Worlds of Consciousness and the Structure of Consciousness
Journal of Russian and East European Psychology September 1, 1992 DOI: 10.2753/rpo1061-040530056 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Commentary Peer reviewed |
|---|---|
| Citations | 9 |
| Key points | Portrays Merab Konstantinovich Mamardashvili as a philosopher for whom consciousness was the principal tool and starting point of analysis, and recalls his dictum that philosophy is "consciousness aloud." The author contends that his consciousness persists through his texts in culture, and laments what the author describes as the impoverishment of standards in psychology and the lack of integral conceptions of man. |
Abstract
Loss awakens consciousness. "Philosophy," said Merab Konstantinovich, "is consciousness aloud." He constantly created around himself a tense zone of consciousness: consciousness for him was the principal tool and the starting point of analysis. Consciousness opened to him, as a philosopher, the way to realization of one's own person—by opening the door to the total sum of attained knowledge, to thought and being. Those who had the good fortune to know, to see, and to listen to him will always remember his thought and his personal manner. But we shall never hear his consciousness. One consolation is that his consciousness is also expressed in texts—it exists in culture, and hence cannot be rolled back. It is a pity that in conversations with him, we psychologists complained about the impoverishment or decline of standards in psychology, about wasting our achievements in cultural-historical analysis of the mind and consciousness, about the underdevelopment of the science of man, the lack of integral conceptions of man.