Низовцев Юрий Михайлович : другие произведения.

What changes await us in us themselves? (Critical notes)

Самиздат: [Регистрация] [Найти] [Рейтинги] [Обсуждения] [Новинки] [Обзоры] [Помощь|Техвопросы]
Ссылки:
 Ваша оценка:
  • Аннотация:
    Existing theories about the development of a person and humanity are divided into three main categories: some consider a person as the only representative of the reason, which he must develop, forgetting that a person and humanity are finite, and a person himself is a semi-primate; others believe that a person, as a natural product of the evolution, despite he somehow acquired the reason, will inevitably follow the evolutionary processes within the framework of his ape essence, not paying attention to the exclusivity of his own mind; still others believe that progress is a manifestation of a blind force that will lead the humanity to degeneration and extinction if this force is not somehow evaded from.
  
  Key words: person, progress, civilization, culture, mind, self-consciousness, evolution, involution, information.
  
  The question of the existence of a person and humanity has long been discussed from all sides, but it is rather difficult to give an adequate conclusion about oneself. Therefore, it is mainly talked about development problems, and not about the degradation of humanity, although at present, rather, the latter is happening.
  Nevertheless, each thinker, having stated one or another feature of a person in his communities, which, in his opinion, prevails and leads humanity to collapse, gives his own recipe for avoiding this collapse, not paying attention to the fantasticness or practical inapplicability of this recipe, probably due to problems in assessing their own depth of mind, which is limited only to a person.
  In itself, the explanation of the inadequacy of the approaches of famous or known scientists, briefly described and commented below, lies in the fact that they consider the existence of a person in his communities precisely as a person, highlighting certain of his features, without noticing the main thing - the realization in the finite person of the infinite consciousness. Therefore, no matter how they twist a person with all his abilities, who, alas, is finite, it turns out zilch.
  The most optimistic of these thinkers is the known physicist and philosopher I. N. Ostretsov, who claims that reason in its Christian interpretation reigns in the world: "The reason reigns both above us, in the form of the phenomenon of God the Father, and inside our world, as the Reason of the Son of Man. At the core of our world are the irrational, the Holy Spirit, and Reason [1, Ch. 1.8].
  Thus, Ostretsov's recognition of the only kingdom of reason inevitably leads him to the supreme owner of this reason, who, by own desire, formed the world on own reasonable basis, although it is not clear where this basis came from: "The creation of the world by God the Father is the crown of the triumph of Reason over randomness" [1, chap. 1.8]. Moreover, Ostretsov is consistent in his aspiration to track the intentions of God the Father: "If our world was created by God the Father, then he is the only one. He is the product of his insight" [1, Ch. 1.8].
  Everything else follows from such denial of the eternal existence of Creation, namely: a person's aspiration to return to his creator, more precisely, to his goodness, in spite of everything, while taking on part of his functions to manage the world.
  Following the precepts of Christ, as he understands them, Ostretsov tells us the following: "...violence in general and struggle in particular is a condition only for adequate development, in no way associated with the development of reason. At best, struggle and violence only form the conditions for the development of reason at the stages of existence of inadequate social forms. The very development of the reason is always a natural evolutionary process, constantly expanding in time and space" [1, Ch. 2.2].
  Ostretsov tries to prove the predetermination of the transition of human civilization to a social organization adequate to the postulates of Christ on the basis of the following thesis: "... without solving the problem of determinism, all social structures turn out to be built on sand" [1. Introduction].
  Of course, the meaninglessness of the project of bringing the world to final harmony and symmetry is obvious, since Christ himself in his postulates showed that harmony is nothing more than a horizon to which every person should strive in the struggles of life, and not the final goal of the human development.
