Intuition and its role in scientific knowledge. Early ancient philosophy
A. Sound judgment, phronesis (practical wisdom), insight or penetration: the ability to quickly and correctly assess the importance and significance of a problem, the plausibility of a theory, the applicability and reliability of a method, and the usefulness of an action.
B. Intellectual intuition as the usual way thinking.
Intuition does not require proof, it does not rely on reasoning. Intuitive thinking proceeds imperceptibly, "naturally", it is not as tiring as logical thinking, involving willpower. But as soon as a person trusts intuition, he loses the thread of logical reasoning, plunges into the elements of internal states, vague sensations and forebodings, images and symbols.
I like the example of Luris from his article “Intuition. Introduction to the problem”, in which he talks about the interaction of consciousness and subconsciousness: “Imagine a pilot in the cockpit of an airplane. Before his eyes is a control panel, where he sees the indicators of all devices, and a fairly large space opens through the glazed cabin. And, guided by his experience and what he sees, he pilots the plane. The dispatcher is on the ground. He cannot directly control the aircraft, but he has colossal information that is inaccessible to the pilot. For example, that there is a storm front ahead, that another plane is moving in the lower corridor outside the coverage of the radar, that the airport has closed the runway for technical reasons. The pilot is consciousness. The manager is the subconscious. It is easy to imagine the whole range of consequences when ignoring the information coming from the dispatcher, and even more so, if his instructions are not followed directly.
When you feel something that you cannot explain, this is probably intuition. The nature of intuition is such that any of us, without exception, has had an intuitive experience at least once in our lives. I also experienced this once:
At the beginning of my career, I dreamed of going to V. Shatalov in order to generalize his experience. And so, in 1988, my dream came true, a group of teachers was sent from our Tselinograd region to Donetsk, and a departure was scheduled for tomorrow. Suddenly, while packing things for the road, I “heard” a voice that clearly told me: “Don’t fuss, you won’t go anywhere, you’re going in vain.” No, he didn't say it out loud, but he firmly told me the same thing: "You're not going anywhere." I tried to talk to him, asking, “What can prevent me?”, Listed some reasons. There was no answer. The excitement only increased. And then the phone rang, I was informed that my fourteen-year-old brother had been arrested ...
Analyzing this case, I still wonder: "What is the nature of intuition?" And more and more I come to the conclusion that this inexplicable concept has a spiritual origin. It has something to do with our subconscious. We do not attach much importance to this. We automatically say: "he has a well-developed intuition." But even Plato considered intuition the highest level of human wisdom, since it is thanks to intuition that we comprehend transcendent entities (ideas), to which all things from our experience owe their existence in space and time.
In the modern world, the time has come to free intuition from the mystical aura of "poetic" inspiration, defining it as a purely psychic phenomenon that requires study and description. intuition is cognitive ability, inherent in sensation, because it arises only on the basis of direct empirical data obtained in sensory experience; at the same time, only sensory perception can provide direct knowledge in cognitive activity.
The nature of intuition manifests itself by some urges that arise in our head quite spontaneously, unexpectedly, and often we ignore them, or simply simply write them off as our imagination. And only then, after some time has passed, do we understand that these promptings were true, and we should have listened to them.
As you know, creativity is the highest form of the cognitive process. "Creativity is a spiritual activity, the result of which is the creation of original values, the establishment of new, previously unknown facts, properties and patterns of the material world and spiritual culture" (Spirkin A.G.) How can superintuition be explained? There are people, contactees in the highest sense - these are geniuses, talents, great composers, poets, scientists. They receive this information, somehow process it through their brain. And there is nothing humiliating for a person here. Because the universal mind, the universal spirit pervades everything.
Cognition is a single monolithic process of reflecting reality, the complexity and versatility of which is expressed in several key points: "From living contemplation to abstract thinking, and from it to practice - this is the dialectical path of knowing the truth" (V.I. Lenin).
Intuition is a specific human ability derived from consciousness. Thanks to the "reduction" of mental processes, there is a colossal gain in time. Calculations show that at the unconscious-psychic level, approximately 10,000,000 times more information is processed per unit of time than at the conscious level. In addition, there are significant energy savings. It has been repeatedly noted that an intuitive act is performed quickly and<легко>, which indicates an excess energy potential.
Intuition usually manifests itself in a state of spiritual and physical strength. In intuitive creativity, this state is known as inspiration. In the process of intuitive comprehension, there is an increase in the functional activity of all sense organs, as a result of which memory improves. Very often, an idea, an idea is intuitively formed when a person's attention (and attention is always an expenditure of energy) is focused on a completely different work.
Intuition is helped by a hint, which is often played by a specific object that has many features of the desired solution. When the decision is ripe, sometimes a random clue can play the role of the last push, causing a discharge, explosion, insight. Only people endowed with strong intuition are capable of a holistic perception of complex objects as simple and indecomposable. Their complexity turns into a simple and unified quality.
Intuition is not some mystical ability of clairvoyance, but one of the two main and integral forms of cognitive activity. Along with intelligence, intuition is present in all operations in all areas of knowledge related to productive learning,
People who believe that knowledge can only be obtained by intellectual means are suspicious of intuition, because its results seem to them to fall from heaven like gifts of the gods or influx. To this we can add the dubious assertion that when a situation is thought of as a whole, it always appears as an indivisible, holistic totality, "all or nothing", like a flash of light or insight. In accordance with this belief, the intuitive feeling is not accessible to analysis, and does not require it.
The twentieth century actually translated the concept of "intuition" from sacred concepts into the sphere of scientific research. And the 21st century is likely to be the century of practical training in intuition.
Probably, very soon children will be divided not into gifted and ordinary, but into right-handed, left-handed. Schools will be formed according to completely different criteria: the gymnasium "Right hemisphere for children with developed intuition", the lyceum for "children with extrasensory abilities." Teachers will have to master the paranormal method of teaching "indigo" children, who learn in completely different ways. educational material and acquire knowledge. It is possible that in the near future innovations in teaching will not consist in the application of new methods, but in the application of psychological and pedagogical teaching methods for the development of intuition.
Be that as it may, we are for scientific intuition, but against intuitive science.
At the entrance to the school, as Dante would say, there should be a demand:
Here it is necessary that the soul be firm,
Here fear should not give advice...
Here intuition alone can never
Give the key to unlocking a scientific secret.
intuition cognition cryptognostics
Introduction______________________________________________________________3
The concept of intuition in the history of philosophy______________________________4
The concept of intuition, its features _____________________________________________6
Types of intuition
Formation and manifestation of intuition _____________________________ 12
Correlation between intuitive and discursive in cognition_______________20
Conclusion ____________________________________________________________22
References ________________________________________________23
INTRODUCTION
play an important role in acquiring new knowledge logical thinking, methods and techniques for the formation of new concepts, the laws of logic. But the experience of cognitive activity shows that ordinary logic in many cases is insufficient for solving scientific problems; the process of producing new information cannot be reduced to either inductively or deductively unfolded thinking. An important place in this process is occupied by intuition, which gives cognition a new impulse and direction of movement.
The presence of such a human ability is recognized by many eminent scientists of our time. Louis de Broglie, for example, noted that theories develop and often even change radically, which would be impossible if the foundations of science were purely rational. He became convinced, in his words, of the inevitable influence on scientific research of the individual characteristics of the scientist's thinking, which are not only rational in nature. “I, in particular,” writes Louis de Broglie, “mean such purely personal abilities, so different in different people, as imagination and intuition. Imagination, which allows us to imagine at once a part of the physical picture of the world in the form of a visual picture that reveals some of its details, intuition, which unexpectedly reveals to us in some kind of inner insight that has nothing to do with ponderous syllogism, the depths of reality, are possibilities that are organically inherent in human mind; they have played and are playing a significant role in the creation of science every day” (“On the Paths of Science”, Moscow, 1962, pp. 293-294).
Let's focus on intuition. Intuition, as a specific cognitive process that directly produces new knowledge, is just as universal, inherent in all people (albeit to varying degrees) ability, like feelings and abstract thinking.
THE CONCEPT OF INTUITION IN THE HISTORY OF PHILOSOPHY
In the history of philosophy, the problem of intuition was given much attention, the concept of intuition had a different content. Sometimes it was understood as a form of direct intellectual knowledge or contemplation (intellectual intuition). So, Plato understood by intuition the contemplation of ideas (prototypes of things in the sensible world), which is a kind of direct knowledge that comes as a sudden insight, involving a long preparation of the mind. There was a difference in the interpretation of intuition between Plato and Aristotle: the mind, according to Aristotle, “contemplates” the general in things themselves, according to Plato, it “remembers” ideal entities in a special world (see: Lebedev S. A. “Intuition as a method of scientific knowledge” Moscow, 1980, p. 29). But both could not imagine creativity without her. Philosophers of modern times, who developed methods of rational cognition of nature, also could not fail to note the violations of the logic of rational cognition, carried out through intuitions. Descartes stated: “By intuition I do not mean belief in the shaky evidence of the senses and not the deceptive judgment of disordered imagination, but the concept of a clear and attentive mind, so simple and distinct that it leaves no doubt that we are thinking, or that one and the same, a solid concept of a clear and attentive mind, generated only by the natural light of reason and, due to its simplicity, more reliable than deduction itself ... ”(Descartes R. Selected Works. M., 1950. P. 86). R. Descartes believed that rational knowledge, having passed through the "purgatory" of methodological doubt, is associated with intuition, which gives the first principles, from which all other knowledge is then derived by deduction. “Propositions that directly follow from the first principle can be said to be known,” he wrote, “both intuitively and deductively, depending on the way they are considered, while the principles themselves are only intuitively, as well as, on the contrary, their individual consequences - only in a deductive way” (Descartes R. “Selected Works”. Moscow, 1950, p. 88).
Then it was interpreted as knowledge in the form of sensual contemplation (sensory intuition). “Unconditionally undoubted, clear, like the sun ... only sensual”, and therefore the secret of intuitive knowledge is “concentrated in sensibility” (Feuerbach L. “Selected Philosophical Works. In 2 vols.” T. 1. S. 187) .
Intuition was also understood as an instinct that directly, without prior learning, determines the forms of behavior. A. Bergson attached great importance to the problem of intuition. In particular, he drew attention to philosophical intuition, devoting a special work to it (published in Russian in 1911). He connected intuition with instinct, with the knowledge of the living, changeable, with synthesis, and the logical with intellect, with analysis. In his opinion, logic triumphs in science, which has solid bodies as its subject. Associating intuition with the acquisition of new knowledge in the form of sensory and conceptual images, he made a number of subtle observations; At the same time, relying on an idealistic worldview, he missed the opportunity for a broad scientific interpretation of intuition, which is already evident from his opposition of intuition to logic.
Intuition was also understood as a hidden, unconscious first principle of creativity (S. Freud).
In some currents of foreign philosophy (intuitionism, etc.), intuition is also interpreted as a divine revelation, as a completely unconscious phenomenon, incompatible with logic and life practice, experience.
Various interpretations of intuition in pre-Marxist or non-Marxist philosophical and psychological teachings emphasize in the phenomenon of intuition the general moment of immediacy in the process of cognition, in contrast (or in opposition) to the mediated nature of logical thinking.
THE CONCEPT OF INTUITION, ITS FEATURES
The process of thinking is not always carried out in a detailed and logically evident form. There are times when a person grasps a difficult situation extremely quickly, almost instantly, and finds the right solution. Sometimes in the innermost depths of the soul, as if in an influx, images striking with the power of insight appear, which far outstrip the systematized thought. The ability to comprehend the truth by direct observation of it without substantiation with the help of evidence is called intuition (“Philosophical Encyclopedic Dictionary”, Moscow, 1989, p. 221).
