Intuitive cognition and its specificity. Cognition and foresight; intuitive and a priori knowledge

Each person's knowledge of himself cannot be denied. Even the sophists could not deny man himself as a thinking and cognizing subject. It is necessary to make a little clarification about what is meant by a person. His knowledge of himself begins not through empirical or positivist methods, not through any general categories, but exclusively “in my own” way. In other words, a person becomes part of this knowledge, and there are no barriers here, there is absolute monism between the knower and the knowable, this is one whole.
However, knowledge of some external qualities of a person, such as color, physical structure, and other features of the body differ from this cognition. Their knowledge is indirect.
Such knowledge can be understood as a single whole. But, for example, the premise: “I am” or “I exist” consists of two parts, two different concepts “I” and “is”, “I” and “exist”. Knowledge about oneself is something inspirational and a priori, without an intermediary between the knower and the known. In Islamic philosophy it has been proven that the human soul does not have a material substance or certain characteristics indicating such materiality, but is exclusively a spiritual substance. Each spiritual substance knows about itself. Also, our knowledge about the psyche, feelings, emotions has no intermediaries.
When we experience fear, we experience this feeling without any mediation, such as cognition through any concept of fear. When we feel love for someone or something, we experience this feeling without intermediaries. When we make a decision, we make this decision ourselves. It makes no sense that we make decisions, love and hate without knowing anything about it ourselves.
Therefore we say that we cannot deny the existence of our doubts about anything, no one can deny that he has them, or he doubts the existence of his own doubts.
Another source and basis of intuitive knowledge may be knowledge about oneself, or knowledge about one’s external feelings. Knowledge of my intellect or willpower does not need mediation or certain concepts. For example, we do not take feelings instead of the will to physical action, or for thinking we do not resort to the help of the will to action.
Among what is known through intuitive knowledge, there may be the concepts themselves and certain categories that cannot have intermediaries in the form of other concepts and ideas. If it were so that all knowledge came through certain categories and concepts, then we could say that knowledge is every concept that comes through certain feelings and categories that have no end.
Perhaps a question will arise here: if we assume that intuitive knowledge is itself knowable, then we must admit that general or particular concepts in our consciousness, be it about the external world or about ourselves, as they have intermediaries in knowledge, so can don't have them. Since these categories have a direct connection with inspirational personal knowledge, it means that they have a direct, definite unity with it. But, on the other hand, on the basis that the external world is known exclusively through the senses, how is it possible for knowledge to be intuitive and at the same time mediated?
In response, we will say that the concepts of general or particular meaning are, in fact, a reflection outside world. Thus, they, as a means of knowing the external world, can be called part of empirical knowledge.
But on the other hand, on the basis that the personal “I” cognizes these concepts directly, we can call this personal inspirational knowledge. These two features are significantly different from each other. As inspirational knowledge, it has no intermediaries and, as such, is present near us.
The peculiarity of an empirical nature points to the external world. This can be seen using the example of a mirror. We can look at it from two sides. On the one hand, look directly at the mirror itself, like someone who buys it in a store. Such a person looks at the mirror, his appearance, but not at himself in this mirror. The second is the one who wants to look at himself directly, he does not care what it (the mirror) is like. Human imagination can also attract the attention of consciousness - in this case, we have direct knowledge of our imagination. On the other hand, when we use it as a means of knowing the external world, we gain empirical knowledge. The secret of the reliability of inspirational knowledge
Based on what has been said regarding inspirational knowledge and its difference from empirical knowledge, we understand why knowledge about oneself or knowledge about one’s own state of mind cannot be wrong and corresponds to the realities of the outside world. The fact is that reality itself is directly present to those who perceive it. This is in contrast to empirical knowledge, where often the human imagination becomes an intermediary between the person himself and the cognizable object. There is no and cannot be any confidence that what empirical knowledge gives us actually corresponds to the realities of the external world.
There is always a possibility that in the case of cognition of the external world, there will be a certain mediation between the cognized object and the cognizing subject, i.e. cognition will occur through these media (for example, sensory organs), there is a possibility of errors and inconsistency of cognition with reality. In the case when there are no mediations between the knowable and the knower, i.e. There is a certain monism between them, then there is no possibility of errors. For the question is not asked whether knowledge corresponds to the knowable, since the knowable is the very knowledge about it. Inspiratory-a priori and empirical knowledge
Here we need to point out the important point that the human imagination, like a mechanical apparatus, captures inspirational knowledge, forming certain concepts and categories, then makes certain comparisons between them. For example, whenever we experience fear from something, our imagination imprints the fear in our consciousness. After the cause of fear disappears, the imagination can again return this state, reproducing it in consciousness. It is important that human consciousness can shape general concepts and categories of a given state, attributing to this other concepts general, can “translate” them into some sentences like: “I am afraid”, “I feel fear”. Thus, with the incredible speed of emergence of a given mental state based on certain knowledge about the past and the ability to return this state again, a person can accurately distinguish and recognize the reasons for their occurrence.
All these actions in the human psyche occur very quickly. But their proximity causes confusion. A person may think that just as he came to know fear through inspirational, intuitive knowledge, he can also know the causes of this fear. While what he knew through inspirational knowledge is only a general composition that goes beyond concepts and categories. Thus, it would be a mistake to give any assessments regarding this action. While returning this state in oneself is nothing more than a manifestation of empirical knowledge.
We have a question: why often do we have a negative result as a result of inspirational knowledge? For example, a person may feel hungry and believe that he needs food when his appetite is false, which usually occurs as a result of indigestion. It is important to understand that, through inspirational knowledge, a person experienced the very feeling of hunger, but the error was in the interpretation and on the basis of the feelings and concepts that the person experienced earlier, i.e. feeling of hunger, which became the cause of that erroneous state. As for the knowledge of mystics, at a higher level, sometimes their discoveries of truths can also be erroneous precisely for these reasons given above. Therefore, one must be very careful in recognizing the results of intuitive knowledge.

