Because that's her ultimate goal. Final goal. Translation of "ultimate goal" in Spanish

On the path of spiritual search, one of the first questions to arise is the meaning of existence. Against this background, there are many teachings and religions that try to lift the veil of the mystery of birth and death, reincarnation and the process of evolution of consciousness. The idea of ​​the ultimate goal of existence as merging with the One God and dissolving in the worlds of the Absolute is becoming increasingly heard. Eternal stay in paradise, blissful peace or disembodied soaring in the higher spheres are promised by many metaphysical concepts, which entails some contradictions with the universal laws of the Universe. Peace is the antithesis of life. And life is an impossible phenomenon without the eternal interaction of dualities. Therefore, the very stopping of the mind and the freezing of consciousness in the sphere of passive existence contradicts the principles of the active creative and dynamic principle that gives birth to the world as such.

The world is like a looping algorithm of birth, fall, evolution and rebirth. Beyond the dynamic processes of emanation of lower spheres from higher ones; outside the subsequent ascent of the mind in the opposite direction - to the Primary Source, continuous nothingness prevails: dark matter and dark energy, existing only hypothetically, like an invisible mathematical universe, unmanifested and unobservable. Only the emergence of consciousness, its statement of its own existence “I Am” revives dual opposites with its ray, forcing them to interact, thus generating in their proportions an infinite number of forms - reflections of the One. This creative act is the action and manifestation of spirit in matter. But what is the dissolution of consciousness if not the renunciation of the highest gift - the ability of conscious creation through conscious choice?

In the Kabbalistic system of the Tree of Sephiroth, two paths of ascension are depicted. Sephira Keter and Sephira Daath are two possible conditionally end points of existence. Dissolution is the merging of individual consciousness with Sephira Kether, which is the return of the spirit to the abode and source without accompanying creation. Thus, the energy that has become the raw material for the creation of individual consciousness returns to its cradle, followed by splitting into bricks in order to create a new individuality that has nothing to do with previous incarnations. In fact, the consciousness that has returned from the dense spheres to the original center is subject to liquidation here. This is falling asleep and sleep in which there are no dreams.

Another Sephira on the Tree is the sphere of Daath, which is Knowledge. It is hidden, and its position is displayed as if in another dimension. Sephira Daath lies on the edge of the abyss, embracing the world of emanations of the One, but also the world of manifestation. In the reality of the original tree, cosmology describes this sphere as a black hole gaping at the event horizon. This is the very metaphysical limit beyond which it is impossible for a being to look in an ordinary state of consciousness. In another dimension, outside the original universe, a black hole, from which nothing comes, but everything falls into it, is the new Primary Source, from which everything manifests itself. Beyond this limit of the abyss lies another Sephira Kether, the essence of which is the conscious mind, which has passed through all the stages of ascent and accumulated enough experience to organize a new birth and a new Big Bang, as physicists call it.

We have seen that life from its form, i.e. simply as internal self-determination and independent activity, it does not have absolute existence, but exists for the sake of something else, namely, so that the final goal is contemplated. Life itself, at its core, is not only this objective form, but at the same time is the contemplation of the final goal. As such, it has two simultaneously existing and mutually conditioning forms: a common nature, as determined by the ultimate goal, which, being eternal nature, creates, following this definition,

an infinite series of worlds, and individual, as absolute freedom, capable of being determined by this same ultimate goal. As a result, each individual contains a natural attraction, a moral purpose and an absolute freedom that oscillates between them, which must rise and become will through the voluntary destruction of itself; thanks to this, the individual form in its specific purpose, that is, the sum of individuals, survives the death of all possible worlds.

But a doubt has been expressed, which easily arises upon careful reflection, that this ultimate goal itself, which we have recognized as the highest principle, may not be an absolute. If this is confirmed, then its existence, although also factual, should be considered by analogy with what we have considered only as contemplation of another and the highest, and formal life will also be contemplation of it, but only indirectly, through the final goal as a connecting member.

So, let us examine whether the final goal can be absolute, and if not, what can be its basis and become visible in it? To get straight to the point, I make the assumption that it is the being of only formal life, and first of all I will strictly clarify my concept of being. I call having being (seyend) that which will never be and which never was, and about which we certainly cannot say anything other than: it is.