Usually, characterizing intuition, note such features as suddenness, spontaneity, unconsciousness. Intuition is a complex cognitive act associated with the mediating role of human experience, with consciousness.
Indeed, let us take such a sign of intuition as suddenness. The solution to the problem always comes unexpectedly, by chance, and, it would seem, under conditions unsuitable for creativity, one way or another contrasting with the conditions of a purposeful scientific search. For a certain cycle of knowledge, suddenness really takes place. However, this is also confirmed by numerous facts, before an intuitive act is carried out, it is preceded by a period of prolonged work of consciousness. It was at this time that the foundations of a future discovery were laid, which in the future could happen suddenly. Intuition in this case only crowns the period of extensive complex intellectual activity of the human mind.
The same is true of the immediacy of intuition. It is customary to call direct knowledge (as opposed to indirect) such that is not based on logical proof. Strictly speaking, absolutely direct forms of knowledge do not exist. This applies equally to logical abstractions, and even to sensory perceptions. The latter are only apparently direct. In reality, however, they are mediated by past experience and even future experience. Intuition is also mediated by all previous human practice, by the activity of his thinking. According to P. V. Kopnin, intuition is direct knowledge only in the sense that at the moment a new position is put forward, it does not follow with logical necessity from the existing sensory experience and theoretical constructions (Kopnin P. V. “The epistemological and logical foundations of science”. S. 190). In this meaning, intuition (or "intuitive") is compared with "discursive" (from Latin discursus - reasoning, argument, argument) as well-founded previous judgments, taken on the basis of arguments, logical evidence; the discursive is mediated, the intuitive is directly obtained knowledge.
Equally relative is the unconsciousness of intuition. It is also a direct product of the previous conscious activity of a person and is associated with the short duration of solving a problem in certain situations. Intuition includes several stages: 1) accumulation and unconscious distribution of images and abstractions in the memory system; 2) unconscious combination and processing of accumulated abstractions, images and rules in order to solve a specific problem; 3) a clear understanding of the task; 4) finding solutions unexpected for a given person (“Introduction to Philosophy”, Part 2, p. 346). The French mathematician and physicist A. Poincaré wrote about this feature of intuition: “What strikes here first of all are glimpses of sudden insight, which are signs of a previous long unconscious work. It is necessary to make one more remark about the circumstances under which this unconscious work takes place; it is possible and, in any case, fruitful only when, on the one hand, it is preceded by, and on the other hand, followed by a period of conscious work.
Sometimes the result remains unconscious, and intuition itself, with such an outcome of its action, is destined for only the fate of a possibility that has not become reality. The individual may not retain (or have) any recollection of the experienced act of intuition at all. One remarkable observation was made by the American mathematician Leonard Eugene Dixon. His mother and her sister, who were rivals in geometry at school, spent a long and fruitless evening solving a problem. At night, the mother dreamed of this problem, and she began to solve it aloud in a loud and clear voice; her sister, hearing this, got up and wrote it down. The next morning, she had the correct solution in her hands, unknown to Dixon's mother (Nalchadzhyan A.A. “Some psychological and philosophical problems of intuitive knowledge (intuition in the process of scientific creativity)”, M., 1972, p. 80). This example illustrates, among other things, the unconscious nature of the phenomenon called "mathematical dreams" and the operation of intuition on the unconscious level of the human psyche.
Thus, the intuitive ability of a person is characterized by: 1) the unexpectedness of the solution of the problem, 2) the unconsciousness of the ways and means of solving it, and 3) the immediacy of comprehending the truth at the essential level of objects.
These signs separate intuition from mental and logical processes close to it. But even within these limits, we are dealing with quite diverse phenomena. For different people, in different conditions, intuition can have a different degree of remoteness from consciousness, be specific in content, in the nature of the result, in depth of penetration into the essence, in significance for the subject, etc.
TYPES OF INTUITION
Intuition is divided into several types, primarily depending on the specifics of the subject's activity. Features of the forms of material practical activity and spiritual production also determine the features of the intuition of a steelworker, agronomist, doctor, and experimental biologist. There are such types of intuition as technical, scientific, everyday, medical, artistic, etc.
Intuition has long been divided into two varieties: sensual (premonition of danger, guessing insincerity, goodwill) and intellectual (instantaneous solution of a practical, theoretical, artistic or political problem).
By the nature of novelty, intuition is standardized and heuristic. The first of these is often called intuition-reduction. An example is the medical intuition of S. P. Botkin. It is known that while the patient was walking from the door to the chair (the length of the cabinet was 7 meters), S.P. Botkin mentally made a preliminary diagnosis. Most of his intuitive diagnoses turned out to be correct. On the one hand, in this case, as in general when making any medical diagnosis, there is a summing up of the particular (symptoms) under the general (nosological form of the disease); in this respect, intuition really emerges as a reduction, and there seems to be no novelty in it. But another aspect of consideration, namely the aspect of attitude to a specific object of study, the formulation of a specific diagnosis for an often ambiguous set of symptoms, reveals the novelty of the problem being solved. Since with such intuition, a certain “matrix” is still used - a scheme, insofar as it itself can be qualified as “standardized”.
Heuristic (creative) intuition differs significantly from standardized intuition: it is associated with the formation of a fundamentally new knowledge, new epistemological images, sensual or conceptual. The same S. P. Botkin, acting as a clinical scientist and developing the theory of medicine, used such intuition more than once in his scientific activities. She helped him, for example, in putting forward a hypothesis about the infectious nature of catarrhal jaundice ("Botkin's disease").
The heuristic intuition itself has its subspecies. For us, an important subdivision is based on the epistemological basis, that is, on the nature of the result. Of interest is the point of view according to which the essence of creative intuition lies in a kind of interaction of visual images and abstract concepts, and heuristic intuition itself appears in two forms: eidetic and conceptual.
In principle, the following ways of forming sensory images and concepts are possible in human mind: 1) sensory-perceptual process, as a result of which sensory images appear; 2) sensory-associative process of transition from one image to another; 3) the process of transition from sensory images to concepts; 4) the process of transition from concepts to sensory images; 5) the process of logical inference, in which the transition from one concept to another is made. It is obvious that the first, second and fifth directions of creating epistemological images are not intuitive. Therefore, the assumption arises that the formation of intuitive meaning is associated with processes of the third and fourth types, that is, with the transition from sensory images to concepts and from concepts to sensory images. The legitimacy of such an assumption is confirmed by the fact that the nature of these processes is in good agreement with the most typical features of the intuitive “discernment of truth” recorded in phenomenological descriptions of intuition: in them, the sensory-visual is transformed into abstract-conceptual and vice versa. Between visual images and concepts there are no intermediate steps different from them; even the most elementary concepts differ from sensory representations. Here concepts arise that cannot be logically deduced from other concepts, and images that are not generated by other images according to the laws of sensory abstraction, and therefore it is natural that the results obtained seem “directly perceived”. This also explains the spasmodic nature of this transformation and the process of obtaining the result.
Examples of eidetic intuition are Kekule's visualization of the structure of the benzene molecule, or Rutherford's visualization of the structure of the atom. These representations are not reduced to a simple reproduction of the data of direct sensory experience and are formed with the help of concepts. Examples of conceptual intuition are the emergence of the concept of quaternions in Hamilton or the concept of neutrinos in Pauli. These concepts did not arise through consistent logical reasoning (although this process preceded the discovery), but in leaps and bounds; the combination of appropriate sensual images was of great importance in their formation.
From the standpoint of such an understanding of creative intuition and its varieties, its definition is also given. Creative intuition is defined as a specific cognitive process that consists in the interaction of sensory images and abstract concepts and leads to the creation of fundamentally new images and concepts, the content of which is not derived by a simple synthesis of previous perceptions or by only logical operation of existing concepts.
FORMATION AND MANIFESTATION OF INTUITION
Promising in terms of the possibilities of revealing the physiology of intuition are the studies of Canadian physiologists led by W. Penfield. Their studies have shown that when some areas of the brain are irritated by electrodes, emotions are evoked and a person experiences only an emotional state, such as fear, without remembering any event. Experiments also show that certain areas of the brain are "responsible" for the reproduction of events; such reproduction is accompanied by the appearance of emotions, the latter depending on the meaning of the event.
These data indicate the possible entry of the emotional component into the mechanism of intuition. Emotions themselves are not as specific as, say, sight. They are more general, integral, the same experience can be correlated with the appearance of heterogeneous sensory or conceptual images. It is possible that in the actual plan, i.e., in a given problem situation, the emotion that has arisen affects the areas of the cerebral cortex with long-term memory and, by association, causes past emotions, and with their help, the corresponding sensory and conceptual images or options close to them. . But other directions of emotions are also possible. One way or another, their role probably consists in retrieving from long-term memory of various options for solving a problem, and then choosing one of them at the final stage of the intuitive process. But it is possible that their role is different, that emotions determine the very choice of one or another solution from a variety of possible ones.
The speed with which intuition operates is mysterious. Many experimental data, including those obtained by W. Penfield, shed light on this aspect. Experiments have shown that three components of speech - ideational (conceptual), verbalization and motor - are localized relatively independently. Evaluating these data in terms of intuition, A. A. Nalchadzhyan writes: “If we accept this scheme, then we can conclude that wordless thinking with the absence or weak motor accompaniment is quite possible. And this is nothing more than subconscious or conscious, but figurative (noted by Einstein and Wertheimer) thinking ”(Nalchadzhyan A. A. “Some psychological and philosophical problems of intuitive knowledge (intuition in the process of scientific creativity)”, p. 149) . A. A. Nalchadzhyan gives very convincing arguments to confirm the position that after the cessation of the conscious analysis of a scientific problem, the process of solving it continues in the subconscious sphere, that the corresponding electrophysiological processes also do not stop, but are transformed, continue to flow, but only with changed characteristics.
With this form of thinking, the thought process is significantly accelerated. An amazing phenomenon is observed: the possibility of processing 109 bits of information per second at the unconscious level, and only 102 at the conscious level. All this is an important prerequisite for the deployment of fast thought processes, for operating with a huge amount of "pure" information in the subconscious (unconscious) sphere. The subconscious mind is able to carry out a huge amount of work in a short time, which is beyond the power of consciousness in the same short period of time.
The aesthetic factor also takes part in the process of intuitive decision. With any kind of intuition - eidetic or conceptual - there is, as it were, the completion of a picture (situation) to integrity.
The relationship of the whole and the part, the system and the element is also introduced into the consciousness and the unconscious sphere of the human psyche in the form of a certain scheme or structure (in the very general view), putting on a psychological attitude to achieve harmony and perfection. The desire for harmony and beauty, carried out on a subconscious level, can serve as a decisive factor in choosing from a variety of options in favor of a more perfect one.
Both aesthetic and, presumably, ethical factors, as well as emotional and praxeological factors - all of them, to one degree or another, are connected with the formation of intuition and its action in problem situations. Their discovery in the processes of intuition testifies, among other things, that it is by no means “pure” physiological and biochemical formations that participate in cognitive activity, but the human personality, basing its knowledge on these mechanisms, using them as means, but deploying this activity in a wide range of ways. the field of diverse, living human relations and in practice. Individual cognition is peculiar, as is the specific and intuitive ability of each person, his life uniqueness; but through all this specificity, the general sociocultural determination of cognitive activity, the social nature of the human personality, manifests its effect.