  However, Ostretsov decisively and on a scientific basis proposes to reorganize the imperfect beingness by bringing it to harmony by creating a philosophical system based on a combination of a statistical approach to social phenomena, characterized by the rejection of violence, and the determinism in the development of the human society and its reason, using the axiomatic method [1. Introduction],
  However, the fantastic nature of these, at first glance, quite adequate reasoning, is clearly visible in the content of the following statement by Ostretsov: "The reason is absolutely free in its constructions. They are in no way connected with time and place and are completely determined by the bearer of the reason... ...The reason will reach a state in which it will completely determine all the properties of the material world... ...The order is manifested, first of all, in the fact that it underlies not interaction and activity, and in the laws of conservation and symmetry that reject violence" [1, Ch. 1.7].
  Bringing the laws of the physical world closer to the beingness of a person, which is characterized by the presence in him of a consciousness unknowable to science, as well as the presence in a person not only of rationality in terms of his awareness of himself, the prospects and fruits of his activity, but also of the animal essence, Ostretsov puts aside the limitations of a person as in the set and abilities of his senses, and therefore the limits in the possibilities of selecting information, and in the capabilities of his own centers for processing information entering them.
  In other words, the current own time, which is being involuntarily created by a person himself within the framework of his semi-animal essence, will not allow him to find another "time and place that are completely determined by the bearer of reason," and in which it will be possible to do without violence.
  Ostretsov's approach to the problem of the development of mankind is characterized by a coincidence of purpose and means, since a person, even if we recall Christ, on whose postulates he relies, did not appear at all in order to eventually replace God on his throne in a state of complete harmony. But this is precisely what Ostretsov calls for in his statements about the future management of the world by a person and the creation of new worlds by him: "...the reason is predetermined to the develop up to the realization of its irrational essence and the creation of new worlds on a reasonable basis" [1, Ch. 1.6]. "... the reason is able to overcome the conventions of materialistic beingness and therefore there are no limits to its development and improvement" [ibid., Ch. 1.7],
  So, the problem of Ostretsov, like all the great well-wishers of humanity that preceded him in their inescapable aspiration to lead it to complete goodness, is their failure to understand that only living beings, due to their structure, have the ability to independently receive, transform and transmit information.
  It is on this basis that they build beingness and exist themselves, being in a rhythmic state of competitive change and development. Without living beings, which are such only if there is consciousness in them, beingness not only loses its meaning, but Creation itself becomes nothingness.
  This kind of state of the competitive change and development of living beings in their communities, due to their biological and social structure, cannot be uninterrupted within the framework of external (calendar) continuous time of existence. Therefore, flowing within the limits of this calendar time of beingness, the very existence in Creation of the finite living beings inscribes itself also within the limits of own time.
  In particular, such proper time is the time of existence of each human civilization (several thousand calendar years), first in development, which gradually accelerates with the growth of information consumed, and then in degradation, that is typical for communities of all living beings. Therefore, this cycle, or own time of existence of the civilization, ends with its reboot. In other words, it is renewed, being recreated after its destruction, depending on the degree of its destruction, either in a form similar to the previous technological civilization capable of development, or becoming an equilibrium ecological civilization incapable of development, or disappearing completely, that is, being reset, for example, due to the death of all life on the planet.
  Thus, on a planet that has conditions suitable for life for a long calendar time, there may be many human civilizations, but in their sequence the development of humanity does not take place as consistently, but it proceeds only locally - within the framework of the current cycle. Consistently, in this series of civilizations, through a person in his communities changes and develops consciousness, more precisely, it is flowing through collisions, without which any human lives cannot do.
  Thereby, this kind of discrete nature of the existence of civilizations means implementation of changing and developing consciousness through them endlessly, which is ensured twofold: on the one hand, under the control of a single consciousness that holds the entire system in which living things exist in the infrastructure of non-living things in a working state; on the other hand, a particle of a single consciousness that every living being possesses, more precisely, gives activity to a being of a certain structure, provokes it in the conditions of a changing environment to show dissatisfaction with what is, ensuring a change and development of consciousness in the process of reproduction of these creatures in a series of mistakes and achievements accumulating in memory, without which there can be no development [2, Ch. 1.5].