Here I am talking about the being of life, that is, absolute becoming, a life that in its formal essence is only becoming and never being, for this is how we imagine purely formal life. That being is connected to it means: this being itself is present in all this endless becoming, it is, but will not become, will not be changed, does not take part in the change at all. Therefore, in life, being is One and remains One in change. But this unity and inviolable duration belong to life not as being, but only in contrast to change. (Note that I do not say that life as being involves impermanence and change, which would be nonsense, but I say that without change as the opposite a predicate would be impossible; immutability and duration are an indefinite, but not a negative proposition. Not being follows from unity, but unity follows from being, namely in contrast to becoming as change).

Let us try to come as close as possible to this position of contemplation. Formal life is absolute becoming, we said. If you try to imagine such an absolute becoming, you will be forced to give this becoming a duration at least for the shortest time in order to give the contemplation the absolutely necessary strength, otherwise it will blur into nothingness and you will not imagine anything. And this contradicts our agreement, because you had to imagine absolute becoming, while duration is a delay in becoming and, therefore, its negation. But let’s assume this, since otherwise we cannot arrive at the idea given to us. This becoming, which you, against every rule, forced to last, will be supplanted and destroyed by a new absolute becoming, which has arisen completely out of nothing and therefore not connected with the first. In such a life there is no internal unity at all, and we imagine given life, but an infinite number of different lives. The only thing that brings unity and duration into life is its being and, therefore, without this assumption, life cannot be contemplated at all, neither as a given life, nor as life in general.

As a result, the assumption of unconditional existence in life, as we have just described, is a condition for the contemplation of life.

This being that we have just described is what we have hitherto called the ultimate goal. Firstly, every becoming, every manifestation of life has the duration necessary for its contemplation, only because it is the becoming of being (directly or indirectly, in a moral or only in a sensory form - it does not matter here); becoming itself exists only under this condition. Therefore, this being is actually abiding: in becoming it is content, and in action it is something done. But life from the formal side is absolute becoming, therefore this being in an endlessly developing discovery is only in becoming, and never in (actual or discovered) being. It will only be in existence at the end of life. But in every discovery, life strives to reveal its being; that this is not real being depends only on the endlessly continuing becoming required by the form of reality. So, being, as real, is the goal and intention of discovery, and, moreover, a completely unique, unconditional and infinite, i.e., final goal.

As a result, the being of life, which must necessarily underlie it, becomes the ultimate goal only in synthesis with becoming as a form of life. Apart from this synthesis and outside of this form, it is impossible to talk about the final goal, but simply about being. Therefore, the ultimate goal is detection being in becoming with the aim of making this being visible, therefore, indirectly it is the appearance of the being of life, as we have assumed.

NotesGenesis freedom or life - if we accept the sharp meaning of the word being as unconditional being, outside of any becoming, in no way as simply the actual existence of a phenomenon - and morality represents the completely One.

The next question is: what is this being of life, is it possible to define it more deeply? I answer in the affirmative, namely in this way: from the formal side, life is only self-determination towards becoming. This self-determination adds to being only what follows from this form: the frailty of the particular and its endless development. And what actually exists in discovery and is preserved throughout the entire infinite series has its basis not in form, but in being itself. What is contained in each individual discovery, what actually fixes it and makes it motionless, what is actually preserved throughout the entire infinite series, is contemplation. Therefore, contemplation in its absolute form, as contemplation, does not become, but is, while the form only imparts endless becoming to the abiding contemplation. Therefore, the form of the basic existence of life is this contemplation, which There is, but it did not become, and remains unchanged. Any activity that belongs only to formal life is incompatible with the thought of it. Since the word contemplation apparently contains the concept of such activity, let us replace it with another expression: the being of life is an unchanging, durable image and appearance, a being closed in itself, which precisely for this reason cannot be directly contemplated again. It, I affirm, is simply the being of life, life is closed by it, and there is nothing other than it.

Formal life is connected with this simple contemplation, in other words, contemplation has formal life, it is formal life, formal life is its form, and the like. Through this formal life it is revealed when it is revealed in the form of eternal becoming.

Consequently, what we have so far considered as life is in its absolute existence an intuition, an image, a phenomenon. But contemplation is the freedom of a certain being - this refers to being that is contemplated in contemplation, formed in an image, appears in a phenomenon.

