Philosophy.
Philosophical anthropology.
Lugutsenko
T.V.
Ontological
spirituality foundations
Those spirituality
beginnings which form in their sum total its foundation, initial creative
material, invisibly presented in every man’s existence and reflected in samples
of spiritual culture are considered. The problems to realize the role of
spirituality in society have been analyzed; spirituality at the level of objective,
social, subjective worlds existence is measured; essential characteristics of
spirituality as a phenomenon regulating the effectiveness of social relations
are shown; specific peculiarities of spirituality in its individual, social and
cultural measurement are revealed.
Key words: spirituality, spiritual culture, quasi-spirituality,
spiritual practices, psycho-spiritual existence.
². Introduction. The reason to refer to the theme of
spirituality is caused by the necessity to realize the role of spirituality in
modern society. Underestimation of the notion ”spirituality” leads to that fact
that a man consciously or unconsciously appears in the environment of
civilization and manifests himself as a man without a soul or “as if being
spiritual”. This leads to double consciousness. A man thinks that he is
spiritual (when he thinks about himself), and when he acts he manifests himself
as a quasi-spiritual man.
Being in the situation of
transformation and trans-aggression of culture in modern civilization the
humanity needs to change the world outlook, valuable content of existence and its
radical changes. At a modern stage of cultural development it is necessary to
make systematization of accumulated experience of spiritual searches, all in
all what particularly corresponds to the phenomenon of spirituality practices. The works of foreign researchers are devoted to studying of different
aspects of spirituality. Those sources, beginnings of spirituality which from
our point of view form in their sum total its foundation, its initial creative
material which invisibly presents in every man’s existence and reflects in the
samples of spiritual culture have been
researched in ontological spiritual beginnings. The problem of spiritual
ontology is in fact one of the eternal problems of all philosophers of past
times.
Comprehension of centuries – old experience of
spiritual searches is passed, conveyed from Plato and Aristotle, Buda and Lao Sty,
Hegel and I. Fighter, V.S. Solovyev and Berdyaev. This problem is presented in the
works of modern knowledge by V.S. Barulin, V.D. Isaev, S.B. Krymskiy, G.V.
Platonov, B.K. Sukhantseva, A.K. Ugledov and some others. Its foundations are
rather frequently reduced to some kind of one beginning in the interpretation
of spirituality. They are either being lost in the deeps of unconsciousness or
are being formed in the context of the structures comprehension and
consciousness activity not referring to values and ideals; or they correspond
to qualitative characteristics of a personality;
or they are reduced to spiritual society’s values and so on. Such a position
allows analyzing rather successfully this or that aspect of spirituality, but
at the same time its unity and metaphysic deepness are being lost. Spirituality
is supposed to be a result of integrated interconnection of different creative
organized beginnings of unified man, society and nature’s existence.
II. Research aim. We differentiate natural,
socio-cultural and individual-personal beginnings of spirituality. Natural
spiritual beginnings are reflected in natural harmony, self-sufficiency,
self-organization of natural environment. Obvious ugliness and absolute
aggression are absent in nature but at the same time greatness and beauty as existence
truth are present. Being the source of creative inspiration for a subject,
natural environment gives the standard of life measurement and natural
perfection in the world.
Attention is paid to the fact that first of all, such
naturalism doesn’t lead down to primitivism, and secondly, hasn’t in itself
fatal predetermination of spiritual man’s gains. Natural beginnings can become and
they can’t become the factor of spiritual subject development. Corresponding
socio –cultural environment is obviously becoming the condition of such
involvement of a man and the world.
In the given context socio-cultural beginnings of
spirituality for a man are the initial conscious factors determining the
incentive to independent spiritual searches. Thus, socio-cultural beginnings determine
personality’s self-creativity which then transforms the cultural environment
itself. It is in the culture that the highest qualitative characteristics of
spiritual perfection acquire the incentive of spiritual values which
simultaneously present themselves the essence and the condition of subject’s
existence with its full value. Spiritual values express a measure in the system
of relations “man- man”, “man – society”, “man – nature”, “society – nature”
and so forth in all cultural phenomena. Imagination about perfection is also
reflected in cultural ideals which are distinctive landmarks of spirituality directing
people, social groups and communities’ dreams, expectations and efforts to
harmonic, the highest state, superior every-day life. Ideals having normative character determine
the way and the manner of behavior of people in society and they are expressed
in all forms of culture, namely in religious, science, art, morality, law and
so forth, they carry out different functions in it. Gradually, they are
becoming the core of personality’s spiritual world. And in this case
spirituality in cultural society is the ideal without which the man’s life can become
inhumane. It is also necessary to note that it is socio-cultural environment
which creates the conditions for the personality to follow the way of putting
in order his psychics, helping organize the potential of unconsciousness into
conscious strong willed efforts, giving them a creative direction. Not
occasionally, that today the notion “culture of psychic activity” is rather
frequently used. At the first stages the
harmony of ontogenesis passing is considered by the structures of
unconsciousness in which archetypes take the important place. As many researchers
of past and present times note an individual possesses inborn ability to
perceive intuitively the unconscious impulses. Unconscious potential of
psycho-spiritual unity presents itself an important precondition of subsequent
spiritual gains which are not reduced to it and they are not its passive
reproduction. Here, let’s stress that absolutism of given spiritual beginnings is
impermissible because all their manifests are only connected with man’s free
creative activity in corresponding socio-cultural environment. Let’s stress that unconscious potential of spirituality creates the
basis for subsequent conscious activity of man’s soul and reason. A soul
presents itself an integrated component of a man’s complex psychics. It doesn’t
only unite all levels and environments of individual’s internal world beginning
from unconscious forms till the highest forms of consciousness and frankness
but it is some kind of accumulation of spiritual energy of different existence
plans. At first emotional state is formed, i.e. the ability to perceive
intentions of psycho-spiritual unity, to feel different manifests of spiritual
beginnings, their principles and laws. And only then spirituality in the
highest sense of this word is born and develops in the process of man’s reason.