  If we return to Ostretsov"s approach to a person and humanity, he puts them on the same level as God, and not with animals, which, apparently, his author subconsciously wanted, despite the fact that man is mortal and, moreover, a semi-primate: "The collective reason of humanity will acquire non-spatial and timeless forms of existence and create a world in which it will be destined to achieve the all-encompassing potential of God the Father. Absolute determinism in the development of the mind, and with it the whole world, is guaranteed by the phenomenon of God the Father" [1, Ch. 1.8].
  Unfortunately, Ostretsov"s the excessive optimism regarding the capabilities of the reason leads him to a scientifically-like accumulation of a whole series of absurdities, reflected in the one-time command of a Supreme Being who inexplicably emerged from nowhere, who incomprehensibly decided to produce everything out of nothingness only on planet Earth. And this seething everything must, again, for some unknown reason, calm down in goodness, behind which somehow no life is foreseen. Why then did the Supreme Being excite it?
  The commandments of Christ, which Ostretsov comments on, actually speak of two worlds - a world within the framework of the current time of contradictory development with inevitable violence, manifested in the destruction of the old for the sake of creating a new one, and a world outside of time, by definition, incapable of development, but capable of controlling the changes and development of the world. These two worlds depend on each other and cannot exist separately, but they are also not capable of becoming a single whole.
  This is the essence of Creation.
  Therefore, it is generally meaningless to talk about non-violent development - there is no violence outside of time, but there cannot be development there, just like life in general, and in the world of the current time, formed by alive, it is impossible to do without violence, since the principle of development is the creation for the sake of creating the new, and the destruction of the obsolete, which is resisting own elimination, etc.
  The very dual nature of a person - a primate on the one hand, and a self-aware creature on the other, does not allow, without loss of biological essence, to isolate reason from him for development, which, moreover, is impossible without biological-social life. It is this the artificial intellect shows us , which, despite its capabilities, remains a dependent blockhead, which can always be disconnected from the power source.
  *
  The evolutionary-scientist S.V. Savelyev is trying to subvert optimistic thinkers. He proves quite convincingly, that if his knowing hand in the form of a high-resolution tomograph is not applied to a person, then all of humanity will inevitably return to its previous animal state: "In just a few million years, the cerebral sorting has increased our brain several times and has given it properties, unprecedented for the animal world. The problem is that this trend has already changed and today's artificial selection is aimed at reducing brain mass, which simplifies further socialization and conformism. At the same time, biological selection thrives, it is absolutely indifferent to both the size of the brain and the level of intelligence of its owner. The main value is food and reproductive dominance over other inhabitants of the planet. For these reasons, a safe uniformity of thoughts of the philistines will arise without any total control by the evil uncles with tomographs. The lovely humanity has already created perfect methods of behavioral selection that will destroy our consciousness and destroy the traces of reason without any additional efforts" [3. Preface].
  And further, Saveliev summarizes: "...the continuation of our biological evolution does not look very rosy. Neither an excess of food, nor the development of dull social conformism, nor forced tolerance, nor a pseudo-information space within the framework of a controlled imitation of freedom promises us any special progress. Apparently, we will face a further decrease in brain size combined with a decrease in individual variability..." [3, Ch. 11].
  In general, having rightly noted such a sad fact for us, Saveliev offers, unlike Ostretsov, his solution to rapprochement with harmony, security and justice: "Only conscious cerebral sorting can be opposed to these processes as an instrument for realizing humanity"s eternal dream of harmony of peace, security and justice of relations" [3. Preface].
  If earlier it was not possible to "get into" the brain, then current technologies allow it to be done, which is what Savelyev needs to realize his dream of establishing universal fairness, and at the same time preventing a person from sliding to the monkey ancestor.