What kind of existence is this? Firstly, this is not the being of life itself, for life is simply an image and is exhausted by figurative being, and it is precisely it that is the image of that other, opposite to the image, which relates to this image as being. Obviously, this is being on the other side of all becoming, which can already be said about the image. But contemplation is his contemplation, therefore it depends on him both from the side of being and from the side of content; this other is the basis of both the formal and qualitative being of contemplation. Therefore, although contemplation is unconditional is, but does not become, it is not from itself, from itself and through itself, but through this being, therefore it is absolutely only as fact, precisely the fact of this existence. And this being, which is being in relation to absolute contemplation, is unconditionally from itself, from itself, through itself. It is God.

In this concept of it, we cannot say anything about it except that it is an absolute and that it is not contemplation or anything else contained in contemplation due to its vitality. But this is only the form of its existence, and precisely in contrast to the existence of the phenomenon. What God is in reality and in himself is revealed in intuition, which fully expresses him and in which he is such as he is internally in himself; but this contemplation is not contemplated again, but is revealed through the freedom associated with it. Consequently, his essence, as it is in himself, is infinitely revealed first of all and directly in the contemplation of the eternal final goal. Therefore, life in its true being is the image of God, as it is in itself, but as formal life, as truly living and active, there is an endless desire to really become this image of God, which it will never become precisely because this desire is endless . In a real act, if in general it is true life, and not just apparent, it is always the closest possible condition at this given moment for the implementation of this image.

Thus, we have reached the final and complete disclosure of the subject of our research: life, or - which is the same thing - knowledge. (The extent to which these two expressions are completely unambiguous will now become even clearer). Of course, knowledge is not simply knowledge of oneself, for in this case it would be exhausted by itself and, not having duration and support, would turn into nothing; but this is knowledge about being, and specifically about the One Being, truly existing, about God, but not about being outside of God, for any other existence, other than the existence of the very knowledge or contemplation of God, is impossible, and the assumption of such being is pure and obvious nonsense . But this only possible object of knowledge is never found in actual knowledge in its pure form, but is always refracted into forms of knowledge that are necessary in the aggregate and are demonstrable in this necessity. The proof of the necessity of these forms is philosophy, or science.

For review:

1) That which is outside of God is resolved into simple contemplation, image, knowledge (to be outside of God and means to be contemplation God, and cannot have any other meaning), and in it there is neither a trace nor a spark of the actual formal being, which completely remains in God. Therefore, the theory of the intelligible can only be a theory of knowledge, or scientific doctrine, for God is incomprehensible, and outside of God there is nothing but knowledge.

2) True, this knowledge (this phenomenon) is not dead, but, of course, alive in itself. But being life, it has neither being, nor root, nor materiality, nor quality, but is only a bare principle - not contemplation and its content, God, for such is the original principle of the further determination of this contemplation and therefore the adoption of this contemplation into the form of becoming . i

3) This life, or principle, is the absolute ability to construct and schematize, obviously, everything that it is. Originally she is the image of God. Place the principle at this point for now. Obviously, two mutually exclusive cases will be possible: either the principle in the fundamental being of this being remains what it is, an image, then its product will be an infinite series of intuitions. Contemplation, I repeat. Contemplation is found wherever, in principle, insofar as it is a principle, existence is contained, that is, something not liberated by freedom and not schematized, and therefore unconscious. Or the second case: the principle does not remain this being, but schematizes it; then a concept is formed, and in this case the concept of God as an absolute object of contemplation. This is the genealogy of all concepts, and here, in particular, the concept of God: religion, which completes the life of knowledge and is its highest peak.

4) Let us return again to contemplation in which the principle, unconscious to itself, is the image of God. And in this contemplation there can be two cases: either freedom is assumed in contemplation, and the product of contemplation, having passed through it, is considered as a second unconscious principle contained in the first, then endless contemplation of the final goal arises - the moral world is revealed. Or freedom is not presupposed in contemplation, and the product of contemplation is not determined by passage through freedom, then the result is contemplation of an infinite nature, which itself dissolves in contemplation and is its form.

5) Finally, freedom itself, the principle as such, which remained hidden in the basic contemplation discussed above, can be schematized by freedom itself and rise to consciousness, then contemplation is formed as free and precisely free in relation to the ultimate goal, which for it becomes by law; Therefore, I am presented from two points of view: as a principle in the moral world and as the same principle in the immoral and therefore only sensory world.

