) It is the ability of our consciousness to contact any reality, which is not necessarily supported by perception at the level of our physical feelings.

We believe information about distant countries or scientific theories at the training stage. Even in everyday life, for example, we believe that when we go to the subway, then after some time we will come out of it. We believe our eyes, other feelings, believe our own knowledge, believe (trust) to other people.

When we get acquainted with a person, relationships are based on faith (trust). If we believe that the person is good, we make it a friend if we believe that the person is bad, then we treat him as an enemy. And love is based on faith and trust.

In public life, we are taking the established order of things and behavior to faith, which allows us a fairly safe existence in society. Without this faith in an existing order, chaos would come immediately in society. In the economy, faith also plays a huge role. See how the prices of the "Companies" shares may change, depending on the news that strengthen or undermine our faith in the "company".

Faith is the basis of our self-expression. Without faith in yourself, in your abilities we could not do anything, or create. On the basis of faith, we build our worldview and their subjective reality.

If we do not have faith, we stop believing everything: people, peace and yourself too. In the end, we begin to believe that everything is just an illusion, there is nothing, and I also do not. If not me and there are no others, there is no love, there is no happiness.

The more developed our ability to faith, the more we trust ourselves and the source of our "I" is the highest I (God). The stronger our faith, the brighter our love, and stronger our happiness.

Knowledge is also developing thanks to faith. Without grains, faith can not start receiving any knowledge. For example, during the period of study, we accept new knowledge for us on faith (trusting your teacher or authority) and quite a lot of such knowledge We have no opportunity or desire to check on your experience. In physics, "working hypotheses", which are taken on faith, are often used to explain the observed phenomena, which are not proven.

Based on the foregoing, we conclude that faith is an important quality of our consciousness and one of the fundamental elements of our lives. After all, without faith we could not even step on the ground, not afraid that she would fall under their feet.

The lack of faith can be understood as suppressing and closing the center ( chakras) faith in the 5th area chakras Because of serious injuries in the past. Thanks to the development of the quality of faith in itself, we build our reality and create the future, including after the death of the body ("What is reality?").

Let's clarify the definition of faith in the context of the 5th chakras. 5th chakra (Vishuddha) Related to the ability to choose its reality. This makes man cause his destiny that is expressed in his responsibility For your choice. BUT the ability to hold the selected reality can be called faith .

Of this definition, it is clear that faith does not create anything and anything, but attracts a suitable "ready-made reality" to which we are already configured, and which may not be fully matched to our expectations.

"Depending on the qualities of material nature, under the influence of the embodied soul, its vera Maybe three species - in goodness, passion or ignorance. "

Bhaktirashamrt-Sindhu 1.4.15-16

adau sraddha Tags Sadhu-Sango Tha Bhajan-Kriya
tato Anartha-Nivrttich Syate Nishtha Rutal Tatas
athasaktis Tato Bhavas Tatov Premabhyudcharty
sadhakanam Ayam Prempt Pradurbhava Bhawaved

"The consistent development of love ( bhakti.), ranging from sraddha, ending primaryThe following stages take place: faith ( sraddha), communication with the saints ( sadhu-Sanga), the fulfillment of spiritual practices ( bhajana-Kriya), reducing undesirable ( anartha Nivritti), continuous, stable, solid faith ( nishtha), taste ( ruchi), severe affection ( asakat), manifestation of feelings at the level of pure being ( bhava), and finally prema (Pure love for God). "

In mathematics: In mathematics, all theorems are based on axioms that are accepted on faith, that is, shortly.

in psychol.) - the special state of the psyche, which consists in full and unconditional adoption by man K.L. Information, texts, phenomena, events or own ideas and conclusions, to-rye can act further by the basis of it I, identify some of its actions, judgments, behavioral norms and relationships. B. Based on authority, on intuition, in respect for someone else's experience and tradition. In ped. The interaction of a lot depends on the degree of V. Pupil in the words and actions of the teacher.

Excellent definition

Incomplete definition ↓

Vera

one of the main Christian virtues; In philosophy - modus of human spirituality; In psychology - the form of a spiritual need to raise a person over earth objects and therefore transient needs. Faith is expressed as a person's ability to climb the inner power of the soul. Vera is confidence in the existence of what cannot be directly proven and confirmed by the facts. Belief in Orthodoxy is a super-prior divine predestination and conditionality. Vera needs as approving the possibility of certain phenomena as reality, it seems to complement the mind. In the Orthodox pedagogy, faith is understood as the inspired attitude of the parent and teacher to the child and confidence in its potential opportunities, like the perception and acceptance of the child, what it is, with good and love willingness to support him, help him. Only faith in the child justifies the law of the teacher to lead them and direct its development. This does not mean the invisibility of evil and all expectation. It is an understanding that the source of sin lies in the instability of the spirit, and therefore the fight against sin should be guided primarily in the Spirit. One who lives without faith is often visited by diseases, longing and despondency. Vera person has a kind of self-education program. A person should be inseparable with faith, for only in faith he can do good acts. Faith without any deeds. On September 30, the Christian world celebrates the Day of Faith, Hope, Love and Sophia - the Great Martyrs for Faith Christ.

In this article we will try to deal with you in what faith is. We will consider the concept not only from the point of view of religion and theology, but also as a result of the study of scientists.

Vera is one of the foundations of self-identification and human existence in society, therefore, a more accurate understanding of this phenomenon is simply necessary for everyone.
Read further, and you will learn that you think about the need for faith of supporters of different religions, as well as sociologists, psychologists and other researchers.

Etymology and classical meaning of the term

Before talking about the definition of this phenomenon, let's focus on the etymology of the word "faith". The value of scientists see in a consonant adjective from Latin. In this ancient language "Verus" indicated the "truthful, true". There are words with similar sound and meaning in ancientionland, and in the ancient-seminesec.

Now let's talk about what faith is for an average person who is not going into the subtlety of psychology, philosophy or different religions.

Thus, it turns out that faith is a certain unproved fact that justifies only subjective belief, does not require confirmation, but sometimes it can try to find them.

Hence the concept of "trust". This condition is the basis of all public relations. Including loyalty, it depends on certain rules, which, being disturbed, translate the relationship to another category - betrayal.

But before the conditions are observed, this concept means the unconditional ability of the subject to convey certain rights, information, things or people to the object of trust.

Writes that as soon as any proof arises, there can be no speech about faith. Then we are talking about knowledge.

Object and subject of faith

After we briefly defined the basic concept of what faith is, it is worth starting to deepen it. Now we will try to divide the object and the subject.

The first is usually not felt. None of the five is able to realize the presence of faith faith. Otherwise, it would have already empirically proof of physical existence.

Thus, the object for society is exclusively able to be able to. Although for a separate person or group of people, it seems to be in reality. By virtue of various processes in the body, it can be sensible psychologically, emotionally, figuratively.

The subject acts on all humanity as a whole and every individual individual in particular. If you look from this angle, then faith means the attitude of a person or society to the subject.

For example, believed that the thunder is a roar of the chariots of the gods that are angry at them and send down the lightning. It was the attitude of primitive society to a similar natural phenomenon that caused panic and horror. Today, by virtue of scientific discoveries, even a schoolboy knows that these are just processes in the atmosphere of the planet. They are not animated, but simply mechanical.

Accordingly, faith has changed. We do not bring victims to "Grozny Thunderbones" to preserve their lives, unlike ancient people, sincerely believe in the feasibility of such behavior.

Religious understanding

Spiritual faith is often replaced by such synonyms as religion, creeding and religious doctrine. You can hear as the terms "Christianity", "Christian religion" and "Christian faith". Often in the spaticral communication is the same thing.

Under the word "believer" in a religious context, we understand the supporter of a certain picture of the world, which supports the views of one of the existing religions.

If you ask about what faith is, Christians, Muslims or other representatives of monotheistic worldviews, we will hear that this is the most important virtue of man. In the absence of this quality, many events are simply impossible both in life and after the death of the believer.

For example, in all unbelievers and doubting eternal flour in hell or geenna fiery.

The ancient wise men, the reflections of which are fragmentary in various sacred scriptures, lead stunning examples on this occasion from everyday life.

If you take for an example of the farmer. He may be a Christian, pagan or at all atheist, but the basis of its activities is marked. No one will invest heavy work in the cultivation of the field, sowing grains, not believing in the future abundant harvest.

Sociology

The basis of the modern Western society is the Christian faith. It is its principles that regulate the relationship between people practically at all continents.

But sociologists urge to separate religion from faith. They say that the first is more designed to suppress human essence in an individual. In terms of the fact that in fact the believer is only interested in himself, his needs and benefits. The true desires of a person is hardly inherent in the desire of altruistic assistance to the church or the priest.

Natural thoughts of people are based exclusively on egoism, which is introduced into the framework of public norms of behavior. Therefore, faith needs to be perceived from this point of view.

Thus, sociologists are not interested in the phenomenon of faith, but the result to which he leads in society. Studying various religions, scientists make conclusion about the desire of people with the help of participation in groups, sects, asrams and other associations, create optimal conditions for individual happiness.

Psychology

Psychologists first declare that any faith is subjective. Therefore, no single phenomenon, which is exactly identical to all participants, can not have speech. Everyone perceives and feels in moderation of its abilities, installations, previous injuries and doubts.

From the point of view of psychology, the Christian faith is based on the absence of contradictions. There are no clarifying questions, and no one is not interested in the opinions of simple parishioners. Pastor must care and lead her flock to salvation.

Thus, psychology refers to faith as its opposite. It can not be understood, measure or calculate. This is something comparable to the notorious "human factor", which leads to unexpected consequences.

Theology

This discipline puts faith as the basis of the knowledge of the world. "I believe, therefore, exist."

Problems of these issues in theology is divided into a wide and narrow understanding.

In the first case, the study includes all science, as it explores not only the content of the concept, but also its implementation in our world. That is, here special attention is paid to faith, as life practice and personal relationships of a person with God.

In the narrow sense of faith - this is the relationship and knowledge of the Most High, which the Lord initiated. That is, the Orthodox faith speaks of the comprehension of God only with the help of funds that he himself. This includes first of all revelations.

Almighty is perceived as unknowable. Therefore, we can find out only what he comes to us, based on human abilities to understand.

Atheists

As part of this article, it is worth taking such a concept as atheism. If you turn to the translation of the term, then it means "blessing".

In fact, atheism is faith in humans, science and progress. But the very concept of "faith" is unacceptable here. Scientific atheism argues that the basis of the globility of its followers is the adoption of reasonable and proven facts, and not faith in the myths.

Thus, such a worldview is simply trying to describe the visible material world, without touching the question of God and faith.

Materialists

In Soviet times, materialism was known as the Russian faith. It was exactly a similar worldview with an appeal to science and atheism, they tried to replace previous social foundations.

However, today, supporters of this philosophy respond about it as faith. Nowadays, materialism is a unconditional faith in the fact that the matter was primary, and the Spirit is second.

Thus, faith in humans and its ability to manage the world, and with due development and the universe, forms the basis of this worldview.

Faith in ancient societies

Let us now talk about what was before the first systematized faiths of the world appeared.

In primitive society, people first empowered all objects, living beings, objects of landscape and soul. This worldview is called animism today.

But between these views, atheism and the subsequent refund to spirituality lies a long way done by humanity within various religions.

Christianity

A conversation about the attitude to faith in individual religions should be started with Christianity as from the most common belief on the planet. This worldview has more than two and a half billion followers.

All the vital aspirations of this Christian are aimed at salvation. Theologians say that the basis of faith lies not only in aspiration to the Lord, but also from events in real life. If you look at the history of mankind, we will see that the picture does not change during all millennia. As Froms rightly noticed, the story is written by blood.

It is on this fact that the Orthodox faith is based. Here the basis is a primary sin. Priests argue that the state in which we live is the result of the scattered body desires, reason and soul. Therefore, during your stay in this world, you must redeem, correct this failed, so that after death, feel bliss in paradise.

Russian faith has always sought holiness. It is on this territory that miracles occur in the cells and travel various people who have the ability to heal, preach other gifts.

Islam

Muslims to the issues of faith are suitable more strictly. Here "Iman" (faith) means full and unconditional adoption of everything that transferred to the Prophet Mohammed People. Any doubt, at least in one of the six "pillars", Islam turns Muslim in kyafir. In this case, he will have to sincerely repent and read Shahada, provided that he understands every word said.

The basis of Islam is concluded in six basis positions: Belief in Allah, Angels, books, Messengers, the Day of Day and the predetermination of fate. Orthodox Muslim is obliged to know all the data "pillars", pray five times a day and do not even make the slightest misdemeanors.

Thus, the faith in the future actually marks. The fatalism of Muslim on the one hand is that nothing depends on a person, everything is already written in the Great Book, and no one can change their destiny. On the other hand, the sincere faith is included in the fact that Allah for their children chose only the best, so bad events are just lessons.

Judaism

If you compare with the rest of the religions, Judaism, it will be some inconsistency. There is no faith above knowledge. Here they try to answer any, even the most confused question, as it is believed that, only asking, you can learn the truth.

Some sources refer to the interpretation of the quotation of Havakkuk. He said that the true righteous would be alive only by his faith. But translated from Hebrew the word "Emuna" means it is "trust".

Therefore, there is a reasoning and comparing these two concepts. Faith is an unconfirmed feeling of the truth of a certain object or event. Trust is based on the knowledge of certain rules that two parties adhere to.

Therefore, Jews believe that the Most High sends them the right, kind and good. And the basis of human life is precisely in complete trust of the Lord, which, in turn, is the cornerstone of all commandments.

From here it grows and faith in the future, as a constant process of development and improving the human soul.

Buddhism

Many consider Buddhism one of the most popular religions of the world. But in fact it is a philosophical faith. If you appeal to the history of this phenomenon, as well as to his philosophy, we will see enormous differences, for example, from Abrahamic beliefs.

Buddhists do not recognize the original sin. Moreover, they consider the fundamental law of karma, which is not a moral code. Therefore, sin is not immoral by its nature. This is a simple mistake, man's offense on the way to enlightenment.

Buddha said that the main goal is to achieve enlightenment. For this there are four noble truths and an octal path. If all thoughts, speeches and actions to relate every second with these two postulates, it will possibly be interrupted (rebirth) and achieve Nirvana.

Thus, we figured out what faith is. Talked about the meaning of this phenomenon for scientists, as well as for believers of different religions.

Definition. "Vera is a reasonable expectation of what is hoping, obvious evidence of an existing, although invisible" (Heb. 11: 1).
True faith is not a challenge, that is, the tendency to believe in something without good evidence or just because it wants to believe.

Tohave a real faith, you need to know the basic truths, to be familiar with the facts, and also to accept all my heart what these testifyfacts. Although it is impossible to have a true faith without accurate knowledge, the Bible says that faith is manifested with a heart (Rom. 10:10).

Why have many people have no faith?

Faith is the fruit of God's Spirit, and God will gladly give his spirit to those who ask for him (Gal. 5:22; Luke 11:13).

So, people who do not have faith are not asked about this spirit. And if they ask, then they make it out of the wrong motivation or do not give God's spirit to influence their lives. This may be due to many reasons.

Lack of accurate knowledge from the Bible

The Bible is the fruit of the action of God's Spirit, because she is inspired by God (2 Tim 3:16, 17; 2 itself. 23: 2).

