9.1 The concept of aesthetic : content, essence ( THEORY OF AESTHETICS Topic 9 METACATEGORY aesthetic )

Aesthetic - Qualitatively Certain Relationship This is a special emotionally-not indifferent, comprehending, experiencing a person’s attitude to expressive forms of reality and experiencing one’s own experience. The concept of "aesthetic" to designate a specific - sensory spirit of knowledge of reality (see Lecture 1) was introduced into scientific use by O Baumgarten Aesthetic experience is a special type of spiritual experience. Patterns of it are investigated in the work of Kant Criticism of the ability of judgment The concept aesthetic as a special type of relationship and Also, A Shaftesbury, D Diderot, etc. In Aesthetics and Kant, this concept has a multilevel nature of the creative interaction of the subject with the object, thanks to which the object opens with expressive qualities as self-valuable and as a source of the subject's reflective ability. The dialectic of a relation in aesthetic such that the subject forms its own qualities feeling, makes it valid for the subject, due to the subject's non-indifference, the subject acquires another - spiritual, ideal vitality, being in the consciousness and feelings as an ideal image of the subject of indifference of Yoo quality received self-valuable content, nourishing the senses and mind of a person. Personality in relation to an object comes out of its vitality. It is defined as a condition of reality feeling, because it is in qualitative definition arises from just such and not other properties of the object. , another object and its qualities will form a different state of feelings, thus ensuring their wealth is not interested in the character (lack of practical interest STI) is a specific feature of the aesthetic relationship of the specific features of the aesthetic relationship.

The ability of an aesthetic (practically disinterested) attitude is a manifestation of individual freedom in relation to the world and Kant, considering the grounds and possibilities for the free self-realization of the individual. See that the area where it is truly possible is an aesthetic attitude. Getting true knowledge of the world requires to proceed. from the objective logic of self-expression of phenomena of reality. Otherwise, the subject will never master the truth. Thus, real freedom in the field of knowledge is impossible. Investigating morality as the sphere of self- the existence of a person is the activity of creating specifically human relationships, the philosopher notes that the basis of morality is will, that is, the subject chooses the moral value and direct the will to his embodiment in the relationship. In morality the subject is also not free, because his expressions are determined by a reasonable will, is itself good and nna itself.

In the aesthetic respect, the subject’s imagination in its free deployment around the qualities of the object awakens the mind, and the mind (without the mediation of concepts) gives the imagination to the game correctness, evoking a sense of the целесообраз appropriate ’state of mind inside the mind [7, 1153] and Kant contrasts the aesthetic as such that is not related to the practical orientation of the interest. It is the result of disinterest acquires a purely spiritual nature. The latter objectively testifies not only to express the subject’s vital vitality, but also the quality of the subject: the ability of an indifferent free interaction with his subject Experiencing the conscious ego forms the ideal image of the internally expedient vitality of the subject The ability of a relationship, in particular aesthetic, is the only ability that makes spiritual life possible of a person [2, p. 18], - the case of the SHNO notes M bubeinii [2, p. 18], - listened to M. Buber.

Levels of aesthetic attitude Aesthetic attitude realizes the formative potential of a person on several levels, revealing the scale of the spirituality of the process. First level: universal as a specifically human ability of a relationship On this level, there is a qualitative difference between the vitality of nature and human society. Its real manifestation is the quality of the relationship, namely the attitude by the standards of each species (K Marx) In the differences in from the animal world, in the perception of adheres to the measures of its own species, it eats the survival needs of the environment and the consumer, a person is able to freely interact, ie, irrespective of the immediate vital needs. It is in this ability, which was formed in the historical process of the emergence of humankind as a type of intelligent life, that the spiritual nature of the aesthetic attitude is revealed. And Kant pays great attention to the clan ability of a person, considering the general "feelings" and general is the significance of the ability of a single judgment, reflecting the "subjective expediency of an empirical judgment". A philosopher emphasizes: just like an analysis of Edmet for the sake of cognition is subject to the general rules, and the satisfaction of everyone can be proclaimed a rule for all others [7, 1138] Mr Hegel, clarifying the concept of the universal , notes: this is a person as such, and thus essentially - the spirit [ 4, t C, c 6ina yak taka, and we ourselves for the satia - spirit [4, t. W, p. 6].

