Socio-philosophic analysis of Wilderness, in contrast to other socio-humanitarian and science-related research, implies: the elucidation of the semantic part of the syntax of the "Wilderness" and the attributes and patterns of the Wilderness; the study of the attractiveness of the use of Wilderness as a resource for the development of society; the analysis of the problems of the relationship between Wilderness and cultural landscapes, the principles of human relations with the Wilderness and the preservation of its diversity. It has been determined that the two-stage construction of the "Wilderness" has resulted in two stages: latent and conceptual. The first stage is characterized by a weak elimination of the Wilderness from the gaggle in general in the analysis of occasional exploration. This stage is characterized by a burst of interest in the phoenophobia to the achievement of the phoenomena of Wilderness, intuitively-irrational comprehension of the liturgical discourse. The stage stage is determined by the means of the conceptualization of the understanding of the Wilderness, and the indices of the "dictation" of the ghosts are distinguished.
Understanding of the "wildlife" as a science-philosophic, aesthetic category, which defines the "first nature" that is not involved in human beings in agrarian and industrial transformational practices and remains an unoccupied self-organization system in the middle class of humanity. Wildlife does not have anthropogenic influence on its functioning; These are the territories that have a cow and are prone to their own development. Wildlife at the vocational stage is in a dense civilizational development, which enhances the emergence of alarmists, and requires a human reconciliation for itself, which presupposes, first of all, the preservation of the Wilderness as the "original" of the habitat of humanity. The internal structure of the "wildlife" movement includes the following implications: "wild nature" as a holistic material system, as a prerequisite for the regulation of socialism and culture, as the unity of mankind as a species.
The view of the fact that the cultural and cultural landscapes in the history of mankind are characterized by the magnitude of the scale of the cultural landscape on the still untouched habitats of the Wilderness. It is a shameful, pompous twitch: - the population of the planet's ground; - the magnitude of the indoctrilian, agrarian and voluntary sectors of public welfare; - the cognitive activity of a human being of the phenomenas of the dicotyrs and the transformation of the objects of the Wilderness hide in the blood which he has to suffer; - tourist destinations in the city of preserving the Wildernessand their commercialization. From the domination of the Wilderness of the ghost of humanity, it moved to life in the minds of the cultural landscape, which, in its turn, implies a habit of dictation of the wilderness. This evolutionarily reflects the adaptive content of the "economic person". The cultural landscape is a common human being and the dictation of the habit, system of material and spiritual values. It has the historical time and visual characteristics, a certain cultural affinity. Determination of the essence of the cultural landscape and its interconnectedness with the dictation of the device is carried out for the completion of the following courses - classical, historic-geographic, ethnocultural, informational-axiological, landscape-aesthetic. Cultural landscapes are based on a certain historical stage and in certain socio-cultural systems, which determine their original structural and functional attributes, external features and relationships with the dicotyledons.
It has been determined that wildlife is an important factor in the regulation of world-wide insights and the strong human activity. Wildlife preserves mythological, religious, scientific, philosophic, lucid representations of the world and the place of man in the new world at the levels of world perception, world perception and, in fact, worldview, which serves as a philosopher's understanding of the world. Wildlife is based on certain totems, taboos, teachings, teachings, norms, rules of vital activity, valuable values, ethnic mentality, archetypes, and direct human activity to certain aspects of social practices. The domination of unidentified phorums of the Wilderness, its mysteries imbues the mystical perception of the world, giving to gurgling subjects and practices the properties of motifs, fetishes, magic.
Keywords: nature, wilderness, natural landscape, cultural landscape, person, society, world outlook, values, sacred space, social practice.