Without studying the Bible, it is impossible to develop a true faith. And although those who go to church are the Bible, they will not have a real faith in God and his intention, if they are taught by human views, and not what is written in the word of God.

Solving life difficulties, they will rely on their own wisdom and wisdom of other people. (Compare Matthew 15: 3-9.)

Disappointment in religion

Many have lost faith due to hypocrisy reigning in Christian churches, the servants of which claim to be teaching to God's Word, and do not comply with
What is written in it.

Some were once adherents are not Christian religions. However, they saw that their religion brings bad fruits, or realized that their faith, by and large, did not help them cope with the life difficulties.

Without accurate knowledge about the True God, such people face all that is associated with religion. (Compare Romans 3: 3, 4; Matthew 7: 21-23.)

Misunderstanding why God allow evil

Most people do not understand why God allows evil, and therefore blame him in all the troubles. They do not realize that people tend to do evil because of the sin of Adam, and not because the will of God (Rom. 5:12).

Perhaps they do not know about the existence of the devil's Satan and that it affects what is happening in the world, and therefore they attribute the God of atrocities committed by Satan (1 John 5:19; Rev. 12:12).

If they heard about it, it may seem to them that God is too slow, because they do not fully understand the issue of dominion in the Universe and do not realize that the patience of God gives them the opportunity to be saved (Rome. 2: 4; 2 Pet. 3: nine).

In addition, they do not believe to the end to the fact that God has already appointed the time when he destroys all those who do evil (Rev. 22: 10-12; 11:18; AV. 2: 3).

Life focused on carnal desires and views

As a rule, the lives of people who do not have a strong faith are far from spiritual interests. Some of them say they believe the Bible, but they never
Seriously did not investigate it and did not reflect on the read: about what it is written and as applicable in everyday life. (Compare 1 Chronicle 28: 9.)

And some, instead of strengthening their faith, allowed the wrong desires to take possession of their hearts, and it was gave them from God and His ways (Heb. 3:12).

How to find faith?

Rome. 10:17: "Vera comes with heard." (Compare Acts 17:11, 12; John 4: 39-42; 2 Chronicles 9: 5-8).

To begin with, a person needs to know what the Bible says.

As he will carefully examine the Bible and make sure of her reliability, his faith will strengthen and grow.

Rome. 10:10: "He heart is shown faith."

When a person reflects on God's truths and begins to appreciate them more, they are imprinted in his symbolic heart.

Faith is strengthened when a person, acting in harmony with God's promises, sees that God blesses his works. (Look Psalm 106: 9-12.)

Example. Most likely, you have a friend about whom you can say: "I trust him. He always keeps his word. If something happens to me, he
Be sure to help me. "

You are unlikely to tell you about someone who met only yesterday, right?

It should be a person you know for a long time and who has repeatedly proved that it can be rejected on it.

The same with the religious faith. To find faith, you need time - time to learn Jehovah God and how it acts.

Belief in the existence of God

Is it reasonable to believe in God?

PS. 19: 1: "Heaven argue the glory of God, the sky does not tell about the affairs of his hands."

PS. 104: 24: "How numerous are your cases, about Jehovah! All this you made with wisdom. Earth is full of your works. "

Rome. 1:20: "His invisible qualities ... clearly visible from the creation of the world, because they are recognized through what is created."

In the magazine "New Sayntist" said: "Among the people of the uninitiated is the opinion that science managed to debunk religion. In their opinion, all scientists are atheists.

In addition, they believe that Darwin scored the last nail into the lid of God's coffin and that scientific and technological progress killed all the hope of His Resurrection. But such views are deeply erroneous "(New Scientist. 1977. May 26. P. 478).

Pierre-Paul Grassé, a member of the French Academy of Sciences, noted: "Order in nature is not the fruit of human thought and not a product
Relative conclusions. [...] The existence of the order involves the existence of the mind that installed it. This mind can belong
Only God "(quince of: Chabanis C. Dieu Existe? Oui. Paris, 1979. P. 94).

Scientists know more than a hundred chemical elements. The structure of their atoms suggests that there is a complex relationship between the elements that can be described mathematically. Periodic table of elements eloquently testifies to the intention. Her striking harmony can not be random.

Example. We have no doubt that the camera, radio and computer were created by someone. It is reasonable in this case that such complex
Organs, like eyes, ear and human brain, appeared by themselves, without the intervention of the wise creator?

Faith in what the righteous new world will come

When a person finds out from the Bible as Jehovah God came with his servants, he begins to think just like Joshin, who said: "You know well with all your heart and all the soul that there is no one of all the good words that are not fulfilled. Your god Jehovah told you. They all came true.
None of them remained unfulfilled "(IIS. N. 23:14).

The promises recorded in the Bible, such as people will be healthy, and the dead will resurrect, confirmed by messages about the miracles that
Made Jesus Christ.

His miracles are not fiction. Read the Gospel and make sure that they are inherent in all signs of reliable historical messages. They contain geographical names and rule names, as well as testimonies of at least two eyewitnesses of those events.

Reflecting on these evidence will help you strengthen faith in biblical promises.

Visit the kingdom of Jehovah's Witnesses or some of their congresses, and you yourself make sure that the use of biblical councils changes the lives of people.

Thanks to the Bible, they become honest and highly moral people. The Bible helps people of all races and nationalities to live and work together in the spirit of the True Brotherhood.

If a person has faith, is it really necessary?

Jac. 2:17, 18, 21, 22, 26: "Faith, if not doing, dead. But someone will say: "You have faith, and I have things. Show me your faith without affairs, and I will show you my faith with my own business. "

Yes, as the body without a spirit is dead and faith without any deeds.

Example. A young man caring for a girl and tells her that he loves her. But if he does not invite her to marry him, then can I say that he loves her truly?

What is faith? Meaning and interpretation of the word vera, definition of the term

1) Vera - - unlike religious tradition, in science. V. is understood as the position of the mind accepting some provisions that cannot be proven. In this sense, V. is the opposite knowledge. To know, we refer to what can be checked is confirmed, justified, proved. However, not all human beliefs can be inspected and justified. Some of them are taken by us without proof, so to speak, "on faith", we believe that these beliefs are true, useful, good, although we cannot prove it.

2) Vera - - 1) the same as the creed, i.e., a system of relocation, views, which adheres to a person (eg, Christ., Muslim., Buddha. V.); 2) Specific. Attitude towards real or imaginary objects, phenomena (and the corresponding spiritual state), when their accuracy and truth is accepted without theoretical. and practical. evidence. Such kind of V. (called blind) oppose knowledge. This phenomenon is V. Relig., God, angels, otherworldly, the immortality of the soul, dogmas, and so on, are the objects of K-Roy. 3) The term "V." There is also a knowledge-based conviction, a person's confidence in the truth of certain scientists. or society.-politics. ideas.

3) Vera - (from Lat. Veritas - Truth, Verus - True) - 1) The spiritual ability of the human soul directly to know the innermost layers of Being ("Estin"), to mystically dwell in the core of the knowledgeable subject and intuitively comprehend the essence; 2) the ability of a person to recognize the adequacy of its sensual images to those perceived things and phenomena; 3) Evaluation of statements and other forms of indirect knowledge as true without sufficient logical and actual justifications. From an etymological point of view, the expression "check the truth of the approval" has a tautological character, since "check" means nothing but to establish the truth. From the word "faith" Derivals: reliability, probability, loyalty, verification, trust, belief, religion, etc. The meaningful of the word "faith" often leads to misunderstandings when they denote heterogeneous reality. One thing to believe the testimony of measuring instruments or words of eyewitnesses, but another thing to believe in the idea, axiom, doctrine, theory. To keep loyalty to a friend or authority is not at all the same, rather than make sure something on your own experience. Calculation of the probability (plausibility) of some event differs from beliefing into an intuitive revelation of entity. Russian-speaking collective meaning of the term "faith" is insufficient for differentiation of two opposing paths of a person to the overall - (a) path to the hidden world through external experience, signs and concepts and (b) path to the fullness of being (estine) through the direct stay of the human soul in the ubiquitous spirit , prototypes, learned originals. In English-speaking countries, the term "Faith" (Faith) usually denote the spiritual and sacred attitude of a person to being, the truth, and the secular and gnoseological attitude towards the truth is fixed in the term "Bilif" (Belief). It is advisable to take advantage of this tradition and introduce two generic concepts to the Russian-speaking philosophical turnover - "Faith Faith" and "Bilif-faith". Being a real component of the cosmic whole, each individual is permeated with uniform uniform unit of unprimal connections, and is experiencing them. Direct stay in the connections of endless and whole being - the premise of Fath-Faith as direct knowledge. Fateh-faith There is a spiritual attraction of the soul to the limiting grounds of being, mystical stay in them, direct vision of transcendental entities and (or) substantial connections. Fateh-faith, or spiritual V., is not a copy of its subject and is not described as a subjective image (map) of the objective world; It is like mercy with the original. Between her and its subject there are no such ordinary for external cognition intermediaries as idols, ideals, copies, signs, symbols and signs. Her object is not a phenomenal, but a new world. Fateh-faith can be understood as a true beginning of human knowledge and a direct source of world information in general and large spheres of being. Staying in "things in itself" (in the originals) causes spiritual V. Maximum authenticity, the identity of the gnoseological truth as compliance of the knowledge of reality and ontological truth (truth). Faith-faith as an attraction of the soul of an individual to the infinite spirit eliminates the opposition of the soul and spirit, subject and object, generates a continuous attitude of a person to unconditional spiritual values, turns around with the highest internal feelings of love and beauty. The shock from attraction to the endless, from the reliability, beauty and truth of cosmic life, tested in Faith-faith, causes the need to express silent direct knowledge in words, gestures and other texts. Three aspects of Fateh-Faith - the obstacle in the spirit, the intuitive representation of entities and the extremity assessment of the consideant consideration - require their indirect deployment and expression. Operating the ideal images of entities and dismembering the universum to pieces, a person passes towards mediated knowledge of the world. At the level of the ideal-shaped reflection, the unified world is seen by many material bodies, but the internal connection between things is poorly visible by an external eye. Sensual image externally is mediated by the most complicated neurodynamic processes in the human body. The reliability of the sensual image of the thing is conditional, relative, distorted-subjective and fundamentally different from the unconditional accuracy of Fath-faith. Bilif faith is conjugate with an indirect attitude of the subject to the object and with opposition "I" to the outside world. The subject sees and understands the object separated from it, depending on its own needs, interests, action schemes. The subject turning into a subject in a cognitive object loses many of its former life relations and acquires an artificial nature to a certain extent. To know the external object as sensual data, you must first be sure that the perceptions do not deceive us and that the object is identical to the subject matter. The development of material phenomena begins with subjective sensual reliability, which in itself does not lead to the true knowledge of being. Bilif-faith begins with this form of reliability, it cannot be called neither the ultimate foundation of knowledge nor knowledge in his own sense. References to Bilif-faith never managed to disprove the credo of subjective idealism, but it was thanks to his Faith-faith, no subjective idealist decided to live with his philosophy. The subjective accuracy of sensations and perceptions of material objects is the primary form of bilifa faith. The second form of this V. is detected in the structure of rational knowledge, is related to the representative, ideals of culture and authoritative evidence. This form of bilifa faith can be called confidence, i.e., the expectation of truth, hope for possession of it some indirect way. Trust is probabilistic, because it does not know his subject. Trust is often achieved by the methods of belief, evidence, confirmation by facts, psychological pressure. Trust is deserved and undersified, "includes" and "come out" from it. Trust standards, trust of the ideals of culture, confidence in authoritative opinion - a variety of confidence in the ideal (representative) image of supersual reality. Execution of desires, the persecution of goals and the use of funds are impossible without trust. Bilif-faith permeates the entire structure of thinking and increases the power of thought with an effective feeling. T. about., Bilif-faith is a creative and qualitatively diverse world of the soul's ability to recognize the truth of sensory and rational images in the forms of subjective reliability and confidence, confidence and expectations. Allowing a person to see some signs of the truth of the subjective images of the outside world, Bilif-faith actively directs the process of synthesis of feelings, mind and will into indirect knowledge and goal. The fundamental distinction between the two births of V. - Fatech faith and Bilifa - allows you to overcome the identity of the "faith in general" found in the literature with religious V. (A. I. Vvedensky, P. Johnson, K. K. Platonov); The concepts of secular and religious V. are significantly different. At the same time, Bilif faith is ultimately guided by the holistic situation, silent and direct, which is determined by Fatech faith. Various understanding of the phenomenon V. stem from differences in the interpretations of the source of knowledge. The acquisition of knowledge is possible by immersing the inside of things - from external signs to the essence of quality or from direct intuition, directly comprehending the essence, through signs and images to indirect knowledge. Philosophers usually consider these paths as the problem of indirect and direct knowledge. The solution to this problem is represented by two opposite models. According to one model, a person is able to have only indirect knowledge. For example, Hegel determined knowledge as a harmonic unity of subjective-reliable sensuality and the concept of the subject; Know the subject means to understand its essence and imagine how this entity is manifested. There is no direct knowledge of the entity, according to Hegel, to be in principle. This view was developed by a number of modern domestic philosophers (Yu. P. Vyatin, P. V. Kopnin, M. N. Rutkevich). According to the second model, human knowledge begins with the immediate residence of the soul in genuine reality, and the direct knowledge of this reality is the primary inner light, differing from dim outside light. Thanks to the external light, the image of perception receives subjective authenticity. The inner spiritual light is a direct knowledge of being and genuine accuracy of Faith faith. This model was differently justified by Socrates, Plato, Bernard Clervossky, N. Kuzansky, N. O. Lossky, S. L. Frank, etc. For example, Plato proved the possibility of direct knowledge of genuine entities ("objective ideas") in that when "It's our souls directly impaired ideas, but after the resettlement from the heavenly homeland in a gross earthly abode of the souls left only a memory of the ideal world. S. L. Frank brought the approval of the primary knowledge of the direct knowledge (Faithver) from the parcel that only our knowledge of the ignorance and incomprehensibility of unconditional being has genuine accuracy. Both models are based on strong arguments, none of them cannot be completely refuted or to the end to defend purely rational and logical ways. Refusing to rational evidence in favor of the existence of Fatech Faith as the original and direct knowledge of Estin, the esoteric tradition in religion and philosophy defends the reality of Fateh Faith to an indication of the personal internal experience of people. If physical organs of vision and hearing allow you to see external objects in the reflected material light and hear external sounds, then spiritual vision and spiritual ear inside the human heart directly absorb the harmony of the mountain world. For the criterion of direct knowledge of mysticism, the spiritual light is revealing within us. Vedic hymns are narrated by the form of Agni, the worldwide pristine fire-light penetrating everything and standing behind tangible fire. The Prophet Zoroastra said that the head of the heavenly light, the seed of Ormuzda, the beginning of the material light and fire. The Bible states that the creation of light preceded the creation of material luminaries. In the mystical teachings of Heraclitus, it is about the externally invisible fire that fastens together the whole space. Theosophical teachings about the astral light in their own way reproduce the secret doctrine of the verb-sun of the religions of the Ancient East and Antique Greece; In these exercises, the "World Soul" is interpreted as an intermediary between the "Absolute Spirit" and matter. The idea of \u200b\u200bthe spiritual light that opens in Fateh-faith, performs ideological archetype of philosophical concepts about the mechanism of "opening entities": the essence is manifested, shifts, appears through phenomena, visibility. The topic of Faith-Faith remains the eternal problem of religion and gnoseology. Does Fateh-faith give true reliability of life and lets whether it makes it possible to experience the lack of a principled barrier between "my I" and the world of free spirit? Why is an attempt to answer this question divides people on optimists and pessimists? Optimists, according to F. Nietzsche, share the Apolloous delight in relation to the experience of the world, the pessimists prefer Dionysian Misdom, look at life as suffering, chaos, self-propadag. The conflict between Faith-faith and bilif faith probably constantly reproduces an existential discussion about the meaning of life. Theologies and philosophers recognizing the phenomenon of Fatekh Faith disagree among themselves on the nature of the content of this V. among different people. If being is one and one, then staying in it in the spiritual sense should determine the same contents of the Faith Faith of different people; All religions teach about the same God, but indirectly express primary knowledge about the absolute in different ways. This is the course of the thought of supporters of the sameness of the content of the Faith faith of people, reflecting about God. This can be argued by the fact that the content of direct knowledge of the absolute depends not only on the absolute, but also on the characteristics of the personal shower, in direct contact with the endless spirit. All V. has its own subject, otherwise it cannot be distinguished from an indefinite experience or from the subject of disbelief. Fateh-faith is not only aimed at the content-opened content, but also does not doubt the authenticity of his subject. Thus, it is the opposite to disbelief, skepticism, solipsis and nihilism. Depending on the characteristics of its subject, Fatech faith acquires different forms. Neopotoniki mathematicians speak of a special mathematical intuition, directly and undoubtedly knowledgeable potential infinite essences (L. E. Brower, Vale, A. Gaging). Many art theorists indicate aesthetic intuition, thanks to which a person directly captures harmony of being (Plato, Shelling, Croce). Kant admired "a priori moral law" in the soul of each person, and ethics-irrationalists suggest that the intuition of the proper underlies the behavior of people and predetermines unexpected decisions in unique life situations. N. O. Losskiy and K. Yaspers have sought a special philosophical faith intuition: the philosophical idea first revealing us intuitively, emotionally and does not have a figurative form, but only then looking for its expression in images and concepts, focusing on the spirit and material of the culture of their era. If the religious faith-faith is a direct, sacred and ecstasy experienced knowledge of the individual about its real or restoring connection with the Absolute, the philosophical faith-faith is usually deprived of sacrality and is not focused on establishing a personal connection with the Absolute. The philosophical faith-faith is conjugate with the desire to focus on any particularly common face of being and highlight it in the value of the dominant. An open intuition The Bim of Being is endowed with the status of a substance, which can think water, air, fire, atom, will, instinct, mind, etc. The human soul is capable of all types of Faith faith. In a real individual, a supporter of a certain religious denomination, the adept of some philosophical direction, a scientific school, etc. Therefore, a religious, philosophical, artistic, etc. In Fatex faith, form interpenetrating content. It is necessary to distinguish with religious faith faith and bilif faith participating in the religious development of the world. The need to express the direct knowledge of the human connection with the Absolute causes a process of mediated religious knowledge, compiled by sensory images of phenomena and the concepts of reason. Agreeing with each other, artificial visual images of signs of the Absolute and the concept of the Creator and his creations gradually form a variety of indirect religious knowledge. Such knowledge is expressed in texts, among which the scriptures play a paramount role. Bilif-faith, in itself, which is not knowledge, is certainly involved in the formation and broadcast of indirect religious knowledge. It is her who most often mean when they say that V. and knowledge - not the same thing and that V. and knowledge can contradict each other and complement each other. Some of the great prophets standing at the origins of the Scriptures and sincerely and exactly they tried to express their Faith faith by verbal means (even if the hand of God drove them with the pen "), however, the words of any national language are insufficient for adequate transfer Mystical experience of the completeness of being. The prophets are more often resorted to the parable. Scripture expresses indirect knowledge. The first reading of the Scripture by a person looking for V., based on bilif-faith, but this reading may awaken the Fatex faith dormant in the shower, the criterion of the conscience of which is checked by the content of the sacred text. I sincerely choosing "True" Scripture for himself, a person trusts him because it is in him that the Fighth-faith experienced by them sees. Not being a genius in the transfer of revelation, an ordinary person is rarely able to clearly express his Fatex faith by discursive means, and therefore, by choosing one or another Scripture, he tells other people about his beliefs with the words of the text authoritative for him. Progress in religion takes place with the advent of the new true prophet that embodies the previously unambiguous moments of Fatech faith in the capacious and non-governmental definitions. Some believers try to achieve harmony between Faith-faith and Bilifa faith, others do not seek to object their direct knowledge of truth, limiting themselves to the content of their intuition and non-adjacent to a particular confession. Faith-faith Slepa In the sense of its non-relief in the form of external visuality, but it is not a blind in the sense that falls under the general concept of vision, representing spiritual vision. Indirect knowledge complements and to some extent reveals the direct content of Fateh-faith, thereby making this V. Raznaya, who knows, in vain, but it never absorbs it completely and does not rationalize it without a residue. In theology and philosophy, the dispute is never stopped whether to rely on the Faith faith or on rational knowledge. K. S. F. Terertullian (160 - 220) put forward the formula "I believe, for absurdly" and taught about the abyss between the spiritual V. and the reasoning mind. Augustine Blessed (354 - 430) pulled out another formula - "I believe to understand." Anselm Canterberian (1033 - 1109) understood the Faith faith as a background of rational knowledge and claimed: "I'm not looking for URASMUMT, in order to believe, but I believe in order to do so." P. A. Florensky united these three formulas into the concept of stages at.: She goes back to the steps from "believe, for absurdly" through "believe to understand" to "understand to believe." Thomas Akvinsky (1225 - 1274) Delil Dogmata V. on rationally comprehensible ("God exists") and rationally not complicated ("the world is created from nothing"). At Sansk Cathedral (1140) there was a significant clash of supporters of support to the mind represented by Peter Abela (1079 - 1142) and supporters of intuationalism represented by Bernarr Clervos (1091 - 1153). Abelar taught that it is impossible to believe in what you did not understand what Bernard objected: from V. there is no sense when she is looking for reasonable evidence. The discussion, practically without starting, was psychologically won by Bernarr. An example of a similar discussion in our time may be a dispute that took place on the radio between the nestomist F. Coplston, which recognizes the primacy of the Fatech faith, and the atheist of the positivistic sense of B. Russell. But this dispute has added little to the evolution of the problem of the relationship of V. and Knowledge, Faith Faith and Bilifa. Pantheistic religions focus believers for the improvement of Fatech faith and do not require its logical expression. On the contrary, theistic religions are prescribed to adhere to Bilifa faith - to trust the Scripture, Church dogmas, the Cathedral mind with a model of Judaism believer, Christianity and Islam represent Abraham, who has proved their devotion to Jehovah and who told people about the Testament with God. The concept of "loyalty" means following (compliance) V. D. V. Bivovarov