LOGIC, METHODOLOGY AND PHILOSOPHY OF SCIENCE

INTUITIVE KNOWLEDGE AND INTELLIGENCE

L.R. Danakari1, L.A. Komleva2 L.R. Danakari, LA. Komleva

1) International Slavic Institute (Volgograd branch),

Russia, 400001 Volgograd, st. Akademicheskaya, 22

2) Volgograd State Academy physical culture,

Russia, 400005, Volgograd, pr. im. Lenina, 78

1) International Slavonic institute (Volgograd branch), 22 Academic St, Volgograd, 400001, Russia 2) Volgograd State Academy of Physical Culture, 78 Lenin St, Volgograd, 400005, Russia

Email: [email protected]; [email protected]

Annotation. The article is devoted to the problem of the relationship between intuitive knowledge and intelligence. A person's intelligence is directly dependent on his intuition. Obviously, the higher a person's ability to intuition, the higher his intelligence. And vice versa, intuition is directly dependent on a person’s intelligence, on his conceptual apparatus, skills in using other means and techniques of expression.

Resume. The article is devoted to the problem of intuitive knowledge and intelligence relations. The human intelligence is in direct proportion to his intuition. Obviously, the higher a person's ability to intuition the higher is his intelligence. Conversely, the intuition is in direct proportion to the human intellect, to his/her conceptual apparatus and skills in using other means and methods of expression.

Keywords: intuition, insight, cognition, intelligence, unconscious, consciousness, discursive and intuitive, reflection.

Key words: intuition, insight, knowledge, intelligence, unconscious. consciousness, discursive and intuitive, reflection.

The problem of the relationship between intuitive knowledge and intelligence, despite the constant interest of philosophy in it, still remains unresolved. To date, there is no comprehensive answer to the questions of what intuition and intelligence are and how knowable they are.

In philosophy and psychology, intelligence is usually interpreted as the ability of thinking, which differs from feelings and will. However, one cannot agree with such a definition and consider it completely satisfactory. It gives nothing to understand the essence of intelligence. And it is completely unacceptable to identify intelligence only with the system of mental operations, because it turns out to be a circle in the definition: intelligence is intelligence (mind).

In science, there are several positions in understanding intelligence. For example, you can find out what intelligence is from the standpoint of understanding the subjective as an expression of attitude. In this approach, intelligence is seen as an element in the structure of the process of expression. The task is to find out the essence, place and role of the specified element in the general system of reflection, its relationship with other elements of the reflection process.

At the same time, it is possible to define intelligence through its relationship with intuition, understood in the very in a broad sense- as an unconscious process of awareness of the unconscious.

Awareness of the unconscious is achieved thanks to the ability, ability, and skills to use means and techniques of expression, the most important of which are natural language and specific systems of means and techniques of expression. The latter are used in production, artistic, scientific and other activities. Intelligence is a person’s ability to realize the result of his intuition. If intuition is a specific activity of the unconscious carried out here and now, then intellect is an activity that occurs in this moment and in this situation the activity of consciousness.

It is no secret that both intuition and intelligence are a process of awareness of the unconscious. Intuition is the unconscious part of this process, and intelligence is the conscious part. It is as impossible to separate intuition and intelligence as it is to separate the unconscious and consciousness. Intuition is a prerequisite for intelligence, in turn, intelligence determines intuition, since expression reaches the level of consciousness only when the subject uses certain means and techniques of expression. Without skills in using means of expression, the unconscious subjective cannot become conscious subjective, in best case scenario it will take the form of sensory intuition, that is, the preconscious. A child's intellect develops as he masters means and techniques of expression and gains skill in using them.