Consideration of the question of the possible mechanism and components of intuition allows us to see that intuition is not reducible to either sensory-sensitive or abstract-logical cognition; it contains both forms of cognition, but there is also something that goes beyond these limits and does not allow it to be reduced to either one or the other form; it gives new knowledge, not attainable by any other means.
The general conditions for the formation and manifestation of intuition include the following: 1) thorough professional training of the subject, deep knowledge of the problem; 2) search situation, problem state; 3) the action of the subject of the search dominant on the basis of continuous attempts to solve the problem, strenuous efforts to solve the problem or task; 4) the presence of a "hint".
The last point in some cases is not explicitly revealed, as it was in the fact reported by the mathematician L. Yu. Dixon. But a significant number of discoveries or inventions, as the history of science and technology shows, is associated with the action of a “hint”, which serves as a “trigger” for intuition. As such a realizing reason for I. Newton, as you know, there was an apple that fell on his head and caused the idea of universal gravitation; Kekule - a snake that grabbed its own tail, etc.
The role of the "hint" is clearly visible from the following experiment. The conditions of creative activity were modeled (Ponomarev Ya. A. "Psychology of creativity". M., 1976. P. 213 - 220). A large number of adults (600 people) were asked to solve a problem called "Four Dots". Her formulation is: “Given four points; it is required to draw three straight lines through these four points, without lifting the pencil from the paper, so that the pencil returns to the starting point. The subjects were selected from among those who did not know the principle of solving the problem. The solution time was limited to 10 minutes. All subjects, without exception, after a series of unsuccessful attempts, stopped solving and recognized the problem as unsolvable. To achieve success, it was necessary to “break out” of the area of the plane bounded by points, but this did not occur to anyone - everyone remained inside this area. Then the subjects were offered a "hint". They learned the rules of the game of khalma. According to the rules of this game, they had to jump over three black ones in one move of the white chip so that the white chip returned to its original place. While performing this action, the subjects traced with their hands a route that coincided with the scheme for solving the problem, i.e., corresponding to the graphical expression for solving this problem (the subjects were also given other prompts). If such a hint was given before the presentation of the problem, then success was minimal; if, after the subject got into a problem situation and became convinced of the futility of the attempts to solve it, the problem was solved. This simple experience suggests that the intrinsic difficulty of the problem arises because its conditions directly reproduce, in the subject's past experience, extremely well-established empirically generalized techniques - the union of points by the shortest distance. The subjects, as it were, are locked in a section of the area, limited by four points, while it is necessary to leave this section. It follows from experience that favorable circumstances develop when the subject, fruitlessly searching for a solution to the problem, exhausts the wrong methods, but has not yet reached the stage at which the search dominant goes out, i.e., when the subject loses interest in the problem, when already undertaken and unsuccessful attempts are repeated when the situation of the problem ceases to change and the subject recognizes the problem as unsolvable. Hence the conclusion that the success of an intuitive solution depends on how much the researcher managed to get rid of the pattern, to be convinced of the unsuitability of previously known paths and at the same time to remain passionate about the problem, not to recognize it as unsolvable. The hint turns out to be decisive in freeing oneself from standard, stereotyped trains of thought. The specific form of the hint, those specific objects and phenomena that are used in this case, are an insignificant circumstance. Its general meaning is important. The idea of a clue should be embodied in some specific phenomena, but in which ones it will not be a decisive factor.
The importance for intuition of hints, behind which are analogies, general schemes, general principles for solving a problem or a problem, leads to certain practical recommendations: a subject who is in a creative search should strive not only for the maximum information in his specialty and related disciplines, but also to expand the range of their interests, including music, painting, fiction, science fiction, detective literature, popular science articles, socio-political magazines, newspapers; the wider the range of interests and horizons of the individual, the more factors there will be for the operation of intuition.
The American physiologist W. B. Kennon notes the following unfavorable conditions for intuition that hinder its manifestation (“Intuition and scientific creativity”, p. 5): mental and physical overwork, irritation over trifles, noise, household and money worries, general depression, strong emotional experiences, work "under pressure", forced breaks in work and just anxiety and fear associated with the expectation of possible breaks.
Valuable and instructive are the observations of the scientists themselves on their work, observations, which, unfortunately, are too few. Speaking in November 1891 with a speech, which, by the way, had great autobiographical interest, the German physiologist G. Helmholtz said: “I confess ... I have always been more pleased with those areas where you do not have the need to count on the help of chance or a happy thought. But, having quite often found myself in that unpleasant situation where one has to wait for such glimpses, I have gained some experience as to when and where they appeared to me, an experience which, perhaps, will be useful to others. These happy inspirations often invade the head so quietly that one does not immediately notice their significance; sometimes only chance will indicate later when and under what circumstances they came; otherwise - the thought is in the head, but where it comes from - you don’t know yourself. But in other cases, the thought strikes you suddenly, without effort, like inspiration. As far as I can judge from personal experience, it is never born in a tired brain and never at a desk. Each time, I first had to turn my task in every way in every way, so that all its twists and turns lay firmly in my head ... Then, when the onset of fatigue had passed, an hour of complete bodily freshness and a feeling of calm well-being were required - and only then did good ideas come ... Especially they came willingly ... during the hours of a leisurely ascent through the wooded mountains, on a sunny day. The slightest amount of liquor seemed to scare them away. Such moments of fruitful abundance of thoughts were, of course, very gratifying; less pleasant was the reverse side - when saving thoughts did not appear. Then for whole weeks, for whole months I was tormented by a difficult question ”(Gelmholtz G. “Public lectures given at the Imperial Moscow University in favor of the Helmholtz Fund”. M., 1892. S. XXII - XXIII).
Acquaintance with the conditions for the formation and manifestation of intuition allows us to outline some other practical recommendations. However, it is necessary to make a reservation that any recommendations must be consistent with individuality, with the characteristics of the personality, otherwise they may harm the manifestation of creative abilities. Nevertheless, the recommendations are not useless.
Since the intuitive work of thinking takes place in the subconscious sphere, continues even when the subject is "disconnected" from the problem, it can be concluded that such a temporary disconnection can be useful. J. Hadamard, for example, advised, after the first serious work on a problem, to postpone its solution for a while and deal with other problems. A scientist, he said, can work on several problems in parallel, from time to time moving from one to another, to activate the subconscious mechanisms of thinking. A good addition to this recommendation may be the advice of D. Poya: it is better not to put aside an unsolved problem without a feeling of at least a small success; at least some small detail must be settled; we need to understand some side of the issue by the time we stop working on a solution.
One should not overestimate the importance of dreams in the manifestation of intuition, nevertheless, the above facts speak in favor of an attentive attitude to their content. The following testimony is curious: “Prof. P. N. Sakkulin attaches such importance to subconscious creativity during sleep that for many years, falling asleep, he puts paper and a pencil near him, so that if he wakes up at night and some new thought or clear the formulation of what he thought before going to bed or for a longer period of time before, he could immediately sketch it out in a few words ”(Weinberg B.P. “Experience of the technique scientific work and preparing for it. M., 1958. S. 16). Of course, such an attitude towards dreams can be somehow useful if intense mental work has been done on the problem before. If this is not the case, then no sleep or prolonged wakefulness in bed after waking up in anticipation of "insight" will not lead to discovery or invention.
It is not uncommon, as you know, that ideas appear during a walk, while reading a newspaper, etc. This seems paradoxical: with intellectual intuition, a person creates most actively and efficiently ... when he is resting. Noting this paradox, St. Vasilev rightly writes that this contradiction is inexplicable and unacceptable only from the standpoint of a metaphysical (one-sided) approach that opposes the conscious to the subconscious (Vasilev St. "The place of intellectual intuition in scientific knowledge" // "Lenin's theory of reflection in the light of the development of science and practice." Sofia, 1981. T. 1. S. 370 - 371). A concrete study of the mechanism of interaction of consciousness with the unconscious and subconscious can give scientists real means of controlling the process of intuition and significantly affect their creative ability.
RELATIONSHIP OF THE INTUITIVE AND DISCOURSE IN COGNITION
It can be seen from the previous material that heuristic intuition does not exist in absolute isolation from discursive, logical intuition. The discursive precedes the intuitive and acts as an obligatory general condition for the formation and manifestation of intuition in the sphere of consciousness. The logical, as thought, also takes place at the level of the subconscious and is included in the mechanism of the most intuitive process. The discursive must complement the accomplished intuition, follow it.
What caused the need to complete the intuitive discursive? The probabilistic nature of the result of intuition.
The researchers note that the intuitive ability was formed, apparently, as a result of the long development of living organisms due to the need to make decisions with incomplete information about events, and the ability to intuitively learn can be regarded as a probabilistic response to probabilistic environmental conditions. From this point of view, since the scientist is not given all the prerequisites and means to make a discovery, insofar as he makes a probabilistic choice.
The probabilistic nature of intuition means for a person both the possibility of obtaining true knowledge and the danger of having erroneous, untrue knowledge. The English physicist M. Faraday, known for his work in the field of electricity, magnetism and electrochemistry, wrote that no one suspects how many conjectures and theories that arise in the head of a researcher are destroyed by his own criticism and hardly one tenth of all his assumptions and hopes come true . The conjecture that has arisen in the head of a scientist or designer must be verified. Testing the same hypothesis, as we know, is carried out in the practice of scientific research. “Intuition is enough to discern the truth, but it is not enough to convince others and oneself of this truth. This requires proof” (“Philosophical Encyclopedic Dictionary”, M., 1989, p. 222).
Evidence (in a broad sense) includes an appeal to the sensory perceptions of some physical objects and phenomena, as well as logical reasoning, arguments. In deductive sciences (logic, mathematics, in some sections of theoretical physics), proofs are chains of correct conclusions leading from true premises to provable theses. Without logical reasoning based on the law of sufficient reason, it is impossible to come to the establishment of the truth of the put forward position. A. Poincare emphasized that in science logic and intuition each play their necessary role; both are inevitable.
The question is, what does the process of movement of knowledge look like: discontinuous or continuous? If we take the development of science as a whole, it is obvious that in this general flow of discontinuities, denoted at the individual level by intuitive jumps, do not make themselves felt; here their leaps, called revolutions in science. But for individual scientists, the process of the development of knowledge in their field of scientific research appears differently: knowledge develops spasmodically, intermittently, with "logical vacuums", but, on the other hand, it develops without leaps, since the logical thought that follows each "insight" methodically and purposefully fills the "logical vacuum". From the point of view of the individual, the development of knowledge is the unity of discontinuity and continuity, the unity of gradualness and leap.
In this aspect, creativity acts as a unity of the rational and the irrational. Creativity “is not the opposite of rationality, but is its natural and necessary addition. One without the other simply could not exist. Therefore, creativity is not irrational, that is, not hostile to rationality, not anti-rational, as many thinkers of the past thought ... On the contrary, creativity, proceeding subconsciously or unconsciously, not obeying certain rules and standards, ultimately at the level of results can be consolidated with rational activity , included in it, can become its integral part or, in some cases, lead to the creation of new types of rational activity ”(“ Introduction to Philosophy ”. T. 2. M., 1989. P. 345).
CONCLUSION
However, it should be emphasized that, no matter how great the power of imagination and intuitive insight, they are in no way opposed to conscious and rational acts in cognition and creativity. All these essential spiritual forces of a person act in unity, and only in each specific act of creativity can one or the other prevail.
BIBLIOGRAPHY
Alekseev P. V., Panin A. V. "Theory of knowledge and dialectics" Moscow, 1991 p. 168-185.
Alekseev P. V., Panin A. V. "Philosophy" Moscow, 2003 p. 317-336.
