The general attribute of initial fundamental principles of science is the axiomatic character of their bases, which can not be formalized within the limits of systems, derivative of them. K.Goedel’s theorems of incompleteness of formal systems summerise this idea as: “Verity and conclusiveness do not coincide”. This proves the impossibility of complete formalization of human thinking and its products in principle.

  An evident example of the axiomatic character of fundamental science is the concept of infinity-eternity – the existence of an objective analogue of the concept is taken on trust, but the concept itself exists and practically functions in science, mathematics in particular.

Thus, concepts of science need necessarily the concept of belief, which its modern researchers define differently.

In general belief is the acceptance of any thesis as veritable, if a man, who trusts, wishes it, i.e. by means of the will, while will may be subject to suggestion and self-suggestion, emotional self-determination of action, and behavior on the basis of desire. Desire is an emotional choice of action, behavior motivation.

The problem of the will, belief and essence of knowledge, their interaction and interrelation is most important in the study of man’s vital activity in all its forms. It is also the basis for solving the cardinal problem of man’s life – the problem of essence of freedom and creativity, freedom-creativity as the purport of his life.

  And there is one more important thing as to “objective” cognition of the “external” in man’s world. Science in itself, by definition, does not contain subjective, “human” characteristics, including the main of them – morals as its basis and criterion it causes neutrality of science to human values and, thus, potential and real animosity to its creator – to man. To prevent manifestations of such animosity, society has been historically producing specific mechanisms of self-defense – ethics of cognition, ethics of science, humanistic worldview, for scientists, in particular. An evident example of this is the wonderful exact concurrence of creative, moral and civil evolution of two giants of science and morals of the 20^th century - A.Einstein and А.D.Sacharov.

2. MAN as an object of cognition is the basis of the second type of knowledge – ANTHROPOLOGY (from the Greek “anthropos” – man and logos – doctrine – doctrine about man) –the system of knowledge about man, his origin, structure, properties, laws of existence.

  The modern interpretations of anthropology are as follows:

1. The complex of medical and biological disciplines is the knowledge of corporal structure, functions and functioning of man.

2. Psychology is the knowledge of man’s mental activity:

a) general psychology is the knowledge of general laws of man’s mental activity;

b) specific types of man’s mental activity: psychology of feelings, of recognition, of thinking, of emotions, of creativity, of the person and so on.

3. Linguistics.

4. Pedagogics.

5. History of man and mankind: natural, ethic, social, political, cultural, spiritual.

   The purpose of anthropology is the understanding of man’s essence. The maximum form of its theoretical level is a generalized, systematized study of human nature on the basis of all the above mentioned areas.

  The study of human nature, historically and logically, was formed on a qualitatively different basis of understanding man’s essence:

1. Man is a social human being, an element of the world, its derivation, and, hence, man only reflects laws and structure of the world. Freedom of man is acknowledged necessity.

2. Man is the creation of God, simultaneously both a means of God’s will and the free human being that himself makes free choice between good and evil and is responsible for it. Freedom of man is responsibility.

3. Man is the free human being, who creates the world by the activity of his own consciousness he is the creator of himself, of his own history, of his own sense of life, the sourse of good and evil. Freedom is realized opportunity.

In anthropology also belief has fundamental significance, which cannot be reduced only to religious forms. Belief for man is the choice of a model of vital activity, comparison – intuitive and realized – of vital activity with own unique essence, his soul. Such unique essence inspires and guides man’s life, but it is not realized by everybody and serves as the criterion of distinction between the concepts of “man” and “person”.

Obvious examples of usual faith are present in our behavior:

· Is man able to give a rational account of the bases of his own liking – aesthetic, ethic, domestic, interpersonal, even scientific?

· Is man able to give a rational account of the bases of his own emotions – of sympathy-antipathy, love-hatred, kindness-malignancy, peace of mind – unease and so on?

· Is this important in man’s life?

· Is science able to answer these questions or to formulate more important problems in man’s life?

3. Man’s RELATION to the world as the object of cognition is a basis of the third type of knowledge – PHILOSOPHY – the system of knowledge of the most general nature of man’s relation to the world, its structure, properties, functioning laws.

The contemporary interpretations of the philosophy structure are in:

· Ontology - a theory of being;

· Gnoseology - a theory of cognition;

· Logic - a theory of veritable thinking;

· Ethics - a theory of moral;

· Aesthetics - a theory of art and artistic activity;

· Social philosophy - a theory of society;

· History of philosophy - a systematized account of philosophical views by chronological, logical, contansive and other principles.

   The aim of philosophy is understanding the purport of man’s relation to the world. The higher forms of its theoretical level are the methodology systems (from the Greek “ methodos ”meaning the way to something , and “ logos” - teaching about means, methods of man’s activity. )

  The personally-individualized form of philosophy is the worldview.

Philosophy is a kind of knowledge that is based on faith even more, because the relation between the two open systems – man and the world – is the object of greater uncertainty and vagueness, than of its elements.

Worldview, methodology of activity, philosophy, anthropology, science are the viable unity of will, faith and knowledge in their decisive factors.

  So, philosophy is a system of theoretical knowledge, the unity of:

· Principles: of humanity, activity, consciousness, spirituality;

· Categories: of humanity, world, relation;

· Laws of development and cognition of its object – man’s relation to the world.