Author: Ishchenko Tatiana, Reshetnev Siberian State University of Science and Technology, Krasnoyarsk, Russia
In case we assume that a new notion
in science results from a resolved contradiction, or the answer to previously
set problems, it appears relevant to look into the problem of how the cognizing
subject develops their ability to settle existing contradictions in science
throughout the cognizing process in society. Since the development of
personality is inseparable from the development of thinking and the ability to
reason, the development of the thinking subject becomes particularly topical.
What encourages the development of
the thinking capacity of a person? What causes education in the 21st century to lose its fundamentality? When does the cognizing person become a
thinking subject? Why does the key contradiction of the cognizing process
(between the nature of the content and ways in which it is explored by the
learners) require turning to the ideas of Classical Philosophy where the
development of thinking is viewed in its connection with scientific methods of
cognition and the principle of contradiction?
According to Evald Ilyenkov, a
notion develops in relation to understanding the contradictions that it
reflects, which requires certain logical culture of mind and conscious
application of logical categories in research of the objective reality [5. 142],
as basically those logical categories represent cognized forms of development
and ways in which the thought-of material is bound and that are identical to
its global interrelations in the process of activity. A smart person is one who
can think, reason, make independent judgments about things, people, events, and
facts, however 'make judgments based on the highest norms and criteria of the
human spiritual culture'! Immanuel Kant dubs this ability 'execution of the
power of judgment'!
How does the thinking subject, the
acting subject, evolve? As Marx puts it, 'the subject is reality unfolding
through its inherent contradictions'. While elaborating on dialectic as logic,
Ilyenkov considers the thinking subject to be an individual 'in the midst of
social relations, a socially determined individual with forms of vital activity
that are not predetermined by nature but are a product of history and the
process of emergence of human culture' [4. 185]. Based on these statements, the
emergence of a thinking subject is derived from the realization of the
principle of contradiction, evolution of thinking culture, and establishment of
social relations in which a cognizing subject acquires forms of thinking and
becomes able to resolve problems. Transferring readily available knowledge from
the teacher to learners without challenging their thinking leads to the
appearance of 'impersonal' education process, on the one hand, which in its
turn forms a 'subject' who is unable to think independently, a 'subject' who
cannot make independent judgments.
The cognizing process is supposed to
unfold in parallel to the development of the ability to think that leads to
discovery of a new notion as a result of the thinking activity. In Phenomenology
of Spirit, G. W. F. Hegel noted that if the path leading to the result is
left aside, it is too bad because the result without the path leading to it is
nothing but a corpse that left the tendency behind itself. The distinguishing feature of analytical cognition was seen by Hegel in
that it is not characterized by mediation, as it implies immediate transfer of
notions in their relation to the object. A thinker identifies the mechanism of
passing from analytical to synthetic cognition: the necessity to transit from
the form of immediacy to mediation, from the abstract equation to distinction
[1. 896-897].
Considering the instants of synthetic cognition, Hegel specifies
three of its interconnected components: definition, division and scientific
proposition. Definition brings an object to its notion, with the
instants of learning the notion being universal (nearest genus), particular
(specific distinction as a definite kind) and individual (the object itself as
an immediate representation; with genus and kind proposed as one). Division of the universal into particulars is a necessary condition for a concept to
unfold (be explored), which lays the 'foundation and possibility of
synthetic science, a certain system and systematic cognition' [1. 905]. And
since the task of dividing is to cognize, it requires a path in accordance with
the logic of cognition.
As definition does not yet constitute a fully-fledged notion and only
relies on certain identifications of the perceived objective reality or
reflections, the task of cognition at the stage of division is to 'sort out the
particulars found in the empirical material, on the one hand, and, on the
other, apply comparison to find its universal definitions as well,' which suggests the
necessity to find different grounds for division into various kinds that will
allow us to exhaust the definitiveness of the notion. This mechanism elicits
problems inherent in the cognizing process, in which neglected division allows
for enormous numbers of kinds, which does not affect the definitiveness of the
notion and only suggests a 'game of arbitrariness,' as Hegel believed.