Broglie L. de "On the paths of science" Moscow, 1962 p. 293-294.
Vasilev St. "The place of intellectual intuition in scientific knowledge" // "Lenin's theory of reflection in the light of the development of science and practice" Sofia, 1981 V. 1 p. 370 - 371.
"Introduction to Philosophy" Part 2 p. 346.
Weinberg B. P. "Experience in the methodology of scientific work and preparation for it" Moscow, 1958 p. 16.
Helmholtz G. "Public lectures given at the Imperial Moscow University in favor of the Helmholtz Fund" Moscow, 1892 p. XXII - XXIII.
Descartes R. "Selected Works" Moscow, 1950 p. 86, 88.
Cannon W. B. «Intuition and Scientific Creativity» p. 5.
Kopnin P. V. «The epistemological and logical foundations of science» p. 190.
Korshunov A. M. "Knowledge and activity" Moscow, 1984 p. 38-40.
Lebedev S. A. "Intuition as a method of scientific knowledge" Moscow, 1980 p. 29.
Nalchadzhyan A. A. "Some psychological and philosophical problems of intuitive knowledge (intuition in the process of scientific creativity)" Moscow, 1972 p. 80, 149.
Ponomarev Ya. A. "Psychology of creativity" Moscow, 1976 p. 213-220.
Spirkin A. G. "Fundamentals of Philosophy" Moscow, 1988 p. 299-302.
Memory plays a very important cognitive role. It combines the past and ... the development of the world (or the ability to knowledge): faith, intuition, instinct, feelings, experiences and ... in this process it takes intuition reporting knowledge new momentum and direction...
One of the most dangerous delusions of our time is the overestimation of the role of discursive thinking (mind) and the underestimation of direct intuitive knowledge. Reason - that which distinguishes man from animals and makes him the "crown of creation" - is erroneously declared the highest dignity of man. We are accustomed to talk about the greatness and power of the human mind, frivolously declare it the highest value and do not see the difference between an intelligent person and a wise person.
In fact, reason is a lower, in comparison with intuition, cognitive ability, functioning only within the limits of duality, subordinate to logic and not able to go beyond it. Intuition, on the other hand, is a qualitatively different, higher cognitive ability in relation to the mind, not limited by duality, going beyond the logical and, by its nature, fundamentally paradoxical.
“Staying in duality” is such a way of perceiving reality, which is characterized by a rigid and categorical division of everything that exists into irreconcilable opposites and their constant opposition. Rational knowledge is characterized by intolerance to contradictions. It does not recognize the right to the simultaneous existence of both opposites. Such a cognitive attitude is expressed in the Christian thesis “black is black, white is white; everything else is from the evil one.” However, Eastern mystics argue that the opposite principles, Yin and Yang, should not form a rigid static structure in which they, puffed up, stand against each other, like two armies before a battle. Intuition is a consistent and dynamic integrity of contradictory principles: good and evil, day and night, black and white. The great Guru of Tibet, Padmasambhava (5th century BC), whom Tibetans consider the reincarnation of Buddha Gautama, expressed the idea of non-duality of higher knowledge with its inherent strength and conciseness: “Opposites, in reality, do not exist, pluralism is also untrue. Enlightenment is not possible until dualism is cast aside and unity is known.”
This statement echoes the words of the great 20th-century physicist Niels Bohr: “Every deep truth has the peculiarity that the statement diametrically opposed to it is no less deep truth.”
Absoluteization of one pole of a pair of opposites and rejection of the other can only be in thinking, but not in real life. Hegel spoke remarkably about this: “The north pole in a magnet cannot be without the south, and the south cannot be without the north. If we cut the magnet into two halves, then we will not have the north pole in one piece, and the south pole in the other.
So reason is logical and, as such, does not tolerate contradictions. But is the world, the objective reality that it seeks to know, logical? It turns out that in fact, all real life is woven from contradictions. As one of my acquaintances, who had a dog for many years, told me, "the leash has two ends." You can go even further and say that in general everything in this world "has two ends." However, the paradoxical nature of being cannot be grasped by the mind, which rejects everything that "does not correspond to common sense and elementary logic." “No, you can prove it to me!”, the “reasonable” person demands. But he is unaware that any evidence works only within the limits of discursive thinking, only within the limits of reason. The complete senselessness of the requirement of logical proofs is especially clearly visible when it comes to truths. higher order, the knowledge of which requires transcending the mind, that is, going beyond its limits.
One wise Sufi master said about this: “Demanding intellectual proof of the existence of God is like demanding to see with the ears.” With regard to such a range of issues, the requirement “prove!” gives out the spiritual immaturity and cognitive inconsistency of the questioner, indicates that he does not understand the elementary truths of the theory of knowledge. Mystics of all ages have faced this problem - learned ignoramuses, full of self-satisfaction, willing to argue, but incapable of higher knowledge.
In this regard, the less logical and more intuitive East has significant advantages over the scientific and technical, computerized to the marrow, West. The East is closer to understanding that true wisdom cannot be expressed except as a paradox. Here is an example of this kind of Eastern wisdom: "When dealing with an enemy, do not forget that he can become a friend; when dealing with a friend, do not forget that he can become an enemy."
Pure (that is, abstracted from the intuitive beginning) logic is always rigid and static, while intuition is fluid and mobile, has a pronounced dynamic character. The mind, meeting with any statement, requires its proof and checks it in terms of logical criteria of truth. Intuition does not recognize these claims of reason, because the lower cannot judge the higher. Arthur Schopenhauer said remarkably about the limitations of the rational-logical cognition inherent in science and the self-sufficiency of intuitively cognizable truth:
“This path of cognition, characteristic of the sciences, from the general to the particular, entails that in them much is justified by deduction from the preceding propositions, i.e. evidence; this gave rise to the old delusion, that only what has been proved is completely true, and that every truth needs proof, while, on the contrary, every proof rather needs an unprovable truth, which would serve as the ultimate support of itself or, again, its proof: here why directly proven truth is as much preferable to evidence based truth as spring water is better than that taken from the aqueduct.
Intuition is always beyond logic. Logic is always dualistic, two-dimensional, while intuition is three-dimensional. Metaphorically speaking, logic can deal not with a three-dimensional object, but only with its projection onto a plane (please do not lose sight of the metaphorical, and not the literal nature of this statement). From here arises the fundamental paradox and illogicality of intuitive knowledge. But only in this way can higher truths be expounded. The language of the great sages and mystics has always been distinguished by precisely this feature, and we are not talking about logical errors and absurdities. This is not at all the level of pre-scientific, imperfect thinking, the inability to think, but a completely, completely different level - the level of the ability not to think, not the level of “non-thinking”, but the level of super-thinking, which, in fact, is no longer thinking at all. Intuition is by no means a negation of logic, that is, a form of intellectual wretchedness, an archaic "childish" form of pre-scientific knowledge. Although intuition is indeed not logic, it is not lower than thinking, but higher than it; it does not negate discursive thinking, but transcends it.
In fact, a person needs both - both a strong disciplined thinking, and a clear intuitive insight into the essence of things. It should only be remembered that discursive thinking is never self-sufficient. The mind, devoid of natural, not always noticed, but always present support from intuition, at least in the guise of the so-called "common sense" - inevitably degenerates into schizophrenia.
The mind can only decide on the internal consistency of some system of views, some concept that describes reality, but it can never give us guarantees that this description is adequate to reality. He always leaves open the question of the adequacy of the informational description of a real object. The mind always uses words and symbols, without them its functioning is impossible (in ancient Greek, the same word was used to denote speech and mind - “logos”).
It is quite obvious that any speech message, and consequently, thinking, built on the principle of internal dialogue, is initially inherent in duality (dualism). This proves the fact that any sequence of characters and symbols used to express and convey some meaning can ultimately be reduced to a binary code (0 - 1, yes - no, dot - dash). But this is also the division into opposites, this is the duality of speech and thinking.
Thus, our mind, inconceivable without internal (thinking) and external speech, is always a computer mind, by definition not capable of going beyond duality. In addition, discursive thinking (and, accordingly, speech, which is inextricably linked with it), is fundamentally discrete. Each symbol, each word, each thesis (premise) is separated from the others. Discreteness can be defined as the "fluidity" of thinking and speech (the image of gravel that pours stone after stone), while the quality of continuity is inherent in intuitive wisdom-prajna. It can be likened to oil pouring from a jug in a continuous stream.
Words, words... Words can explain anything, prove anything, and refute anything ( good example This is the ancient Greek sophistry). But are words any meaningful criterion of truth? The so-called "explanatory power of a theory" is, in fact, a rather dubious criterion of its truth. I can say this as a professional psychologist: neurotics, paranoids, and "practically healthy" people who come with their "unsolvable" personal and emotional problems - all, without exception, have their own versions of reality that perfectly explain everything, but, unfortunately often completely inconsistent with the true state of affairs. This criterion (explanatory power) requires that all the facts that we have at our disposal fit (explain) in a consistent way in a theoretical scheme. It requires the absence of contradictions and logical inconsistencies, requires complete internal consistency between all constituent elements of this theory. Let us repeat once again the thought already expressed earlier, in view of its special importance:
The mind can ensure the consistency and mutual consistency of the system of signs and symbols that claim to describe reality, but the mind does not guarantee the adequacy of this reflection, its truth. So, for example, it is known that a paranoid delusional system, as a rule, is distinguished by logic, internal consistency of all its components and great persuasiveness for an outsider who is not familiar with how things really are (a standard trap for inexperienced journalists). Other examples of this are the "legend" of the intelligence officer, the false version of the criminal trying to deceive the investigation, or the usual everyday lie ("Honey, I was late today due to a serious business need - another accident at the substation"). Perhaps the reader will want to object that the examples given are, so to speak, of an everyday nature, but for strict disciplined scientific thinking, everything is completely different. Such a reader is invited to visit the cemetery of the obsolete scientific theories. Their authors were no dumber than you and me, on the contrary, many were much smarter than us, but this, as we see from the results, did not help them much.
There is no fundamental, profound difference between the “everyday” and scientific functioning of the mind. Logic, not substantiated by intuition, in any sphere of its action inevitably creates false, inadequate theories. Logic and adequacy are completely different things, and the second does not automatically follow from the first. This is well illustrated by the following example:
“You walk down the street and ask a passer-by:
“Excuse me, do you happen to know what time it is?” - to which he answers you:
“Yes, I know, and it passes by.”
His answer is absolutely logical, completely consistent with the question; there are no logical inconsistencies, contradictions between the question and the answer (of course, if we look at it from the point of view of "pure" logic, not burdened by common sense). However, from the point of view of this very common sense, from the point of view of the context, this is a complete inadequacy, which can be interpreted either as outright rudeness, or as a mental illness. In this example, everything is presented in a vivid grotesque form, however, many people who sincerely consider themselves rational beings often make a similar mistake: they cling to purely external, formal-logical contradictions in the words of the interlocutor, while completely ignoring their semantic content and context. in which these words are spoken. It is a sad sight to see a self-confident intellectual nonentity listening to an intelligent person not in order to learn something from him, to draw something from him, but in order to catch his interlocutor in some purely formal contradiction and thus assert himself for him. check. Well, it’s not without reason that Scripture says just for such cases: “Do not throw pearls in front of pigs, for they will turn on you and tear you to pieces.” This unhealthy style of communication is much more common than it seems at first glance.