Intuition and intelligence are dialectically interrelated elements of a single, holistic cognitive process. There cannot be “purely” intuitive or “purely” intellectual knowledge; by its nature it always represents the unity of both. Any knowledge is the result of this unity. Intuition and intelligence are divisible only in abstraction, for there is no intelligence without intuition and vice versa.

Cognition is an intuitive and intellectual process at the same time: intuitive - as the expression of an attitude, intellectual - as the use of means and techniques of expression. Knowledge does not exist outside of intellect and independently of it. But intelligence derives its content from intuition. It is intuition that supplies the intellect with content. At the same time, based on the use of means of expression, i.e., intelligence, it is possible to consolidate the subjective and make it convenient for preservation and transmission. Therefore, intuition is intellectual and intellect is intuitive.

Intuition, if we mean a single reflective (cognitive) act, precedes intellect in time. But when considering cognition (reflection) as the sum of an almost infinite number of individual acts of reflection, it turns out that intuition is possible only when it is preceded by intelligence. Intuition, having embodied in the intellect and been enriched by it, then returns to itself again, maintaining the entire path of development of subjective reality. In principle, the relationship between intuition and intelligence is the relationship between the unconscious and consciousness. Between intuition and intellect, as between the unconscious and consciousness, there is a relationship not of antagonism, but of synergy. Intuition is a fragment of a vast system called the unconscious. This is a certain activity of the unconscious, aimed at solving a specific cognitive task. Intelligence is consciousness, and precisely those elements of it that are necessary to solve a specific problem. Intelligence is the use of specific means and techniques of expression in a specific objective situation. Hence, intuition and intelligence can be defined, respectively, as the activity of the unconscious and consciousness aimed at solving a specific cognitive problem.

Objective reality is a unity of discontinuity and continuity. Subjective reality, being a reflection of the objective, is also a unity of discontinuity and continuity, one of the manifestations of which is the unity of intuition and intellect. Discursive and intuitive are contradictory aspects of a single cognitive process. Intuition in a broad sense acts as a continuous subjective formation. Expression in the form of the subjective always takes place, it occurs continuously, even during sleep.

The main form and function of intelligence is a concept, behind which stands a word or other means of expression. Its main task and highest value are to consolidate, preserve and transmit the subjective.

Intuition is a reflection of objective reality in the form of continuous subjectivity, intelligence - in the form of discontinuous subjectivity. The most adequate reflection of the world is reflection as a unity of continuity and discontinuity, the unity of intuition and intellect.

One of the characteristic features of intelligence is the subject’s ability to move from a specific fact to the broadest generalizations. Behind this ability lies intuition, thanks to which the influence of an elementary stimulus is sufficient to begin analytical-synthetic activity at the level of the unconscious. It leads to broad generalizations and new knowledge if the subject adequately masters the arsenal of means of expression.

Thus, a person’s intelligence is directly dependent on his intuition. Obviously, the higher a person's ability to intuition, the higher his intelligence. And vice versa, intuition is directly dependent on a person’s intelligence, on his conceptual apparatus, skills in using other means and techniques of expression. H. Wheeldon Carr makes an unusual conclusion: "...in the end intuitive inspiration and instinctive energy are reconciled and united in a single self, which ultimately forms a complete individuality."

The relationship between intelligence and intuition, their dialectical unity, is especially pronounced in creative activity. Drawing a conclusion about the relationship between intuition and intelligence, we note that purely logical discoveries do not exist. Discovery always occurs on an unconscious level as a kind of flash of ideas after preliminary conscious work, and words do not participate at all in the creative process. Louis de Broglie also held similar views. He wrote: “Breaking with the help of irrational leaps... the rigid circle in which the deduc-

“active reasoning, induction, based on imagination and intuition, allows for great achievements of thought: it lies at the basis of all true achievements of science.” This means that creativity is a two-component process: they invent through intuition, that is, they see something new in the world around them, and they prove it through logic. It is quite obvious that these two components always follow in the same sequence: first see, guess, and only then move towards it and prove the legitimacy of each step. Poincaré assigned logic only a demonstrative, sort of auxiliary role. He clarified this idea as follows: “Unconscious work is fruitful only when, on the one hand, it is preceded, and on the other, followed by a period of conscious work. These sudden results of suggestion never arise without previous voluntary efforts that seemed completely fruitless. Sometimes it seemed that under these conditions you would not achieve anything good and that you were even on the completely wrong path. However, these efforts are not as fruitless as one might think: they set in motion an unconscious machine; without them, it would remain motionless and could not produce anything.”