According to the studies that we carried out, eliciting the grounds for
division proves to be a rather sophisticated cognitive operation and, thus,
whichever way the features get identified (grounds for division) affects the
classification and definitiveness of a given notion. This approach makes it
possible to handle the notion sensibly, which implies it has been realized and
comprehended - only then the cognizing subject is able to generalize and change
the object.
Scientific proposition, as the third
stage of synthetic cognition, primarily constitutes the transition of
particularity into singleness which coincides with the content of the
scientific proposition - 'definitiveness corresponding
to itself. While a definition contains one definitiveness, and division is
definitiveness in relation to other instances of definitiveness, a scientific
proposition implies that 'the object is known in its
reality, in conditions and forms of its existence. That is why a scientific
proposition taken together with the definition represent an idea that is
a unity of notion and reality' [1, 911]. A scientific
proposition has to be proven. Also, mediation allows for construction of
connections between the mediated components.
'Synthetic cognition
aims to comprehend what is contained in notions, i.e. to grasp the diversity of
identifications in their unity,' concludes the thinker in his
treatise Science of Logic (1812-1816). Thinking, the thinking ability of
a person, determines their existence, however at the same time, the
opposite is also true. 'As is notion, so is labor,' Hegel concludes as a result
of the conducted study. Interpreting the absolute idea as the oneness of
theoretical and practical ideas, Hegel points out their one-sidedness alongside
incoherence when they are considered separately. The notion as the goal of our
knowledge, and the method as a means and this knowledge itself, 'for which the
notion is given both as an object and own subjective action, as a tool and
instrument of the cognizing activity not identical with it' [1. 934-935]. The cognizing subject who can operate the notion possesses
all the essence of the objective reality'.
In case analytical cognition is realized - a path in concordance with
nature - with the neglect of synthetic cognition - a path in concordance with
the logic of cognition - the thinking ability only develops one-sidedly.
Moreover, the current situation in the education process concerns neither the
logic of cognition nor the nature of the learner that is intrinsically
characterized by the curiosity of their intellectual power, which implies
interest in problems, thinking competitiveness and subjective activity.
How does the cognizing subject evolve in the course of the cognizing
process? Exploring the idea of cognition, Hegel makes the following conclusion:
the cognizing subject in their notion possesses all the essence of the
objective reality; the process consists of assuming particular content of this
reality for oneself as identical to the notion and, the other way round,
assuming the notion to be identical to the objective reality' [1. 885].
Nevertheless, in case the learner does not fully operate the notion, the
objective reality is inaccessible to them - they are unable to establish
relations between the object in interest and other objects. The ability to only
operate at the level of assumptions of sensorial nature cannot lead to
understanding the essence of things. According to Evald Ilyenkov, thinking, as
an active ability to transform objects in a peculiar way (without bringing any
actual changes to them or performing tangible actions with them), namely the
ideal activity of thinking, is prerequisite to the functional existence of
social structures, reproduction of social relations, as well as preservation
and development of culture. Therefore, the culture of thought stipulates the
development of culture and relations within society. The most powerful means to
develop the cognizing subject along this path is the principle of
contradiction, exploration of which triggers the process of cognition
predominantly moved by the intrinsic impetus. By solving the contradiction,
identifying the essential characteristics of the studied entity from its
preconditions to the mature form, the cognizing subject develops conscious
activity manifesting the forms of human active existence. Given the conditions,
discovery of a notion coincides with the process of understanding, the process
of thinking ability development and exploration of the thinking subject by the
subject herself.
While tackling the
problem of contradiction in logic, the philosopher Evald Ilyenkov points out
that 'to develop a notion means to develop understanding of contradictions that
are found in its core', and it is done 'by exploring how the said
contradictions are actually resolved throughout the movement of the notion's
foreshadow, and which 'intermediary links' connect the poles of the discovered
contradiction' [5. 142]. Viewing the theory of dialectic as logic, Ilyenkov believed that it is
basically the theory of cognition itself, and 'scientific worldview that has no
philosophy, logic and theory of cognition in its foundation is just as
nonsensical as 'pure' philosophy that considers itself to be the worldview,
placing a task upon its shoulders that is only possible to be carried out by
the whole body of sciences' [3. 319]. In his analysis of cognition problems,
the philosopher noted, 'Without spiritual health in our modern time, it is too
easy to choke and drown in the avalanche-like flow of information that is daily
and hourly dumped onto people from all directions' [3. 21]. In his view,
spiritual health is interpreted as a need to think and make sense of what is going
on. If we assume that problems of cognition are related to problems of the
development of thinking abilities, the ability to make judgements, as well as
problems of creativity, we may conclude that the process of cognition not only
determines the development of a given person but the entire society as well.