So, we have come to the conclusion that the explanatory power of a theory is by no means a self-sufficient criterion of its truth. It is quite possible to have a logically impeccable, consistent, and highly convincing exposition of an erroneous and inadequate theory, while an indubitable truth based on a deep and clear insight into the nature of reality can be presented in a very unintelligible, confused and incoherent way, with many contradictions and logical inconsistencies. In the first case, we have a remarkable development of verbal intelligence and discursive thinking with a regrettable insufficiency of intuition. In another case, on the contrary, a wonderful intuitive vision with an inability to fully and efficiently formalize it in words. Of course, we should not forget about the fundamental impossibility of verbalization of higher intuitive knowledge. Here, if you wish, you can point out a logical contradiction in what was written above: on the one hand, it speaks of the inexpressibility of the intuitively known, on the other, of adequate verbalization. In fact, there is no contradiction, since there are spheres of experience in relation to which both intuitive knowledge and rational explanation are possible (the sphere of the gross material), however, there are other spheres, when moving into which the verbalization of intuitive comprehension becomes more and more difficult and, finally, becomes impossible.
It can be concluded that although the mind is the lowest cognitive ability, and the highest truth is inexpressible, nevertheless, it would be a gross mistake to reject the mind, discursive thinking. It is simply impossible to put him, as people of science do, in the role of master of knowledge. His role, although important, is subordinate, and he must know his place.
All these considerations bring us close to the problem of explicit and implicit knowledge.
Explicit and implicit knowledge
Knowledge that a person receives on the basis of known cognitive mechanisms is usually divided into explicit and implicit, i.e. explicit and hidden, deep. Explicit knowledge is a sign system - these are books, magazines (printed products); lectures are a verbal form of a sign system; tape recorders, duplicators, television, computers, facsimile machines, mobile phones - technical means. Such knowledge has a well-developed conceptual apparatus, each of their details can be reproduced and stored. They are formed in the process of the act of cognition on the basis of the traditional cognitive mechanism.
Implicit knowledge is not formulated, it is obtained directly - this is an individual spiritual experience, a look turned inward, rather a feeling of knowledge, a person is not separated from what he knows, this is the result of a knowing imagination), here is a value-oriented approach. A feature of implicit knowledge is its spontaneous nature, it arises almost instantly, without giving time for reflection, i.e. to the work of the mind. This is an extra-rational process that goes beyond the limits imposed by the senses. The terms "explicit" and "implicit" knowledge were introduced by the Anglo-American philosopher Michael Polanyi. In his research, he paid the main attention to implicit, personal knowledge (Polanyi M. Personal knowledge: on the way to postcritical philosophy. M .: Progress, 1958.).
Let us consider in detail implicit knowledge as an extra-rational cognitive mechanism.
The more complex and unregulated the activity is, the more its results are determined by the person's personal knowledge. This statement concerns, first of all, science, but here, in fact, everything is not so simple: scientific knowledge is primarily an intellectual, rational process, and personal knowledge lies beyond the scope of the intellect. This is the result of the fact that we very narrowly define the process and mechanism of scientific knowledge, practically excluding the field of the non-rational from it. On the other hand, creativity has become a force defining the new century. Everyone strives for the actualization of his personality, penetration into his own inner world, development of the Highest in himself.
We all have deep, inner knowledge, and the main thing here is to isolate them in a non-stop stream of thoughts. Among other things, it is necessary to think about the subject, which, first of all, allows you to differentiate, fix the knowledge concerning it, simply put, pay attention to it, remember the thought that has come to mind. This is implicit knowledge, implicit, hidden, latent, uncodified, it can be called personal knowledge, which is inextricably linked with its carrier. A person may not know that he possesses it, but it unconditionally exists and, when the need arises, makes itself felt. This knowledge is called intuitive.
The role of intuition in our life is colossal. Usually we fail at all on some subtle and unusually complex things. In all spheres of life of various scales, failures and catastrophes are caused by non-compliance with the most simple and very simple principles. Therefore, it is not the deepest and most subtle minds that often succeed in life, but rather mediocre people who know not so much, but who realize well what they know. The systematic work of the average mind, built on intuitive sound principles, can be much more effective than the unsystematic efforts of a genius. There is certainly some truth in this.
The problem of the conceptual apparatus arises. Apparently, not all implicit knowledge can be called intuitive. They should be divided into intuitive, taking shape in the sphere of everyday experience, within the boundaries of this world, within the framework of life collisions and relationships that allow linking knowledge to context, and knowledge transcendental. Intuitive personal knowledge, along with explicit ones, which we do not consider now, are the object of management within the framework of the organization's management. And they are of interest to managers from the point of view of obtaining a practical result of an innovative nature that brings the maximum effect. But implicit, in-depth knowledge can be global in nature, be associated with understanding the foundations of the universe, the relationship between man - God, man - the Universe, the place of man in space, relate to models of the development of society, the new world order, etc.
In this case, a person can experience an exit into a depersonalized consciousness, devoid of the usual meanings, this is the world of “non-existent being,” as V.V. called it. Nalimov, "this is creativity that allows you to touch the Highest Reality, this is contact with the secret" (Nalimov V. In search of other meanings. M .: Progress, 1993.). Such knowledge can hardly be called intuition, it is a world that is not the source of our thoughts and perceptions in the ordinary state of consciousness, but a transcendental experience, access to transcendental spheres, other models of the world. This is directly related to science in those moments that we call insight.
Implicit knowledge is high creativity, inspiration. There is no preliminary author's concept here - this is the property of the mind. The bearer of inner knowledge does not create knowledge itself, he makes it possible, this is an impersonal process that has its own dynamics and leads a person along. If we are talking about a representative of science, then he has a very developed rational thinking, unlike, for example, a poet or an artist, and he naturally tries to find an explanation for this state. He experienced that it is his personal experience, and now wants to understand how he achieved this. After all, intuition, inspiration are not achievable through willpower or intellectual work, they just happen.
So what was it, how he is not alone, how other people of different eras and cultures were able to express a similar state? And this is really one and the same state: the order of things, the essence of being, the structure of the world - one timeless substance. And we are immersed in the noospheric cultural space developed by human thought, there we are trying to find people who have experienced the same state and whose way of expressing this state is close to us. A living thread is stretched between us - the joy of recognizing not only an idea, but what is behind it, a feeling of the hidden depths of a person's knowledge, the path he has traveled, everything he has felt. Immersion in the cultural environment is an impulse for a new creative impulse. Such internal states are prolonged precisely in creativity, only it can stop the moment, the moment of seeing the order of things or the essence of being, and here great creations are created. I think that Academician V.I. Vernadsky in his theory of the noosphere.
At the same time, it must be recognized that the division of implicit knowledge into intuitive and transcendental is conditional. In any case, this knowledge was obtained in a non-rational way, it is the result of the expansion of consciousness, access to another reality, where the mechanism of internal, spiritual vision works. And again the problem of the conceptual apparatus arises: spiritual experience is a transcendent experience associated with the experience of otherworldly reality, or any experience that gives a sense of another reality, bringing implicit knowledge. And isn’t implicit knowledge itself a contact with another reality, if not high, transcendent, then anyway going beyond the limits of “everyday meanings”?
It seems that the difficulties associated with an attempt to define the concept of spirituality are of a fundamental nature. This concept does not fit into the framework of rational thinking, cannot be adequately displayed in the form of logical constructions, but is associated with a higher plane of being - spiritual experience. Reason has no means of expressing subjective spiritual experience. It cannot be described in words, because it lies outside the realm of the senses and the intellect, from which our words and concepts originate. And only in the most general form it can be said that spirituality is always an aspiration beyond the narrow worldly meaning, it is a transcendent principle in a person.
Implicit knowledge is recognized as the most important for a person, the economy and society as a whole. Naturally, the modern world requires their indispensable formalization, coding, and making them accessible to the user. Such technologies are being introduced wherever it is effective, which leads to an acceleration in the rate of diffusion of new knowledge. The transformation of personal knowledge into knowledge available to others is the main activity of a company that creates knowledge. And here, of course, we need people who know the secrets of formalizing hidden knowledge. In any case, these are high creative forces, freedom from preconceived notions. The level of intelligence and the amount of explicit knowledge that a person owns, the ability to isolate the new from the total amount of information provided, the courage to name this new, which means to translate it into structured explicit knowledge, are very important.
A huge amount of information and knowledge is lost, we simply do not catch it. However, it happens that absolutely spontaneously we begin to write down our thoughts, moreover, concerning a particular subject, and we ourselves do not immediately understand why we are writing them down. But if we started to do this, then we will not miss the newly come thought, we will fix it. And then you get a study that pulls other works based on it as a basis. Obviously, here knowledge is a source of formation of new knowledge that is fixed and can be transferred for use.
You can try to see the process of obtaining internal, implicit knowledge in a slightly different way. Inner knowledge, and these are the depths of our consciousness, is a huge power. However, formalizing, sorting out the experience gained means not trusting one’s own experience, since formalization is always associated with the activity of the mind, which greatly reduces the value of experience (the term “experience” means a direct inner experience that gives complete evidence of the truth, this is a conceptually non-mediated act, characterized by the connectedness of the experienced with the experiencing subject and the significance of the experienced for the subject).
It seems that by deciphering, transmitting, formalizing such knowledge, we simplify it, reducing it to the level of understanding. What is expressed in words is only a model of the process, in one way or another adequate to the process itself. In fact, personal knowledge has a powerful emotional charge, great strength and intensity and goes beyond a clearly expressed meaning. In this case, when formalizing implicit knowledge, a difficult task arises: to what extent is it possible to capture its deep, unmanifested meaning? Is it realistic to solve the problem adequately?
On the other hand, how can science exist without an attempt to clarify experience, to bring it into the sphere of the known? The impossibility of expressing implicit knowledge verbally does not depend on the level of consciousness at which our experience takes place - at the level of everyday reality or reaching metaphysical heights. In any case, it is very difficult to convey directly received knowledge in its original form, especially in the absence of a conceptual apparatus. In addition, if we use our speech to reveal inner experience, then its depth, and with it the personal essence, disappear.
It is clear that the process of obtaining implicit knowledge is associated with a deep transformation of the personality, these are processes that are inseparable from one another. Such states represent immersion in spiritual reality, “ascent in being”, according to the Russian philosopher N.A. Berdyaev. Such an experience allows us to learn about the potential forces of love inherent in us, productive activity, it gives a sense of connection with the Highest reality. Apparently, this is the original matrix imprinted in the human mental sphere, an element of the collective unconscious according to Carl Gustav Jung, which contains the memories and cultural heritage of all mankind. The universal and primordial structures in the collective unconscious, or archetypes, are mythological in nature. Experiences that include an archetypal element of the psyche contain a sense of the sacred, sacred, which is not an individual, personal, but a supra-individual, transpersonal, and in this sense, a transcendent level of human consciousness.
For many, this is indisputable, unconditional knowledge. It has penetrated consciousness: we know that we know. For others, such knowledge does not manifest itself in consciousness, it is deep in the unconscious. One thing is obvious: all these processes have a life of their own, they can be considered independently, outside of religious experience. Often this is called faith, which is the belief in the certainty of something without the mediation of the senses or the logical train of thought: by inexplicable certainty (apparently, faith differs from personal knowledge in that it is associated with religious awareness). Another thing is that this knowledge comes in the process of spiritual experience, not necessarily associated with religious quests. Non-traditional cognitive mechanisms, inseparable from the expansion of consciousness, which we explore, are associated with figurative-sensory vision. This is a spontaneous process. In any case, such knowledge is not Plato's "proven true belief" but Jung's "prototype of the unconscious, an irrational given that simply is."