These five basic forms exhaust the possible forms of all consciousness forever and ever. Science deals with necessary forms of consciousness, therefore what has just been said represents the basic outline of this science, with which our study of the facts of consciousness should have ended, if it had been fully completed.

It would be useful for every scientific work if it were sometimes required to abandon the terminology that it may have been forced to use, and express in simple language, understandable to the ordinary mind, what, in fact, is the new thing that it asserts . Here we wish to volunteer this service to our own writing.

We affirm, in ordinary everyday language, and have maintained quite seriously until now, the following:

1) Knowledge truly exists independently and in itself, and it is this knowledge that is free and independent life. You must admit and accept this if you want to join us in taking the point of view of philosophy, which proceeds from knowledge as an independent phenomenon. And you have to really think like that and develop your thinking power so much that you can imagine it, or at least try to do it. This is not the opinion of those who suppose that knowledge is a property of, for example, the supposed substantial man, and we did not mean to say that man has knowledge. Whoever cannot understand our words otherwise than in this way, their meaning is hidden, and the area in which they alone have meaning will remain inaccessible to him from the very beginning and forever. We are not

we need a carrier of knowledge, but we will consider knowledge, at least preliminary, as our own carrier. In time it will become clear where we place a man who in no way possesses knowledge, but who himself, by the will of God, should possess knowledge. Our science demands that we forget about it for a while, for the sake of distraction, just as a geometer demands that we forget about matter.

2) At first, the freedom of this life is somehow bound.

3) The development and life of this knowledge consists in the fact that freedom is freed from this bondage, and falls under another lesser bondage, from which it must again free itself, etc. In short, the course of his life consists in the constant achievement of the highest freedom.

4) This constant development of life must, of course, take place according to immutable and definite laws. Therefore, the presentation of the facts of consciousness is a kind of natural history of the development of this life.

5) This history, being the history of development, begins from the lowest point, from the one in which life is given without any previous development. This point, this terminus a quo of history, is external perception and everything that is assumed in connection with it.

I argued that knowledge is unconditional, it has an independent existence, and is the only independent existence known to us here. But in essence, knowledge is the being of freedom, therefore, freedom is actually independent. This must be admitted with me, even if it is problematic, for such a way of thinking is the point of view of philosophy, and one who cannot imagine knowledge otherwise than as an accident of some person possessing knowledge, also cannot grasp any philosophical idea, as no geometric one who cannot rise above matter.

Moreover, it is quite clear how absolutely contradictory such an assumption by the bearer of knowledge is. We are exploring whole consciousness here. The same carrier of knowledge is also introduced by some consciousness and is believed on the basis of the testimony of this consciousness. If we assume that such a vehicle exists, then we will exclude from our study the consciousness that brings it in, and our study will then be incomplete in one of the most important points.

The great harm and complete destruction of the philosopher from this inability to think has already been sufficiently revealed. True, Kant expressed our position not in such dry words and not so openly; but if this assumption is not made, then it turns out that he actually said nothing, and his writings are full of contradictions. The philosophizing public did not make this assumption and indeed found nothing in his writings except many contradictions. (It is completely incomprehensible how some people, in this state of their thinking ability, still draw wisdom from Kant’s teachings and act as interpreters and disseminators of it). The Science Teaching that appeared in the press expressed this position, but they did not believe him that he was not saying it in jest, so it remained incomprehensible. In making an attempt here to lead you to an understanding of scientific teaching, I first of all, and as a condition of all my further requests, ask you to believe me that I seriously and literally assume what I assert, and to make at least an attempt to imagine, together with me this idea. Trying will do no harm. If nothing comes of this, and if the fundamental principles arising from this idea do not convince you of its truth, then you can again return to the old and familiar way of thinking. And without the assumption of this idea, you will not understand what I have stated so far, and you will be forced to put a completely false meaning into my presentation. I claimed that this life of knowledge itself

changes itself; undoubtedly existing, it, in my opinion, gives rise to being, which really and in fact exists and is preserved, and, once it has arisen, cannot be destroyed; this is being in itself, since it itself (life) is in itself. This being is directly expressed in knowledge, for such being is itself knowledge. Can this view, if taken seriously, cause anyone to doubt the reality of such knowledge, since it is nothing other than being itself in itself? Of course, only in the case when, when pronouncing the word “knowledge,” they cannot imagine anything other than their idle dreams, or in the case when they cannot imagine a reality other than a material one that can be grasped with their hands; in these cases, doubt will be appropriate. Those who misunderstood scientific teaching did just that.