4) Vera - (Form.) means recognition of something true with such a decisiveness that exceeds the strength of external actual and formal-logical evidence. This does not mean that the truths of faith are not subject to any evidence, which means that the power of faith depends on a special independent mental act that is not determined by entirely empirical and logical grounds. For example, we will definitely believe in the existence of the external world in themselves (regardless of its phenomenon for us), we recognize such an existence by the undisputed truth, while the rational evidence of this truth, presented by the philosophers, are not strict criticism and in any case are controversial and Do not allow all doubts. If faith approves more of what is contained in sensory data, it has its own root out of the area of \u200b\u200btheoretical knowledge and clear consciousness in general. The foundations of the faith lie deeper knowledge and thinking, it is in relation to them there is a fact of initial, and therefore they are stronger. It has a more or less direct or indirect, simple or complicated expression in the consciousness of the correspondence of the subject with the subject. The easier, this connection is generally inevitable, the stronger the faith corresponding to it. Thus, we are stronger than we believe in the being of the outside world, because this faith only reflects that the initial, simple and non-resistant fact that we, that is, this subject, is part of the general being, a member of the world. Since this fact precedes every thinking and knowledge, then the faith-defined faith cannot be eliminated by any mental and informative process. From faith in his own sense, confidence and trust should be distinguished. Vl. FROM.

5) Vera - - one of the main basic properties of information systems (and intelligence), which determine the very possibility of their existence, due, in turn, the limited resources (both the information itself and the possibility of its processing), which is in the initial stage of knowledge of reality The system is not satisfied with the true, but the first thing that fell enough adequately reflective reality by the solution from the category of pseudo-level (true) and, at first glance, safe. This decision is taken from the previous successful experience, while the system is objectively forced to risk its own future. If the system guesses and continues to exist further, then this decision will be its experience. The concept of risk is closely connected with the phenomenon of faith, right and lies. On the non-accepted directions of the existence, Vera begins to live an independent life, which is understandable, as it receives reinforcements: the system really continues to exist, because the direction, from the point of view of survival, is not profitable. The sufficiently long existence of faith, with the emergence of enterprising and talented people who know how to transform the non-applicable areas of being to sources of their own existence (Genesis), turns it into professional art - church or religion. Intellectually oriented systems as they develop (increasing resources available at their disposal) seek to reduce the degree of uncertainty and replace faith with knowledge in all directions of being. In the book of Y. Bashnysky "One hundred Superstition" said: "According to another prejudice, faith - the act is unreasonable, in the sense that there are no reasonable grounds for faith. In reality, a mentally healthy person cannot consider a true situation, That is, believe in it without any arguments in his favor, without having sufficient grounds. " Associative block. It is difficult, oh, it is very difficult to attribute the church to systems intellectually oriented.

6) Vera - the most important phenomenon of the inner, spiritual world of a person, the direct acceptance of certain norms and values \u200b\u200bas definitely true, the psychological installation of an individual to accept anything for the real, emotional method of mastering the world, involving adoption of information about him without theoretical and practical evidence, without individual check; It is an alternative to doubt - critical perception with the mind of any information. Vera - the human need to take events as they want to perceive, the ability to evaluate the reality from the depths of the human being. In our consciousness, faith usually correlates with religion. However, faith is detected not only in it. In English, for example, there are two words: the belief, theoretical faith in the fact that there is also a religious faith. The philosophical understanding of faith is wider, it often does not have sacred, that is, sacred, content. Vera is the psychological installation of an individual who accepts what is still unreasonably properly, for a really existing one. The specifics of the philosophical faith will be its subject: the human being in the world and peace in man. For example, you are convinced that the future for humanity, living under the laws of wisdom as the highest form of the arrangement of people's existence! Are you a prophet and you can judge the future unconditionally? No, of course, your belief is that humanity is waiting for a wonderful life, resting on a certain mood of the soul. This is faith ... Faith grows to the very depths of human nature. A person cannot live without faith, for he is not just a creature acting on the basis of instinct. And not just a compatibility of reason. Mysterious, multilateral man. And his inner world must necessarily include intuition, a developed feeling of faith in something: in God, cosmic wisdom, in good, in salvation, in happiness, in fate ... A person is able to be disappointed in his faith and move away from her. In one denied person - he can not be, that is, to live without faith.

7) Vera -: 1) Faith- Faith The path to the objective spiritual world in the form of a direct residence of the soul in one or another ubiquitous spirit; This faith is a spiritual attraction of the soul to the marginal bases of being, mystical stay in them, direct vision of transcendental entities and (or) substantial connections. 2) Belief-faith The path to hidden entities through real institutions and external senses; This faith is focused on the creative and qualitatively diverse world's ability of the soul relatively (without sufficient basis) to recognize the truth of sensual and rational images in the forms of subjective authenticity and confidence, confidence and expectations.