In the process of creativity, logical and sensory components, in a way unknown to us, replace each other in a certain sequence, but already presuppose two of their varieties. Difficulties are associated with the specific intelligence of each individual. We should agree with Maslow, who noticed that not all people come to discovery in the same way, and divided creators into two groups. The first is characterized by improvisation and inspiration. Such a person, in a state of inspiration, loses the past and the future and lives only in the present moment, she is completely immersed in the subject, fascinated and loaded with the present, the current second, what is happening here and now, the subject of her studies. These people only in the second phase begin to develop or logically develop the ideas that arise in the first stage. They come from the unconscious, and for them it is a source of new discovery. According to Maslow, those who are able to play, dream, laugh, idle, who know how to be spontaneous, open to unconscious impulses and impulses, who accept their tenderness, femininity and some weakness, who are interested in art and aesthetics, are prone to this type of creativity. The second group of creators primarily comes from consciousness. Practical people who require strict order in their lives, are afraid of impulses, are cautious, do not know how to play, and always control their emotions are prone to this type of creativity. In the first group, the initial phase of the intuitive process can be correlated with a transformation in the right hemisphere, and in the second group - in the left hemisphere.

In our opinion, the position of A.S. is fruitful. Carmina and E.P. Khaikin, who divided intuition into two forms: conceptual and eidetic. The conceptual one forms new concepts on the basis of previously existing visual images, and the eidetic one builds new visual images on the basis of previously existing concepts. This view allows us to understand the leap that underlies intuition not only as a one-way transition in information processing from the left to the right hemisphere, but also as a transition from the right hemisphere to the left. From our point of view, the process of intuitive decision can develop in various forms. As you know, task setting is carried out consciously in the left hemisphere. If it cannot be resolved, dominance passes to the right hemisphere, where a solution is formed. The subconscious receipt of a result, accompanied by positive emotions and elation, transfers dominance to the left hemisphere. In this case, the steps that led to the intuitive solution are unknown. One can only guess about them later, during the period of subsequent logical design and systematization of the results obtained, when at the final stage the decision is realized and described in words. These stages include preliminary conscious work on formulating the problem and analyzing it: when the researcher fails to obtain a solution at this stage, there is a break in conscious work and the process is repressed into the subconscious; there the result is achieved and a sudden insight occurs, accompanied by confidence in the correct result.

Often persistent and conscious attempts to achieve solutions to problems are fruitless. On the contrary, stopping these attempts and switching can be fruitful. The effectiveness of a break serves as one of the proofs of the role of including subconscious components in the process. The emotional tension that arises in this case transfers dominance to the left hemisphere, where a decision is formed. K.A. Timiryazev was one of the first to note such a sequence of the creative process. He distinguished three stages: first intuition and conjecture, then proof and finally experiment. Ideas are initially guessed. Their correctness at the moment of their occurrence cannot always be confirmed by formal-logical constructions, since mainly emotional and subjective factors are involved in their formation. A certain discrepancy is formed, prompting a subconscious process, which is subsequently recognized as guessing. Thus, it is implicitly assumed that the push (task) is given from the right. As a result, observation can be identified as the first phase of the creative process.

However, it is obvious that not every observation leads to the discovery of a discrepancy that can trigger the creative process, but only one that reveals “inconsistency” in the observed object.

something” that requires urgent continuation of effort, that is, something that can be felt as a task. T. Kuhn highlighted in scientific discovery several stages: observation of a phenomenon, its conceptualization, awareness of its real meaning, inclusion of its ideal model in the corresponding fundamental theory. Here, all stages, except the first, represent a theoretical understanding of new information obtained empirically. Thus, any discovery has several stages: discovery of a new object, empirical recording of the characteristics of this object, identification of a qualitatively new class of objects and its conceptualization.

Analyzing the unity of intuition and intelligence, we note an important feature that scientists often pay little attention to. It is no secret that they set conscious goals and are guided by the desire to make a discovery and invent something new. When solving a problem, we determine internal contradictions, a creative approach is used, different methods are used unconsciously or consciously, an analysis is carried out step by step, which leads to a brilliant foresight, a natural achievement of the result.

One should agree with the opinion of Louis de Broglie, who considered intuition as a specific method of “jumping” through certain stages of logical reasoning, due to which the illusion of direct perception of the result arises. The main link in solving a problem is an idea, which can take shape either gradually in the process of conscious logical analysis, or suddenly, after unsuccessful attempts and prolonged doubts. So, intuition is an unconscious intermediate stage associated with the leap. In our opinion, intuition can be likened to mental activity, the process of generating solutions that occurs unconsciously, as a result of which a conclusion is also unconsciously formed. A scientist in his creative activity may not be aware of much or part of the process. However, intelligence and intuition, if we understand the process dialectically, are a dual process of searching for truth, heuristics, when unconscious knowledge turns from mediated into direct.

References

1. Dibbley, George Binney. Instinct and Intuition, pp. 130. Dibley, George Binney. Instinct and intuition, S. 130.

2. Broglie L. de. Along the paths of science. M., 1962. - 408 p.

L. de Broglie. Along the paths of science. M., 1962. - 408 p.

3. Hadamard J. Study of the psychology of the invention process in the field of mathematics. M., 1970. - P. 141. J. Hadamard study psychology process of the invention in the field of mathematics. M., 1970. - S. 141.

