Some philosophical basic questions

Within the philosophy, the term 'matter' was, until around 1920, the commonly used term for the world's 'dust'. However, in principle, the term 'matter' was used in connection with the philosophical term materialism. This term emerged as one of the possible answers to the real nature of reality. In the past, the answer sounded, is all that happens in the world results from moving masses. But in recent times, where matter is considered to be like energy, instead of materialism, an energetic monism emerges, in which both material and spiritual or mental are perceived as specific energies.

Monism versus dualism.
As we maintain the Tao symbol, which expresses the opposite pair of yang (the masculine principle, the spirit) and yin (the feminine principle, the matter), which together constitute the greater whole in the form of Tao (the eternal universal unity), we share of a dotted horizontal line symbol into two halves, after which we leave the Tao symbol so that the circle with the two equal halves is provisionally undeclared (right). Here, the upper half of the circle should be perceived as the principle of spirituality and its lower half as the principle of matter.

Monism versus dualism
The concept of monism, of Greek mono = single or one that refers to the fact that everything can be reverted to one basic principle will be considered when philosophy asks how the two forms of reality , ie consciousness, feelings and thoughts, and matter, that is, the extended, space-filling, bodily, relate to each other. Are there two completely different species of reality or "substances", or are they talking about one and the same reality? - Dualism claims the former, monism the latter.
According to the dualistic view, there are thus two completely different species of reality, two kinds of "substances": one physical and a spiritual one. In contrast, the monistic view claims that there is only one kind of reality and only one kind of "basic substance". - But in addition to energetic monism, there is also another monistic basis, namely metaphysical idealism or spiritualism. While materialism, including energetic monism, reverses the spirit of matter, idealism makes the opposite as it reverses the matter / energy of the spirit.
Finally, the concept of monism is taken into account when talking about the so-called identity theory claiming that the spiritual and material are two different but mutually complementary sides of one and the same reality which are neither spiritual nor material and which Maybe also have others, for us completely unknown pages.

The pluralistic perception
The second major philosophical or metaphysical main problem beside the ontological (of Greek ontos: being), as we have discussed above, is cosmological (of the Greek cosmos: the orderly world-wide). It concerns the context of existence and the structure of reality as a whole. Here you will find four fundamental and mutually opposed world views: a pluralistic, a theistic, a pantheistic and a deceptive.
The pluralistic world view is related to the mechanical perception of nature, which means that the world is a sum of self-contained indestructible elements of uranium, the atoms which, through their interconnectedness and separation, bring about all things and all changes. Pluralism rejects the existence of God and therefore represents atheism.

The theistic perception
In addition to pluralism, two monistic views have also argued, namely theism and pantheism. The theistic (of Greek theos: god's) perception explains the connection and order of the world as created by a creative intelligence, God, which in itself is different from and elevated over its creation. The relationship between God and man is a living interaction in which man can turn to God in prayer, and God can 'answer' by meeting the prayer to the extent that fits into God's plan with man and the world. In Teism, God is the chiefof the moral normality and therefore also the supreme authority in guilt consciousness.

The pantheistic perception
In the metaphysics of panteism, the world is a living, infinite organism, identical to God, which constitutes the first, causeless cause that ceases to exist throughout the world without ceasing. God is the universal entity in whom "we live, are stirred and are." The perception of pantism on the relationship between God and the world is closest, by drawing a parallel to the relationship between an organism's unity and its individual parts. The organism is the unit that comprises and consists of the parts, but not as anything from the organism differently.
The God of Pantheism therefore becomes the universal world of consciousness whose will and power manifest itself in an infinite pursuit or eternal desire of the living creatures after reaching ever higher and higher in the life experience and life-giving. These include the so-called good and so-called evil necessary, advancing moments in the eternal 'living' divine algal.