8) Vera - - deep universal universal culture, fixing the complex phenomenon of individual and mass consciousness, including such aspects such as epistemological (adoption as a true thesis that has not been proven with reliability or fundamentally unprotected), psychological (awareness and experience of the content of this thesis as a value The determination to adhere to it contrary to life circumstances and doubts, which advocates a deep motivational factor in a personal life strategy - up to self-denial: "believe" as "believed") and religious (if the content of the faith object to the supernatural object is classified). With all the rationalism of the Western tradition, the phenomenon of V., nevertheless, is comprehended in its context as the value of the highest order, and Category V. comes into fundamental for European culture Axiological formula "V. - Nadezhda - Love." The semantic arrangement and status of phenomena V. in one or another culture depends largely on the specifics of the relevant religious tradition, - first of all, from the belonging or non-attribution of the latter to this direction as theism. The religions of the theist type, centered around the phenomenon V., are asked in comprehension of the categorical structure of the culture axiological vector of its emphasis as a value. Disciplinary theological interpretation of V. suggests its interpretation not only and not so much as a mental conviction in the life of God, how much as a total emotional-mental installation of the experience of himself as being "in the hands of God." Within the framework of mature religious consciousness on the basis of V., the creed as a system of dogmas, i.e. Axiomatic provisions (Greek. Dogma is a solution, an opinion, conventional position), the adoption of which is a necessary condition for connecting to a particular religious tradition and meaningful in the framework of this tradition as a revolving (in Christianity "Bogodukhennaya") the result of the revelation, expressed in sacred texts. The jointing of the creed with special religious activities (the departure of the cult) within a certain church organization constitutes the appropriate confession (Lat. Confcssio - religion). The official formulation of the fundamental dogmas of a specific creed is its symbol of faith. Special status and meaning Phenomena V. acquires in religions of the astic direction (actually, theism and constituted as a creed, a pounded idea of \u200b\u200ba personalized nature of a deity, which assumes personally felt and tensely experienced by V. ). The evolution of theisms can be considered as an increase in position B. and an increasingly tangible accentuation. So, in relation to Christianity, if in the Middle Ages. V. was perceived as a givenness of a believer consciousness and was expressed, first of all, in good deeds and righteousness of behavior (medieval religious as a synonym for a monk) and obedience ("and demons believe and tremble"), In Protestant Satomaiology, the postulate is dominated by the salvation of "V. Unified" (the principle of Sola Fide). B. How the deep installation of a testicular consciousness implies loyalty and confidence of God (cf. Single and related Faith - Faith - Faithfulness in English, faith - trust - loyalty to Russian., So on.). As an important component of V., the confidence in the "pastness of grace" and the good of personal destiny, who has been subtreated to the fishery of God. The logical consequence of this installation is the design of prayer as canonical text (as opposed to improvisation of the pagan appeal to the deity): It is not necessary to refer to the Almighty with specifically formulated requests (to show distrust, as if suggesting the necessary benefits), but to put on the wisdom of providence (see Execution in Christian worship as a prayer for the text of the Nikeo-Tsareghad Symbol of Faith - "believe"). The phenomena of the same series includes translational dominance in the history of Christianity of the inner depth-personal V. over the externally cult manifestations ("in the soul of his believer"), as well as the predominance of the importance of "V. mental" as the basis of the graceful grace of the so-called merit: From the biblical "for the faith of your yes it will be to you" to Lutheran "what you believe, then you have." Trust in God implies a refusal of a kind of priority, the desire to ensure the mercy of God's equivalent and trading exchange within the framework of the enheament performed, as well as the desire to guarantee this grace a legally fair agreement on the remuneration of righteousness grace: already in early Christianity the thesis about the "gift of graceful grace "(Augustine), in Protestantism, herself is understood as an inspired by God" Then, when and where there was God God "(Luther) and - moreover - the inspired by the one who he originally elected himself, and not the merit elected" to Salvation "(the maximum expression of the presumption of trust in God): V. Gives more than, and to communicate with God they come only through the" crushing of the heart. " In the context of European culture, the gnoseological position of V. can not conflict with the general cultural installations of rationalism. Actually, this is already noted by the Bible: "ELLINA is looking for wisdom, but God chose the Nomudo world to be sent to wise" (1 Cor, 1: 22, 27). The collision of V. With rational criticism, theoretically able to be carried out in various forms, in fact presented by three historically prevailing options: 1) an orthodox form ("believe, in order to ugly") - a position officially accepted by the church canon (authorship belongs to Anselma Canterbury); 2) a volunteer form ("reason, in order to believe") - a position reversed by the orthodox church as a heresy (authorship belongs to Pierre Abelari); 3) Extreme shape ("I believe, for absurd") - the famous CrediDile Est Quia Ineptum) - a position, which is a complete and logically absolute expression of the essence of V. as a gnoseological plant that does not need rational grounds and justifications, but by virtue of its extremes Speaking as an official (authorship, ascribed by the tradition of Turrtullian, goes back to an earlier period - beginning. AD). The problem of the ratio of the mind and V., who played in the history of Christianity an extremely significant role, manifests its severity immediately, caused by implicitly. Epistemological ambivalence of patriotics, for example, is not fixed at the level of reflexive self-esteem as a problem: Origen puts the task of the synthesis of antique philosophy (Platonism and Stoicism) with Christianity; The continuity with the ancient philosophical tradition defiantly records Justin; "The reasoning about the resurrection of the dead" Athenagora as genre and methodologically dates back to the ancient Greek type of philosophizing. The extreme position of the TRTRTULIA-O, which demonstrates the principal distance from the ancient heritage and approved by the incompatibility of the Christian faith with the pagan wisdom, and remains until the time of time is extreme, without receiving broad adaptation in the mass tradition. In general, according to Zhilson, the patristic is nothing more than the combination of antique philosophy with Christianity. "Even Augustine without any mention of a methodological nature formulates the task of theology as a task" to know in the light of the mind adopted V. "; in the work" About the Christian science "(!), Describing the" highest truth "as a supersaturated, he, at the same time, determines the status of experienced (medicine, astronomy) and mathematical sciences, arguing that with their help, a person comprehends Divine Revelation. Later, the trouble is honorable (OK . 673-755) Understand your goal in coordinating knowledge about nature and history with biblical knowledge (this installation has found its practical embodiment in the Easter tables compiled by him, calculated in advance until 1064, through which historical events tied to the summer from the Nativity of Christ). However, in the Middle Ages, the enthusiascence of the Christian theology of the Aristotelism (by the quintessence of the ancient methodological rationalism!) Exclicitially delivered the problem of the ratio of intelligence and V., thereby explicating the deep internal contradiction of theology as an attempt to rational conceptualization of fundamentally irrational. As an attempt to remove this contradiction within the framework of medieval Christianity, the conceptually designated the concept of unity of knowledge and faith, which comes from Patristics (Clement Alexandria and Origen), is constituted by the theory of "dual truth", based on the principle of separation of V. and knowledge. The classic expressive of this position is John the Dunner of cattle, divided by theology and philosophy by the criterion of substitution (if the subject of theology is God, then philosophy - being) and presumption, based on which philosophy can think of God is not as such, but only as Being (Hegel said It would be "inadequate comprehension, but this is inadequate comprehension, because it is impossible to think about the supernatural phenomena on the basis of sensory experience. According to the formulation of Gogo de Saint-Vicer (approx. 1096-1141), the content of dogmas can be or above the mind, or according to it, but never disgusts it. John Salisberian (approx. 1115 - Ok. 1180) belongs to Generally integrating thesis on the fundamental impossibility of contradiction between theology and philosophy due to the radical difference between their subject areas: the rescue of the soul - on the one hand, an experienced logical-rational knowledge of nature - on the other. (In the Muslim parallel, a similar position in a similar context was expressed by Ibn Rushdd.) On the basis of the theory of "dual truth" in the medieval culture, the interpretation of bo-gopanization as carried out in two ways is actualized: naturally (through the knowledge of the created world, carrying an imprint of the goodness of the Creator) and supernatural (directly, through revelation). Based on this differentiation in medieval culture, they are constituted in the formation of scholasticism and mysticism with their alternative programs - respectively - the rational substantiation of religious dogmas through the logical methods of argument, on the one hand, and the cultivation of the practice of direct venery of truth in the Divine Revelation Act - on the other. The concept of the concept of "dual truth" asks her an indefinite axiological balance (in contrast to the full clarity of exclusive disjunction), making the orthodox formula "I believe, in order to ugly", in fact, the orthodox scholasticism of Tomisma interpreted it in the sense of the independence of Truth V. from positive knowledge, then thinkers of the Chartreschool - in the sense of independence of the mind from B.; Siger Brabantsky (approx. 1240 - OK. 1281) - In the sense of the possibility and presence for the truth of rational knowledge, coming into direct contradiction with the truth of revelation (as, for example, the theory of eternity theory of the world contrary to the idea of \u200b\u200bcreationism); And Roger Bacon - and in the sense of dependence of theology from sciences. Strictly speaking, it was and only Anselm Canterberian as the first Scholast could afford his painlessly ineffective "believe and understand." To 13 c. The exacerbation of the situation has already required the explicit formulated and officially authorized refinement. The initial postulates that were proposed by the Foma Aquin-Skim: The principle of harmony of the mind and V. is based on the priority of Dogmatov V., recorded in the absolute version: in case the rational conclusions contradict revelation, this indicates an error in reasoning. In addition, the dogmas was differentiated by the foma on the compounds rationally, i.e. Speaking with the subject of both theology and philosophy (dogmas on the existence of God, the immortality of the soul, etc.), and rationally incomprehensible, inaccessible logic and therefore protruding the subject of exclusively theological knowledge (dogmas on the Trochism of God, the creation of the world, original sin, etc. . In the Tomist reference system, religious dogmas and the principles of rational knowledge are delineated by autonomous and non-intersecting epistemological ranges of theology and philosophy. However, in the methodological and educational purposes, theology can use the rational explanatory potential of philosophy to adapt the esoteric truths of revelation to the perception of their mass consciousness (Thomas Aquinsky actualizes the famous thesis "Philosophy there is a maid of theology", authors who are ascending to John Damaskina). Within the framework of this approach, the official position of the orthodox church on the problem of the relationship of knowledge and faith is drawn up. Already in 1277 Paris bishop Tamnie condemned the theory of "dual truth" as humiliating Yu theology - the orthodox church pointed the aspect of the consistency of the positive knowledge of the truth of the biblical text as the necessary confirmation of their truth (see The struggle of the Catholic Church against Heliocentrism: the persecution of Copernicus, the execution of Bruno, the condemnation of the Inquisition of Galilee, which in 1979 Pope John Paul II proposed to cancel as unfair). In general, historically, the attitude of the church to rational knowledge is evolving from anathema rationalism in the famous Sillabus ("List of human delusions of our time", 1864) to the thesis "Church - Friend of Science" in the encyclique of Pia XIII and the Constitution of the II Vatican Cathedral "Joy and hope. About the church in the modern world ", which states the need for a positive assessment of scientific and technological progress and adapting to its consequences, including mental. However, if we talk about the external, reflexive position, but about the deep paradigm of the grounds, then it can be argued that The axiological and informative influence of the rationalistic cultural context of the European tradition as an ideological background of the evolution of Christianity has always defined the deep intention of Christian creed to rationality (with unconditional statement of Dominanti V.). So, the basic industry of Christian theology - apologetics, referred to as "fundamental theology" or "main theology. ", internally centers around the problem of protection (excuse) of the creed, with the help of arguments addressed to the mind (again, of course, with the reservation, that the dogmas understood by the mind should take" on V. "). Protestantism, logically by consistently implementing the installation for salvation. IN. Unified, "does not cultivate apologetic theology, replacing it with" teachings about the principles "and argueing this by the fact that V. rooted in the living sense does not need a rational and logical substantiation. Phenomena V. centers around himself a significant problem and as part of the philosophical tradition: how In a purely gosteological and in a wider - generaltricate plans. In the 2nd half of the 18th century. In German philosophy, the flow of the philosophy of feelings and V., which set the original impulse of unfolding in the history of the philosophy of the traditions of intuivism, the philosophy of life, existentialism is drawn up. The "Philosophy of Feeling and V." rejects "Obligation", estimated as unable to open a person in him "the unconditional source of freedom of will" (F.G. Jacobi). The "immediate" human consciousness of the world of things (meaningful influence "is put on the foreground. Yum's philosophy). This "immediate dense" is synonymically designated by Jacobi as "V.", "feeling", "Revelation", "Mind" in counter Regulation of the reason (anticipation of the Kantian differentiation of the Cantian differentiation). By virtue of understanding V. as a universal way of knowledge, Jacobi does not make the difference between the reality of sensual (natural) and hypertensive (absolute) being - and then, and the other are the content of V., similar to the "immediate dense" of absolute being assesses the special type of being individual. Simplely catching the nostalgic longing of a man of non-traditional society in addition to the community, the dissolution of the paternalistic consciousness in generality, i.e. According to the lost faith and confidence, Jacobi formulates a model of a harmonious individual existence based on V. Human residence in the world (anticipation of existential "abandonment") "was saved and justified" by the "direct basis" to him of absolute being. A person is experiencing (believes, he feels and knows at the same time) "MANAGE" of the Absolute, which, in turn, opens the "direct basis" of the source of his personal individuality and freedom of will as the basis for its involvement in the absolute - apotheosis of individuality through the absorption of universal. Similarly, the philosophical concept of I.G. Hamana is fluidated by the radical criticism of the rationalistic culture of the Enlightenment: the unity of the personality is understood as a complex, and its totality is guaranteed by "direct knowledge", synonymous V., which is opposed to discursive rationalism. Ideas "philosophy of feelings and V." We were perceived by modern Western philosophy both within the framework of the human-centrist issues (the philosophy of life, existentialism) and in the framework of the issues of gnosto-centrist (intuivism, irrational versions of the concept of direct knowledge after Bergson). Category V. occupies a significant place in the philosophy of existentialism, comprehending as "Philosophical V." (Jaspers), synthesizing in himself "V. in God" and "V. into science." V. Phenomenon occupies a central position in neomatura, which adheres to the upgraded formulation of the concept of "dual truth": "Legal autonomy of religion and science" and "legal autonomy of science in the framework of legal autonomy of earthly values" (John Paul II) syntheticism of modern culture and tendency of science to interdisciplinary science Synthesis is understood as the basis for delineating the range of "border issues" between theology, philosophy and natural science; The awareness of the limitations of its purely rationalistic methods that do not allow him to perceive the sphere of V. as its subject, according to Neo-Phone, creates a "new face" of natural science (O. Spelbek, R. Karisger, D. Bonifaci, I. Ratzinger). In the context of a given priority, V. Constituted "the integrating function of interdisciplinary dialogue" of theology, philosophy and natural science, including the convergence of theological, philosophical and specific scientific argumentation, the formation of a "converging" synthetic truth (K. Ra-Ner, H. Friz, F .RU). MA Mozheko

