The axiological nature of consciousness
The article is devoted to the explanation of value relation of the subject to itself as an object, the role of self-consciousness as a condition of selective attitude to another subject. The author begins with an analysis of Hume's skepticism, which the latter expressed concerning the views on the obviousness of our perceptionof our own «I» as a static identity and a conventional wisdom that mind is a bundle or bunch of different perceptions. The author relates the position of Hume with the view of Descartes, who thought that «I»is a condition of confirmation of the existence of the human being. With all the differences of their positions,what they have in common, according to the author, isan attempt to explain the «I» as the center of personality using both epistemological interpretation of the «I» and the axiological one, which should be expressed by self-consciousness. Self-consciousness, «pollinating»the stream of consciousness phenomena by their evaluations, forms the «I» as an initial reference standard of value. The values of other objects or subjects are «tried» by the individual to him/herself as aninvariable reference standard. The values of other objects become relative in the eyes of the individual, whereas his/her own value is recognized as absolute, which gives«I»a static character. The connectionof the epistemological dynamics of consciousness with the axiological statics of self-consciousness forms the center of the individual «I». This center is necessary for the individual to organize the situations of selective interaction. The presence of «I» allows the subject to conditionally divide the real space, distinguishing a singular point «here»,at which he/sheperceive him/herself in the temporal «now».The conversion of continuous space into a discrete one is carried out by dividing it into «existence» and «nonexistence». These are information characteristics, the boundary between which is determined by the limiting possibilities of perception of the senses of the individual. All he/she perceives exists for him/her and is included into the situation. Another part of reality that is not perceived by the senses does not exist for him/her and is not includedin the situation. A paradox of subjectivity arises. It is manifested in the fact that in different spatial points «here»the individual always definitely perceives him/herself as in the temporal«now».The preliminary formation of attitude of the subject to another subject or object is a necessary prerequisite for selective interaction. The epistemological and axiological components of the «I»can not only complement each other, but also mutually exclude each other.Self-consciousness, forming a relation of the individual to him/herself as an object, can distort, despite consciousness, the objectiveness of its data. A true representation of him/herself can be perceived as a negative value, while a false one, but desired and thus yet expected, as a positive value. The author suggests that the ability of individual’s self-consciousnessto perceive him/herself from the outside is due to negative energy waves that propagate from the future to the past. An analysis of the nature of self-consciousness is regarded by the author as a methodological basis of the upbringing process. Its topicality is to the need to encourage high self-esteem of the individual, the ability to combine this self-esteem with actions and goals in life.