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The social purpose of philosophy is to help solve these problems

The social purpose of philosophy is to help solve these problemsWith the development of philosophy, new areas are formed in it, and then philosophical disciplines. Recently, there has been a gradual splitting of philosophy as an organically holistic form of culture: philosophy is more and more fragmented, turning into a set of different styles and types of philosophizing that are not connected by a single problem, do not have common evaluation criteria, use different, mutually untranslatable languages and conceptual apparatus, in various ways understanding the subject and tasks. This process is due to the general tendency to differentiate philosophical problems and isolate new subjects of philosophical research in modern society (see. Society).
The need for philosophical knowledge of the world is determined by the dynamics of social life and is dictated by real needs in the search for the fundamental foundations and worldview ideas that govern human life. Epochs always arise in the development of society when previously established worldview principles expressed by a system of basic categories (foundations, universals) of culture (ideas about nature, society, man, good and evil, life and death, freedom and justice, and so on) cease to provide reproduction and development of the types of activities necessary for society.

In such epochs, tradition ceases to provide for the selection and translation of social experience, and traditional life meanings no longer make it possible to find an answer to new historical challenges, therefore, needs are formed in society in the search for new philosophical meanings.

The social purpose of philosophy is to help solve these problems. She seeks to identify new ideological orientations by rational understanding of the foundations of culture, their critical analysis and the formation of new ideological ideas. The cognizing mind becomes in a special position in relation to the foundations of culture - its worldview universals, making them the subject of research. And since the mind in any era develops in accordance with the dominant senses of the foundations of culture, it thereby analyzes and evaluates its own foundations. In this process, the foundations of culture from the unconscious foundations of culture and social life are transformed into extremely general categorical structures, on which consciousness is directed. They are expressed through philosophical categories, which are their theoretical schematizations.
The rational explication in the philosophy of the meanings of the foundations of culture and their critical analysis begin with the identification of a certain community in qualitatively different areas of culture, in each of which worldview universals function as categorical structures that ensure the selection and translation of social experience. Therefore, the primary forms of being of philosophical categories at this stage are not so much concepts as meaning, images, symbols, metaphors and analogies. In the origins of the formation of philosophy, this feature can be traced very clearly. So, even in the relatively developed philosophical systems of Antiquity, many fundamental categories bear the imprint of a symbolic and metaphorical understanding of the world (“Ogaelogos” by Heraclitus, “Nus” by Anaxagoras and others). This is even more characteristic of ancient Indian and ancient Chinese philosophy, where the conceptual construction often does not separate from the figurative basis in categories. The idea is expressed not so much in conceptual as in artistic-figurative and symbolic form, and the image and symbol act as the main means of understanding the truth of life. Symbolic and metaphorical meanings at this stage play an active role in philosophical reasoning, which can be built on the logic of not only concepts, but also symbols and metaphors.

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