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Translation of "ultimate goal" in Spanish

Enhancing competence in itself should not be seen as the final goal and as a tool for managing and organizing career development.

Un fin en sí mismo ,sino como un instrumento de gestión y de promoción de las perspectivas de carrera.">

It is clear that the Mechanism has not yet fully fulfilled its mandate: not only have investigations not been completed, but monitoring and deterrence activities cannot be stopped until the the final goal and namely peace in Angola.

Es obvio que la tarea no ha concluido, ya que no sólo hay investigaciones pendientes sino que no es posible interrumpir la vigilancia y la disuasión hasta que se haya logrado el objetivo final del Consejo de Seguridad, que es la paz en Angola.

El objetivo final del Consejo de Seguridad, que es la paz en Angola.">

In this regard, electoral processes are increasingly viewed not as the final goal and as a transition to peacebuilding and sustainable development.

A ese respecto, los procesos electorales están cada vez más afianzados no como un fin en sí mismo sino como un puente hacia la consolidación de la paz y el desarrollo sostenible.

Afianzados no como un fin en sí mismo sino como un puente hacia la consolidación de la paz y el desarrollo sostenible.">

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She cautions against viewing temporary special measures as the ultimate goal, and served to eliminate past discrimination.

Advierte que las medidas especiales de carácter temporal no están concebidas como una meta en sí mismas, sino para corregir los casos de discriminación en el pasado.

Meta en sí mismas, sino para corregir los casos de discriminación en el pasado.">

Many participants called for an emphasis not on transparency or confidentiality as the ultimate goal, and on the effectiveness of the Council.

El objetivo más importante, por encima de la transparencia o la confidentialidad.">

This flexible approach has proven extremely valuable in achieving the ultimate goal, and namely, prohibitions or restrictions on the use of specific types of weapons.

Esta interpretación flexible ha resultado muy valiosa para lograr el objetivo último perseguido: la prohibición o restricción del uso de un arma específica.

El objetivo último perseguido: la prohibición o restricción del uso de un arma específica.">

A until this the ultimate goal, and It is precisely the complete eradication of nuclear weapons that states that do not possess nuclear weapons still need legally binding international guarantees.

Hasta tanto se logre este objetivo final, es decir, la erradicación completa de las armas nucleares, los Estados que no poseen armas nucleares necesitan garantías jurídicamente vinculantes en el plano internacional.">

Preparations for achievement will begin the ultimate goal, and namely the completely electronic processing of documents in all official languages, but this is a process designed for a much longer term.

Comenzarán los preparativos para alcanzar el objetivo final, esto es, el procesamiento plenamente electrónico de los documentos en todos los idiomas oficiales, que es un proceso a mucho más largo plazo.

El objetivo final, esto es, el procesamiento plenamente electrónico de los documentos en todos los idiomas oficiales, que es un proceso a mucho más largo plazo.">

For the entire flight, only one mode should be established, providing clearly defined consequences and taking into account the purpose of the object and its the final goal and not what physical space he moves through.

No debiese establecerse durante todo el vuelo sólo un régimen con las consecuencias bien determinadas tomando en cuenta el fin del objeto y destino final del mismo, en vez de tomar como punto de análisis el espacio físico que transita.

Fin del objeto y destino final del mismo, en vez de tomar como punto de análisis el espacio físico que transita.">

Our delegation shares every concern of the Secretary-General for the safety of United Nations personnel as one of the means to achieve our the ultimate goal, and namely, the protection of civilians in conflict zones.

Mi delegación comparte todas y cada una de las preocupaciones del Secretario General sobre la seguridad del personal de las Naciones Unidas en cuanto vehículo para el ulterior fin de proteger a la población civil en zonas o áreas de conflicto.

El ulterior fin de proteger a la población civil en zonas o áreas de conflicto.">

Any attempt to do so may jeopardize the final goal and this would entail grave responsibility in the eyes of the international community.