9) Vera - - a state of marginal interest, psychol. Installation, ideological position and a holistic personal act, consistent with the unconditional existence and truth of anything with such determination and hardness, to-rye exceed persistence of actual. and logic. evidence and do not depend on them in spite of all doubts. B. Testernly connected with "trust" and "loyalty," but does not boil down to them and is accompanied by them only after God begins to be understood as a person. The complexity and ambiguity of phenomenon V. led to a variety of interpretations of its essence and functions. V. is compared with knowledge or opposed to him. At the same time, V. is understood, first of all, as confidence in unreliable or not enough reliable knowledge, i.e. Such knowledge, the foundations of the fourth are not given or hidden. However, such an understanding is very easily converted to the absolutment of subjective perseverance and the behavior arising from it, and V. is reduced to beliefs. With others. Parties, beliefs do not always serve as an anarchich source. or just individualist. Worthy. Indeed, in this case, it would be necessary to speak, rather, about hallucinations and obsessive ideas, decomposing the tissue of human. Community. Common beliefs, on the contrary, form a condition and foundation of the collaboration of people. Such beliefs refers, for example, confidence in the existence of the outside world, in the invariability of the laws of nature, in the fact that in ODA. conditions people will act ORD. way, etc. Ultimately, we are talking about the likelihood, about choosing from different assumptions that the most approximately close to know. In other words, beliefs are knowledge, in Kr. V. should be present in the minimum extent, although it cannot be completely excluded. Beliefs are inextricably linked with the knowledge of a person about the world and about themselves. However, if knowledge is created, the beliefs serve as the basis of human. Relations to the world in general - and contemplative, theorem., and practical, since this attitude already implies "Stay in confidence". It is beliefs that provide such a human attitude to the world when he can "rely on something", and this position is a prerequisite for thought and action. Beliefs play an important role in the constitution of human. Reality, since the initial level of "reality" is precisely the fact that a person in his life "relies" and that excludes doubts. From ideas or even from the system of ideas, a person is able to abandon or not take them from the very beginning, but this means that he doubts them or does not believe. Doubt, in turn, is an aspect of belief, and in doubt, as in beliefing, are. Doubt lives and operates on the same laws as believing, and doubt return the same as, for example, in the mind. Therefore, doubt also participates in the constitution of human. reality. If the belief constitutes the reality is stable and unambiguous, then doubt - the reality is unstable, ambiguous, it is impossible to "rely on" to the car. This is a collision of two beliefs that destroys the stability of human. Reality and, therefore, confidence in it. Consequently, it is doubt that the source of mental design of the world is consciously created precisely because beliefs were gone from the relevant region. The role of beliefs in huma. Life identifies dynamic. The nature of that reality, a person lives in a swarm. It is not given initially and as a certain pristine reality, but is the fruit of the effort and ingenuity of people who created the preceding state of culture. These efforts also acquire the type of beliefs that enjoy everything, with which the person has ever come across itself and around itself and what is a mysterious incomplete sequence of possible and impossible. In other words, mental designs that have turned into beliefs constitute a substantial part of that heritage, the first early stages of the development of culture leave the future. So they are created. Imaginary worlds, which are identified with the pristine reality (in particular, the mechanism for the formation of ideas about time and space). Belowment becomes confidence, the method of acquiring a swarm remains unknown or hidden, but also beliefs are exposed to cultural entropy, they weaken or disappear at all. In other words, they do not exist in themselves, their maintenance requires ODA. effort from contemporaries. However, the content of the concept of V. is not exhausted by beliefs. Ultimately, beliefs are available inspection by referring to life experience. V. In general, it also applies to such areas where experienced verification is impossible. Then B. acts as unrumbing and uninfective and turns out of obedience and confidence authority, i.e. Instances, to-Roy approval should be considered infallible. But the authorities are formed as such instances a hierarchy, K-paradium must end with some latter and absolute instance. It appears not as the highest authority, but as a source of any authority and the condition of its existence as such. By such instance, God is recognized, to-ry cannot be considered the result of a simple extrapolation of the presentation of authority. So that the authority was considered as such, he must act as a conductor and an expressive of the will of God, freely opening a person as a reliable self without reference to some other instances. Therefore, V. is inextricably linked with revelation as a free self-denial of God, his immediate. Impact on the soul of man. B. correlated, first of all, with revelation as such, and not with those carriers of revelation, which have a lower level (eg, codified sacred texts). But this connection is not caused by the prognosis of V., since otherwise it would not be distinguished from knowledge, at least "directly." Being a holistic act of personality, not aspect of knowledge, V. expresses marginal interest. Although the words "interest" and "interest" also denote complex phenomena, they allow you to clarify a number of creatures, aspects of the concept of V. This is not just about a certain orientation of the will, but about a special holistic act expressing the very essence of the personality. This act includes an unconscious. Elements, but V. As such - conscious. As a living being, a person is interested in many things - material and spiritual, to-rye are necessary for its existence. Many of them can claim to be "limit", i.e. Require from a person full of returning itself, as a result of which the desired one should fully. The promise of limiting desire is most often expressed symbolically and associated with the requirement of obedience. In the case of disobedience, the apostate threatens the punishment, and they wished not to be fulfilled. That is how the gods act. Speakers at the same time and as objects of marginal interest, and as nadindoal forced forces. So., Interest, requirement, promise and threat - OSN. Components of Act V. Classic. Understanding V., in the mouth of the Apostle Paul, it looks like this: "Vera is the expectation of expected and confidence in the invisible" (Heb. 11: 1). Under the "invisibility" here is understood not only inaccessibility to the senses, but also forced reality of certain phenomena, events, processes. On the contrary, any knowledge - be it sensual or logic. Knowledge is forcibly and inevitable. Perception of K.L. Things do not depend on the will of the person and his desire to perceive or not to perceive it. As soon as he comes with her in touch, she, regardless of his desire, is part of his consciousness. Logic., I.e. The withdrawal knowledge based on "Iron Logic" also does not depend on the volitional election, another thing is inevitably different, etc. Both types of knowledge are forced. Moreover. Forcibly and inaccurate knowledge, i.e. beliefs. But logic. Knowledge is based on sensual, and the thing becomes perceived only if a person "comes with it in contact", i.e. With his free volitional act elects it. From all other times, the will turns away, it is not part of the consciousness of a person, and B. in it weak or completely absent. So, "visible" and just becomes the fact that it was elected during the free willingness, and the rejected will becomes invisible and unknown. It is this will, it is then freezing in beliefs as knowledge, even if an inaccurate, Act V., who provided the constitution of the "visible" world, was already perfect, the will was determined, but did not lose freedom. B. Specifies the horizon of knowledge, however, its constitutional function is maintained. In the "invisible" can also be believed, i.e. To allow its free election. In this act, danger and risk are concluded, because in V., unlike knowledge, there is no at least minimum guarantees - precisely because there is no evidentian coercion. Therefore, the requirement for B. was proven, based on the deepest misunderstanding of its essence. B. Cannot be proven and based on "direct." Knowledge learned from revelation. The expression attributed to the terminalist "believe, for absurdly" emphasizes precisely this unconditionality of V. Therefore, V. is conjugate with the addiction of a miracle. those. The impact of the forces, we do not know about to-ry, but we can believe in the existence. With others. Parties, V. There are also "exercising expected", and this reveals its temporal character. As a result, V. plays an important role in constitution of cultural time. Thanks to B. The future can no longer be understood as a simple continuation of the past and present, it cannot and should not repeat those "visible" images, which are known in advance. Consequently, the less "figurative" is V., especially true it should be recognized. This requirement makes an obstacle to the transformation of time in a simple cycle, in reproduction of the former already, and this particular V. differs from hope. It is possible to hope only for some images, for the repetition before the seen, and hope knows its subject. If V. provides the possibility of breaking during the time, then hope is a condition for its continuity. The source of hope - in the past, the source V. - in the future, and B. Creates a special "craving" in the present, without which the future would not be "new". No hope, and V. goes beyond death and separate. man and off. Culture. This is a person's confidence in the future without himself without his "world", but involving the involvement of a believer person to this future. Therefore, hope, in contrast to V., becomes a tense attitude between the already tested benefit and expected at the end of the time rescue as the highest form of this good. B. And hope, in turn, is inextricably linked with love, K-Paradise, being a fracting force, creates a person-e-residents. Community, impossible without collaborative time for this common time. Thanks to Love, the present, created by the release of each member of the community from its individualist. Insulation. So, V., Hope and Love are inextricably interrelated aspects of a holistic process of time constitution, in K-Rom there is a past, present and future, and the future does not cancel the stages passed, but is not a simple repetition. Therefore, V., Hope and Love are not subjective "moods", but existential conditions for turning time in history. But that is why it is impossible to "order" or "to make" love, hope and, in particular, to believe. B., Hope and Love are the forces constituting Eastor. Time, only as installations common for this human. Team. Like everyone else. States, they require for their creation and maintain certain ritual practices (not necessarily solely "religious"), loss or cancellation of the reinforcement entailing disintegration forces and disorientation of life behavior. This again puts the problem of the relationship of V. and knowledge, K-paradium is traditionally discussed within the boundaries set by bl. Augustine and Anselm Canterberian, on the one hand ("I believe to understand"), and Abelir - on the other ("I understand to believe"). The position represented by the Turrtullian ("I believe, for is absurdly"), in theology, usually rejected as extremes and finds support only in some very radical thinkers (for example, Kierkegor or Shestov). In terms of secularization, there is a mixing of V. with hope, which is a characteristic feature of all Utopic. Movements, as well as identifying V. with beliefs, are now most often designed artificially as "ideologies". The phenomenon of the "one-dimensional person", indicated and analyzed by Marcuse, expresses that in means, the degree of simulated deafness in relation to the imperatives of the future, K-paradium is peculiar to the situation of weakening existential tension V. This situation is a favorable soil for the revitalization of old and creating new tongues. The cults issued either for the "synthesis of all religions", or for a fundamentally new religion of a higher level, or for the "saving" ideology of secular type. Some cults of this kind are the necessary element of totalitarian practices, consciously exploiting a purely external attributes of phenomenon V. Lit.: Polys M. Personal knowledge. M., 1985; Berdyaev N.A. Freedom philosophy. The meaning of creativity. M .. 1989; Ortega-I-Gasset X. Ideas and beliefs // Ortega-I-Gasset X. Aesthetics. Philosophy of culture. M., 1991; Lewis K.S. Love. Suffering. Hope: Proverbs. Treatises. M., 1992; Frank S.L. God with us: Three reflections // Frank S.L. The spiritual foundations of the Oba. M., 1992; Prince D. Vera as a lifestyle. M., 1993; Bulgakov S.N. The light of non-night. Contemplation and aging. M., 1994; Buber M. Two images of faith. M., 1995; Tillich P. Favorites: Theology of Culture. M., 1995; Ropeach M. The Open and Closed Mind: Investigations INTO The Nature of Belief Systems and Personality Systems. N.Y., 1960; Price h.h. Belief. L.; N.Y., 1969; Benedikt M. Wissen Und Glauben: Zur Analyse Der Ideologien in Historischkritischer Sicht. W., 1975; Molnar T. Theists and Atheists: A Typology of Non-Belief. The Hague Etc., 1980. A. I. Pigalleev

10) Vera - - accepting something for truth that does not need the necessary full confirmation of the truth taken by the senses and reason and, therefore, which cannot claim objective significance. In English, the theoretical belief is most clearly different in the fact that there is something (belief), and religious faith (Faith). Although religious faith and scientific "faith" (assumption, hypothesis) are based on facts, while the latter with their prerequisites that connect ideas and conclusions remains within the known (natural) and lawlike, religious faith goes into an unrecognizable region (supernatural , metaphysical) and distributes freedom, which it takes for the world of supernatural, also on nature. What about transcendental, out-of-education and supernatural things impossible, showed a Kant in his criticism of the mind: "I had to limit the knowledge (illusory knowledge about allegedly transcendental things), in order to give the place of faith (in ideas and ideals as guide points of human aspirations)" ("Criticity of pure mind"). In the religious sense, faith means on the one hand, the action and behavior of a person (trusting devotion and loyalty), with others. Parties, according to Christ. The teaching, "supernatural virtue", which is possible due to the grace of God. In the ethical sense, faith means the same thing that the ability to trust, a kind of moral force, which implies spiritual resistance. Vera is the basis of confidence. The justification of this faith is only a sense of moral value of others. Personality. Faith is always a risk, since this feeling can be wrong. It is always "blind", for that faith, which has a reliable basis and an objective guarantee, is not real, it does not have a decisive moment of risk of self. Who knows, he can not believe. The blind faith (or blind trust) is one of its kind, the highest test of moral power, the authentic criterion of unity in all the deepest relations of man to man.

11) Vera - - the state of the subject, closely related to the spiritual world of personality, arising based on certain information about the object, expressed in ideas or images, accompanied by the emotion of confidence and near Dr. feelings and serving the motive, incentive, installation and reference of human activity. In the history of philosophy and psychology, there are three types of theories in.: Emotional, considering V. predominantly as a feeling (Yum. Jem, etc.); Intellectual, in K-rykh V. Tests as a phenomenon of intelligence (J. Art. Mill, Brentano, Hegel, etc.); Vololovaya, recognizing V. Attribute of Will (Descartes. Fichte, etc.). B. is a necessary element of individual and public consciousness, an important point of the activities of people. Objects V.- Facts, phenomena, trends in the development of natural and social reality - are not given to the subject sensually and speak only as an opportunity. In this case, the V. object seems existing in reality, figuratively, emotionally. As a subject, V. may act an individual, social group and in general. B. Reflects not only the object, but ch. arr. The attitude towards him of the subject, and thereby the public being of the subject, its needs and interests. V.- An important element of value consciousness (axiology, values) along with such categories. Like hope and love. A special case of the manifestation of phenomena V. is religious V., generated by specific conditions for the existence of the OB-VA, primarily class, namely: the powerlessness of people in the process of their interaction with the natural and social environment and the need for compensation for this powerlessness, in the replenishment of their alienated (alienation ) Being the illusory otherworldly world corresponding to their value settings. Theology recognizes religious V. Inalienable property of the human soul or grace given by God. In this sense, V. is opposed to reason, knowledge. Dialectical materialism that finds out the social and gnoseological roots of religion, indicates real paths and means of overcoming religious representations.

Vera

Unlike religious tradition, in science. V. is understood as the position of the mind that accepts some provisions that cannot be proven. In this sense, V. is the opposite knowledge. To know, we refer to what can be checked is confirmed, justified, proved. However, not all human beliefs can be inspected and justified. Some of them are taken by us without proof, so to speak, "on faith", we believe that these beliefs are true, useful, good, although we cannot prove it.

1) the same as the creed, i.e., the system of relocation, views, which adheres to a person (eg, Christ., Muslim., Buddha. V.); 2) Specific. Attitude towards real or imaginary objects, phenomena (and the corresponding spiritual state), when their accuracy and truth is accepted without theoretical. and practical. evidence. Such kind of V. (called blind) oppose knowledge. This phenomenon is V. Relig., God, angels, otherworldly, the immortality of the soul, dogmas, and so on, are the objects of K-Roy. 3) The term "V." There is also a knowledge-based conviction, a person's confidence in the truth of certain scientists. or society.-politics. ideas.