The second level is aesthetically peculiar. It manifests itself as a social feeling in the sense of objective conditionality of relationship experience (relations of tribal communities, societies, peoples) character of relations in the middle of a social whole and with the outside world. Let's say spiritual experience of relations with the natural world and within the societies of the ancient Greeks and the ancient Romans are excellent; this is evidenced by their philosophy and artistic culture. Moreover, the Greeks of Homer’s day and time of Hesiod differ in their attitude to the world. each epoch, lining up in opposition to the heroic and prose eras. Each epoch, each culture is a dialectical unity of the universal and special. Mental cultures, cultures of specific historical eras are related to each other as universal (generic, "universal" ability) and special manifestations of the spirit of specific communities. (social iumiv) This ensures the richness of the nuances of the manifestation of a relationship according to its essential certainty: free creative interaction with the subject of non-indifferent people.

The individual uniqueness of the self-manifestations of the spirit in the subject is the third level of aesthetic relationship, the essence of which is the free interaction of the subject with the world. Its property is the ability to deploy spiritual structures around the subject of indifference and create individually defined creative interactions. The process acquires a spiritually specific direction with the dialectical connection of the universal and the individual but - unique in relation to real creativity as a manifestation of the uniqueness inside ennego world of the person realizes itself is aesthetically because it is individualized world of personality seems spotted create a unique look of these interactions presents a personalized level of general, was reflected in individual obschechelovecheskieske.

Self-formation of the spirit is a dialectic process in a sensual attitude to the world. It is structuring creative interactions with the world. Its consequence is the self-formation of the spirit to the content and character of attitude. The first step on this path is non-indifference, which chooses his subject and, organizing it, comprehends the sensual manifestations of its vitality. Opening the aesthetic attitude as a process of ascending the soul to the service of self-improvement, Hegel deepens And Kant's opinion about the nature of sensuality and its connection with In the characterization of sensory consciousness as a relation, Hegel notes its direct connection with the sensuality given of the world. Sensual consciousness is the initial link in the self-formation of the spirit. As such, it knows the object "as being", only as something, as an existing thing. the single "Thor's prospect and temporary singleness is the subject of sensual contemplation. Therefore, the sensory consciousness is rich in content, but according to its poor rich content," provide certainty to the feeling they represent vlyayut material consciousness (italics - V M) [4, T C, 225l svіdomostі (italics. - V.M.) "[4, V. 3, p. 225].

The ability to distribute the subject from the sensually perceived individual fig object to create its whole life vitality external to itself is the next step of the movement of consciousness to self-determination. Hereby, etc. becomes like a reflection of the soul in itself: I separates the existing material of feelings from itself and gives it certainty being Becoming the formation of the spirit at this stage, Hegel characterizes as a movement of consciousness from the directness and uniqueness of perceptions to the perceiving consciousness of sv_domost.

At this stage, the individual things consciousness correlates with the universal. However, the philosopher notes, they are only put in a relationship , but there is still no unity between the individual and the universal. At the third stage (the level of the rational consciousness), the indistinguishability of the single and universal is eliminated. demolished for the manifestation of something intrinsic inner for itself At this stage, the object turns into a somewhat subjective consciousness in consciousness: here consciousness reveals itself as an essential object, reflects on the subject in itself, one hundred ovitsya itself subject to [4, T C, 228ya currently samoї" [4, v. Z, p. 228].

Indifference, caused by the expressive vitality of the subject, actualizes the feelings, imagination, reason for the uniqueness of the interactions to create an image of the subject of experience organized by the qualities of the subject, the spiritual ones from the structure of the subject of perception finally become valid for themselves, i.e. experiencing the spirit therefore, the object appears as a reality for the spirit, and the spirit becomes a reality for itself, experienced in ayucho-forming activity. Moreover, the qualitative definiteness of the subjective spirit precisely as spiritual reality appears as its self-unfolding in forms going back to the universal is, the spirit is not will satisfy the being protected by being abstract for itself ( I in its singularity): the denial of immediacy and singularity in itself has the definition of all universality and identity of self-consciousness with its m subject judgments I am a subject full of self-feeling, is the consciousness of a free subject who has knowledge of himself filling the other with his I , it thereby makes him free, some other Yit yogogo svobіdnim, deyakim іnshim " I".