Toda tentativa en este sentido corre el riesgo de hacer fracasar el objetivo final y, por consiguiente, entrañaría una grave responsabilidad frente a la opinión internacional.

Fracasar el objetivo final y, por consiguiente, entrañaría una grave responsabilidad frente a la opinión internacional.">

The need to address this urgent problem does not mean that we should abandon our principles or forget about the ultimate goal, and rather, it requires rational action and an awareness of what is timely and politically appropriate.

Objetivos de proliferación que la comunidad internacional conoce, a estas alturas , perfectamente bien.">

We are currently focusing , quicker , on ultimate goals, and not on the means to achieve them, as the Millennium Project report emphasizes.

Nos centramos ahora en los fines y no en los medios, como se destacó en el informe del Proyecto del Milenio.

Los fines y no en los medios, como se destacó en el informe del Proyecto del Milenio.">

The Protocol is based on the same principles as the Convention and pursues the the final goal and also provides for a similar procedure for grouping and classifying countries.

El Protocolo se basa en los mismos principios que la Convención y comparte con ésta su objetivo final, asi como la forma de agrupar y clasificar los países.

Su objetivo final, así como la forma de agrupar y clasificar los países.">

As a further recommendation, the Lebanese Government is encouraged to urgently take steps to develop a strategic plan, which should include specific objectives and ultimate goals and as well as ways and means to achieve them.

Como recomendación complementaria, se sugiere que el Gobierno del Líbano impulse sin demora la formulación de un plan estratégico que incluya el propósito final y los objetivos que persigue y los medios para alcanzarlos.

Final y los objetivos que persigue y los medios para alcanzarlos.">

We therefore support the view that parallel steps should be taken to achieve the ultimate goal, and namely the elimination of nuclear weapons, through, for example, measures such as the re-establishment of a special committee to prevent an arms race in outer space.

Así pues apoyamos la opinión de que deberían adoptarse medidas paralelas para lograr esta meta definitiva, a saber, la eliminación de las armas nucleares, por ejemplo volviendo a establecer el Comité ad hoc sobre la prevención de la carrera de armamentos en el espacio ultraterrestre.

Esta meta definitiva, a saber, la eliminación de las armas nucleares, por ejemplo volviendo a establecer el Comité ad hoc sobre la prevención de la carrera de armamentos en el espacio ultraterrestre.">

Secondly, although the market is the most effective mechanism for allocating resources in a globalized economy, it should not be forgotten the final goal and namely the protection of the most vulnerable members of society.

En segundo lugar, pese a que el mercado es el mecanismo más eficaz para la asignación de recursos en un entorno económico globalizado, no se debe olvidar el objetivo final, que es la protección de los miembros más vulnerables de la sociedad.

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There is an ancient parable: two people on horses overcome a steep climb. The horses are tired, exhausted and can barely move their legs. Finally, halfway up the climb they stop and can no longer go further. One of the riders, without hesitation, thrust spurs into the sides of his horse. The animal rushed forward and fell to its knees. The second rider dismounted and raised his horse's head so that it could see the end of the road. The animal, which had previously looked only at the dust and stones under its feet, saw a clear sky and a lawn with lush grass at the top of the hill. This picture gave the horse strength, and she overcame the climb.

This parable in a simplified and visual form shows that it is possible to overcome any obstacles in life only having a specific end goal in mind. At the same time, one must not be like Buridan’s donkey. The poor fellow died of hunger because he could not decide which of two haystacks he should eat.

Rice. The ultimate goal - do you have one?

Very often, people just cannot choose one thing and rush between “feeding troughs”. A person loves cakes and at the same time dreams of losing weight. These two attitudes are in no way consistent with each other. If you eat cakes all the time, then being slim is out of the question. But losing weight means giving up your favorite treat. To resolve this situation, you need to change one of the settings. For example, completely give up cakes. But for such a desire to work, you must have an ultimate goal. This . Then everything should work out.

A clear and distinct goal is necessary in all areas of life. You need to pass the exam and then forget the material. Or you need to remember this material for a long time, since it will be useful in later life. In each of these cases, training tactics will have characteristic differences.

If only passing and a good grade are important, then during preparation for the exam you can outline only the main semantic connections. At the same time, it is not at all necessary to bother yourself with small facts and details. The main thing is to have only a general idea of ​​the subject.