(from Lat. Veritas - Truth, Verus - True) - 1) The spiritual ability of the human soul directly to know the innermost layers of Being ("Estin"), to mystically dwell in the core of a knowledgeable subject and intuitively comprehend the essence; 2) the ability of a person to recognize the adequacy of its sensual images to those perceived things and phenomena; 3) Evaluation of statements and other forms of indirect knowledge as true without sufficient logical and actual justifications. From an etymological point of view, the expression "check the truth of the approval" has a tautological character, since "check" means nothing but to establish the truth. From the word "faith" Derivals: reliability, probability, loyalty, verification, trust, belief, religion, etc. The meaningful of the word "faith" often leads to misunderstandings when they denote heterogeneous reality. One thing to believe the testimony of measuring instruments or words of eyewitnesses, but another thing to believe in the idea, axiom, doctrine, theory. To keep loyalty to a friend or authority is not at all the same, rather than make sure something on your own experience. Calculation of the probability (plausibility) of some event differs from beliefing into an intuitive revelation of entity. Russian-speaking collective meaning of the term "faith" is insufficient for differentiation of two opposing paths of a person to the overall - (a) path to the hidden world through external experience, signs and concepts and (b) path to the fullness of being (estine) through the direct stay of the human soul in the ubiquitous spirit , prototypes, learned originals. In English-speaking countries, the term "Faith" (Faith) usually denote the spiritual and sacred attitude of a person to being, the truth, and the secular and gnoseological attitude towards the truth is fixed in the term "Bilif" (Belief). It is advisable to take advantage of this tradition and introduce two generic concepts to the Russian-speaking philosophical turnover - "Faith Faith" and "Bilif-faith". Being a real component of the cosmic whole, each individual is permeated with uniform uniform unit of unprimal connections, and is experiencing them. Direct stay in the connections of endless and whole being - the premise of Fath-Faith as direct knowledge. Fateh-faith There is a spiritual attraction of the soul to the limiting grounds of being, mystical stay in them, direct vision of transcendental entities and (or) substantial connections. Fateh-faith, or spiritual V., is not a copy of its subject and is not described as a subjective image (map) of the objective world; It is like mercy with the original. Between her and its subject there are no such ordinary for external cognition intermediaries as idols, ideals, copies, signs, symbols and signs. Her object is not a phenomenal, but a new world. Fateh-faith can be understood as a true beginning of human knowledge and a direct source of world information in general and large spheres of being. Staying in "things in itself" (in the originals) causes spiritual V. Maximum authenticity, the identity of the gnoseological truth as compliance of the knowledge of reality and ontological truth (truth). Faith-faith as an attraction of the soul of an individual to the infinite spirit eliminates the opposition of the soul and spirit, subject and object, generates a continuous attitude of a person to unconditional spiritual values, turns around with the highest internal feelings of love and beauty. The shock from attraction to the endless, from the reliability, beauty and truth of cosmic life, tested in Faith-faith, causes the need to express silent direct knowledge in words, gestures and other texts. Three aspects of Fateh-Faith - the obstacle in the spirit, the intuitive representation of entities and the extremity assessment of the consideant consideration - require their indirect deployment and expression. Operating the ideal images of entities and dismembering the universum to pieces, a person passes towards mediated knowledge of the world. At the level of the ideal-shaped reflection, the unified world is seen by many material bodies, but the internal connection between things is poorly visible by an external eye. Sensual image externally is mediated by the most complicated neurodynamic processes in the human body. The reliability of the sensual image of the thing is conditional, relative, distorted-subjective and fundamentally different from the unconditional accuracy of Fath-faith. Bilif faith is conjugate with an indirect attitude of the subject to the object and with opposition "I" to the outside world. The subject sees and understands the object separated from it, depending on its own needs, interests, action schemes. The subject turning into a subject in a cognitive object loses many of its former life relations and acquires an artificial nature to a certain extent. To know the external object as sensual data, you must first be sure that the perceptions do not deceive us and that the object is identical to the subject matter. The development of material phenomena begins with subjective sensual reliability, which in itself does not lead to the true knowledge of being. Bilif-faith begins with this form of reliability, it cannot be called neither the ultimate foundation of knowledge nor knowledge in his own sense. References to Bilif-faith never managed to disprove the credo of subjective idealism, but it was thanks to his Faith-faith, no subjective idealist decided to live with his philosophy. The subjective accuracy of sensations and perceptions of material objects is the primary form of bilifa faith. The second form of this V. is detected in the structure of rational knowledge, is related to the representative, ideals of culture and authoritative evidence. This form of bilifa faith can be called confidence, i.e., the expectation of truth, hope for possession of it some indirect way. Trust is probabilistic, because it does not know his subject. Trust is often achieved by the methods of belief, evidence, confirmation by facts, psychological pressure. Trust is deserved and undersified, "includes" and "come out" from it. Trust standards, trust of the ideals of culture, confidence in authoritative opinion - a variety of confidence in the ideal (representative) image of supersual reality. Execution of desires, the persecution of goals and the use of funds are impossible without trust. Bilif-faith permeates the entire structure of thinking and increases the power of thought with an effective feeling. T. about., Bilif-faith is a creative and qualitatively diverse world of the soul's ability to recognize the truth of sensory and rational images in the forms of subjective reliability and confidence, confidence and expectations. Allowing a person to see some signs of the truth of the subjective images of the outside world, Bilif-faith actively directs the process of synthesis of feelings, mind and will into indirect knowledge and goal. The fundamental distinction between the two births of V. - Fatech faith and Bilifa - allows you to overcome the identity of the "faith in general" found in the literature with religious V. (A. I. Vvedensky, P. Johnson, K. K. Platonov); The concepts of secular and religious V. are significantly different. At the same time, Bilif faith is ultimately guided by the holistic situation, silent and direct, which is determined by Fatech faith. Various understanding of the phenomenon V. stem from differences in the interpretations of the source of knowledge. The acquisition of knowledge is possible by immersing the inside of things - from external signs to the essence of quality or from direct intuition, directly comprehending the essence, through signs and images to indirect knowledge. Philosophers usually consider these paths as the problem of indirect and direct knowledge. The solution to this problem is represented by two opposite models. According to one model, a person is able to have only indirect knowledge. For example, Hegel determined knowledge as a harmonic unity of subjective-reliable sensuality and the concept of the subject; Know the subject means to understand its essence and imagine how this entity is manifested. There is no direct knowledge of the entity, according to Hegel, to be in principle. This view was developed by a number of modern domestic philosophers (Yu. P. Vyatin, P. V. Kopnin, M. N. Rutkevich). According to the second model, human knowledge begins with the immediate residence of the soul in genuine reality, and the direct knowledge of this reality is the primary inner light, differing from dim outside light. Thanks to the external light, the image of perception receives subjective authenticity. The inner spiritual light is a direct knowledge of being and genuine accuracy of Faith faith. This model was differently justified by Socrates, Plato, Bernard Clervossky, N. Kuzansky, N. O. Lossky, S. L. Frank, etc. For example, Plato proved the possibility of direct knowledge of genuine entities ("objective ideas") in that when "It's our souls directly impaired ideas, but after the resettlement from the heavenly homeland in a gross earthly abode of the souls left only a memory of the ideal world. S. L. Frank brought the approval of the primary knowledge of the direct knowledge (Faithver) from the parcel that only our knowledge of the ignorance and incomprehensibility of unconditional being has genuine accuracy. Both models are based on strong arguments, none of them cannot be completely refuted or to the end to defend purely rational and logical ways. Refusing to rational evidence in favor of the existence of Fatech Faith as the original and direct knowledge of Estin, the esoteric tradition in religion and philosophy defends the reality of Fateh Faith to an indication of the personal internal experience of people. If physical organs of vision and hearing allow you to see external objects in the reflected material light and hear external sounds, then spiritual vision and spiritual ear inside the human heart directly absorb the harmony of the mountain world. For the criterion of direct knowledge of mysticism, the spiritual light is revealing within us. Vedic hymns are narrated by the form of Agni, the worldwide pristine fire-light penetrating everything and standing behind tangible fire. The Prophet Zoroastra said that the head of the heavenly light, the seed of Ormuzda, the beginning of the material light and fire. The Bible states that the creation of light preceded the creation of material luminaries. In the mystical teachings of Heraclitus, it is about the externally invisible fire that fastens together the whole space. Theosophical teachings about the astral light in their own way reproduce the secret doctrine of the verb-sun of the religions of the Ancient East and Antique Greece; In these exercises, the "World Soul" is interpreted as an intermediary between the "Absolute Spirit" and matter. The idea of \u200b\u200bthe spiritual light that opens in Fateh-faith, performs ideological archetype of philosophical concepts about the mechanism of "opening entities": the essence is manifested, shifts, appears through phenomena, visibility. The topic of Faith-Faith remains the eternal problem of religion and gnoseology. Does Fateh-faith give true reliability of life and lets whether it makes it possible to experience the lack of a principled barrier between "my I" and the world of free spirit? Why is an attempt to answer this question divides people on optimists and pessimists? Optimists, according to F. Nietzsche, share the Apolloous delight in relation to the experience of the world, the pessimists prefer Dionysian Misdom, look at life as suffering, chaos, self-propadag. The conflict between Faith-faith and bilif faith probably constantly reproduces an existential discussion about the meaning of life. Theologies and philosophers recognizing the phenomenon of Fatekh Faith disagree among themselves on the nature of the content of this V. among different people. If being is one and one, then staying in it in the spiritual sense should determine the same contents of the Faith Faith of different people; All religions teach about the same God, but indirectly express primary knowledge about the absolute in different ways. This is the course of the thought of supporters of the sameness of the content of the Faith faith of people, reflecting about God. This can be argued by the fact that the content of direct knowledge of the absolute depends not only on the absolute, but also on the characteristics of the personal shower, in direct contact with the endless spirit. All V. has its own subject, otherwise it cannot be distinguished from an indefinite experience or from the subject of disbelief. Fateh-faith is not only aimed at the content-opened content, but also does not doubt the authenticity of his subject. Thus, it is the opposite to disbelief, skepticism, solipsis and nihilism. Depending on the characteristics of its subject, Fatech faith acquires different forms. Neopotoniki mathematicians speak of a special mathematical intuition, directly and undoubtedly knowledgeable potential infinite essences (L. E. Brower, Vale, A. Gaging). Many art theorists indicate aesthetic intuition, thanks to which a person directly captures harmony of being (Plato, Shelling, Croce). Kant admired "a priori moral law" in the soul of each person, and ethics-irrationalists suggest that the intuition of the proper underlies the behavior of people and predetermines unexpected decisions in unique life situations. N. O. Losskiy and K. Yaspers have sought a special philosophical faith intuition: the philosophical idea first revealing us intuitively, emotionally and does not have a figurative form, but only then looking for its expression in images and concepts, focusing on the spirit and material of the culture of their era. If the religious faith-faith is a direct, sacred and ecstasy experienced knowledge of the individual about its real or restoring connection with the Absolute, the philosophical faith-faith is usually deprived of sacrality and is not focused on establishing a personal connection with the Absolute. The philosophical faith-faith is conjugate with the desire to focus on any particularly common face of being and highlight it in the value of the dominant. An open intuition The Bim of Being is endowed with the status of a substance, which can think water, air, fire, atom, will, instinct, mind, etc. The human soul is capable of all types of Faith faith. In a real individual, a supporter of a certain religious denomination, the adept of some philosophical direction, a scientific school, etc. Therefore, a religious, philosophical, artistic, etc. In Fatex faith, form interpenetrating content. It is necessary to distinguish with religious faith faith and bilif faith participating in the religious development of the world. The need to express the direct knowledge of the human connection with the Absolute causes a process of mediated religious knowledge, compiled by sensory images of phenomena and the concepts of reason. Agreeing with each other, artificial visual images of signs of the Absolute and the concept of the Creator and his creations gradually form a variety of indirect religious knowledge. Such knowledge is expressed in texts, among which the scriptures play a paramount role. Bilif-faith, in itself, which is not knowledge, is certainly involved in the formation and broadcast of indirect religious knowledge. It is her who most often mean when they say that V. and knowledge - not the same thing and that V. and knowledge can contradict each other and complement each other. Some of the great prophets standing at the origins of the Scriptures and sincerely and exactly they tried to express their Faith faith by verbal means (even if the hand of God drove them with the pen "), however, the words of any national language are insufficient for adequate transfer Mystical experience of the completeness of being. The prophets are more often resorted to the parable. Scripture expresses indirect knowledge. The first reading of the Scripture by a person looking for V., based on bilif-faith, but this reading may awaken the Fatex faith dormant in the shower, the criterion of the conscience of which is checked by the content of the sacred text. I sincerely choosing "True" Scripture for himself, a person trusts him because it is in him that the Fighth-faith experienced by them sees. Not being a genius in the transfer of revelation, an ordinary person is rarely able to clearly express his Fatex faith by discursive means, and therefore, by choosing one or another Scripture, he tells other people about his beliefs with the words of the text authoritative for him. Progress in religion takes place with the advent of the new true prophet that embodies the previously unambiguous moments of Fatech faith in the capacious and non-governmental definitions. Some believers try to achieve harmony between Faith-faith and Bilifa faith, others do not seek to object their direct knowledge of truth, limiting themselves to the content of their intuition and non-adjacent to a particular confession. Faith-faith Slepa In the sense of its non-relief in the form of external visuality, but it is not a blind in the sense that falls under the general concept of vision, representing spiritual vision. Indirect knowledge complements and to some extent reveals the direct content of Fateh-faith, thereby making this V. Raznaya, who knows, in vain, but it never absorbs it completely and does not rationalize it without a residue. In theology and philosophy, the dispute is never stopped whether to rely on the Faith faith or on rational knowledge. K. S. F. Terertullian (160 - 220) put forward the formula "I believe, for absurdly" and taught about the abyss between the spiritual V. and the reasoning mind. Augustine Blessed (354 - 430) pulled out another formula - "I believe to understand." Anselm Canterberian (1033 - 1109) understood the Faith faith as a background of rational knowledge and claimed: "I'm not looking for URASMUMT, in order to believe, but I believe in order to do so." P. A. Florensky united these three formulas into the concept of stages at.: She goes back to the steps from "believe, for absurdly" through "believe to understand" to "understand to believe." Thomas Akvinsky (1225 - 1274) Delil Dogmata V. on rationally comprehensible ("God exists") and rationally not complicated ("the world is created from nothing"). At Sansk Cathedral (1140) there was a significant clash of supporters of support to the mind represented by Peter Abela (1079 - 1142) and supporters of intuationalism represented by Bernarr Clervos (1091 - 1153). Abelar taught that it is impossible to believe in what you did not understand what Bernard objected: from V. there is no sense when she is looking for reasonable evidence. The discussion, practically without starting, was psychologically won by Bernarr. An example of a similar discussion in our time may be a dispute that took place on the radio between the nestomist F. Coplston, which recognizes the primacy of the Fatech faith, and the atheist of the positivistic sense of B. Russell. But this dispute has added little to the evolution of the problem of the relationship of V. and Knowledge, Faith Faith and Bilifa. Pantheistic religions focus believers for the improvement of Fatech faith and do not require its logical expression. On the contrary, theistic religions are prescribed to adhere to Bilifa faith - to trust the Scripture, Church dogmas, the Cathedral mind with a model of Judaism believer, Christianity and Islam represent Abraham, who has proved their devotion to Jehovah and who told people about the Testament with God. The concept of "loyalty" means following (compliance) V. D. V. Bivovarov

(Philos.) means recognition of something true with such a decisiveness that exceeds the strength of external actual and formal-logical evidence. This does not mean that the truths of faith are not subject to any evidence, which means that the power of faith depends on a special independent mental act that is not determined by entirely empirical and logical grounds. For example, we will definitely believe in the existence of the external world in themselves (regardless of its phenomenon for us), we recognize such an existence by the undisputed truth, while the rational evidence of this truth, presented by the philosophers, are not strict criticism and in any case are controversial and Do not allow all doubts. If faith approves more of what is contained in sensory data, it has its own root out of the area of \u200b\u200btheoretical knowledge and clear consciousness in general. The foundations of the faith lie deeper knowledge and thinking, it is in relation to them there is a fact of initial, and therefore they are stronger. It has a more or less direct or indirect, simple or complicated expression in the consciousness of the correspondence of the subject with the subject. The easier, this connection is generally inevitable, the stronger the faith corresponding to it. Thus, we are stronger than we believe in the being of the outside world, because this faith only reflects that the initial, simple and non-resistant fact that we, that is, this subject, is part of the general being, a member of the world. Since this fact precedes every thinking and knowledge, then the faith-defined faith cannot be eliminated by any mental and informative process. From faith in his own sense, confidence and trust should be distinguished. Vl. FROM.

One of the main basic properties of information systems (and intelligence), which determine the possibility of their existence, due, in turn, the limited resources (both the information itself and the possibility of processing it), which is that at the initial stage of knowledge of reality, the system is satisfied Not true, but the first thing that fell, quite adequately reflective reality by the solution from the category of pseudo-level (true) and, at first glance, safe. This decision is taken from the previous successful experience, while the system is objectively forced to risk its own future. If the system guesses and continues to exist further, then this decision will be its experience. The concept of risk is closely connected with the phenomenon of faith, right and lies. On the non-accepted directions of the existence, Vera begins to live an independent life, which is understandable, as it receives reinforcements: the system really continues to exist, because the direction, from the point of view of survival, is not profitable. The sufficiently long existence of faith, with the emergence of enterprising and talented people who know how to transform the non-applicable areas of being to sources of their own existence (Genesis), turns it into professional art - church or religion. Intellectually oriented systems as they develop (increasing resources available at their disposal) seek to reduce the degree of uncertainty and replace faith with knowledge in all directions of being. In the book of Y. Bashnysky "One hundred Superstition" said: "According to another prejudice, faith - the act is unreasonable, in the sense that there are no reasonable grounds for faith. In reality, a mentally healthy person cannot consider a true situation, That is, believe in it without any arguments in his favor, without having sufficient grounds. " Associative block. It is difficult, oh, it is very difficult to attribute the church to systems intellectually oriented.

the most important phenomenon of the inner, spiritual world of a person, the direct acceptance of certain norms and values \u200b\u200bas definitely true, the psychological installation of an individual to accept anything for the real, emotional method of mastering the world, involving adoption of information about him without theoretical and practical evidence, without individual audit; It is an alternative to doubt - critical perception with the mind of any information. Vera - the human need to take events as they want to perceive, the ability to evaluate the reality from the depths of the human being. In our consciousness, faith usually correlates with religion. However, faith is detected not only in it. In English, for example, there are two words: the belief, theoretical faith in the fact that there is also a religious faith. The philosophical understanding of faith is wider, it often does not have sacred, that is, sacred, content. Vera is the psychological installation of an individual who accepts what is still unreasonably properly, for a really existing one. The specifics of the philosophical faith will be its subject: the human being in the world and peace in man. For example, you are convinced that the future for humanity, living under the laws of wisdom as the highest form of the arrangement of people's existence! Are you a prophet and you can judge the future unconditionally? No, of course, your belief is that humanity is waiting for a wonderful life, resting on a certain mood of the soul. This is faith ... Faith grows to the very depths of human nature. A person cannot live without faith, for he is not just a creature acting on the basis of instinct. And not just a compatibility of reason. Mysterious, multilateral man. And his inner world must necessarily include intuition, a developed feeling of faith in something: in God, cosmic wisdom, in good, in salvation, in happiness, in fate ... A person is able to be disappointed in his faith and move away from her. In one denied person - he can not be, that is, to live without faith.