  His recommendations are as follows: "To implement the project, a device should be created for intravital analysis of the location of neurons in the brain and ensure that the basics of the necessary information about the individual variability are available. There is the complete scientific clarity and real technical capabilities regarding the creation of such device. The spatial resolution of a 3D tomograph is required to be about 1 micron (voxel size) with a scanning time of no more than 6 hours. The computing power of the system should make it possible to calculate the location of about 100 billion neurons in the human brain. A solution to this problem is just around the corner. Modern traditional tomographs have approached the resolution level of 100 microns, and the use of X-ray optical elements and phase-contrast scanning systems will simplify this task. Technical and intellectual capabilities for creating the necessary tool already exist in two or three countries, which will allow completing work on the creation of such tomograph in the near future.
  In parallel, it is necessary to accumulate information about the structure of the brain of various people. To do this, you should create a specialized structure with conveyor histological processing of the brain of people with a known biography, original abilities or without them at all... ...In this situation, the morphological database on key brain features will be partially ready by the time the intravital analysis of individual brain features begins. It is quite understandable that it will take time to develop methods for comparing the morphological structure of the brain and real human behavior. The accuracy of intravital analysis will increase exponentially with the expansion of the number of examined variants of the brain structure. The result of this work will be the possibility of an objective assessment of the abilities of each person "[3, Ch. 11].
  For the sake of the objectivity, Savelyev admits the inhumanity of his project and, as a consequence, the need for its implementation by force. But, at one time, Comrade Lenin also considered it possible to force underdeveloped humanity to complete harmony in a way that still resonates today.
  Therefore, Savelyev justifies himself as follows: "By implementing conscious cerebral sorting, both individual and social problems generated by the biological mechanisms of evolution will be solved. The project looks like an inhumane event, built on interference in a person"s fate, control of behavior and forced limitation of his interests" [3. Consequences of the selection].
  It must be said right away that Savelyev is in vain scaring us with a catastrophic decrease in brain volume right now, since this volume with all the additional convolutions and sections has been increasing and changing for millions of years, and so it will not immediately decrease up to that of a monkey in either quality or quantity.
  We shall be facing something completely different and very close - the inability even with such a wonderful brain to process the catastrophically increased volume of diverse and contradictory information, since there is a limit to everything. There is no point in pinning your hopes on an artificial intellect, since it is not capable of making fateful decisions on its own, acting only within the framework of the programs embedded in it by the same person.
  Therefore, a person has to make many decisions immediately in view of only superficial signs that hide the deep causes of events, which is naturally fraught with errors, and, in the worst case, disasters on a global scale.
  Savelyev cannot offer any means from this "disease," and not only him.
  As for the implementation of his project into life, it is extremely unlikely, if only due to the fact that the power elites, that control us, consist, due to a completely natural selection into them, only from such individuals for which the use of the brain is important only in order to crawl into power and will gain a foothold in it not for the benefit of the humanity, but for the sake of power itself over crowds of people, often uncontrolled, and, in addition, providing the opportunity to play out the most base, but pleasant instincts associated with nutrition, reproduction and other monkey pleasures. For all this, no great virtues or inclinations are required. On the contrary, what is most needed is resourcefulness, cunning, quick intelligence, sycophancy, unscrupulousness, a tendency to deceive, as well as irresponsibility, expressed in experiments that seem beneficial to oneself, but are clearly harmful to the population.
  Such subjects will never allow their brains to be analyzed by the means offered, since great brains simply do not exist there and cannot exist as they are unnecessary. Moreover, altruism and creativity are a significant hindrance in the environment of "spiders in power." The same applies to their offspring, most often the mediocre ones, since the giftedness does not occur often, but, at the same time, it can be found in all segments of the population, regardless of education and upbringing.
  It is tempting, of course, for those in power to condemn the people to new slavery on the brain, distributing everyone in the appropriate categories, but it is painfully expensive, and of the population - billions, especially since these peoples will suddenly demand, that those in power themselves be tested for suitability.
  In addition, the clever people identified by this technique can quickly come up with how to quickly destroy all the current rich and exploiters without problems.
  And in general, in the conditions of the current degrading capitalism, the process of cerebral sorting will certainly not be led by the wisest and most highly moral individuals, but by ordinary crooks, who always deftly "crawl" into power. They will immediately "arrange" unthinkable corruption in this matter., And they themselves will try to evade scanning due to their obvious ordinarity, or they will manipulate the data for themselves, just as they are currently stamping doctoral dissertations for themselves with the help of "negroes".
