Sensualism is what, what is its meaning? Representatives of sensationalism

Sensualism is one of the trends that stand out in the theory of knowledge. According to him, perceptions and sensations are the main form of reliable knowledge. Sensualism is a direction opposite to rationalism. The main principle of it is that in the mind there is nothing that can not be found in feelings. Thus, sensualism is a sensory form of cognition. In addition to perception and sensation, it also includes a representation.

Representatives of sensationalism are numerous, but among them are the following major philosophers: the Greek thinker Protagoras (pictured above), Epicurus, J. Locke, and Etienne Bonno de Condillac.

The concept of "sensualism"

Cousin introduced the term "sensualism" into general use. He opposed it to idealism. Thus, under this term, Kuzen outlined the direction that today we call materialism. However, this meaning of the term is not fixed. Today, sensualism is a direction in epistemology, the opposite of rationalism and intellectualism.

Basic principles, sensationalism and materialism

The main points of the direction of interest are the following. First of all, the existence of innate ideas is denied. In other words, beyond reason, only the derived value is recognized, and not the original one. Thus, sensualism and rationalism in philosophy are the opposite. All knowledge of the representatives of sensationalism is reduced to sensation. The mind receives all its content from sensations, and the latter from experience. Consequently, the external world is both a criterion and a source of knowledge. This is the difference and similarity of sensualism to materialism. Representatives of both these directions assert that the external world is the source of our knowledge. However, he understands them differently. Representatives of materialism believe that there is a partial or complete identity of sensations with the qualities of a particular object. Sensationalists do not agree with this.

The opinion of Condillac

In his work "Treatise on sensations," Condillac states that a gifted olfactory statue perceives an exclusively subjective state when sniffing a rose. Condillac takes a principled position in the question concerning the attitude of sensations to the qualities of a given object. He considers this issue idle and refrains from expressing a certain judgment about him. Philosophical sensationalism, therefore, does not lead us to materialism. On the contrary, it is easier to get subjectivity from it (denying that the external world can be known).

Sensualism and subjective idealism

Sensualism is related to subjective idealism (for example, Fichte). However, there is a difference between them. It is how the activity of the subject producing it is understood. The essence of consciousness for subjective idealism lies in the synthetic activity of the human mind. At the same time, sensation is only one, the lowest stage of this activity. On the contrary, for sensationalism it is in him that the whole activity of our consciousness is. From the senses, thinking is derived, etc. From this identification of thinking and sensation, one can conclude that there are no laws of thought.

The opinion of Condillac on the relationship between sensations and thinking

Condillac paid much attention to this issue. He described in detail how feelings, attention and memory are emerging from sensations. Condillac showed how the illusion of spiritual processes proceeding independently, irrespective of sensation, is created. The need for thought in reality is an association or habit, because of frequent repetition it has become inseparable. At the heart of any knowledge is a certain feeling. This means that knowledge is private. Nothing real does not correspond to generalizations. At the same time, the source of knowledge determines both its boundaries and its character. Thus, this source is the criterion of truth. Because the sensation depends on the impressions coming from the outside (a position taken on faith by the sensationalists), and any experience is something relative, irrational, accidental, then the relative and accidental character should be attributed to all knowledge in general.

Definition of the subject from the point of view of sensualism

Proceeding from certain psychological facts, Mill as follows defines matter (object): this is a constant possibility of sensations. Such a view is within the framework of sensationalism. We already have hints of him at Condillac. From the point of view of this thinker, the subject is a collection of concepts of density, magnitude, hardness, etc. In other words, this is a combination of representations that we have received from various categories of sensations, mainly touch. Therefore, in order to form a definite concept of an object, it is not necessary for this to think of a substratum or a carrier of qualities. Such is the epistemology of sensationalism, presented in general terms.

Criticism of Sensationalism

This direction can be credited with the fact that its representatives paid special attention to the psychological analysis of various facts of perception and sensation. They tried to determine how much the sensations are significant in cognition and what role their individual categories play. Special attention in this respect deserves the works of Condillac.