4. Maslow A. H. The farther reaches of human nature. N.Y., 1971. - 432 p.

5. Karmin A. S., Khaikin E. P. Creative intuition in science. M., 1971. Carmine A. S. Haykin EP creative intuition in science. Moscow, 1971.

6. Timiryazev K. A. Works: In 8 vols. T. 8. M., 1939. Timiryazev KA Vol.: In 8 v. V. 8. M. 1939.

7. Kuhn T. S. Structure scientific revolutions. M., 1975. Kuhn T.S. The Structure of Scientific Revolutions. M., 1975.

Scientific knowledge is used not only for immediate purposes, but also for forecasting (anticipating) the future. Foresight is understood as a reasonable assumption about the future state of natural phenomena, society, or phenomena in currently unknown, but amenable to more or less precise scientific identification.

Foresights are divided into scientific, everyday, intuitive And religious(mantic).

Scientific foresight is based on knowledge of causes and consequences arising from them. In other words, knowledge of the laws of existence of nature and society and their development, as well as the conditions for their manifestation, allows us to predict with certain accuracy the occurrence of future events. So, a person learned to make weather forecasts for a day, two days, and for longer periods of time. Based on one sign or another, people have learned to find minerals. Scientific forecasting was applied to the question of the likely consequences for people of a nuclear war, which, if it broke out, would lead to the so-called “nuclear winter” and the destruction of humanity. You can give other examples, but I think these are enough.

Ordinary foresight is most often based on people’s past life experiences, their observations, etc., which are then transformed into folk signs. Thus, people learned to predict the weather for the next day by the color of the setting sun. Various types of fortune-telling should also be classified as ordinary, mystical-colored foresight.

Intuitive foresight (prediction) rests on the ability to achieve the future by directly identifying it with logical evidence. Any person, even not familiar with the law of gravity, knows that without an artificial apparatus (for example, an airplane) he cannot leave the ground and soar in the air.

Religious foresight manifests itself in the form of various divinations, prophecies, revelations, etc. For example, John the Theologian in the Apocalypse prophesies, firstly, about the coming thousand year kingdom God: “And I saw,” he says, “thrones, and them sitting on them, to whom it was given to judge, and the souls of them that were beheaded for the testimony of Jesus and for the word of God, who had not worshiped the beast nor his image, and had not received the mark on their foreheads. and on their hand. They lived and reigned with Christ a thousand years" (Rev. 20-4: 5). Secondly, John the Theologian affirms a new offensive of the kingdom of Satan: “When the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations” (Rev. 20-7).

Foresight has several forms of concretization. This is 1) a premonition that is characteristic of a living organism. For example, cats and dogs anticipate the onset of an earthquake; 2) prediction (complex anticipation) as special kind intellectual activity of a person thinking about the future based on personal experience; 3) forecasting as a special scientific use of the prospects of a phenomenon. Thus, on the basis of clearly incomplete data, it is predicted, for example, that a particular party or association (bloc) of parties will win elections. Actually, scientific forecasting is the derivation of consequences from the laws of nature and society already known to science.

In life, we encounter quasi-predictions of unknown phenomena of the past or present, which, in order to study them, are approached as if they belonged to the future. For example, from time to time hypotheses arise with the help of which they try to find out the reasons for the widespread extinction of dinosaurs. One can also note reconstructive forecasting, when using some preserved parts of the skeleton they recreate the general appearance of, say, a Neanderthal; or using surviving fragments of ancient buildings to reproduce their general appearance.

Reverse forecasting is a logical continuation of trends from the present to the past; Predictive forecasting is an attempt to predict the possible actions of something or someone based on available incomplete data. An example of this can be forecasting, say, possible enemy actions that are still unknown to the subject of the forecast. There is simulation forecasting, which is based on moving from a known phenomenon to a more or less distant past in order to determine the reliability of a particular forecasting method.

One general rule should be applied to all methods and forms of scientific forecasting: a forecast is almost never absolutely correct. There are at least two reasons for this: firstly, the initial forecast data is never complete; secondly, a person makes a forecast based on data obtained under the same conditions of their manifestation. However, there is no reason to believe that these conditions remained the same for the period for which the forecast is made. Most likely, they will be different, because, as was noted by ancient thinkers, everything flows and everything changes.

It is not without interest to dwell on the issue of intuitive knowledge. Intuitive knowledge is understood as knowledge that is based on the human ability to directly comprehend the truth without logical proof.