  The same people who want to know about their potential abilities should be provided with complete anonymity, since many will not want to make public the data obtained, for example, because of their own modesty or secrecy, lack of the possibility of their use, as well as because of disgust for the case, if even the abilities to it are found. And such provision of anonymity, as current practice shows, does not work in any way. This means that this procedure should be completely separated from the state in the person of its officials, whose goals and objectives very rarely coincide with the goals and objectives of active citizens, but this, of course, is very problematic.
  So, the cunning rulers who are most interested in preserving themselves in power are likely to decide that it is preferable to do without these innovations, which can only harm them personally, showing all their dullness.
  If you look at this technique from the perspective of developing self-consciousness, then its use restricts a person"s freedom, depriving him of his initiative in solving own problems. A person at similar artificial selection, which excludes his right to make mistakes, excludes his aspiration for the unattainable, falls into his own intellectual slavery hindering the development of his self-consciousness, which is possible only in overcoming difficulties, regardless of intellectual abilities and professional inclinations.
  In other words, the cerebral sorting only hinders the development of the human self-consciousness, despite its external attractiveness.
  The mistake of the evolutionary biologists is the categorical assertion of the same S. Savelyev about the primacy in the process of development of mankind of solving biological problems: "The development of the social instincts and the artificial selection are aimed at solving biological problems, and not at the intellectual development of mankind. The progress, of course, is, but its purposes absolutely same, as well as at any soil worm. The main goal of a live organism consists in search of an infinite source of food, boundless reproduction and dominance at universal resettlement. In the solution of such tasks a brain - only the auxiliary tool which can be thrown out easily after successful use. For this reason, constantly arising encumbrances by excess of intelligence automatically are removed from community ... [6. Chapter 2] ... Objects of the biological evolution use the social revolution only for the solution of the food and reproductive interests, the world cataclysms are only ways of selection of a brain, and basic instincts and their derivative motivations always remain invariable" [6. Preface].
  The actual substitution of consciousness by its tool - a brain - leads the evolutionists, as it can be seen from the fragment given above, to exaggeration of value of action of animal (lowest) consciousness in a person which is directed only to getting of food, ensuring reproduction and acquisition of advantages before the others, on the one hand.
  On the other hand, the evolutionists do not wish to understand that the accelerated development of living beings began with the advent of self-consciousness at them (the highest consciousness) which began to compete with animal (lowest) consciousness both in the environment, and in the social relations, creating the permanent antagonism of these consciousness forms, having, as a rule, contradictory interests, and, therefore, - a new driving force for their development, specific only to human communities, since a person have two components of consciousness - the lowest, often called the unconscious or subconscious, and the highest consciousness, or self-consciousness, the level of which can vary significantly depending on the degree development of a person or his communities - take, for example, a Stone Age person and the current Nobel laureate, - the level of self-consciousness in both cases is significantly different, but self-consciousness is present here and there, not disappearing anywhere, while the lowest consciousness, which is mainly responsible for the functioning of the organism (body) to keep it in a living state and by the adequate in relation to the body"s stay in environment, as well as for its fastening and expansion in it, remains virtually unchanged, more accurately, weakly dependent on time.
  Both these components of consciousness exist and act in the body and through the body in an inextricable connection, and the highest consciousness is unable to exist without the lowest, since the latter is responsible for the preservation of the living creature in the environment, without what a life is impossible, and the highest consciousness - first of all, for consciously-project activity of a being both individually and in human communities in a certain environment, at this, without self-consciousness other natural beings are coped completely.
  It is these deep-seated entities in the form of the lowest consciousness and highest consciousness, are hidden and intertwined in each human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems, for the most part contradicting each other, and pursuing different predilections and interests, really determine the development of human communities at any stage.