In connection with the described process, let us note one more feature of the aesthetic relationship: it is the ability, not only outward, to go beyond its own limits to obtain the basis of its definition. Aesthetic attitude is also directed to the subject’s own world, being in the form of experiencing its own ability to the world and understanding the value of the ability of experience. Hegel builds the dialectic of all universality I in the form of rational self-consciousness, has the right to freedom, and everything generality, which appears in the form of the identity of the subjectivity of the concept with its objectivity. There is a dialectic of the universal and original with its inherent certainty: Truth knows itself, - Hegel asserts, - is the spirit [4, t C, with 250 "[4, t. W, p. 250].

The traced process of the ascent of the spirit to the service of creating spirituality is a gnosiological nature of the flow and content. However, in essence it is an anthropological dimension, because the subject carries out the origin of the spirit from the individual to the universal, to the specifically human ability to cognitively experiencing the relationship. invested in the objective forms of law, morality, goodness, beauty, truth. Thus, the anthropological dimension of the whole of universality is the relation revealed a reality of humanity - the carrier of spiritual experience, a quality characteristic is aesthetic since the principle of self-aesthetic Characterized essentially qualitative certainty of man's relationship to the world - is one of its dimensions - namely anthropology; its essential feature is a spiritual character.

Attitude as an objective condition of qualitative remarkableness of the world’s existence Attitude as a human ability of self-organization of spiritual structures to creative interaction with the world is only one of the manifestations of self-organization vital i: in the form of self-organization of the spirit Ability attitude is an essential sign of the world as a whole: all natural forms, processes occurring in the Universe. Attitude is the law of the vitality of the world; its quality is ntologic. Modern science has discovered the laws of being. According to them, it is a matter of order The fundamental principle of being I, including consciousness as its highest form, is a consequence of the structural self-organization of the universe into synergistic integrity Ordering, shaping, self-reproducing and perfecting the characteristics of the cosmic integrity of the world being Exactly what man calls the expediency of nature and as such comprehends is in fact nothing but the unity of the world, r Harmony of causes and consequences, in general, the interrelation in which everything in nature exists and acts. The principle of self-organization arises by the relationship of qualities, properties, sides in an object, and the interaction of systems and phenomena with each other, i.e. ontology is the characteristic characteristic of being of the material world of the material world.

The development of the science of New Time owes not only to the success in the accumulation of experimental knowledge, but also to the heuristic ideas of the integrity of the world, which were artistically convincingly embodied in art and substantiated in theory. Genius artist Leonardo da Vinci, looking at nature through the eyes of a researcher, everywhere found the law in it necessary as the eternal law , emphasizing that human knowledge should be blended by nature, since experiential knowledge is the basis of truth In his opinion, experience does not make mistakes, only judgments on Shea O aesthetics of nature - the necessary basis of the philosophy of art - is interesting and expresses reasoning in Solov'ev. In his work Beauty in nature he considers not any content, but only ideal, there is beauty the embodiment of the idea [19, p. 360] Beauty in its concretization is a manifestation of the idea of ​​vitality, that the masses are of an ascending character: as the life forms complicate, their expressiveness, inner expediency, and orderliness increase. Beauty is the basis of vitality, i.e. nature of its ontological. Beauty is the basis of life, the nature of Tobto is ontologic.

The idea of ​​creating order from chaos — self-organization of structures (synergy ) becomes the methodological principle of explaining the laws of nature and the relationship of man to nature. "Whatever we call reality,” And Prigogine noted, “it opens to us only in the process of active formation, in which we participate [17, p. 364]. T de Chardin expressed a relative opinion earlier. In his work The Phenomenon of Man he noted the fundamental unity of matter , stressing that incomprehensible similarity of natural forms is a consequence one Twa structure There are many centuries before Aristotle in his work Physics noted: each of the objects represents a known order or combination Orderliness and organization are the basic principles for constructing natural forms. At the level of the universe is a structural organization, at the level of the subject is certainty of forms. In essence, this is an aesthetic self-organization, because it is astiva, sensual definiteness of forms of material objects and such internal expediency of structures that ensures the sustainability of their vitality and such trіshnya dotsіlnіst structures, yak zabezpechuє stіykіst їh zhittєvostі.