In the history of philosophy, the concept of intuition has been interpreted differently in different historical periods. The ancient Greek philosopher Plato viewed intuition as a form of direct knowledge or contemplation. According to Plato, sensations and “opinions” cannot serve as a source of true knowledge, since they are fluid and changeable. True knowledge can only be gained through the memories of an immortal human soul about her contemplation of the world of ideas even before her infusion into mortal human body which is the prison of the soul. While in this prison, the soul can remember the time when, even before entering the body, it was in the world of ideas and contemplated them.

Based on his doctrine of the immortal soul, Plato argued that knowledge cannot be perceived by one person from another. It depends only on how successfully the soul contemplates ideas. Depending on this, souls on earth form a whole hierarchy: from the wisest to the most base, immersed in sensual life. The soul that has seen the greatest part of the truth inhabits the seed from which the philosopher comes; in second place is the soul of a king or military leader; on the third - the statesman or householder; on the fourth - a hardworking person or a lover of gymnastic exercises, or a doctor; on the fifth - the priest or soothsayer; on the sixth - a poet, an artist, a representative of the arts in general; on the seventh - a craftsman or farmer; on the eighth - a sophist or “a person who ingratiates himself with the crowd of people”; on the ninth - the tyrant.

In modern times, intuitive knowledge was proclaimed by R. Descartes, a French philosopher. He believed that intuitive knowledge is opposed to sensuality and logical thinking. “By intuition,” he wrote, “I mean neither the unsteady evidence of the senses nor the deceptive judgment of a misformed imagination, but the understanding of a clear and attentive mind, so easy and distinct that there remains absolutely no doubt as to what we understand or what the same undoubted understanding of a clear and attentive mind, which is generated by the light of reason alone and is simpler, and therefore more reliable, than deduction itself."

German philosopher L. Feuerbach relied on the so-called sensory intuition, for he believed that sensory contemplation is intuitive. He wrote: “First of all, I affirm the sensual as immediately reliable... what is initially and immediately reliable... is the sensual essence of both nature and man... people, at least initially, make all reliability dependent on the senses... .for them only that There is, what is sensual."

The French philosopher of the 19th century, Henri Bergson, proceeded from the fact that only life as a certain integrity, distinct from both matter and spirit, can be the true and only reality. The essence of life is comprehended only through intuition. According to Bergson, consciousness is divided into intuition and intellect. This happened due to the need to both apply to matter and follow the flow of life. This parallelism between intuition and intellect then turns into a parallel between intellect and instinct in Bergson. Now intuition is defined as an “instinct” that “has become disinterested, self-conscious, capable of reflecting on its subject and expanding it endlessly.” Intuitive knowledge is absolute. “The Absolute,” says Bergson, “can only be given in intuition, while everything else is revealed in analysis.” According to Bergson, only intuition is capable of fulfilling the task of philosophy, the goal of which is “to explore living things without a second thought about practical use, freed from forms and habits, in the proper sense of the word, intellectual.” Consequently, intuition, according to Bergson, is anti-intellectual, but is a direct comprehension of the essence of things, excluded from practical relations. It aims at the inexpressible.

In the rationalistic philosophy of modern times, the concept of intuition is closely connected with the concept of a priori (a priori - from previous) knowledge, prior to experience and independent of it. It is opposed to a posteriori knowledge (a posteriori - from what follows), that is, obtained from experience. Rationalists saw the universality and necessity of theoretical propositions (for example, in mathematics) in their self-evidence inherent in the intellect. A priori knowledge is innate knowledge (at least in the form of inclinations). Thus, the Cartesian proposition “I think, therefore I exist,” according to its author, is clear and distinct, requiring neither experimental nor logical proof.

According to I. Kant, apriority is only a form of organization of knowledge. It has two qualities: universality and necessity, both together and separately. For example, space and time are a priori forms of sensory contemplation, with the help of which a posteriori knowledge is synthesized. The categories of reason are a priori and meaningless until they are filled with the material of sensory intuition. This is how natural science emerges as a science. An example of a priori knowledge is the following statement: there is no need to resort to experience, because before any experience it is known that if you blow up the foundation of a building, it will collapse. The mathematical proposition 7+5=12 is also an a priori synthetic judgment, for it is universal and necessary.

In the philosophy of the twentieth century. a functional concept of apriority has emerged, according to which all the initial postulates of science are a priori. From point of view conventionalism(from Latin conventio - agreement), these scientific postulates are chosen by scientists at their discretion, spontaneously, voluntarily.