  Along with that, the statement about the transformation of a person into a monkey, if left to himself in his communities, as an indispensable result of his biological development, looks even more absurd due to the fact that the ape-like creature acquired awareness of himself as a personality who understands his stay in time and , which means, their mortality, and using this limited time of life in order to influence the environment purposefully, changing it in their interests and needs, and therefore, thereby developing their self-sufficiency, initiative, self-consciousness, creativity and altruism, cannot even disappear with the death of a person, since consciousness is immortal.
  The degradation of individual populations of the human race for various reasons - internal or external, as history shows, does not return people to the image of monkeys, but leads to the disappearance of this population in a competitive environment, since it will be relatively quickly replaced by more energetic natural competitors.
  Thus, the way out of the current decline in creativity - the main property of self-awareness - cannot be reduced to cerebral sorting. Its limitation and practical inapplicability in existing social relations is obvious. Moreover, as S. Savelyev himself points out, even "... selection aimed at identifying and strengthening the best qualities can with equal probability lead to both progress and regression" [3, Ch. 2].
  This exit is carried out for civilization by the process of its renewal with the reduction of all achievements of technical progress to zero, which occurs automatically in the form of information collapse at the point of singularity, providing to the preserved humanity in one quantity or another, but without loss of quality (self-consciousness), a new cycle of development on the base of this renewed humanity, which is confirmed by the appearance and disappearance on our planet of a whole successive series of civilizations similar to the current one, from which many artifacts have been preserved [4].
  That is, the process of the emergence of civilizations, as can be seen, has not stopped, and it will continue after the collapse of the current civilization until the climatic and other external conditions necessary for life on the planet disappear.
  *
  Unlike other thinkers - progressives and evolutionists, the famous Russian philosopher Nikolai Fedorovich Fedorov relatively recently assessed civilizational progress this way: "If progress, improvement occurs with the help of evolution, development (change of states) of what is happening (?), then progress is not as much an action of a rational being as a manifestation of blind force, and therefore cannot be called improvement [5, part 1, note 9]... ...the unification of sons turns into civilization, into alienation, hostility, into destruction... ...appears culture, that is, the degeneration and finally extinction" [5, part 3, note 1].
  Fedorov further explains: "The triumph of the younger generation over the older is an essential part of progress. Biologically, progress consists in the absorption of the elder by the younger, in the displacement of the fathers by the sons; psychologically, it is a replacement of love for fathers with soulless exaltation over them, contempt for them, this is a moral, or rather, the most immoral displacement of fathers by sons... ...Progress is precisely that form of life in which the human race can taste the greatest amount of suffering, striving to achieve the greatest amount of pleasures . Progress is not content with recognizing the reality of evil, it wants a complete representation, a doubling of evil, it revels in it in realistic art, while in ideal art it strives for complete conviction of unreality, in the impossibility of good, it revels in the representation of nirvana... ...Although stagnation is death and regression is not heaven, progress is true hell, and the truly divine, truly human business lies in saving the victims of progress, in bringing them out of hell. Progress as the negation of the fatherland and brotherhood is a complete moral decline, the negation of morality itself. For the present century, the century of progress, father is the most hated word, and son is the most humiliating. To adhere to the father's and grandfather's, to be dependent on them - what could be more shameful for a progressist... ...The goal of progress is a developed and developing personality, or the greatest measure of freedom available to a person, that is, not communication, ...but separation is the goal of progress, therefore, the least degree of fraternity" [5, part 3, note 15].
  Naturally, since the civilization does not provide the desired development with the achievement of complete harmony for man and humanity, but only leads to the disappearance of humanity, then, as Fedorov reasonably believes, it is necessary to help the humanity get out of such peak situation.
  And he offers a rather original method of this help, which consists of the following: "The task of the human race is to convert all the unconscious, which spontaneously becomes born into a conscious, bright, real, general, personal raise of the dead" [5, part 2, paragraph 13], substantiating this idea of a general return to life of the dead by the fact that "Progress is a direct the opposite of the return to life of the dead, progress consists in the critical attitude of the younger generation towards the older generation, in the condemnation of the fathers by the sons and in action in accordance with this condemnation" [5, part 3, note 15].