: 1) Faith- faith The path into an objective spiritual world in the form of a direct residence of the soul in one or another ubiquitous spirit; This faith is a spiritual attraction of the soul to the marginal bases of being, mystical stay in them, direct vision of transcendental entities and (or) substantial connections. 2) Belief-faith The path to hidden entities through real institutions and external senses; This faith is focused on the creative and qualitatively diverse world's ability of the soul relatively (without sufficient basis) to recognize the truth of sensual and rational images in the forms of subjective authenticity and confidence, confidence and expectations.

Cultural universal universal, fixing the integrated phenomenon of individual and mass consciousness, including such aspects such as epistemological (adoption as a true thesis that has not been proven with reliability or fundamentally unproduced), psychological (awareness and experience of the content of this thesis as a value, determination Contrary to life circumstances and doubts, acting in a deep motivational factor of a personal life strategy - up to self-denial: "I believe" as "believe") and religious (if the content of the faith of the faith to the supernatural field is classified). With all the rationalism of the Western tradition, the phenomenon of V., nevertheless, is comprehended in its context as the value of the highest order, and Category V. comes into fundamental for European culture Axiological formula "V. - Nadezhda - Love." The semantic arrangement and status of phenomena V. in one or another culture depends largely on the specifics of the relevant religious tradition, - first of all, from the belonging or non-attribution of the latter to this direction as theism. The religions of the theist type, centered around the phenomenon V., are asked in comprehension of the categorical structure of the culture axiological vector of its emphasis as a value. Disciplinary theological interpretation of V. suggests its interpretation not only and not so much as a mental conviction in the life of God, how much as a total emotional-mental installation of the experience of himself as being "in the hands of God." Within the framework of mature religious consciousness on the basis of V., the creed as a system of dogmas, i.e. Axiomatic provisions (Greek. Dogma is a solution, an opinion, conventional position), the adoption of which is a necessary condition for connecting to a particular religious tradition and meaningful in the framework of this tradition as a revolving (in Christianity "Bogodukhennaya") the result of the revelation, expressed in sacred texts. The jointing of the creed with special religious activities (the departure of the cult) within a certain church organization constitutes the appropriate confession (Lat. Confcssio - religion). The official formulation of the fundamental dogmas of a specific creed is its symbol of faith. Special status and meaning Phenomena V. acquires in religions of the astic direction (actually, theism and constituted as a creed, a pounded idea of \u200b\u200ba personalized nature of a deity, which assumes personally felt and tensely experienced by V. ). The evolution of theisms can be considered as an increase in position B. and an increasingly tangible accentuation. So, in relation to Christianity, if in the Middle Ages. V. was perceived as a givenness of a believer consciousness and was expressed, first of all, in good deeds and righteousness of behavior (medieval religious as a synonym for a monk) and obedience ("and demons believe and tremble"), In Protestant Satomaiology, the postulate is dominated by the salvation of "V. Unified" (the principle of Sola Fide). B. How the deep installation of a testicular consciousness implies loyalty and confidence of God (cf. Single and related Faith - Faith - Faithfulness in English, faith - trust - loyalty to Russian., So on.). As an important component of V., the confidence in the "pastness of grace" and the good of personal destiny, who has been subtreated to the fishery of God. The logical consequence of this installation is the design of prayer as canonical text (as opposed to improvisation of the pagan appeal to the deity): It is not necessary to refer to the Almighty with specifically formulated requests (to show distrust, as if suggesting the necessary benefits), but to put on the wisdom of providence (see Execution in Christian worship as a prayer for the text of the Nikeo-Tsareghad Symbol of Faith - "believe"). The phenomena of the same series includes translational dominance in the history of Christianity of the inner depth-personal V. over the externally cult manifestations ("in the soul of his believer"), as well as the predominance of the importance of "V. mental" as the basis of the graceful grace of the so-called merit: From the biblical "for the faith of your yes it will be to you" to Lutheran "what you believe, then you have." Trust in God implies a refusal of a kind of priority, the desire to ensure the mercy of God's equivalent and trading exchange within the framework of the enheament performed, as well as the desire to guarantee this grace a legally fair agreement on the remuneration of righteousness grace: already in early Christianity the thesis about the "gift of graceful grace "(Augustine), in Protestantism, herself is understood as an inspired by God" Then, when and where there was God God "(Luther) and - moreover - the inspired by the one who he originally elected himself, and not the merit elected" to Salvation "(the maximum expression of the presumption of trust in God): V. Gives more than, and to communicate with God they come only through the" crushing of the heart. " In the context of European culture, the gnoseological position of V. can not conflict with the general cultural installations of rationalism. Actually, this is already noted by the Bible: "ELLINA is looking for wisdom, but God chose the Nomudo world to be sent to wise" (1 Cor, 1: 22, 27). The collision of V. With rational criticism, theoretically able to be carried out in various forms, in fact presented by three historically prevailing options: 1) an orthodox form ("believe, in order to ugly") - a position officially accepted by the church canon (authorship belongs to Anselma Canterbury); 2) a volunteer form ("reason, in order to believe") - a position reversed by the orthodox church as a heresy (authorship belongs to Pierre Abelari); 3) Extreme shape ("I believe, for absurd") - the famous CrediDile Est Quia Ineptum) - a position, which is a complete and logically absolute expression of the essence of V. as a gnoseological plant that does not need rational grounds and justifications, but by virtue of its extremes Speaking as an official (authorship, ascribed by the tradition of Turrtullian, goes back to an earlier period - beginning. AD). The problem of the ratio of the mind and V., who played in the history of Christianity an extremely significant role, manifests its severity immediately, caused by implicitly. Epistemological ambivalence of patriotics, for example, is not fixed at the level of reflexive self-esteem as a problem: Origen puts the task of the synthesis of antique philosophy (Platonism and Stoicism) with Christianity; The continuity with the ancient philosophical tradition defiantly records Justin; "The reasoning about the resurrection of the dead" Athenagora as genre and methodologically dates back to the ancient Greek type of philosophizing. The extreme position of the TRTRTULIA-O, which demonstrates the principal distance from the ancient heritage and approved by the incompatibility of the Christian faith with the pagan wisdom, and remains until the time of time is extreme, without receiving broad adaptation in the mass tradition. In general, according to Zhilson, the patristic is nothing more than the combination of antique philosophy with Christianity. "Even Augustine without any mention of a methodological nature formulates the task of theology as a task" to know in the light of the mind adopted V. "; in the work" About the Christian science "(!), Describing the" highest truth "as a supersaturated, he, at the same time, determines the status of experienced (medicine, astronomy) and mathematical sciences, arguing that with their help, a person comprehends Divine Revelation. Later, the trouble is honorable (OK . 673-755) Understand your goal in coordinating knowledge about nature and history with biblical knowledge (this installation has found its practical embodiment in the Easter tables compiled by him, calculated in advance until 1064, through which historical events tied to the summer from the Nativity of Christ). However, in the Middle Ages, the enthusiascence of the Christian theology of the Aristotelism (by the quintessence of the ancient methodological rationalism!) Exclicitially delivered the problem of the ratio of intelligence and V., thereby explicating the deep internal contradiction of theology as an attempt to rational conceptualization of fundamentally irrational. As an attempt to remove this contradiction within the framework of medieval Christianity, the conceptually designated the concept of unity of knowledge and faith, which comes from Patristics (Clement Alexandria and Origen), is constituted by the theory of "dual truth", based on the principle of separation of V. and knowledge. The classic expressive of this position is John the Dunner of cattle, divided by theology and philosophy by the criterion of substitution (if the subject of theology is God, then philosophy - being) and presumption, based on which philosophy can think of God is not as such, but only as Being (Hegel said It would be "inadequate comprehension, but this is inadequate comprehension, because it is impossible to think about the supernatural phenomena on the basis of sensory experience. According to the formulation of Gogo de Saint-Vicer (approx. 1096-1141), the content of dogmas can be or above the mind, or according to it, but never disgusts it. John Salisberian (approx. 1115 - Ok. 1180) belongs to Generally integrating thesis on the fundamental impossibility of contradiction between theology and philosophy due to the radical difference between their subject areas: the rescue of the soul - on the one hand, an experienced logical-rational knowledge of nature - on the other. (In the Muslim parallel, a similar position in a similar context was expressed by Ibn Rushdd.) On the basis of the theory of "dual truth" in the medieval culture, the interpretation of bo-gopanization as carried out in two ways is actualized: naturally (through the knowledge of the created world, carrying an imprint of the goodness of the Creator) and supernatural (directly, through revelation). Based on this differentiation in medieval culture, they are constituted in the formation of scholasticism and mysticism with their alternative programs - respectively - the rational substantiation of religious dogmas through the logical methods of argument, on the one hand, and the cultivation of the practice of direct venery of truth in the Divine Revelation Act - on the other. The concept of the concept of "dual truth" asks her an indefinite axiological balance (in contrast to the full clarity of exclusive disjunction), making the orthodox formula "I believe, in order to ugly", in fact, the orthodox scholasticism of Tomisma interpreted it in the sense of the independence of Truth V. from positive knowledge, then thinkers of the Chartreschool - in the sense of independence of the mind from B.; Siger Brabantsky (approx. 1240 - OK. 1281) - In the sense of the possibility and presence for the truth of rational knowledge, coming into direct contradiction with the truth of revelation (as, for example, the theory of eternity theory of the world contrary to the idea of \u200b\u200bcreationism); And Roger Bacon - and in the sense of dependence of theology from sciences. Strictly speaking, it was and only Anselm Canterberian as the first Scholast could afford his painlessly ineffective "believe and understand." To 13 c. The exacerbation of the situation has already required the explicit formulated and officially authorized refinement. The initial postulates that were proposed by the Foma Aquin-Skim: The principle of harmony of the mind and V. is based on the priority of Dogmatov V., recorded in the absolute version: in case the rational conclusions contradict revelation, this indicates an error in reasoning. In addition, the dogmas was differentiated by the foma on the compounds rationally, i.e. Speaking with the subject of both theology and philosophy (dogmas on the existence of God, the immortality of the soul, etc.), and rationally incomprehensible, inaccessible logic and therefore protruding the subject of exclusively theological knowledge (dogmas on the Trochism of God, the creation of the world, original sin, etc. . In the Tomist reference system, religious dogmas and the principles of rational knowledge are delineated by autonomous and non-intersecting epistemological ranges of theology and philosophy. However, in the methodological and educational purposes, theology can use the rational explanatory potential of philosophy to adapt the esoteric truths of revelation to the perception of their mass consciousness (Thomas Aquinsky actualizes the famous thesis "Philosophy there is a maid of theology", authors who are ascending to John Damaskina). Within the framework of this approach, the official position of the orthodox church on the problem of the relationship of knowledge and faith is drawn up. Already in 1277 Paris bishop Tamnie condemned the theory of "dual truth" as humiliating Yu theology - the orthodox church pointed the aspect of the consistency of the positive knowledge of the truth of the biblical text as the necessary confirmation of their truth (see The struggle of the Catholic Church against Heliocentrism: the persecution of Copernicus, the execution of Bruno, the condemnation of the Inquisition of Galilee, which in 1979 Pope John Paul II proposed to cancel as unfair). In general, historically, the attitude of the church to rational knowledge is evolving from anathema rationalism in the famous Sillabus ("List of human delusions of our time", 1864) to the thesis "Church - Friend of Science" in the encyclique of Pia XIII and the Constitution of the II Vatican Cathedral "Joy and hope. About the church in the modern world ", which states the need for a positive assessment of scientific and technological progress and adapting to its consequences, including mental. However, if we talk about the external, reflexive position, but about the deep paradigm of the grounds, then it can be argued that The axiological and informative influence of the rationalistic cultural context of the European tradition as an ideological background of the evolution of Christianity has always defined the deep intention of Christian creed to rationality (with unconditional statement of Dominanti V.). So, the basic industry of Christian theology - apologetics, referred to as "fundamental theology" or "main theology. ", internally centers around the problem of protection (excuse) of the creed, with the help of arguments addressed to the mind (again, of course, with the reservation, that the dogmas understood by the mind should take" on V. "). Protestantism, logically by consistently implementing the installation for salvation. IN. Unified, "does not cultivate apologetic theology, replacing it with" teachings about the principles "and argueing this by the fact that V. rooted in the living sense does not need a rational and logical substantiation. Phenomena V. centers around himself a significant problem and as part of the philosophical tradition: how In a purely gosteological and in a wider - generaltricate plans. In the 2nd half of the 18th century. In German philosophy, the flow of the philosophy of feelings and V., which set the original impulse of unfolding in the history of the philosophy of the traditions of intuivism, the philosophy of life, existentialism is drawn up. The "Philosophy of Feeling and V." rejects "Obligation", estimated as unable to open a person in him "the unconditional source of freedom of will" (F.G. Jacobi). The "immediate" human consciousness of the world of things (meaningful influence "is put on the foreground. Yum's philosophy). This "immediate dense" is synonymically designated by Jacobi as "V.", "feeling", "Revelation", "Mind" in counter Regulation of the reason (anticipation of the Kantian differentiation of the Cantian differentiation). By virtue of understanding V. as a universal way of knowledge, Jacobi does not make the difference between the reality of sensual (natural) and hypertensive (absolute) being - and then, and the other are the content of V., similar to the "immediate dense" of absolute being assesses the special type of being individual. Simplely catching the nostalgic longing of a man of non-traditional society in addition to the community, the dissolution of the paternalistic consciousness in generality, i.e. According to the lost faith and confidence, Jacobi formulates a model of a harmonious individual existence based on V. Human residence in the world (anticipation of existential "abandonment") "was saved and justified" by the "direct basis" to him of absolute being. A person is experiencing (believes, he feels and knows at the same time) "MANAGE" of the Absolute, which, in turn, opens the "direct basis" of the source of his personal individuality and freedom of will as the basis for its involvement in the absolute - apotheosis of individuality through the absorption of universal. Similarly, the philosophical concept of I.G. Hamana is fluidated by the radical criticism of the rationalistic culture of the Enlightenment: the unity of the personality is understood as a complex, and its totality is guaranteed by "direct knowledge", synonymous V., which is opposed to discursive rationalism. Ideas "philosophy of feelings and V." We were perceived by modern Western philosophy both within the framework of the human-centrist issues (the philosophy of life, existentialism) and in the framework of the issues of gnosto-centrist (intuivism, irrational versions of the concept of direct knowledge after Bergson). Category V. occupies a significant place in the philosophy of existentialism, comprehending as "Philosophical V." (Jaspers), synthesizing in himself "V. in God" and "V. into science." V. Phenomenon occupies a central position in neomatura, which adheres to the upgraded formulation of the concept of "dual truth": "Legal autonomy of religion and science" and "legal autonomy of science in the framework of legal autonomy of earthly values" (John Paul II) syntheticism of modern culture and tendency of science to interdisciplinary science Synthesis is understood as the basis for delineating the range of "border issues" between theology, philosophy and natural science; The awareness of the limitations of its purely rationalistic methods that do not allow him to perceive the sphere of V. as its subject, according to Neo-Phone, creates a "new face" of natural science (O. Spelbek, R. Karisger, D. Bonifaci, I. Ratzinger). In the context of a given priority, V. Constituted "the integrating function of interdisciplinary dialogue" of theology, philosophy and natural science, including the convergence of theological, philosophical and specific scientific argumentation, the formation of a "converging" synthetic truth (K. Ra-Ner, H. Friz, F .RU). MA Mozheko