Plato describes the formalized objectivity with the concept of eidos ( images ) Forms are a manifestation of the essence: ideas in being Philosophy interpreted the laws of self-organization of systems in the concept of beauty , the ontological characteristics of which are forming and factors being, aesthetic in essence: measure, number, proportion, symmetry, harmony, rhythm, unity in diversity Each of these concepts refers to the constituent of the integral whole system of rivennity of life, which determines the inner vitality of the system, Shnyu life systems.

Harmony in the named system of characteristics of being is one of the leading ones, since it reflects the correspondence of internal relations in each system and its relations with the external world.Therefore, it is legitimate to characterize harmony as the fundamental basis of the unity of the world. Harmony as an organizational principle is an order that takes into account the qualitative and quantitative characteristics of the components that enter into a relationship, forming the integrity and life expressiveness of the object, or its degree. The defining characteristics of harmony should include the integrity and proportionality of form and content, that is, such an organization of the system, for which form is complete, completed and at the same time expediently expresses the content, and the content is the most adequately reflects the idea and organization of the form [18, p. 21] In the process of penetration of modern science into the secrets of the world at these levels of its vitality, this principle is revealed as fundamental. The opposite of harmony is chaos, and the principle of their interaction is me R .

Symmetry is a general principle of organization, equivalent to balance and harmony. The principle of symmetry is found in the structure of minerals, plants, animals, and the human body. As noted by the outstanding mathematician of the 20th century G. Weil in his work Symmetry, the idea of ​​symmetry is in no way limited to spatial objects, its synonym harmony indicates much more acoustic and musical applications of the idea of ​​symmetry, it testifies to the same state of human dandruff and is the average degree to which a virtuous person should strive (this was noted by Aristotle in his time) Symmetry is the idea with which a person has sought to comprehend and create order, beauty and perfection [3, p. 37] Understanding of harmony as a condition for orderly forms and structures can be traced during the formation of experimental and scientific knowledge of man about the world and knowledge about the state of the human soul. In philosophy, the idea of ​​symmetry, harmony and measure since the time of the Pythagoreans The essential sign of the vitality of the cosmos is seen in the day-to-day familiar life of the cosmos.

Rhythm is repetition and return, the periodicity of states, organizes existence, a single continuity of the flow of all forms of life in the Universe This is a special property of life itself and all its forms, because any rhythmic function, every manifestation of vitality Rhythm is a reflection of continuous changes and movement as self-movement. are inside the most mobile system.

Such a source is the unity of opposite principles that form a mobile balance All manifestations of being at the level of the inorganic and organic world are subordinated to the laws of rhythmic organization, at the level of consciousness in the organization of systems (human life). The rhythmic activity of mental structures arises from the unity of excitation and inhibition. Our consciousness is a rhythmically functioning system, is in close connection with our entire psychophysical organization Formative human activity is subordinated to the laws of rhythm, being the aesthetic principle of creating ordered, internally mobile systems Art is a vivid reflection of such regularity, because the criterion of the artistry of a work is always expedient the vitality of a work as a definite, intelligible vitality in itself, characterized deployment of spatial and clock structures, content and form, ideas and images.

It is thanks to the objective determination of its qualities and properties that the world appears as the formative prerequisite of the human spirit, the basis of its integrity and the ability to self-organize, both in the premise and behind the process, the foundations of the organization of the natural world are aesthetic, because it appears as a formalized, purposeful in itself vitality, inexhaustible in the creation of ever new forms In the world of human existence, the ontological qualities of the natures of one world have been determined as an objective basis for the formation of the human spirit, adequately perceives the expressiveness of forms of reality, is organized by them and organizes the world around itself, creating ideas of forms and forming, for their image, expedient objectivity (practical and spiritual).