New information environment is created in which the processes to realize the
principles of harmony and love play the main role. Conscious transformation of
these principles in the program of a subject’s life activity is taking place.
This new information
environment is directed at the reinforcing of spiritual beginnings in
existence. It is becoming a potential
source of creativity, aspiration to perfection, surviving and creation of the highest
and beauty. Thus, a man’s soul possessing an integrity provides in this or that
sort of measure the balance of psychical and corporal in a man, supports his
life, and spirituality gives it profound, deep senses, height and perfection..
Here, spirituality is not a direct manifest of soul energy; it can enter the
contradiction with spiritual aspirations. It
is also necessary to mention that spirituality does not directly dependent on the
degree of the development of man’s separate abilities, his intellect level and
sensitive refinement. The representatives of religious thought (N.A. Berdyaev) and
contemporary researchers (A.V. Ivanov, V.D. Isaev and others) indicate it. Any
man’s potential under certain conditions can acquire characteristics opposite the
highest spiritual aspirations. That’s why psycho-spiritual abilities are not so
important as their deep awareness, motives and quality of their usage.
III. Results. Spiritual –sensible basis of its existence are formed in the process when
a personality realizes the ontological beginnings of spirituality. These
foundations are recognized in this or that kind of form in many world wide
spiritual traditions. We find their deep realization in Russian religious
philosophy (N.A. Berdyaev, I.A. Ilyin, S.L. Frank and others). It is in it
where the concept of soul is rather thorough and detailed presented and which
hasn’t lost its importance in modern philosophy and it can be used in the
context of this considered problem.
Summarizing and
generalizing the experience of past times spiritual searches the laws and
principles of psycho-spiritual subject’s existence (for example, principles of
spiritual-ethical unity, the highest love, spiritual freedom, aspiration to
existence perfection and so on) can be mentioned and singled out. Realizing his
many-sided spiritual potential and his highest mission the personality makes conscious ethical choice expressing the spirituality in
different forms of culture (religious, philosophy, science, art and so on).
IV. Conclusions. Thus, the result of spirituality manifest
in society culture is go from natural spontaneous existence perfection to
conscious, aimed, strong willed aspiration to perfection and unity on the basis
of morality, beauty in culture, on the basis of the highest form of spiritual creativity
and the best samples of social activity (human control of social life, labor and
host feat, creativity of scientists, teachers, figures of culture and politics,
lifelines of priests and altruists).
The List of used literature
1. Isaev V.D. A man is
in the environment of civilization and culture / V.D. Isaev. – Lugansk:
Svitlitsa, 2003. – P.48 – 108.
2. Lazarev F.V.
Intellect and wisdom are in the horizon of new culture paradigm / F.V. Lazarev.
– Simferopol: SONAT, 2004. – 64 p.
3. Lugutsenko T.V.
Dialogue is as a form of communication of different cultural traditions / T.V.
Lugutsenko, N.V. Alyoshina // Philosophical achievements: Collection of
scientific works. – Lugansk: V. Dahl EUNU Publishing House, 2011. – Issue 13. –
P. 86 – 95.
4. Lugutsenko
T.V. Cultural paradigm as a phenomenon of socio- cultural man’s existence /
T.V. Lugutsenko // Gileya: scientific herald: collection of scientific works/
[Chief Editor V.M. Vashkevich]. – K.; VIR UAN, 2003. – ¹ 69. – P. 491 – 496.
5. Sukhantseva V.
K. Metaphysics of culture / V.K. Sukhantseva. – K.: Fact, 2006. – P. 26 – 27.
6. Tabachkovskiy V.G.
Human relation to the world: facts or a problem? / V.G. Tabachkovskiy. – K.: Scientific
thought, 1993. – 223 p.
7. Yung K.G. The
problem of a modern man’s soul / K.G. Yung // Archetype and a symbol – M.: 1991. –
Access mode:
http://orel721.rsl.ru/kultura.
8. Yaspers K.
Spiritual situation of time / K. Yaspers. – M.: Republic, 1994. – 287
p.
Ëóãóöåíêî Ò.Â. Îíòîëîãè÷åñêèå
îñíîâàíèÿ äóõîâíîñòè
Ðàññìàòðèâàþòñÿ òå íà÷àëà äóõîâíîñòè, êîòîðûå îáðàçóþò â ñâîåé ñîâîêóïíîñòè åå
ôóíäàìåíò, èñõîäíûé òâîð÷åñêèé ïîòåíöèàë, íåçðèìî ïðèñóòñòâóþùèé â áûòèè
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Information about the author
Lugutsenko Tatyana Valentinovna is Doctor
of Philosophical Sciences, professor, the chair of applied philosophy and
theology, Institute of Philosophy and psychology, V. Dahl East-Ukrainian
National University
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