own nature was realized through objectification of spirit in images, that is, distancing from oneself, "bringing out". Embodied in the material of formation, and therefore sensually and intellectually observable, they arise as the common spiritual heritage of humanity - the source of improvement (at least in potential) of each subject of vitality. Understanding and experiencing their purposeful vitality in itself has a spiritual character, since the very objectivity of what is created concentrates the universal spiritual experience. This is an experience of indifference, which is revealed by qualitative certainty in the forms of vitality provided to it by consciousness, ideal images of objects of indifference - animals, humans, natural forces, etc. They arise as symbols of human relations with the world and by their qualities clearly reveal the level of perfection and completeness of these relations. In other words: the integrity of the worldview, world understanding and worldview is reflected in artistic phenomena, being real evidence of indifference, the integrity of the attitude to the world. Mythological ideas about the world, religious consciousness, moral ideas and experience of relations in their natural manifestations, namely as the humanity of relations, become reality provided that they are provided with sensory imagery, the nature of which is aesthetic. Symbols of faith in mythology and religion receive real vitality provided that they have received an image; images nourish the feelings and consciousness of believers. Mythological imagery comprehends the universe as a sphere of human vitality: human relations with natural forces, relations within tribal communities, the world of "supernatural" forces. The forms of imagery, uriznomanitnyuyuschi, reflect the history of the growth of the experience of worldview and worldview in the process of accumulating the experience of human relations with the world.

The artistic and figurative way of realizing the spiritual experience of relations with the world certifies that its content and character are not alienated, and therefore - the need to constantly hold on to objects that have been defined as not indifferent, having received their ideal life in images. The named way of their being - sensory-figurative - is also the possibility of constant "restoration" of mankind's relations with them both in phylogenesis (for the human race) and in ontogenesis (for an individual). Thus, the aesthetic is a universal form of consolidating the experience of human relations with the world, a universal source of nutrition for the human spirit.

The ideal objectivity is polyfunctional. It combines ideal functions (satisfies specific spiritual needs), serves the practical (in ideal forms) mastery of the real world and with its aesthetic qualities forms the harmony of human spiritual structures.

The history of aesthetics allows us to identify a holistic image of time: its uniqueness in specific historical periods depending on the range of problems that it explored at a particular stage of the spiritual development of humanity. Therefore, the history of aesthetics is a necessary component of aesthetic knowledge, it helps us to trace it as a history of the development of creative skills and spiritual connections with the world that arise in aesthetic values.