According to Proudhon, before Kant, the believer and the philosopher moved “by an irresistible impulse,” asked themselves, “What is God!” They then asked themselves “Which, of all religions, is the best!” “In fact, if there does exist a Being superior to Humanity, there must also exist a system of the relations between this Being and Humanity. What then is this system! The search for the best religion is the second step that the human mind takes in reason and in faith. (...) Kant gave up these insolvable questions. He no longer asked himself what is God, and which is the best religion; he set about explaining the origin and development of the Idea of God; he undertook to work out the biography of this idea.” And the results he attained were as great as they were unexpected. “What we seek, what we see, in God, as Malebranche said ... is our own Ideal, the pure essence of Humanity ... The human soul does not become conscious of its Ego through premeditated contemplation, as the psychologists put it; the soul perceives something outside itself, as if it were a different Being face to face with itself, and it is this inverted image which it calls God. Thus morality, justice, order, law, are no longer things revealed from above, imposed upon our free will by a socalled Creator, unknown and ununderstandable; they are things that are proper and essential to us as our faculties and our organs, as our flesh and our blood. In two words religion and society are synonymous terms, man is as sacred to himself as if he were God.”. (shrink)

Предназначено для представителей науки и образования, политических партий, общественных и религиозных организаций, органов государственного управления.

The author contends that living is a process of interpretation and thinking is a dialogue between experience and reflecting.

ch. 1. Dosokratiki, Sokrat, Platon, Aristotelʹ -- v. 2. Likeĭ, ėpikup, stoi͡a, Pirron, akademii͡a, neopifagoreizm, Plotin i neoplatonizm.

The cornerstone of the world view of the ancient Slavs is the sensation of the beauty and sanctity of the world and life. They considered the whole universe as a temple and therefore did not build the temples themselves, but revered the sacred forests, rivers, mountains. Hence their desire for conciliarity, that is, for the spiritual unification of people and nature. But to unite the nations only beauty, this international language, understandable to all is capable. Beauty is our true creator. (...) It reveals the inner essence of man. But without spirituality, it's impossible even to understand beauty. Therefore, in a person from childhood it is necessary to develop spirituality, so that he understands the basis, meaning and purpose of life, realized the spiritual roots of his people. (shrink)

Автор бросает вызов с одной стороны как материалистической, так и идеалистической философии прошлого и настоящего, с другой - канонической космологической теории Большого взрыва, основанной на принципах механицизма, присущего естествознанию наших дней.

This book attempts, through a series of interpretive discussions, to confront a number of well-known perplexities in their structural form of disjunctive moments, of interpretive contexts of 'this is' and 'this is not.'.