  That is, he considers it possible to separate a person from a meaningless alive, born for no apparent reason, by the method of stopping such an unreasonable process by the process of the return to life of the dead, which he presents as follows: "We know nothing about the abyss and the victory of defeated death, but we believe it is possible for us, as instruments of the God of the Fathers, who breathed life into us, possible and necessary, on the one hand, to achieve, through all, of course, people, knowledge and control of all molecules and atoms of the external world so as to collect the scattered, to unite the decomposed, that is, to put them in the bodies of the fathers that they had at their death, and on the other hand, we believe it is possible and necessary, having achieved the internal control of the psychophysiological process, to replace the birth of children similar themselves, their fathers and ancestors (atavism), by returning to fathers the life, received from them" [6].
  "The project of the general action of the subject, in its entirety, on the object in its entirety (i.e., on the entire earthly planet in its entirety, and not on any part of it only, on the entire solar system in its entirety, and, finally, to the entire Universe). This action consists, firstly, in turning the generative force into a regenerative one and the killing one into a reviving one, and secondly, in collecting scattered dust and combining it into bodies, using for this purpose radiant images, or images left by waves from the vibration of each molecule, and thirdly, in the regulation of the Earth, i.e. in the management of the Earth as a cemetery, - this control consists in the sequential return to life, or re-creation of many generations of the dead, in the return to life to spread through returned to life the regulation to all worlds that do not have the inhabitants. Such a project is a complete expression of supramoralism, or the answer to the question "for what purpose was a person created," indicating that the human race, all the sons of men - through the regulation of the heavenly worlds - themselves will become heavenly powers, ruling the worlds of the Universe" [ibid.].
  "The difficulty of rebuilding for each generation of that generation that immediately preceded it is exactly the same; since the attitude of the present generation towards their fathers and that of the generation, which will reach the art of rebuilding first, his fathers exactly like our great-grandfathers to their fathers. Although the first, returned to life will, in all likelihood, be return almost immediately after death, barely having time to die, and those who are less devoted to smoldering will follow, but each new experience in this matter will facilitate further steps. With each new return to life, knowledge will grow; it will be at the height of the task, and when the human roll reaches the first deceased. Moreover, for our great-great-great-grandfathers, the rebuilding should be even easier, incomparably easier, that is, it will be incomparably more difficult for our great-great-great-grandchildren to restore their fathers than for us and our great-great-great-grandfathers, for in the rebuilding of our fathers we will use not only all previous experiences in this matter, but also through the cooperation of our resurrectors, so that it will be easier for the first son of a person to restore his father, the father of all people" [5, part 4].
  Thus, Fedorov"s conclusion about the impossibility of developing the human reason within the framework of the earthly existence (civilization) to a state of harmony prompted him to resolve this problem by entering the humanity into a creative space outside of time by achieving the immortality of every person and the corresponding suppression of birth rates: "The task of the human race is to convert all the unconscious, which spontaneously becomes born into a conscious, bright, real, general, personal raise to life" [5, part 2, paragraph 13],
  At its core, Fedorov"s idea of a universal return to life of dead comes down to the return of the past time toward the present time, and the unification of humanity by transferring this present time into eternity: "Hidden in the childish feeling of universal brotherhood was the fact that every person is a son, grandson, great-grandson , great-great-grandson... a descendant of the father, grandfathers, great-grandfathers, ancestors, a common forefather, therefore, this feeling contained not only the closest connection of the present, living (sons), but the same or even greater connection as the present with the past (fathers) , in contrast to the teachings of ancient and modern philosophers, whose mistake lies precisely in the gap between the present and the past [5, part 2].