In his studies of the problems of
active cognition, the philosopher G.V. Lobastov considers cognition to be a
form of activity attributed to the subject, which reflects the ways various
entities are transformed in human practice rather than the entity in its
immobility, or general abstract properties present in all entities of the same
kind at once [8, 9]. In such a context, cognition is a means by which common
practice is transformed and it allows to view practice as realized theory.That
said, it brings up the challenge concerning logical and didactic tools that
encourage learners to become cognizing subjects. Didactic reflects the
interconnection between psychology (direct connection) and philosophy (feedback
connection) as well as issues of formation of thinking culture.
One powerful way to
encourage the thinking ability in a learner is through contradiction that urges
them to pursue truth once it is discovered. The ability to withstand the so-called
'pressure of contradictions' that are ingrained in the
studied material is what demonstrates the culture of mind attributed not only
to the learner but the teacher too, as well as their ability to think
dialectically. In case the learning process is reproduction-based, which
suggests that it does not entail specifically arranged pedagogical conditions
that are aimed to bring about the subject of activity, or develop subjectivity,
such conditions are likely to be immoral. By contrast, the productive variant
requires the cognitive process to be founded on the key principles of contradiction, action-based
mediation, feedback connection, consistency, etc. Taking dialectic as
development of the thinking ability of a person through identification and
resolution of contradictions stemming from the unity of its contradictive
parts, we may just as well conclude that school that is 'supposed to teach how
to think' does not involve the logic of cognition, the very nature of the
learner and, thus, the potential of dialectic as a method of scientific
cognition and means of consciousness transformation. On the one hand, the
method is immanent in the studied content (according to Lev Vygotsky), but, on
the other hand, the scientific method of cognition results from this content.
It follows from the abovementioned
that the present-day didactic system is changing in terms of resolving the
tasks of cognition by its intrinsic means. In case the process of cognition
manifests dissonance between the content and the form of knowledge, a mismatch
between the method and the studied content, it leads to diminished relations
both to the logical nature of knowledge and development of the universal
ability of the cognizing subject - their thinking. It suggests that throughout
the process of cognition thinking does not function as a person's mediated and
generalized cognition of entities and phenomena of reality in its essential
properties, connections and relations. Therefore, scientific knowledge and
theory are left impenetrable to the learner, and transformation of the
objective reality and the learner herself is hampered as well.
Transformation of consciousness as a
sort of movement from the subjective notion and subjective goal to the
objective truth is supposed to involve the following in the process of
cognition: levels of generalization (languages - sciences - philosophy);
interdisciplinary connections (at the levels of science and philosophy);
development of the ability to analyze and synthesize notions as a unity of
contradictions; unity of formal logic, dialectical logic and theory of
cognition [2. 40]. This approach is aimed at the identification of cognitive
means that encourage transformation of a learner's consciousness. Keeping in
mind that labor is a purposeful, mediated and transformational activity done by
a person, in such conditions the cognizing subject, while exploring a notion,
applies tools that are related to the theory of cognition, formal and
dialectical logic. The philosophical (methodological) context of this statement
not only lies in the foundation of how the process of cognition is arranged and
how the tools of cognition are passed over but also in the description of
patterns in accordance to which this process is evolving. And that is where we
leave the realm of pedagogical activity which is only focused on its own
specific properties, because in order to transform both consciousness and
relationships we have to deal with the development of culture and economic
processes, since the nature of educational activity and the nature of the
education process are both stipulated by them. On the one hand, the crisis in
education reveals the imperfection of methodical forms, on the other, though,
it necessitates bringing about the forms that would comply with the needs for
the development of scientific knowledge and human, and respond to the
challenges of the current time [6].
