Духовность как феномен культуры

Духовность не может быть результатом недуховных состояний, а лишь пробуждением духовной силы, актуализацией возможности. Дух есть освобождающая и преображающая сила, но мы никогда не можем определить, где обнаруживается подлинная духовность. Духовность - неделимое состояние сознания, сердцевина духовной жизни общества и духовного мира человека. Ее нельзя разложить на составляющие. Как, например, поступок или состояние веры, по Кьеркегору, невозможно освоить эстетически или этически, и разложить на эти составляющие элементы. Согласно Бердяеву, духовная жизнь не есть реальность объективно-предметная, но еще менее она есть реальность субъективная. Эти определения прилагаются к духовному бытию при натуралистическом его понимании. Реальность духовного мира не соответствует не только явлениям мира природного и социального, но также и никакой реальности душевных переживаний. Реальность духа есть духовный опыт.

Ключевые слова

духовность, философия, нравственность, эволюция, наследие, философствование, культура, мировоззрение, наука, постмодернизм, развитие

Получено

04.12.2019

Дата публикации

11.12.2019

Кол-во символов

28677

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ГОСТ	Нысанбаев А. Н. , Нурмуратов С. Е. Духовность как феномен культуры // Вопросы философии – 2019. – Выпуск №12 C. 204-211 [Электронный ресурс]. URL: http://ras.jes.su/vphil/s004287440007808-3-1 (дата обращения: 05.11.2024). DOI: 10.31857/S004287440007365-6
MLA	Nyssanbayev, Abdumalik, Nurmuratov, Serik "Spirituality as a phenomenon of culture." Voprosy filosofii 12 (2019):204-211. DOI: 10.31857/S004287440007365-6
APA	Nyssanbayev A., Nurmuratov S. (2019). Spirituality as a phenomenon of culture. Voprosy filosofii (12), pp.204-211 DOI: 10.31857/S004287440007365-6

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1	The development of culture along the way of specialization resulted in reductio ad absurdum, when the very soul of a man specializes. The disengagement of a person from the whole culture has led to the fact that the person himself does not understand himself, lost the ability to communicate with his own self. “The building of culture has become spiritually empty”, stated Pavel A. Florensky. It will still be built, but “those who will be behind us, not denying anything, not opposing the subtlety of scientific distinctions and the elaboration of artistic techniques, etc. etc., will say the fatal “no need”, and the entire complex system of debased civilization will collapse as the multi-complex structure of astrology collapsed at one time, as scholasticism collapsed, as great empires collapsed and collapse as useless” (At the watersheds of thought).
2	Spirituality as a phenomenon of culture and quintessence of the era
3	Jacques Derrida offers to realize a completely indisputable fact: in modern culture, there is a layer of mediators stretching between a man and truth, pushing the region of the immediately given and undoubted into the infinitely distant horizon. All that is available to us in the world of becoming is traces and traces of traces of the presence of being. Ontologically, the traces are connected by an unhindered game of interchange of elements within the structure. This game does not tolerate the beginnings of hierarchy and centering, i.e. logocentrism as a principle of Western culture and metaphysics. In terms of the picture of the logocentrism world, the existent – directly given, simple, complete, self-identical, accessible “here and now” is available, given and self-evident.
4	The correlation of self-erasing traces is such that within the framework of the classical schemes of thought it is impossible, as a matter of principle, to determine what correlates with what. Logocentrism is interpreted by Derrida as an absolutely indisputable initial postulate of metaphysics. Its forms are onto-, teleo-, anthro-, theocentrism. In the space of traces game, the problem of beginning set by Plato and the whole ancient culture of thinking is meaningless or takes a completely different meaning. But it is precisely this problem that created the disciplinary space, or topos, a place of Western metaphysics. Therefore, in the discourse of Derrida, rift cracks (logical, poetic, psychoanalytic) penetrating the conceptual monoliths of traditional metaphysics become (must become) visible and represented as the subject of reflection.
5	Spirituality is an internal affair and task of philosophy, which understands and realizes itself as the spiritual quintessence of the epoch. But if the epoch represents its own quintessence on the model of Luc Besson’s film “The Fifth Element”, then what should be the philosophy of this epoch? “In the old days, the road to perfection was narrow and lonely, traveling along it was constantly disturbed by wanderings, subjected to robber sin-attacks, pursued by arrows of the past, which were as dangerous as arrows fired by the hordes of the Scythians; now, one goes to excellence by rail, in pleasant company, and before a man can say a word about it, he has already arrived” (Kierkegaard, Тhe Concept of anxiety). Technological advances of recent times have allowed us to create a special reality with computer means – the virtual world of cyberspace. Accordingly, with the modification of the object, the types of perception and judgment are modified. This world is not penetrated by its reflection and interpretation, but by interactive simulation, an experiment-game with artificial reality. In the virtual world, the meaningful disappears, as in the Castalian “glass bead game”, where the subject is the rules of ideally harmonic orderliness. Specific virtual stereotypes of behavior are developed in the virtual world. For example, creativity without assuming responsibility and without claiming truth: creativity for trial for show, for fun [Хоружий 1997, 67]. Postmodernism is a philosophical experimentum crucis with spirituality: is it possible and what is the philosophy from which the transcendence plan, i.e. vector of spirit movement, is removed.
6	In classical philosophy, the model of spirituality as a vertical, “earthly-heavenly”, and not a plane motion vector is universally significant. That is, transcendence, and not spatial distribution, acts as an ontological and semantic structure of spirituality. Accordingly, a person, fulfilling his spiritual mission, should build a value-semantic hierarchy of his own life as a whole, where the highest spiritual interests obey to themselves and form the lower levels. Kierkegaard says: we are all a synthesis with our spiritual mission. This is our structure. But, Kierkegaard suggests, let us imagine a multi-stored building, each floor of which would have a definite number of tenants. “It’s ridiculous and pitiful, but don’t most people prefer a basement in this house?” (Kierkegaard, Тhe Sickness unto death). He likes to live there, although the upper floor is free and awaits him - but after all, in the end, such a man believes, the whole house belongs to him, and he has the right to settle where he likes! A man is free not to climb the ladder of his own spirit, but this decision does not change the immanent architectonics of spiritual reality, but only leaves it an empty opportunity.

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1. Нысанбаев 2000 – Нысанбаев А.Н. Становление исламской философии в Казахстане. Алматы: ИФПР КН МОН РК, 2000.

2. Хоружий 1997 – Хоружий С.С. Род или недород? Заметки к онтологии виртуальности // Вопросы философии. 1997. № 6. С. 53–68.

Духовность как феномен культуры

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Spirituality as a phenomenon of culture and quintessence of the era