We have come to a fundamentally important aspect of the study, concerning the non-traditional cognitive mechanism associated with the acquisition of knowledge and the assessment of the role of consciousness in this process. How does a person produce, receive uncodified knowledge? A person does not receive such knowledge from outside, they are the result of self-knowledge, are extracted from the depths of one's own Self: everything is in me, nothing outside, but outside is the same as in me. It can be said that a person descends into the depths of himself and at the same time rises above himself. It was well known in ancient cultures. Let's take the Indian epic "Upanishads": "The Spirit that is here in man, and the Spirit that is there in the Sun - look, this is the One Spirit, and there is no other." Or Zen Buddhism: "The realm of awakening is not an external sphere with clear, distinct signs ... it is a realm of sacred knowledge in yourself." “Consciousness whole, radiating Light, permeates the entire Universe. It is within you and does not come from outside. As the poets wrote about this, the holy fathers - the first Christians: “Try to enter into your inner cell and you will see the cell of Heaven. Both the first and the second are one: with one entrance you enter both. The ladder to the Kingdom of Heaven is within you: it exists mysteriously in your soul. Immerse yourself into yourself from sin, and you will find in yourself the steps by which you can make the ascent... He who concentrates the sight of the mind within himself sees in himself the dawn of the Spirit.” These thoughts are separated by centuries and millennia, but they are expressed in almost the same words. Everything here is sublime: a different picture of the world, different meanings of life, immersion in the Mystery.
All of the above allows us to draw the most important conclusion for our study: the expansion of consciousness beyond the limits of the Self (i.e., the removal of restrictions, the release of a huge potential lurking in its unknown areas beyond these limitations), the acquisition of deep, personal knowledge and its integration into the general structure of cognitive process is one system based on other, non-traditional cognitive mechanisms, which are based on a creative act. The process of cognition itself is changing, not I - the subject cognizes an object external to me, on the contrary, this process is holistic, holistic in nature, allows you to merge with the cognizable, and therefore penetrate into its very essence, see it from the inside. Such knowledge takes place within our deep, spiritual experience, direct experience of this experience (one might say, spiritual realities), and with it inner comprehension. This non-rational, mindless, supersensory sensation is implicit knowledge. At the same time, science itself turns into an interconnected complex of rational and non-rational, implicit knowledge.
This study indicates that fundamentally new cognitive mechanisms invading modern science, are directly related to human consciousness: the mechanisms of cognition and our consciousness are phenomena of the same order, interconnected and interdependent. Non-traditional mechanisms of cognition are unrealizable without deep penetration into the sphere of consciousness, and the sphere of consciousness expands without limit and provides unlimited opportunities for understanding the world. Cognition occurs in the process of spiritual experience directly experienced by a person, he is a part of this experience and constitutes a unity with the knowable. Each experience expands consciousness, and so on ad infinitum. And one more very important question. Why does a person change in the process of experiencing experience? Because his self-knowledge deepens, inner growth takes place, his own Self is revealed, and these are the paths leading to the realization of the Highest in oneself.
It is obvious that, despite the predominantly rational nature of the mechanisms of scientific knowledge, deep, personal knowledge, intuition, as a result of spiritual experience, occupy a large place in science. This study indicates that their role will increase, they will become an officially recognized component of the scientific cognitive mechanism. The new apparatus of scientific knowledge does not require formalization, verbal expression of inner experience, hidden knowledge of a scientist, as is done, for example, within the framework of the procedure for managing the personal knowledge of employees large companies in order to improve the efficiency of the organization. In science, only the scientist himself can formalize his own personal knowledge, inscribing it in the context of his analysis, thoughts and reasoning. Based on the integration of his internal, super-rational and traditional rational knowledge, a scientist himself must formulate the results of his own perception of reality as he sees, feels, guesses them.
This is a mechanism of awareness that contributes to the transformation of knowledge obtained in a non-rational way, outside the field of scientific thinking, i.e. translating it into the realm of the conscious and integrating it with knowledge of a rational order (one very important question arises here: is it always possible to integrate personal, direct knowledge with knowledge obtained in a rational way?). He knows he knows because he feels a connection between himself and new reality, and this is not just a connection, but a unity. Academician V.I. Vernadsky: “The sources of the most important aspects of the scientific worldview arose outside the field of scientific thinking. Such concepts as atoms, ether, inertia, the infinity of the world, force, etc. arose from ideas and ideas that were alien to scientific thought. The number entered science from music. The idea of world harmony from the Rig Veda ... Separation of science from religion, philosophy, public life, art is impossible - they are closely intertwined with each other ”(Vernadsky V.I. Proceedings on the general history of science. M .: Nauka, 1988).
There is a question. It is known that knowledge is capable of existence only in the presence of developed institutional control, i.e. institute of expertise, which determines whether certain data can be attributed to knowledge. Such an institution turns out to be a specially appointed expert, a team, publications in relevant publications, and other forms. And the proposed model of the cognitive process does not require institutional expertise for the possibility of classifying certain data as knowledge.
Implicit knowledge has nothing to do with discursive, demonstrative knowledge, it is not a justified judgment, but spontaneous understanding. It is also called divine understanding (Zavadskaya E.V. Culture of the East in the modern Western world. M .: Nauka, 1977, p. 62), intuitive or spiritual revelation, or it can be considered as the result of the release of the huge potential of the unconscious (there is no conceptual apparatus) . Such knowledge is available in its original form only to its creator, any formalization distorts its deep meaning (as already mentioned). So only the bearer of knowledge can be an expert, a scientist who identifies incoming information, establishes its link to existing knowledge (which in no way means following the dogmas and limitations of everyday consciousness) and creates a visual sensual image of the reflected reality with inner vision.
The problem of linking intuition to existing knowledge obtained in a rational way is ambiguous. It turns out that the value of intuition is limited by certain limits, and these limits are its verification by the mind. The famous American philosopher William James writes about this that intuition serves as a completely independent and self-sufficient means of world perception, just as reason is one of the mechanisms for comprehending the world. intuition - special form knowledge, closed to a sober mind, direct knowledge, conviction; it is stored in the depths of the human spirit, and logical argumentation is only a superficial manifestation of it. However, rational knowledge performs its function and the conclusions of the mind must be considered (James W. Variety of religious experience. M., 1993, p. 375). It seems that, since science will be formed as an indissoluble unity of the rational and the superrational, the link between the two types of knowledge will be realized one way or another. This will be the integral comprehension of truth.
On the other hand, who better than science to shake the generally accepted, successively established views and norms? Then what kind of binding can we talk about? If we talk about the economy, then perhaps we should not be guided by existing models and concepts at all, the world is changing very quickly, and then what can be taken as a starting point? In this situation, in its entirety, the problem arises not of what, but of how. Not what needs to be done (in this case, to bind the knowledge obtained in a non-rational way to fundamental principles and models), but how, in accordance with this knowledge, to provide conditions for reconfiguring the economy and society as a whole, their adaptation to new global challenges.
We can assume another version of the verification of implicit knowledge - external expertise, bearing in mind that the presented model of the cognitive process changes the very nature of the expertise. If knowledge is not obtained in a rational way, then its verification should be based on a special kind of expertise - irrational, which is no less a high creative act than the knowledge itself. Understanding is not required here, it is rather an inner feeling, recognition as something of one’s own, at least close, sitting in the depths of consciousness - a wave, a connecting thread, quite tangible in the noospheric cultural space, which the expert found or he found it. And that's it. This is enough to evaluate the work. Let's not forget that we are talking about expertise as a creative act. “Creativity raises above everyday life, helps to weaken dependence on it,” these are the words of one of the outstanding philosophers of the 20th century. Erich Fromm (Fromm E. To have or to be. M .: Nauka, 1990, p. 117).
A man of science cannot fail to understand what is meant. Each of us is familiar with this special state, a feeling of closeness, an inner experience when reading any scientific text - here it attracts a model of thinking, a hidden view, a felt subtext, an intuitive hypothesis that opens up to us, a perspective, maybe an idea outlined with strokes, etc.
Culture of thinking
The presentation of a certain concept is necessarily successive (i.e., built on the principle of linear sequence), while the understanding of its essence must be simultaneous (i.e., represent the simultaneous perception of all its constituent parts in their organic unity and integrity).
When the author starts work, at first he tries to give a systematic exposition of his theory "in order", starting from the basic concepts, from the foundation, and has the intention to gradually, step by step, methodically and consistently, erect the building of his theory. However, he later discovers that this linear "architectonic" model of presentation does not work. It turns out that from each point of presentation there are numerous branches and semantic connections to all other points. It turns out that there is no beginning and no end, no foundation and no upper floors, but there is a semantic volume, permeated with a great many connections and having a semantic core.
Further, it turns out that no part of the teaching can be fully understood in isolation from all others, and what is stated at the beginning of the book can be fully perceived only through the assimilation of all subsequent material.
These ideas were first expressed by the famous German philosopher of the 19th century, Arthur Schopenhauer, in his programmatic work The World as Will and Representation. According to Schopenhauer, the structure of any sufficiently deep and mature concept is not architectonic, but organic, that is, one in which each part supports the whole as much as it itself is supported by this whole; none of the parts is essentially the first and not the last ... ”Proceeding from these considerations, he makes an important practical conclusion: "In every science complete concept about it is obtained only after the entire course of it has been completed and then they return to the beginning. Following Schopenhauer, it can be argued that the deeper and more serious the concept is expounded, the less likely it is to be fully assimilated from the first reading. Serious books, as Schopenhauer advised, should be read at least twice.
Our time is completely unique and incomparable with any of the previous historical eras, primarily in terms of the incredible abundance of publicly available information. We really live in conditions of information super-abundance. However, this does not at all mean complete well-being, on the contrary, information superabundance gives rise to many intractable problems, in particular, the problem of information littering. The information bombarding our heads is both redundant, insufficient and contradictory. It can be argued that our era is developing not so much a creative as a tape recorder mind, in which memorization increasingly dominates understanding. The student more and more resembles a creature with a huge funnel inserted into his head, through which professors and associate professors pour in buckets of information.
The overestimation of the role of reading, which is very common in our society, contributes to a large extent to the violation of the optimal balance between the reception and processing of information. Reading and thinking are not always the same thing, reading is easier than thinking. As Marcel Proust wrote, "Reading cannot be recognized as a decisive role in our spiritual life", it can in no way replace personal intellectual activity. G. Lichtenberg adhered to the same opinion: “People who read a lot rarely make big discoveries. I say this not to justify laziness, but because discovery presupposes independent contemplation of things: one should see more for oneself than repeat other people's words. He also says: “... the rapid accumulation of knowledge acquired with too little independent participation is not very fruitful. Scholarship, too, can only give birth to leaves, without bearing fruit.
According to contemporaries, Rene Descartes, the great Cartesius, before reading a book on a topic of interest to him, first figured out the main problem of this book by the introduction, after which he closed the book and then made an independent attempt to solve the problem. And only after that he turned to the book, comparing the results of the author with his own calculations. Usually this was perceived as evidence of his genius, while, on the contrary, his genius should be considered to a large extent a consequence of precisely this style of cognitive activity.
So, in terms of intellectual development even reading is secondary to one's own cognitive efforts. What can we say about the TV, which simply does not leave us any chances for normal development, for gaining the ability to think independently and efficiently. The fact is that the TV sets such a dense and intense flow of information that its parallel processing and full comprehension are practically excluded. This is the dramatic difference between watching TV and reading books. You can always put a book aside, pause and reflect on what you have read. Television does not provide us with such an opportunity. Hence the pronounced difference between the older generation, who grew up reading books, and the new generation, who grew up watching television.
