I. Gisel's worldview position in the spiritual activity of the XVII century

Abstract

The significance and role of I. Gizel’s worldview position through the prism of his activity are analyzed. The purpose of the article is to determine the main worldview positions, principles that are formed in accordance with his activities. The formation and meaning of cognition, its types, the role of self-knowledge through the prism of achieving goals and objectives are analyzed. Moral doctrine, religious knowledge, anthropological concept of man, personality and his/her facets are considered. The article analyzes the close relationship between knowledge, views, concepts of human behavior. In his anthropological concept I. Gizel glorifies man, his dignity and greatness, notes the possibility of infinite perfection. The conscience and mind of man are the criteria of good and evil, govern human actions. The ideal for the thinker was a strong person, educated, free from church prohibitions and restrictions. Based on the thesis of the rationality of the world, he believes that the truth can be found by considering the consequences of God’s activity – «created nature». It can even be argued that Gizel combined Aristotelianism with the ideas of Christian Neoplatonism in his philosophy. «Created nature» was interpreted by him as a set of ideal beings-universals, a kind of representatives in the world of higher existence. Universals correspond to the existence of their analogues in things. He denied the independent existence of these analogues apart from things. That is, the things themselves cannot exist regardless of the universals. The philosopher also pays attention to epistemological problems, because knowledge as such plays a significant role in shaping the consciousness and principles of human behavior. In particular, sensory cognition and sensory experience play an important role in the formation of prejudices and principles. However, he considered the real source of true knowledge to be a purely intellectual activity, supplemented by moments of intuitive comprehension. I. Gizel argues that intellectual cognition is a purposeful activity of the subject whose purpose is to obtain practical knowledge (knowledge system or science of the object as a subject of intellectual cognition) and which is carried out through three basic intellectual operations: the formation of concepts, judgments and inference. Conclusions can be formed as follows: the ideas of civil humanism, social life, free labor are the meaning of human life. Freedom is an important criterion in the formation and development of human abilities and activities.