Deism's view of the world
According to Deism (of Latin deus: God) or the so-called natural religon, that is, a religion that, contrary to the revealed religion, is extracted from nature, God constitutes the highest distant being that once created the world and decorated it appropriately, but otherwise does not interfere with its passage. The Dean world view has emerged from thinking about the revealed religion, especially Christianity, and by rationalist criticism of its dogmas and teachings. But deism maintains the fundamental, moral and religious values: God, immortality and virtue.
The dean world view thus claims that God has set the world at the time of creation and given the unbreakable laws of nature, so that it goes by itself, much like a modern self-pulling or electronic clockwork. The problem, however, is how to explain the question of God's providence board in relation to the natural causes. That gives no response to Deism.

Deisms and Enlightenment
Deism was also a prominent religious perception in Europe's enlightenment, that is, in the 1700s and the 1800s. It has a certain interest in the context of HC Andersen, who in his youth to some extent shared the basic beliefs of the Deism, partly under the influence of his rationalist father and partly as a result of the rationalistic Christianity education he received during his latene colony in the years 1822-27 in Slagelse and Elsinore. Andersen, however, preserved his childhood personal relationship with God as Heavenly Father and Providence throughout his life, but it was especially strengthened after father's death in 1816 when his son was 11 years old. Nyplatonism, as Andersen became acquainted with during his schooling in Slagelse, however, had a bearing on him, especially regarding the belief in the immortality of the soul and its cosmic destiny. That belief remained largely unchanged from her childhood until her late age, though occasionally short-lived periods of doubt. In his manhood, Andersen poured more on the pantheism's view of God, to finally approach Christian Pietist mystique, which he did not find any contradiction in.

The mechanical world view
Here again, mention only two important questions in relation to the philosophical main problems discussed above, namely, first of all, the question of the relationship between existence and the nature of this connection. There are two alternative basic answers to this question: the mechanical or teleological worldview.
According to the mechanical perception, all contexts in existence depend on a blindly necessary correlation between cause and effect. Even the unimaginable appropriateness of the organic world, in the buildings and functions of the living creatures, the mechanical perception seeks to explain as results of the interaction of blind, unscrupulous forces. In other words, the Act of Effects was recognized, but as a coincidental mechanism similar to the other laws of nature. The mechanical perception is almost always deterministic, as it claims unbreakable lawfulness in everything that happens in the world, including the human will decisions.

The teleological world view
In direct contrast to the mechanical world view, the teleological (of Greek Telos: Objective, Purpose) claims that the context in existence is the expression of a divine plan and participation. That is why there is appropriateness and planning in all that is happening in the world. The teleological perception is generally associated with a claim of freedom of will (indeterminism).

The cosmogonic problem
The philosophical concept kosmogonien (of Greek cosmology + Goni: origin, ancestry) is about the world arose or genesis, and its basic problem is whether one can speak of creation or evolution. This dualistic problem has employed human thought throughout the ages and gave rise to much discussion for or against one or the other point of view.
The term 'creation' implicitly implies the existence of a creator, that is, of God, which is not necessarily the case with the concept of evolution, and especially not from a scientific point of view, where it is believed that the laws of nature are sufficient to explain the creation of the world and life. Evolution is the term for a fairly calm and even development and transformation of the species towards ever higher steps. But to feel a transformation that occurs at the request of pure physical-chemical forces and natural laws, referred to as mutation and survival of survival (survival of the fittest).

 However, for pantheism and the monistic identity theory, there is no real contradiction between the concepts of creation and evolution: creation is identical to evolution, or evolution is identical to creation. And since the "evolving" or "transforming" of both the first and last instances is the divine's own universal psychophysical organism, and because this transformation takes place in response to the same will, power and ability of the same God, there is no real contradiction between processes creation and evolution. Panthism and the monistic identity theory are consequently both expressions of so-called 'organizational tanks'.
 However, theoretically speaking, the relationship between the concepts of creation and evolution can be clearly expressed as a complementary relationship. It is true that the two concepts strictly exclude each other mutually, but at the same time they together only provide a fairly comprehensive and plausible explanation for the problem.

Certificate validity and limits
As a conclusion to the summary review of the philosophical basic problems, here are two additional main issues. One concerns the problems regarding the validity and limits of our recognition. It does not take advantage of difficult metaphysical problems as long as you have not studied the actual tools of recognition that you have to use and as long as you do not know if these problems are within the limits of possible human knowledge.