Since ancient times, philosophers have grappled with the question of the limits of human knowledge. In the history of philosophy, at least two opposing trends have emerged. One believes that there are no boundaries to knowledge, that there are only areas, objects, etc. that are not yet accessible to science, but not because of their fundamental unknowability, but because science itself at a given historical period of time does not yet have means of their knowledge. As soon as these means appear, science will also grasp these previously inaccessible objects. Another current takes the position of the fundamental unknowability of the essence of things. This position was taken, for example, by the 18th century English philosopher D. Hume. He believed that everything human cognition cannot go beyond a single experience. Experience is random and incomplete. What we consider to be a pattern (general theoretical knowledge) is only our psychological habit. We are accustomed to seeing the sun rise in the East and set in the West and consider this an objective law of nature. But one day we wake up and see that the Sun is rising in the West. Initially we will be surprised by such an event, but then we will get used to it and again consider it a natural pattern. This direction is called agnosticism (inaccessible to knowledge) in philosophy. This term was introduced into philosophy in 1869 by the English naturalist T. Huxley. Agnosticism

Each exam question may have multiple answers from different authors.

The answer may contain text, formulas, pictures. The author of the exam or the author of the answer to the exam can delete or edit a question.

Cognition

Types of knowledge:

Everyday knowledge..

Scientific knowledge

Artistic knowledge..

Sensory cognition

Rational cognition.

- concept;

- judgment;

- inference.

Concept

Judgment

Inference mind or

thinking.

Intuitive cognition.

The answer may contain text, formulas, pictures. The author of the exam or the author of the answer to the exam can delete or edit a question. Intuitive cognition is divided into:

Cognition

Types of knowledge:- the process of acquiring and developing knowledge, conditioned by socio-historical practice, its constant deepening, expansion and improvement.

Everyday knowledge is based on observation and ingenuity, it is better consistent with generally accepted life experience than with abstract scientific constructs, and is empirical in nature. This form of knowledge is based on common sense and everyday consciousness; it is an important indicative basis for the everyday behavior of people, their relationships with each other and with nature.

Everyday knowledge develops and becomes enriched with the progress of scientific and artistic knowledge; it is closely related to culture. Scientific knowledge.

Scientific knowledge presupposes an explanation of facts, their comprehension in the entire system of concepts of a given science. Essence scientific knowledge

is:

- in understanding reality in its past, present and future;

- in a reliable generalization of facts;

- in the fact that behind the random it finds the necessary, natural, behind the individual - the general and on this basis carries out the prediction of various phenomena.

Scientific knowledge Scientific knowledge covers something relatively simple that can be more or less convincingly proven, strictly generalized, introduced into the framework of laws, causal explanations, in a word, something that fits into the paradigms accepted in the scientific community.

Artistic knowledge has a certain specificity, the essence of which is a holistic, and not dismembered, reflection of the world and especially man in the world. Sensory cognition.

Sensory knowledge has three forms:

- sensations (elementary form, it includes visual, auditory, tactile, gustatory, olfactory, vibration and other sensations);

- perception (structured image consisting of several sensations); Sensory cognition— representations (an image of a previously created or perceived phenomenon).

Rational cognition.

- concept;

- judgment;

- inference. There are three forms of rational knowledge:

Concept- a thought that not only correlates with a certain situation, but is also an affirmation or denial of the existence of this situation in reality.

A concept and a judgment differ in that a judgment as a statement, in contrast to a concept as a statement, must necessarily be true or false. A judgment is a connection between concepts.

Judgment- this is the conclusion of new knowledge, which presupposes a clear fixation of the rules. An inference must have evidence, during which the legitimacy of the emergence of a new thought is justified with the help of other thoughts.

Concept, judgment and inference form a certain integrity in their unity, this integrity is called Inference mind or

thinking. Intuitive cognition is unconsciously acquired direct knowledge.

Intuitive cognition.

- sensitive (intuition - instant feeling);

— rational (intellectual intuition);

- eidetic (visual intuition).

24. Scientific knowledge. Sensual and rational, empirical and theoretical as stages of cognitive activity.

The answer may contain text, formulas, pictures. The author of the exam or the author of the answer to the exam can delete or edit a question. Intuitive cognition is divided into:

Cognition

Types of knowledge:- the process of acquiring and developing knowledge, conditioned by socio-historical practice, its constant deepening, expansion and improvement.

Everyday knowledge develops and becomes enriched with the progress of scientific and artistic knowledge; it is closely related to culture. Scientific knowledge.

The essence of scientific knowledge is:

is:

- in understanding reality in its past, present and future;

- in a reliable generalization of facts;

- in the fact that behind the random it finds the necessary, natural, behind the individual - the general and on this basis carries out the prediction of various phenomena.

Artistic knowledge has a certain specificity, the essence of which is a holistic, and not dismembered, reflection of the world and especially man in the world. Sensory cognition.

Sensory knowledge has three forms:

- sensations (elementary form, it includes visual, auditory, tactile, gustatory, olfactory, vibration and other sensations);

- perception (structured image consisting of several sensations); Sensory cognition— representations (an image of a previously created or perceived phenomenon).

Rational cognition.

- concept;

- judgment;

- inference. There are three forms of rational knowledge:

Concept- a thought that not only correlates with a certain situation, but is also an affirmation or denial of the existence of this situation in reality.