In the work Dialectical Logic,
Evald Ilyenkov analyzes the path towards creation of dialectical logic and
underscores the process of spiritual evolution marked by the names of
representatives of German Classical Philosophy of the late 18th and
early 19th centuries: Kant, Fichte, Schelling, and Hegel. Namely,
based on the analysis of the previous theories, Kant reached the conclusion
that 'dialectic is a necessary form of intellectual activity typical of the
mind that occupies itself with resolving higher synthetic tasks, or
constructing theories' Therefore, Kant, as Hegel put it, stripped dialectic off
its apparent arbitrariness and exposed its absolute necessity for theoretical
thinking' [4. 78].
In the situation of crisis in
ethics, spirituality and economic havoc, contradictions of the education
process are impossible to approach exclusively by pedagogical or psychological
means. It requires reaching beyond the sphere of education, as problems in
education are deeply rooted in the universal problems of humanity. Ideas
of Classical Philosophy, on the one hand, shed light onto the ways of how
education is to develop on the basis of introspection of thinking forms and
scientific methods of cognition but, on the other hand, it allows to see the
limitations of pedagogical activity as it is applied to resolve the key
contradictions inherent in the process of cognition.
When considering the substantive
component of the process of cognition, the identified problems found in the
development of the thinking subject require application of the
analytical-synthetic way of cognition, as well as identification of a
methodical form that would correspond to the content of the studied material
and, therefore, expose the key contradictions inherent in the evolution of the
system of notions in question, while preserving historical and logical aspects
of the essential knowledge. The cognitive and operational component is aimed at
handling the notion: its analysis and synthesis, i.e. exploration in terms of
its content and volume; formulation of statements and assumptions in the
process of resolving tasks; eliciting new knowledge by way of settling
contradictions; construction of problem questions [7]. The realization of
functions of intellectual labor will stipulate the development of the thinking
subject, with the primary function being the logical one, otherwise called
theoretical, that triggers the thinking process. The second function is
practical (executive), it performs what has been marked out by the thinking.
The supervisory function combines theoretical and practical components. The
organizational and communicative component foresees an optimal combination of organizational
formats in the process of cognition and forms of communication. Involvement of
various labor forms (as those found in economy) will provide meaningful
communication and comprehension of essential characteristic of the entity under
study. The forms of labor - individual labor, simple cooperation, complex
cooperation - will keep the learner involved in the cooperation with others on
the basis of their individually performed tasks and generated assumptions. This
stage puts a start to formation of the external and internal motivation of
cognitive activity. Implementation of these components in the process of
cognition will encourage the appearance of cognitive competitiveness, and the
transit from the subject-object relations to the subject-object type. In such
conditions, the teacher is a subject of the pedagogical activity who
professionally makes use of scientific methods of cognition, patterns and
logical means of cognition and who is able to consciously determine the right
conditions for other thinking subjects to develop in. Evald Ilyenkov provided
conclusive proof based on conducted research that as long as dialectic is
viewed as a tool to prove a previously accepted thesis, it is bound to remain
something 'insufficient,' - it is exactly where a pedantic teacher shows up who
was given quite a critical view of in his texts. Logical means of cognition
based on formal and dialectical logic, scientific methods of cognition that are
complaint with the content under study, as well as problem questions will all
be able to improve the situation in case Logic is appointed its deserved role
in education, and if Classical Philosophy and its exploration stimulate the
process of development of the thought itself, as well as the evolution of
notions from their very appearance. If mundane assumptions are processed into a
form of notion in the process of cognition, the matter under study proves to be
owned by the learner and by way of handling it consciously (the subject matter)
the learner exposes their own potential, becoming able to carry out
intellectual labor as a purposeful, mediated, and transformational activity. In
such conditions, knowledge becomes derivable. Given these conditions, one can
speak of a cognizing subject - thinking subject - able to grasp
both the real and ideal content of their activity, involved in the process of
cognition, and able to retrieve subjectively new results. It is when dialectic
becomes a pivot in the process of cognition, its 'active form' [9].
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