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Spirituality as a phenomenon of culture
 
PIIS004287440007808-3-1
DOI10.31857/S004287440007365-6
Publication type Article
Status Published
Authors
Abdumalik Nyssanbayev 
Affiliation: Institute of Philosophy, Political Science and Religious Studies
Address: Kazakhstan
Serik Nurmuratov
Affiliation: Institute of Philosophy, Political Science and Religious Studies
Address: Kazakhstan
Journal nameVoprosy filosofii
EditionIssue 12
Pages204-211
Abstract

Spirituality cannot be the result of non-spiritual States, but only the awakening of spiritual power, the actualization of possibility. The spirit is a liberating and transforming power, but we can never determine where true spirituality is found. Spirituality is an indivisible state of consciousness, the core of the spiritual life of society and the spiritual world of man. It cannot be decomposed into components. As, for example, deed or state of faith, on Kierkegaard, impossible to develop aesthetically or ethically, and unfolding on these components elements. According to Berdyaev, spiritual life is not objective and objective reality, but even less so it is subjective reality. These definitions are attached to the spiritual being in its naturalistic understanding. The reality of the spiritual world does not correspond not only to the phenomena of the natural and social world, but also to any reality of spiritual experiences. The reality of the spirit is spiritual experience.

Keywordsspirituality, revival, philosophy, morality, evolution, legacy, culture, world outlook. science, postmodernism
Received04.12.2019
Publication date11.12.2019
Number of characters28677
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Table of contents

Spirituality as a phenomenon of culture and quintessence of the era
Spirituality in postmodernism and in classical philosophy
Spirituality as an ontological structure of consciousness
Conclusion
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).
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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. Horuzhiy, Sergei S. (1997) “Notes to ontology of virtuality”, Voprosy filosofii, Vol. 6 (2007), pp. 53–68 (In Russian).
2. Nyssanbayev, Abdumalik (2000) Formation of Islamic philosophy in Kazakhstan. Institute of philosophy and political science CS MES RK, Almaty (in Russian).

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