Those who grew up on books have a higher educational level, a higher culture of thinking and speech culture, and a significantly higher verbal intelligence compared to those who grew up watching television. This pattern is quite objective and confirmed by numerous studies. “Bookish” people are more able to think, while “television” people forget how to think and are only capable of passive perception, with an extremely low level of understanding of the information received.
The productive development of the information system of intelligence is carried out through training and through creativity. In order for such development to take place in an optimal way, it is necessary to observe the correct ratio, the correct proportion between the flow of information from outside and its internal processing. The acquired knowledge must be assimilated, organized and streamlined, which is impossible without independent efforts to comprehend the information received. And such internal work should take place with the receipt of each new portion of knowledge. The essence of this inner work- interconnection of the existing knowledge system and newly received information. If there is no such internal harmonization, the creation of a consistent synthesis, then further input of new information will only disorganize thinking. As Herbert Spencer said, "If a man's knowledge is in a disorderly state, then the more he has of it, the more his thinking is upset." The optimal ratio between the flow of information from the outside and its internal processing is a variable. The more organized the knowledge system, the higher its consistency and integrity, the more appropriate will be the absorption of new information. On the contrary, the more disordered information has accumulated, the more important it is to reduce its reception and intensify its processing. Thus, it is necessary that the processing of information keep pace with its arrival, otherwise a person simply begins to face "indigestion of the head."
The process of absorption of information and the process of its processing can be considered as dialectical opposites. Intensive reception of information from the outside greatly complicates its parallel processing. The more new information, new ideas and concepts come in, the more often you have to stop entering information and stop to comprehend it. And, on the contrary, intensive internal processing of information is always accompanied by a concentration of attention on the inner world and disconnection from the outer. The well-known absent-mindedness of enthusiastic thinkers is the reverse side of the utmost concentration on the internal object. It is a well-known fact that a person absorbed in his own thoughts may not even hear the words addressed to him. Speaking in cybernetic language, the input of the system is blocked and this creates favorable conditions for the full internal processing of previously received information. The greater the depth of this processing, the better it is, the more time and effort it requires.
When reading specialized literature, listening to lectures, reports, etc., the processing of information primarily serves the reception and for this reason is more superficial and less intensive than processing in the absence of new information from the outside. The work of thought in the mode of autonomy (when there is not an open book in front of you, but Blank sheet paper) is also more adequate both to the goals you set and to the existing cognitive structures. Usually, the goals of the author of the book under study and his intellectual interests only partially coincide with ours; his vision of the world and his language also differ to some extent, and sometimes quite significantly, from ours. In the mode of autonomy, we can work in our own cognitive interests, our thought can move in the direction we have chosen, without being forced to follow the shadow of the author's reasoning. In addition, in autonomous mode, we can freely work in terms of our own intellectual experience. All this contributes to a more targeted, deeper and more efficient processing of previously received information. It can be argued that the optimally constructed process of developing an information system of intelligence should be cyclic, pulsating in nature and consist of two cycles: the cycle of information absorption and the cycle of its internal processing. Based on this simple and uncomplicated idea, it is possible to propose a highly fruitful methodology that is equally suitable for both learning and creativity (between the two, in fact, the border is very arbitrary). This methodology is based on the principle of separating in time the process of receiving new information and the process of processing the acquired knowledge. At one time, the American scientist A. Osborne proposed the “brainstorming” method, the main principle of which was to separate the process of generating new ideas from the process of their critical evaluation. Separation in time of these two processes interfering with each other turned out to be very effective. No less effective, in my opinion, is the principle of separating the reception of information from its processing. Of course, the separation of the reception and processing of information in this context should be understood in the sense of a different target orientation to different stages creative process. In a strict psychological sense, the process of receiving information is always accompanied by its processing, moreover, it is carried out through processing. This takes place even in the process of ordinary perception (visual or auditory), not to mention the reception of semantic information. Another thing is that this processing can be of different depth and intensity. The same is true for the brainstorming principle. Here we can only speak of a relative separation in time between the generation of ideas and their critical examination. Thinking is inherently selective and there can be no complete absence of criticism. We are talking only about the weakening of a critical component in the structure of creative activity at the stage of generating new ideas.
The organization of the creative cycle should include the following two stages, forming a closed ring, in which the second stage follows after the first, and the first again after the second. This is the stage of information autonomy and the stage of intensive reception of new information.
1. Stage of information autonomy. At this stage, there is no reception of information from outside. Temporarily stops reading special literature, discussing the problem with colleagues. In this period creative person can be likened to a hen hatching an egg - no running around the hen house, no clucking. Work on the problem is carried out in full autonomy and complete independence. At this time, we operate only with what we can extract from our own memory, without going beyond its limits into the information environment. At the stage of primary autonomy, the following goals are pursued:
a) statement of the problem (formulation of the problem, its clarification and concretization);
b) registration of the most important and valuable information in the form of brief abstracts, in a form convenient for their review as components of a single whole;
d) creation of cognitive motivation, cognitive dominant.
Even if the problem is not resolved at this stage, nevertheless, the information space of the task develops from the initial stage of the “amorphous spot” to some level of its structuring. As a result, open connections of this structure are revealed, and a powerful energy potential is created at their free ends in the form of burning issues that require prompt resolution.
Criteria for moving to the second stage:
a) the problem is formulated in a clear, precise and sufficiently specific form (as opposed to the initial vagueness);
b) independent work has reached a dead end, internal resources have been exhausted;
c) the results of the work done (both in terms of clarification and concretization, and in terms of its solution) are formalized in writing.
This is important because there is a big difference between just thinking and writing your own thoughts. The latter requires much more effort and energy, but it gives a concrete result. The elaboration of the problem posed in writing is much deeper and more intensive, not to mention the fact that we get specific creative output, even if it is rough and very imperfect. Otherwise, creativity degenerates into empty talk and pleasant, but non-committal reasoning. In such cases, "all the steam goes into the whistle" and no real progress is made. Chatting is easy, writing is difficult.
d) there is a cognitive dominant, manifested in ardent interest and high cognitive activity in relation to the problem being developed (for which it is important to "torment" the problem properly).
2. The stage of intensive reception of pertinent (relevant) information. At this stage, there is an active search for pertinent information in the surrounding information environment (reading special literature, discussing the problem with colleagues, etc.). The fruitfulness of this stage depends on the degree of completion of the previous one. New knowledge is perceived in a completely different way if its acquisition was preceded by serious independent work: there is an active search for answers to pressing questions. R. Tagore once said that answering a person when he did not ask a question is the same as feeding him when he is not hungry.
The main goal of this stage is to search for a new constructive idea that allows you to look at the problem from a different angle. The criterion for the completion of the second stage is the emergence of new information that requires the reorganization of the existing system of views and opens up new opportunities. After the appearance of such new information, a return to work in autonomy mode follows, but for more high level. Then the cycle is repeated until an acceptable result is obtained. The development of the information system of intelligence can be likened to the pulsating movement of a jellyfish, in which the stage of expansion alternates with the stage of contraction, due to which there is an abrupt forward movement.
"Intuitive thinking is a sacred gift,
and rational thinking is a devoted servant.
We have created a society that exalts the servant,
and forgot about the gift"
Albert Einstein
When I say the word "intuition," I imagine a rickety suspension bridge over a deep abyss with a raging river below. The bridge is rather thin, unreliable with missed boards underfoot, but this is the shortest path to the intended goal. Because the very concept of "intuitive feeling", in my opinion, means some kind of elusive boundary between reality and fantasy.
Intuition (intuitio - "contemplation<#"justify">In my opinion, these statements are true, because when indigo children are born, in early childhood they build DNA chains from the designer, talk about the structure of the universe, offer ways to save the earth, i.e. with their whole existence they prove that they have access to the knowledge accumulated earlier by mankind, they not only possess information, but also know how to apply it. For Indigo children, the main channel for obtaining information about the world around them is intuition, and not traditional methods logical knowledge, trial and error methods. With the help of intuition, Indigo children can find the right solution in a particular situation.
The ability of the Indigo to intuitively obtain the necessary information is the reason for the freedom of their behavior and the ease in denying authorities. These traits show up in Indigo children from early childhood.
In some currents of philosophy, "Intuition" is interpreted as a divine revelation, as a completely unconscious process, incompatible with logic and life practice.
Intuitive experience was interpreted as recognition by the immortal soul of its own knowledge, acquired by it during past reincarnations: the soul "remembers" some of this experience in moments of insight (inspiration). Today, 15 centuries after Plato, such "memories" are called "insight".
Many philosophers and eminent scientists have dealt with this topic:
Aristotle (384 - 322 BC), former apprentice Plato, did not share his ideas of a mystical explanation of the phenomenon of intuition. He considered intuition an irrational phenomenon, contrary to logic and common sense: "Sensory knowledge cannot be considered scientific, because no wisdom is possible in sensory perception," Aristotle believed. Is it possible to consider his opinion erroneous? Aristotle laid the foundations of modern rational civilization, having achieved that intuition began to be considered charlatanism and was rejected as a science.
R. Descartes<#"justify">Locke (1632-1704) believed that in terms of reliability and applicability, intuitive knowledge should be recognized as the most perfect.
Depending on the basic human characteristics, intuition is classified into several types and ways of displaying the information received:
- physical (bodily) - based on the feelings of a person (fatigue, stress, apathy, etc.), by which he judges the success of an event;
- emotional - based on the emotional state (at the same time, the upbringing of a person and national characteristics play an important role);
- intellectual - generalizes professional experience and logical thinking (this type of intuition is most typical for creative people with developed erudition);
- · mystical - the most little-studied type of intuition, because so far it has not been possible to identify its driving factors.
Each person is dominated by one of the listed types of intuition, which allows them to make the right decision in a difficult situation: someone listens to their emotions, someone "scans" the upcoming event using erudition, and someone notes their physical condition.
Intuition is divided into types depending on the sphere of human activity in which it manifests itself:
Professional intuition manifests itself in a person engaged in a particular profession, under the influence of accumulated professional experience, knowledge and skills. When solving the problem, such intuition allows you to save time and use the best methods of expressing answers.
Scientific intuition manifests itself in solving serious cognitive problems that require enormous intellectual, moral and physical strength of a person. Scientific intuition helps to logically substantiate the collected information.
Creative intuition turns on at the moment when the tension of all human forces reaches the limit, and the situation seems hopeless. The basis of creative intuition is insight, thanks to which true masterpieces of art appear.
Intuition is classified according to age and gender: it is believed that it is most developed in women and children.
The connection of babies with mothers, indigo children, children with extraordinary abilities, much of this has a direct bearing on our natural intuition.
Every person is born with a clear mind. Children, especially of preschool age (from 2 to 4 years old), do what they think is the most correct in a given situation. At the same time, they still do not have life experience, knowledge and skills: behavior is determined by intuitive instinct. Gradually childish intuition<#"justify">But with the help of intuition, you can make the right decisions in a timely manner. But before trusting intuition, you need to learn how to feel it. Learn to separate truth from lies, sixth sense from fantasy. And how to find access to the truth? This is the main question. What is the key to the magic door, behind which are hidden solutions to many, many problems.
The sixth sense uses information from the future and chooses the best course of action. There are thousands of options here. Here a person finds the way intuitively and consciously and goes in the direction he needs. When intuition starts to work, there is such a strange, but very pleasant feeling that life is responding to your desires.
