Movement in philosophy is what? Movement and development in philosophy

One of the oldest philosophical categories is matter. The concept of it was initially very concrete, then it developed, expanded, and eventually became a description of the objective reality that we can feel.

The most general definition of this category is identical with the being of the world, as philosophy understands it. Movement, space, time are its attributes. In this article we will talk about one of the most important philosophical categories. It's about moving. We can say that this term covers all processes occurring in nature and society.

The concept of movement in philosophy

It can be said that this category describes the mode of existence of matter. In principle, in very general terms, the movement in philosophy is any change, the interaction of material objects, the transition from one state to another. It explains the diversity of the world. Without it, it is difficult to imagine any being. To exist is to move. Any other being is practically unprovable. It can not be found, because it does not interact with either objects or with our consciousness.

Matter and movement in philosophy are also interrelated. They can not exist without one another. Therefore, movement is considered an absolute philosophical concept. And peace, on the contrary, relative. Why? The fact is that the thinkers agreed with the definition of rest as one of the types of movement. Very well prove it astronomers. If a body, for example, dwells on the Earth, it moves in relation to other planets and stars.

Aporias - are there any changes and processes?

Even in the ancient world, attention was drawn to the contradictions of this problem. The movement in philosophy is, from the point of view of the Eleatic school, an object for a special kind of reasoning - aporia. Their author, Zeno, generally believed that this can not be thought unambiguously. Therefore, it is impossible to reflect on the movement at all. The philosopher gave examples that if in practice a fast runner (Achilles) can catch up with a slow turtle, then in the field of thought this is impossible, if only because for the time that the animal creeps from one point to another, the person also needs time to Get to where it was. And it's not there anymore. And so to infinity, to which space is divided.

The same happens when we observe the flight of an arrow. It seems to us (our feelings say this) that it is moving. But every moment the arrow is (at rest) at some point in space. Therefore, what we see does not correspond to what can be conceived. And because the feelings are secondary, there is no movement.

Unity

True, even in the era of antiquity, there were critics of these statements. For example, the well-known authority of the Ancient World Aristotle opposed the aporias of the Eleatic. Movement in philosophy is a kind of unity with space and time, "the thinker asserted. They do not exist in isolation. Therefore, mechanically dividing them into infinite points is incorrect and illogical. The world is changeable, it develops because of the confrontation between the elements and the beginnings, and the consequence of this is diversity. So, movement and development in philosophy began to be identified. Confirmations of this appeared in the Renaissance. At the appointed time, the idea was very popular that both occur because the whole world is the arena of the formation of the soul or life. The latter is poured throughout existence. Even matter is spiritualized, and therefore develops.

A source

However, in modern times the philosophers began to search for what is the basis of the movement. They identified matter with matter, and the latter was endowed with inertia. Therefore, a better explanation than that someone, for example, God or the Supreme Being, did the "first push", after which everything began to develop and move according to established laws, could not come up.

In the era of Mechanism, the problem of motion was mainly explained from the point of view of deism. This is a philosophical concept that somewhat transformed the popular religious theory that God "started" the Universe as a clock, and therefore is the only and original source of movement in it. So they explained the reason for the changes in the times of Newton and Hobbes. But this is not surprising, since then people were also considered something like a complex mechanism.

Materialism

Marxists also talked a lot about the movement. They, first of all, rejected the idea of its external source. Representatives of these views were the first to state that movement in philosophy is an attribute of matter. The latter itself is its source. We can say that it is self-developing because of its own contradictions. The latter push and encourage her to move.

The motion of matter is due to the interaction of various opposites. They are the cause of the change of its concrete states. Matter is a kind of whole that can not be destroyed. It is constantly changing. Therefore, the world is so diverse. If it involves some processes that do not change the structure of the object, they are called quantitative transformations. And if an object or phenomenon is internally transformed? Then these changes are called qualitative.

Diversity

Dialectical materialism came up with a concept that described the forms of movement. In the philosophy of Marxism, there were initially five such kinds of change - from simple to increasingly complex. It was believed that the features of the forms of motion determine the quality of objects. They also represent the source of the specifics of the phenomena of the material world.

In the nineteenth century there were five such forms. This is mechanics, physics, chemistry, biology and social processes. Each of them has its own material carrier - bodies, atoms, molecules, proteins, people and society. However, later the development of science has shown that this classification is not entirely true. The theory of structural forms of organization of matter has demonstrated that mechanical movement is inherently complex, not simple. Physical processes have their own micro- and macrolevels. It turned out that each structural organization of matter has its own complex hierarchy, and the number of forms of their movement tends to infinity.

Development

Both matter and society are in constant change. If they are consistent, irreversible and qualitative, then they are usually called development. Movement and development in philosophy are very connected. The second term is wider than the first in value, because there is also a movement that does not lead to a qualitative change, for example, displacement. But development has several levels and meanings. For example, about how the world has happened, where it is going, there are mythological and religious explanations, and not just scientific ones.

In the understanding of dialectical materialism, there is such a development as progress. This means that the level of structural organization is increasing, becoming more complex. If the reverse process occurs, it is called regression. But this is also development. So they call the self-movement of nature, society. In general, development is considered to be a universal quality of the universe.

Philosophy of Being

Let's make some conclusions. In different schools of thought, motion is understood ontologically, it is the basis of being. It is recognized not only as an inherent property of matter, but also by the principle of the unity of the world, and the source of its diversity.

Movement in the philosophy of being is the link between space and time. It is not only an attribute of matter, but also the foundation of the life of nature, man and society. The movement has contradictions and dialectics. It is both absolute and relative, changeable and stable, at some point and does not. In modern ontology, the movement also has the form of the ideal. It's about subjective processes in the world of human consciousness. Perhaps this is the movement that the great Goethe called happiness.