A concept and a judgment differ in that a judgment as a statement, in contrast to a concept as a statement, must necessarily be true or false. A judgment is a connection between concepts.

Concept, judgment and inference form a certain integrity in their unity, this integrity is called Inference mind or

thinking. Intuitive cognition is unconsciously acquired direct knowledge.

Intuitive cognition.

- sensitive (intuition - instant feeling);

— rational (intellectual intuition);

- eidetic (visual intuition).

24. Scientific knowledge. Sensual and rational, empirical and theoretical as stages of cognitive activity.

The answer may contain text, formulas, pictures. The author of the exam or the author of the answer to the exam can delete or edit a question. Intuitive cognition is divided into:

Cognition

Types of knowledge:- the process of acquiring and developing knowledge, conditioned by socio-historical practice, its constant deepening, expansion and improvement.

Everyday knowledge develops and becomes enriched with the progress of scientific and artistic knowledge; it is closely related to culture. Scientific knowledge.

The essence of scientific knowledge is:

is:

- in understanding reality in its past, present and future;

- in a reliable generalization of facts;

- in the fact that behind the random it finds the necessary, natural, behind the individual - the general and on this basis carries out the prediction of various phenomena.

Artistic knowledge has a certain specificity, the essence of which is a holistic, and not dismembered, reflection of the world and especially man in the world. Sensory cognition.

Sensory knowledge has three forms:

- sensations (elementary form, it includes visual, auditory, tactile, gustatory, olfactory, vibration and other sensations);

- perception (structured image consisting of several sensations); Sensory cognition— representations (an image of a previously created or perceived phenomenon).

Rational cognition.

- concept;

- judgment;

- inference. There are three forms of rational knowledge:

Concept- a thought that not only correlates with a certain situation, but is also an affirmation or denial of the existence of this situation in reality.

A concept and a judgment differ in that a judgment as a statement, in contrast to a concept as a statement, must necessarily be true or false. A judgment is a connection between concepts.

Concept, judgment and inference form a certain integrity in their unity, this integrity is called Inference mind or

thinking. Intuitive cognition is unconsciously acquired direct knowledge.

Intuitive cognition.

- sensitive (intuition - instant feeling);

— rational (intellectual intuition);

- eidetic (visual intuition).

Parameter name	Meaning
Article topic:	thinking.
Rubric (thematic category)	Regilia

Intuition, a complex phenomenon, plays the most important role in the cognitive process. Intuition refers to irrational ways of knowing. In the history of philosophy, the problem of intuition has not gone unnoticed. Example: Plato, Aristotle, Augustine, medieval mystics, Descartes.

In the 20th century there arose philosophical movement– intuitionism (Henri Berdson – French philosopher)

Intuition (intuitus - look) - internal insight, spiritual vision, contemplation, inspiration, premonition; This is the ability to directly comprehend truths without preliminary logical reasoning and evidence.

Characteristic features: 1. spontaneity (the essence of phenomena is comprehended immediately - an “instant leap of mind”, when logical steps and evidence are skipped in one fell swoop)

2. suddenness (insight can come unexpectedly, by chance, anywhere). Example: German. The chemist Kekule saw in a dream a snake grabbing its tail; the next morning he deduced the cyclic formula of benzene. The coiled snake was a symbolic expression of a closed carbon ring;

Mendeleev saw the periodic table in a dream.

3. unawareness - a person cannot understand how he came to the result. Not being able to explain it, people tended to attribute it to the action higher powers. Example: Descartes knelt and prayed when the idea of analytical geometry came to him.

In modern science there is an explanation of the sphere of intuition - unconscious; at the unconscious level, information processing occurs much faster than at the conscious level, ᴛ.ᴇ. The subconscious can do a lot of work in a short period of time. The hidden work of thought on a subconscious level occurs when you are disconnected from problems (during sleep, walking, etc.). Temporary disconnection from solving problems and switching to other types of activities are useful.

Intuitive cognition is present in different areas human activity, divided into scientific, medical, artistic, etc.

Intuitive ability is comparable in meaning to rational and sensory knowledge.

For the formation and manifestation of intuition, the following conditions are necessary:

1. thorough professional training of the person, deep knowledge Problems. Intuitive insight does not visit people by chance, but to those who have worked long and thoroughly in their field of knowledge.

2. search situation of a problematic state: a scientist does not just work in his field, but makes intense efforts to solve a specific problem.

3. presence of a “hint”. A hint is not an event or a fact, but serves as a trigger or impetus for intuition. Example: an apple falling on Newton's head.

The meaning of intuitive knowledge: intuition, as it were, supplies ready-made solutions to consciousness, allows one to foresee phenomena, and constitutes the most important spring of creativity.

Intuitive cognition. - concept and types. Classification and features of the category "Intuitive cognition." 2017, 2018.