In the process of intuitive cognition, all the signs by which the conclusion is made, and the methods by which it is made, are not realized. I. does not constitute a special path of knowledge that bypasses sensations, ideas, and thinking. It is a peculiar type of thinking, when individual links of the process of thinking are carried in the mind more or less unconsciously, and it is the result of the thought - the truth - that is most clearly realized. I. is enough to discern the truth, but it is not enough to convince others and oneself of this truth. This requires proof.
In 1926, American researcher Graham Wallace proposed a diagram of the process of creative thinking. He developed it on the basis of self-observation data of outstanding scientists: the German physiologist, physicist and mathematician Hermann Helmholtz and the French mathematician Henri Poincaré. Wallace identified four stages in this process:
Preparation. It involves collecting the necessary information about the problem, consciously seeking a solution to it, and thinking about it.
Incubation. Carrying out a problem. Period of apparent stagnation. In fact, there is a deep unconscious work on the task, and at the level of consciousness a person may not think about it at all.
Enlightenment. Inspiration, discovery, insight. It always comes unexpectedly, instantly and is like a sharp jump. The decision at this moment is born in the form of a symbol, a thought-image that is difficult to describe in words.
Examination. The image is clothed in words, thoughts are arranged in a logical sequence, the discovery is scientifically substantiated.
Society treats the intuitive qualities of a person with great respect, but the lack of fundamental knowledge among the broad layers about the nature of the formation of these abilities, the mechanisms of work, the lack of a methodology for determining the quantitative and qualitative parameters of this phenomenon makes many people treat intuition with caution, do not allow to fully attribute intuition to the main qualities. person. They rely on intuition, as a rule, when there is no other way out, while saying: "As God puts on the soul." Some educators deny intuition and even treat it with contempt. They are sure that the only way to obtain solid and useful knowledge is through intellectual activity.
Psychologists have a poor idea of how intuition works, and even worse - how to study it. Most often use the term "insight" - "enlightenment". The problem of the unconscious is often associated primarily with the school of psychoanalysis and especially with the teachings of Freud. Freud noted that this is "a hidden, unconscious first principle of creativity." Freud's priority is that he was the first to investigate the problem of the unconscious psyche on rich clinical material as a pathopsychologist, the first to raise and attempt to resolve the issue of the relationship between the unconscious and consciousness. Many people agree on one thing: Is intuition a product of the subconscious or is it itself?
Modern psychologists believe that the source of intuition is in the Unconscious, or rather, in its well-established interaction with consciousness. Research supports this conclusion. When intuition manifests itself, it works with premonitions, archetypes, symbols. It is no coincidence that intuitive predictions are often born in a dream, half-asleep, or in daydreams. Human intuition uses not only visual images, but also symbols, metaphors, archetypes, it uses extraordinary ways and forms accumulated throughout the history of human development. Therefore, intuition in its capabilities is incomparably richer than all other, more ordinary and more familiar to us, forms of cognition.
Dialectical materialism approved qualitatively A New Look on intuition as a form of the cognitive process. Intuition exists only in the closest dialectical relationship with known forms of cognition, while performing an important function of their accelerated flow.
There are also more constructive definitions that reveal some specific features that are unique to intuition. This is a view of intuition as the ability to form visual representations of objects that are not perceived by direct observation (V.P. Bransky, Louis de Broglie). Intuition is also considered as a specific method of cognition, which consists in "jumping" through certain stages of logical reasoning, due to which the illusion of direct direct observation of the desired conclusion arises (IB Mikhailova).
Intuition is also a special insightful ability to pose a problem, to predict the result of a study (S.I. Vavilov). Along with this, intuition is a form of human knowledge, expressed in a specific combination of sensual and rational moments (P.V. Kopnin).
MOSCOW INSTITUTE OF ENTREPRENEURSHIP AND LAW
Essay on Logic
On the topic: "Knowledge, cognition and intuition."
Completed: 2nd year student
correspondence department
majoring in "Jurisprudence"
Ibragimova Olga Ruslanovna
s/k No. 103003/09/2
Checked:
MOSCOW - 2009.
Introduction……………………………………………………………………………….2
1. Logic as a means of knowing intuition
1.1 Logic as a science……………………………………………………………....3
1.2 Means and features of logical thinking……………………………3
2. Intuition.
2.1 Historical development of knowledge about intuition………………………………6
2.2 Definition. General features……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………
2.3 Views of various scientists…………………………………………………..9
3. Intuition as a means of knowing the world. Data source for logical analysis.
3.1 The role of intuition in human life. Necessary interface with logic……………………………………………………………………………………………. ........................................10
3.2 Mechanism of operation……………………………………………………………….10
3.3 Rational knowledge - intuitive perception and its logical analysis
3.3.1 The main provisions of rationalism………………………………… 13
3.3.2. The place of intuition in rational cognition……………………….15
Conclusion…………………………………………………………………………19
List of used literature ……………………………………….20
Introduction.
Each person is unique by nature. This question was considered by many sciences, each according to its own position, from ancient times. Physiology and psychology divide the human brain into two hemispheres (left and right), each of which thinks in different modules (the left one logically compares facts, the right one operates with sensory-figurative units); philosophy also considers the nature of man through its duality, dual principle (yin / yang, good / evil, shadow / light, male / female mind / feelings, etc.). This duality is inherent in everything, one has only to pay attention to the world around us. And the most unique, interesting and entertaining, in my opinion, in all the duality of this world is the opportunity to know one through the other. It is this path, in my opinion, that is the most objective knowledge of reality.
1. Logic as a means of knowing intuition.
1.1 Logic as a science.
Each person has a certain logical culture, the level of which is characterized by the totality of logical techniques and methods of reasoning that a person understands, as well as the totality of logical means that he uses in the process of cognition and practical activity.
Logical culture is acquired in the course of communication, study at school and university, in the process of reading literature.
Logic systematizes the correct ways of reasoning, as well as typical mistakes in reasoning. It provides logical means for the precise expression of thoughts, without which any mental activity is ineffective, from education to research work.
Knowledge of the rules and laws of logic is not the ultimate goal of its study. The ultimate goal of studying logic is the ability to apply its rules and laws in the process of thinking.
Truth and logic are interconnected, so the value of logic cannot be overestimated. Logic helps to prove true narrowings and refute false ones; it teaches to think clearly, concisely, and correctly. Logic is needed by all people, workers of various professions.
So, logic is a philosophical science about the forms in which human thinking proceeds, and about the laws to which it obeys.
1.2 Means of thinking. Features of thinking
Logic studies cognitive thinking and is used as a means of cognition. Cognition as a process of reflection of the objective world by human consciousness is a unity of sensory and rational cognition. Sensory cognition proceeds in three main forms: sensation, perception, representation.
Sensation is a reflection of individual sensually perceived properties of objects - their color, shape, smell, taste.
Perception is a holistic image of an object that arises as a result of its direct impact on the senses.
Representation is a sensual image of an object that has been perceived before, preserved in the mind. Representations can be not only images of objects that really exist; often they are formed on the basis of descriptions of objects that do not exist in reality. Such representations are formed on the basis of perceptions of real objects, they are their combination.
Sensory knowledge gives us knowledge about individual objects, about their external properties. But it cannot give knowledge about the causal relationship between phenomena.
However, knowing the world, a person seeks to establish the causes of phenomena, to penetrate into the essence of things, to reveal the laws of nature and society. And this is impossible without thinking, reflecting reality in certain logical forms.
Consider the main features of thinking.
Thinking reflects reality in generalized images. Unlike sensory cognition, thinking abstracts from the individual, singles out the general, repetitive, and essential in objects. Concepts are created in this way. legal entity, state sovereignty, and so on. Abstract thinking penetrates deeper into reality, reveals its inherent laws.
Thinking is a process of indirect reflection of reality. With the help of the senses, one can know only that which acts on them. Without observing the very fact of the crime, it is possible to establish the criminal on the basis of direct and indirect evidence.
Thinking is inextricably linked with language. With the help of language, people express and consolidate the results of their mental work.
Thinking is a process of active reflection of reality. Activity characterizes the whole process of cognition as a whole, but above all - thinking. Applying generalization, abstraction and other mental techniques, a person transforms knowledge about the objects of reality.
The generalized and mediated nature of the reflection of reality, the inseparable connection with language, the active nature of reflection - these are the main features of thinking.
But it would be absolutely wrong to consider thinking in isolation from sensory cognition. In the cognitive process, they are inseparable unity. Sensory cognition contains elements of generalization, which are characteristic not only of representations, but also of perceptions and sensations, and constitute a prerequisite for the transition to logical cognition.
However great the importance of thinking, it is based on the data received with the help of the senses. Thus, feelings are a fundamental link in our thinking, a base that provides the necessary information for analysis and subsequent conclusions. What is intuition if not feeling? This brings us to the key issue of this paper. What is intuition, what is its role in the life and thinking of a person, in the correctness of his conclusions?
2. Intuition.
Initially, intuition means, of course, perception: “This is what we see or perceive if we look at some object or examine it closely. However, starting at least already with Plotinus, the opposition between intuition, on the one hand, and In accordance with this, intuition is the divine way of knowing something with just one glance, in an instant, outside of time, and discursive thinking is a human way of knowing, which consists in the fact that we are in the course of some reasoning that takes time , step by step we develop our argument"
2.1 Historical development of knowledge about intuition.
To better understand what intuition is and its place in scientific knowledge, it is necessary to say a little about the background of this concept. The development of natural science and mathematics in the seventeenth century. put forward a number of epistemological problems for science: about the transition from single factors to the general and necessary provisions of science, about the reliability of the data of natural sciences and mathematics, about the nature of mathematical concepts and axioms, about an attempt to bring a logical and epistemological explanation to mathematical knowledge, etc. The rapid development of mathematics and natural science required new methods of the theory of knowledge, which would make it possible to determine the source of the necessity and universality of the laws derived by science. Interest in the methods of scientific research increased not only in natural science, but also in philosophical science, in which rationalistic theories of intellectual intuition appear.
Phenomena of a sudden, fairly complete and distinct comprehension of the desired result (solution of the problem) with unconsciousness and uncontrollability of the paths leading to this result. Such phenomena are called intuition. It cannot be "turned on" or "turned off" by conscious volitional effort. This is an unexpected "enlightenment" ("insight" - an internal flash), a sudden comprehension of the truth.
2.2 Definition. Common features.
Until a certain time, such phenomena were not subject to logical analysis and study by scientific means. However, subsequent studies made it possible, firstly, to identify the main types of intuition; secondly, to present it as a specific cognitive process and a special form of cognition. The main types of intuition include sensual (quick identification, the ability to form analogies, creative imagination, etc.) and intellectual (accelerated inference, the ability to synthesize and evaluate) intuition. As a specific cognitive process and a special form of cognition, intuition is characterized by highlighting the main stages (periods) this process and mechanisms for finding solutions on each of them. First stage(preparatory period) - predominantly conscious logical work associated with the formulation of the problem and attempts to solve it by rational (logical) means within the framework of discursive reasoning. Second phase(incubation period) - subconscious analysis and choice of solution - begins at the end of the first and continues until the moment of intuitive "illumination" of consciousness with the finished result. The main tool for finding a solution at this stage is subconscious analysis, the main tool of which is mental associations (by similarity, by contrast, by sequence), as well as imagination mechanisms that allow presenting the problem in a new system of measurements. Third stage- sudden "enlightenment" (insight), i.e. awareness of the result, a qualitative leap from ignorance to knowledge; what is called intuition in the narrow sense of the word. Fourth stage- conscious ordering of intuitively obtained results, giving them a logically coherent form, establishing a logical chain of judgments and inferences leading to a solution to the problem, determining the place and role of the results of intuition in the system of accumulated knowledge.
