What exactly is the definition of a philosophical question 10

It is the doctrine of man and the whole world.

The basic question of philosophy was put forward by Engels by summing up the history of the development of philosophy. The basic problem of philosophy is the relationship between thinking and existence, which contains two aspects, the first is the question of which is the origin and what is the primacy of thinking and existence, that is, the question of whether matter determines consciousness or consciousness determines matter; The second aspect is the question of whether thinking and existence are identical, that is, whether thinking can reflect existence and whether the world is knowable. Of the two aspects, the first has a more important status and significance.

The proposition of basic philosophical questions is of great theoretical and practical significance.

It reveals the fundamental characteristics of philosophy.

It reveals the fundamental line and direction of philosophy, and reveals the focus of philosophical struggle. The different answers to the basic questions of philosophy have laid down the fundamental line and direction of a school of philosophy, and are also the focus of the struggle between different philosophical schools. The fundamental questions of philosophy provide the criteria for dividing materialism and idealism, agnosticism and agnosticism, and are of great significance for understanding philosophy and the struggle in the history of philosophy.

The basic questions of philosophy are also the basic problems in human practice, which reveal the basic contradictions in human practice, and correctly answering this question plays an important role in consciously adhering to the ideological line of existence determining consciousness and seeking truth from facts in practice.

The fundamental problem of philosophy is the question of the relationship between thinking and being. There are two aspects: its.

1. Consciousness and matter, spirit and nature, who is the origin of the world, that is, the question of which is the first nature and what is the second nature. That.

Second, thinking can deny or correctly recognize the existing problems.

Significance: Theoretically, it is the criterion for dividing materialism from reformism.

It is also a fundamental problem in human practice.

Existence is a priori, and at its beginning, we cannot decide whether it exists or not.

You ask, "What the hell do we exist?" Does it refer to the value of existence in the individual sense? Or is it the existential value in the sense of the group? Your question can be understood in both ways.

The value of existence in the individual sense, I personally believe that happiness in life should be the ultimate value pursuit of our existence, of course, people still have the most basic needs, this is not a category of happiness and the like.

I think the value of existence in the sense of group is fairness and justice. As long as we live and exist in a group, we should make it fair and just, otherwise it will be painful to live in it.

The answer to this can be found in Lao Tzu's 5,000 words, there is no reason in the world, there is no reason for it, it is because we are not wise enough, and it is because we are inexperienced.

I don't know. I recommend you to watch Ye Man talk about the Tao Te Ching, talk about the Four Books, talk about the Book of Changes, if you have time, you can also listen to her story about Buddhism, these audio materials are available in Sina Sharing, and now this grandmother is talking about the Tao Te Ching at Peking University! There is a lecture every Thursday night.,You can understand it when you go to Liangyou's ** to see the notice.,Now it seems to go abroad.,Maybe it won't start until early May!

We don't exist for what we exist, and we don't exist for anything, because our existence is accidental.

While the objective is primary, the subjective is secondary. However, this does not mean that "the connection is objective and has nothing to do with human activity" is correct. Because when the objective world acts on people, people can also react on the objective (this is subjective agency).

Therefore, it is wrong to say that the practice of "associating personal destiny with the attributes of the zodiac" is based on some "incomplete connection"; But human activity can be made in the right connection under the premise of following the truth. Therefore, the concept of D is not correct.

Not to the point, not in line with the topic.

The connection is realistic and practical.

If there is no human activity, and this connection is actually embodied, the so-called connection becomes an abstract law and is meaningless.

Because people can create connections that do not exist in the original context according to objective conditions, and this kind of connection does not exist in the original objective world, of course, this connection is still artificially created on the premise of respecting objective laws, and it still has objectivity. For example, the Internet has changed the connection between people, and the car has changed the distance between two places, and so on, and people have created many connections.

So it is right that the connection is objective, but it is wrong that it has nothing to do with human activity, because human beings can create the connection while respecting the law.