State of marginal interest, psychol. Installation, ideological position and a holistic personal act, consistent with the unconditional existence and truth of anything with such determination and hardness, to-rye exceed persistence of actual. and logic. evidence and do not depend on them in spite of all doubts. B. Testernly connected with "trust" and "loyalty," but does not boil down to them and is accompanied by them only after God begins to be understood as a person. The complexity and ambiguity of phenomenon V. led to a variety of interpretations of its essence and functions. V. is compared with knowledge or opposed to him. At the same time, V. is understood, first of all, as confidence in unreliable or not enough reliable knowledge, i.e. Such knowledge, the foundations of the fourth are not given or hidden. However, such an understanding is very easily converted to the absolutment of subjective perseverance and the behavior arising from it, and V. is reduced to beliefs. With others. Parties, beliefs do not always serve as an anarchich source. or just individualist. Worthy. Indeed, in this case, it would be necessary to speak, rather, about hallucinations and obsessive ideas, decomposing the tissue of human. Community. Common beliefs, on the contrary, form a condition and foundation of the collaboration of people. Such beliefs refers, for example, confidence in the existence of the outside world, in the invariability of the laws of nature, in the fact that in ODA. conditions people will act ORD. way, etc. Ultimately, we are talking about the likelihood, about choosing from different assumptions that the most approximately close to know. In other words, beliefs are knowledge, in Kr. V. should be present in the minimum extent, although it cannot be completely excluded. Beliefs are inextricably linked with the knowledge of a person about the world and about themselves. However, if knowledge is created, the beliefs serve as the basis of human. Relations to the world in general - and contemplative, theorem., and practical, since this attitude already implies "Stay in confidence". It is beliefs that provide such a human attitude to the world when he can "rely on something", and this position is a prerequisite for thought and action. Beliefs play an important role in the constitution of human. Reality, since the initial level of "reality" is precisely the fact that a person in his life "relies" and that excludes doubts. From ideas or even from the system of ideas, a person is able to abandon or not take them from the very beginning, but this means that he doubts them or does not believe. Doubt, in turn, is an aspect of belief, and in doubt, as in beliefing, are. Doubt lives and operates on the same laws as believing, and doubt return the same as, for example, in the mind. Therefore, doubt also participates in the constitution of human. reality. If the belief constitutes the reality is stable and unambiguous, then doubt - the reality is unstable, ambiguous, it is impossible to "rely on" to the car. This is a collision of two beliefs that destroys the stability of human. Reality and, therefore, confidence in it. Consequently, it is doubt that the source of mental design of the world is consciously created precisely because beliefs were gone from the relevant region. The role of beliefs in huma. Life identifies dynamic. The nature of that reality, a person lives in a swarm. It is not given initially and as a certain pristine reality, but is the fruit of the effort and ingenuity of people who created the preceding state of culture. These efforts also acquire the type of beliefs that enjoy everything, with which the person has ever come across itself and around itself and what is a mysterious incomplete sequence of possible and impossible. In other words, mental designs that have turned into beliefs constitute a substantial part of that heritage, the first early stages of the development of culture leave the future. So they are created. Imaginary worlds, which are identified with the pristine reality (in particular, the mechanism for the formation of ideas about time and space). Belowment becomes confidence, the method of acquiring a swarm remains unknown or hidden, but also beliefs are exposed to cultural entropy, they weaken or disappear at all. In other words, they do not exist in themselves, their maintenance requires ODA. effort from contemporaries. However, the content of the concept of V. is not exhausted by beliefs. Ultimately, beliefs are available inspection by referring to life experience. V. In general, it also applies to such areas where experienced verification is impossible. Then B. acts as unrumbing and uninfective and turns out of obedience and confidence authority, i.e. Instances, to-Roy approval should be considered infallible. But the authorities are formed as such instances a hierarchy, K-paradium must end with some latter and absolute instance. It appears not as the highest authority, but as a source of any authority and the condition of its existence as such. By such instance, God is recognized, to-ry cannot be considered the result of a simple extrapolation of the presentation of authority. So that the authority was considered as such, he must act as a conductor and an expressive of the will of God, freely opening a person as a reliable self without reference to some other instances. Therefore, V. is inextricably linked with revelation as a free self-denial of God, his immediate. Impact on the soul of man. B. correlated, first of all, with revelation as such, and not with those carriers of revelation, which have a lower level (eg, codified sacred texts). But this connection is not caused by the prognosis of V., since otherwise it would not be distinguished from knowledge, at least "directly." Being a holistic act of personality, not aspect of knowledge, V. expresses marginal interest. Although the words "interest" and "interest" also denote complex phenomena, they allow you to clarify a number of creatures, aspects of the concept of V. This is not just about a certain orientation of the will, but about a special holistic act expressing the very essence of the personality. This act includes an unconscious. Elements, but V. As such - conscious. As a living being, a person is interested in many things - material and spiritual, to-rye are necessary for its existence. Many of them can claim to be "limit", i.e. Require from a person full of returning itself, as a result of which the desired one should fully. The promise of limiting desire is most often expressed symbolically and associated with the requirement of obedience. In the case of disobedience, the apostate threatens the punishment, and they wished not to be fulfilled. That is how the gods act. Speakers at the same time and as objects of marginal interest, and as nadindoal forced forces. So., Interest, requirement, promise and threat - OSN. Components of Act V. Classic. Understanding V., in the mouth of the Apostle Paul, it looks like this: "Vera is the expectation of expected and confidence in the invisible" (Heb. 11: 1). Under the "invisibility" here is understood not only inaccessibility to the senses, but also forced reality of certain phenomena, events, processes. On the contrary, any knowledge - be it sensual or logic. Knowledge is forcibly and inevitable. Perception of K.L. Things do not depend on the will of the person and his desire to perceive or not to perceive it. As soon as he comes with her in touch, she, regardless of his desire, is part of his consciousness. Logic., I.e. The withdrawal knowledge based on "Iron Logic" also does not depend on the volitional election, another thing is inevitably different, etc. Both types of knowledge are forced. Moreover. Forcibly and inaccurate knowledge, i.e. beliefs. But logic. Knowledge is based on sensual, and the thing becomes perceived only if a person "comes with it in contact", i.e. With his free volitional act elects it. From all other times, the will turns away, it is not part of the consciousness of a person, and B. in it weak or completely absent. So, "visible" and just becomes the fact that it was elected during the free willingness, and the rejected will becomes invisible and unknown. It is this will, it is then freezing in beliefs as knowledge, even if an inaccurate, Act V., who provided the constitution of the "visible" world, was already perfect, the will was determined, but did not lose freedom. B. Specifies the horizon of knowledge, however, its constitutional function is maintained. In the "invisible" can also be believed, i.e. To allow its free election. In this act, danger and risk are concluded, because in V., unlike knowledge, there is no at least minimum guarantees - precisely because there is no evidentian coercion. Therefore, the requirement for B. was proven, based on the deepest misunderstanding of its essence. B. Cannot be proven and based on "direct." Knowledge learned from revelation. The expression attributed to the terminalist "believe, for absurdly" emphasizes precisely this unconditionality of V. Therefore, V. is conjugate with the addiction of a miracle. those. The impact of the forces, we do not know about to-ry, but we can believe in the existence. With others. Parties, V. There are also "exercising expected", and this reveals its temporal character. As a result, V. plays an important role in constitution of cultural time. Thanks to B. The future can no longer be understood as a simple continuation of the past and present, it cannot and should not repeat those "visible" images, which are known in advance. Consequently, the less "figurative" is V., especially true it should be recognized. This requirement makes an obstacle to the transformation of time in a simple cycle, in reproduction of the former already, and this particular V. differs from hope. It is possible to hope only for some images, for the repetition before the seen, and hope knows its subject. If V. provides the possibility of breaking during the time, then hope is a condition for its continuity. The source of hope - in the past, the source V. - in the future, and B. Creates a special "craving" in the present, without which the future would not be "new". No hope, and V. goes beyond death and separate. man and off. Culture. This is a person's confidence in the future without himself without his "world", but involving the involvement of a believer person to this future. Therefore, hope, in contrast to V., becomes a tense attitude between the already tested benefit and expected at the end of the time rescue as the highest form of this good. B. And hope, in turn, is inextricably linked with love, K-Paradise, being a fracting force, creates a person-e-residents. Community, impossible without collaborative time for this common time. Thanks to Love, the present, created by the release of each member of the community from its individualist. Insulation. So, V., Hope and Love are inextricably interrelated aspects of a holistic process of time constitution, in K-Rom there is a past, present and future, and the future does not cancel the stages passed, but is not a simple repetition. Therefore, V., Hope and Love are not subjective "moods", but existential conditions for turning time in history. But that is why it is impossible to "order" or "to make" love, hope and, in particular, to believe. B., Hope and Love are the forces constituting Eastor. Time, only as installations common for this human. Team. Like everyone else. States, they require for their creation and maintain certain ritual practices (not necessarily solely "religious"), loss or cancellation of the reinforcement entailing disintegration forces and disorientation of life behavior. This again puts the problem of the relationship of V. and knowledge, K-paradium is traditionally discussed within the boundaries set by bl. Augustine and Anselm Canterberian, on the one hand ("I believe to understand"), and Abelir - on the other ("I understand to believe"). The position represented by the Turrtullian ("I believe, for is absurdly"), in theology, usually rejected as extremes and finds support only in some very radical thinkers (for example, Kierkegor or Shestov). In terms of secularization, there is a mixing of V. with hope, which is a characteristic feature of all Utopic. Movements, as well as identifying V. with beliefs, are now most often designed artificially as "ideologies". The phenomenon of the "one-dimensional person", indicated and analyzed by Marcuse, expresses that in means, the degree of simulated deafness in relation to the imperatives of the future, K-paradium is peculiar to the situation of weakening existential tension V. This situation is a favorable soil for the revitalization of old and creating new tongues. The cults issued either for the "synthesis of all religions", or for a fundamentally new religion of a higher level, or for the "saving" ideology of secular type. Some cults of this kind are the necessary element of totalitarian practices, consciously exploiting a purely external attributes of phenomenon V. Lit.: Polys M. Personal knowledge. M., 1985; Berdyaev N.A. Freedom philosophy. The meaning of creativity. M .. 1989; Ortega-I-Gasset X. Ideas and beliefs // Ortega-I-Gasset X. Aesthetics. Philosophy of culture. M., 1991; Lewis K.S. Love. Suffering. Hope: Proverbs. Treatises. M., 1992; Frank S.L. God with us: Three reflections // Frank S.L. The spiritual foundations of the Oba. M., 1992; Prince D. Vera as a lifestyle. M., 1993; Bulgakov S.N. The light of non-night. Contemplation and aging. M., 1994; Buber M. Two images of faith. M., 1995; Tillich P. Favorites: Theology of Culture. M., 1995; Ropeach M. The Open and Closed Mind: Investigations INTO The Nature of Belief Systems and Personality Systems. N.Y., 1960; Price h.h. Belief. L.; N.Y., 1969; Benedikt M. Wissen Und Glauben: Zur Analyse Der Ideologien in Historischkritischer Sicht. W., 1975; Molnar T. Theists and Atheists: A Typology of Non-Belief. The Hague Etc., 1980. A. I. Pigalleev

The adoption of something for truth that does not need the necessary full confirmation of the truth of the feelings taken by the senses and reason and, therefore, which cannot claim objective significance. In English, the theoretical belief is most clearly different in the fact that there is something (belief), and religious faith (Faith). Although religious faith and scientific "faith" (assumption, hypothesis) are based on facts, while the latter with their prerequisites that connect ideas and conclusions remains within the known (natural) and lawlike, religious faith goes into an unrecognizable region (supernatural , metaphysical) and distributes freedom, which it takes for the world of supernatural, also on nature. What about transcendental, out-of-education and supernatural things impossible, showed a Kant in his criticism of the mind: "I had to limit the knowledge (illusory knowledge about allegedly transcendental things), in order to give the place of faith (in ideas and ideals as guide points of human aspirations)" ("Criticity of pure mind"). In the religious sense, faith means on the one hand, the action and behavior of a person (trusting devotion and loyalty), with others. Parties, according to Christ. The teaching, "supernatural virtue", which is possible due to the grace of God. In the ethical sense, faith means the same thing that the ability to trust, a kind of moral force, which implies spiritual resistance. Vera is the basis of confidence. The justification of this faith is only a sense of moral value of others. Personality. Faith is always a risk, since this feeling can be wrong. It is always "blind", for that faith, which has a reliable basis and an objective guarantee, is not real, it does not have a decisive moment of risk of self. Who knows, he can not believe. The blind faith (or blind trust) is one of its kind, the highest test of moral power, the authentic criterion of unity in all the deepest relations of man to man.

The subject's condition, which is closely related to the spiritual world of personality, arising based on certain information about the object, expressed in ideas or images, accompanied by the emotion of confidence and near other senses and serving the motive, incentive, installation and guideline of human activity. In the history of philosophy and psychology, there are three types of theories in.: Emotional, considering V. predominantly as a feeling (Yum. Jem, etc.); Intellectual, in K-rykh V. Tests as a phenomenon of intelligence (J. Art. Mill, Brentano, Hegel, etc.); Vololovaya, recognizing V. Attribute of Will (Descartes. Fichte, etc.). B. is a necessary element of individual and public consciousness, an important point of the activities of people. Objects V.- Facts, phenomena, trends in the development of natural and social reality - are not given to the subject sensually and speak only as an opportunity. In this case, the V. object seems existing in reality, figuratively, emotionally. As a subject, V. may act an individual, social group and in general. B. Reflects not only the object, but ch. arr. The attitude towards him of the subject, and thereby the public being of the subject, its needs and interests. V.- An important element of value consciousness (axiology, values) along with such categories. Like hope and love. A special case of the manifestation of phenomena V. is religious V., generated by specific conditions for the existence of the OB-VA, primarily class, namely: the powerlessness of people in the process of their interaction with the natural and social environment and the need for compensation for this powerlessness, in the replenishment of their alienated (alienation ) Being the illusory otherworldly world corresponding to their value settings. Theology recognizes religious V. Inalienable property of the human soul or grace given by God. In this sense, V. is opposed to reason, knowledge. Dialectical materialism that finds out the social and gnoseological roots of religion, indicates real paths and means of overcoming religious representations.