  Judging by Fedorov"s statements, he, in essence, connecting the past with the present, eliminates the future time, which, as it were, precedes the past and without it is not capable of manifesting itself in the present, for the sake, as it seems to him, of ensuring the immortality and happiness of every person in eternity. That is, he forgets that life in eternity, containing everything that was, is and will be, simply cannot exist, since in this separate eternity, in particular, there is no renewal characteristic of the present time, which is formed by a person as by any other living being also, through its senses and consciousness automatically, whereas the past is contained in his memory, manifesting itself, again, in the present, and a person is able to imagine the future only in his imagination again in the present.
  Fedorov did not understand that the blind, as he called it, force of progress, which forces civilization to accelerate the flow of its own time, is in fact not purely natural. It arises from the interaction of the animal (natural) consciousness of a person and the completely rational self-consciousness inherent only in a person, which has separated him from the blind forces of nature. It is the struggle of these two components of the human consciousness, and not some other natural forces, that ensures the accelerated development of civilization, and therefore allows each individual human consciousness to constantly plunge into ever-growing information flows, that is, to receive ever new changes in their own self-awareness as a result arising collisions, thereby developing both his self-consciousness and giving from the entire totality of individual forms of consciousness new food for a single consciousness of all [2, sections 2.2; 2.4].
  *
  In conclusion, we note that the biological structure of a person, as well as the social organization of communities, is such that both a person with his dual (natural consciousness and self-consciousness), and his communities of completely different people by their level of self-consciousness, and therefore in terms of needs and interests, are not able to agree, having different goals to the extent of their understanding of themselves, others and reality, and this understanding is not directly related to the problems of cognition for the vast majority of the population.
  To a large extent, for this reason, the development of civilization, like any finite formation uniting living beings, ends in crisis and collapse, but it resumes if there are suitable conditions for existence in one form or another, as noted above, as well as in the work "Are "paradisiacal tabernacles" on Earth possible?" [4].
  That is, the human civilization is not capable of developing endlessly, having in a limited person equally the limited informational limits. Therefore, the state of harmony is unattainable for it, and is not necessary, since harmony is the antithesis to development.
  Any civilization is not infinite, but a final product, subject to regular renewal, which occurs endlessly, but discretely, allowing consciousness to develop in the struggle of personalities, which is not repeated in detail in various life collisions. And there are countless such civilizations in Creation. In this way, that is, with the help of the finite, an infinite single consciousness bypasses the temporality of the existence of the human civilizations [2].
  Moreover, all living beings, and not just humans, forming the current time, manifest a single consciousness through each individual consciousness in the living, giving both life, which is impossible outside of time. That is, the temporary living and immortal consciousness depend on each other, not existing separately, only alive, including a person and his communities, go through finite cycles of change and development, and consciousness through them manifests itself endlessly, receiving the entire limitless palette of life manifestations and impressions, and not only the development in the human aspirations for knowledge, also infinitely - without beginning and without end, since a single consciousness is outside of the current time, but also - through alive - in the current time, receiving from each individual consciousness the appropriate portion of life every time, since a single consciousness and each individual consciousness - a single whole, making a hologram out of time, and along with that, - in time, which is formed by exactly living beings [2].
  
  Bibliography
  
  1. Острецов И. Н. Введение в философию ненасильственного развития. Монография. Ростов н/Д. ИП "Комплекс". 2002.
  2. Nizovtsev Yu. Everything and nothingness. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  3. Савельев С. А. Церебральный сортинг. Издательство: ВЕДИ. 2016.
  4. Nizovtsev Yu. M. Are "paradisiacal tabernacles" on Earth possible? [Electronic resource]. Access mode: Amazon. 14.02.2024. Nizovtsev Yury.
  5. Фёдоров Н. Ф. Философия общего дела. 1906. https://predanie.ru
  6. Фёдоров Н. Ф. Супраморализм, или всеобщий синтез". 1906. https://predanie.ru)"
  
  
  
 Ваша оценка:
Связаться с программистом сайта.

Новые книги авторов СИ, вышедшие из печати:
О.Болдырева "Крадуш. Чужие души" М.Николаев "Вторжение на Землю"

Как попасть в этoт список
Сайт - "Художники" .. || .. Доска об'явлений "Книги"