Psychological analysis of this direction, however, has its drawbacks. He looks at the facts to be analyzed from a preconceived point of view. Like a magician, sensationalism puts into the sensation something that is not peculiar to it. This is then triumphantly extracted from it. It is not sensation that creates our memory, consciousness, thinking, imagination. On the contrary, the synthetic activity of our consciousness manifests itself in the forms listed above. Their set depends on the material with which you have to work. Representatives of sensationalism belittle, mechanize the activity of consciousness. They are trying to judge by its elementary detection of its activities in general. Wrong epistemological conclusions correspond to incorrect psychological analysis. The direction of interest that interests us limits the field of knowledge, incorrectly explains its features (for example, it concerns the nature of mathematical knowledge), provides false criteria of truth. Such, in short, is his criticism.

Sensualism and other areas

Sensationalism in philosophy is a direction that has historically manifested itself at various times and is very diverse. It was intertwined with empiricism, materialism, subjective idealism. Because of this, writing his story is not easy, without introducing elements that are alien to him. Materialistic sensualism is paradoxical, since already the possibility of a sensation in itself (and this is perfectly understood by Condillac) inevitably excludes materialism. After all, it assumes the presence of the ability of the spirit. The meaning of materialistic sensationalism, therefore, is difficult to unequivocally define. But what about other areas? Sensualism in itself is a form of subjective idealism, which is the opposite of the direction where the essence of the spirit is seen in the activities of the human mind (one of the representatives is Fichte the elder). As for empiricism, sensationalism is similar in it in the use of psychological analysis. In addition, both these directions have the same view on the importance of experience in cognition.

Epicureanism and Stoicism

Sensualism in antiquity is represented in the Stoic and Epicurus systems (pictured above). According to the latter, sensations are formed due to the fact that images are separated from objects. They fall into the organs of our sensations and then are forcibly perceived by them. Epicurus believed that any sensation is true. It is in it is the criterion of truth. Everything that does not agree with him is false.

Stoicism as a direction developed in incessant polemics with epicureanism. Nevertheless, they have much in common. According to the Stoics, the soul is material. However, this materialism contains elements of pantheism. They allow us to talk about the unity of the soul, and also that the power of rational activity is the main feature of the human soul. According to the Stoics, the soul is not passive, as the Epicureans thought. On the contrary, it is active. Stoics in their teaching about sensation make a significant addition to the Epicurean theory. They say that everything comes from sensations (just like the Epicureans), but in them the soul manifests its activity. In their mind, everything is formed from the individual. All sensations appear from sensations.

Sensualism in the philosophy of modern times

In the philosophy of the modern era, the expansion of the direction of interest was facilitated by Locke (his portrait is presented above). Despite the fact that he considered himself an empiricist and partly a disciple of Descartes, his work "The Experience of Human Understanding" certainly contributed to the development of sensationalism. Locke from two sources of our knowledge - reflexion and sensations - considered the latter in more detail. The doctrine of this thinker about reflection is somewhat vague. The same can be said about his reasoning about the substance. Therefore, from the reflections of Locke, it is easy to deduce sensationalistic teaching.

And in the works of Condillac (pictured above) we find the consistent sensationalism of the new time. Despite the fact that the psychological method of this thinker was imperfect, and in his studies was not experimental in nature (they were based on a priori, speculative assumptions), his work is of great importance in the history of psychology. Sensualism of modern times was further developed in the following years. The most recent time is called the period from 1918 to the present day. Let's say a few words and how the direction that was of interest to us after the revolution developed.

Sensationalism in modern times

In recent times, Tolbe has defended sensationalism in philosophy. This direction in the works of this thinker again makes a turn from phenomenalism, characteristic of Condillac, to materialism. This is due to the fact that in the 1960s and 1970s materialistic tendencies intensified significantly in various fields of knowledge.

A variation of sensationalism in the 20th century is empirio-criticism. This direction was developed by E. Mach (pictured above) and R. Avenarius. The thinkers believed that the feelings underlying the feelings, moods and manifestations of our will are a form of adaptation to the environment. They are the result of evolution.