But when the material to be submitted is needed, then, accordingly, the entire preparation process will become different. You will have to scrupulously delve into every detail, find out all the nuances and little things. After all, only in this case can you acquire complete and deep knowledge.

If the final goal is distant, but formed quite specifically, then all activities must be subordinate to it. In this case, actions and motives will be meaningful and logically verified. But life without a goal gives rise to an absolutely useless existence. A person “rolls” through life like a tumbleweed. Months, years, decades go nowhere.

Alas, there are a lot of such people. They live by the principle that the curve will take you out. But very often she takes things to the wrong places. You can generally find yourself at a “broken trough”. But this usually happens after many years. Therefore, nothing can be corrected. It is impossible to return the lost years, and all that remains is to regret the aimless life lived.

To prevent this from happening, you need to have some kind of goal. Her achievement always sums up the years lived. There can be several goals, but they must follow each other. But each achievement must pave the way to the next. Only such a purposeful existence can bring.

You can achieve a lot in life by achieving your goals. The main thing here is not to deviate from the chosen path and not to doubt the favorable ending. There are not so few people who live by this principle. Most of the time they don't become great. But next to them, even suspicious and nervous people calm down and begin. This happens because purposeful individuals emanate a special aura that gives not only to them, but also to those around them.

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It is necessary to distinguish between the final goal and intermediate goals. Achieving the ultimate goal is tantamount to satisfying a need. Sometimes the realization of this goal is accomplished in an ideal plan rather than in practice. This happens when, for example, a person is involved in a collective activity. While performing some part of a common task, he mentally traces the entire process to the end, right up to the final result. Even in the case when some links of this process escape attention, the result of the common cause, or at least that part of it that a person claims in advance, still comes into view.

Intermediate goals include those set by a person as a condition for achieving the final goal. Thus, the proof of a lemma in mathematics is undoubtedly the goal of the action; but this is not the final goal, but an intermediate goal; the final goal is the proof of the theorem for the sake of which the lemma was proved. More examples: an artist, making sketches of a future painting, pursues an intermediate goal; a parachutist, preparing for a jump, carefully packs his parachute, during which he achieves a number of intermediate goals, while his final goal is the jump itself, etc.

Considering complex types of activities, one can notice that the achievement of the final goal is mediated by many intermediate ones, with the final goals being put forward first, and those that must be achieved first being put forward last. The art of organizing activity is determined largely by a person’s ability to move in thought from ultimate to primary goals, and in action - in the opposite direction: from primary ones, through a chain of intermediate ones, to final ones.

The process of goal setting is referred to as goal setting. A special psychological problem arises from the birth of a new goal, which begins a series of intermediate ones. Such goals are called “supra-situational”, rising above the initial requirements of the situation. By offering the subject a series of similar tasks, one can see how some participants in the experiment, instead of solving the problem again each time, try to find a general principle for the solution, forming a new goal. Putting forward a new goal, however, does not mean that a new motivation for activity is being formed. We are talking only about expanding or deepening the target perspective of activity while maintaining its general focus.

Neither the motivation of an activity nor its goals could be embodied in its result if a person did not use certain tools to transform the situation in which the activity takes place.

Instrumental basis of activity The process of carrying out activity involves the use of certain means by a person in the form of all kinds of devices, tools, tools. A compass, a brush, a computer, a word spoken by a doctor to a patient or a teacher to a student - all these are examples in the broad sense of tools of activity. The organs of the human body also fall into the category of such means: ultimately, all operations carried out externally are associated with the motor activity of the individual himself.

It is hardly possible to overestimate the importance of the process of mastering the means of carrying out activities. In some psychological concepts, the development of the “toolkit” of a person’s relationship to the world is identified with the processes of socialization - the transformation of the individual as a natural being into a social being. No matter how you feel about such a view, it is obvious that the development of personality is unthinkable without a person’s mastery of socially developed means of carrying out activities.

When using certain tools, a person thoughtfully or automatically relies on his existing ideas about how to act with them and apply them. Each such representation can be considered as an internal formative of actions performed on the external plane. The set of such internal constituents characterizes what can be called the instrumental basis of activity. Another name for the instrumental basis of activity is the word “competence”, often used recently; and this concept, in turn, in most works of pedagogical orientation is revealed as knowledge, abilities, skills.