феноменология

Introduction. The common version that mystical experience reveals the deep unity of religious traditions, hiding behind the external facade of their diff erences, seems controversial. Theoretical analysis. It is justifi ed that the similarity between diff erent traditions of mysticism does not express the quintessence of religiosity, as such, but onlyconvergence in a certain phase of the evolution of religions. Mysticism is compared with the entry of religion into the phenomenological phase of development.

Article is devoted to consideration of experience in late Husserl`s works through the appeal to Descartes’ philosophical heritage. Through judgment of experience the philosophy of the 20th century opens the relations the person to «The Other» individual. Addressing to E. Husserl experience, saw in it phenomenology bases as sciences of higher formation.

Introduction.The article is aimed at identifying the problematic place of temporal foundations of everyday life, formulated in the framework of phenomenological sociology. The concept of everyday life outlined by A. Schütz is based on the conceptual provisions of E. Husserl’s philosophy about the inner consciousness of time and A. Bergson, who distinguished the refl exive self and the vital unity of conscious processes.

The article is devoted to the formation of the problem field of social phenomenology. The author analyzed the works of the phenomenological and socio-constructivist directions of research and identified a common conceptual core. The authors (T. Luckman, M. Merleau-Ponty, M. Eldred) distinguish a previously undifferentiated communicative horizon in the field of interaction. The communicative horizon belongs to the primordial sphere of the subject and is the result of the demarcation of the homogeneous world according to the criterion of ability to communicate.

This article examines the phenomenological structure of various types of thinking: rational, instrumental, irrational, magical, aesthetic, and ethical. The modalities of consciousness that determine the development of a particular way of thinking, as well as the conditions and forms of their disclosure in different social and cultural conditions of social reproduction are revealed. The author shows the significance and direction of development of the phenomenology of irrational thinking in the context of modern socio-political realities of Russia.

In the center of the analysis is the phenomenon of problematicity in the process of evolution of rational structures of cognition, acting as a universal demand that characterizes the cognitive process; the relationship between rational and irrational levels of mastering the world in the form of eidetic cognition. The principle of problematicity is considered in the context of solving problems of scientific activity.

The article analyses the relation of E. Cassirer’s theory of myth to the «Phenomenology of Spirit» by Hegel. The original basis for the theory of mythic thought by E. Cassirer and his philosophy of symbolic forms is Hegel’s philosophy. Carrying out the historicophilosophical investigation, it’s impossible not to notice a direct connection between Cassirer’s analysis of symbolic forms and Hegel’s phenomenology of spirit – the detailed structure and architectonics of the «Philosophy of Symbolic Forms» reproduces Hegel’s dialectic to the smallest detail.

The phenomenological method is directed not at studying of specialized forms of knowledge (as a science, for example), but at «daily knowledge», reality of the «Lebenswelt», previous to all theoretical systems. Its main theoretical source is the phenomenology of E. Husserl, recycled by A. Schutz to phenomenological sociology. Process of formation of the person occurs in interrelation with environment. Social order is a product of man, or rather, continuing human production. It created by man in the process of externalization.