CC BY
13FREEDOM AND RESPONSIBILITY AS VECTORS OF THE DEVELOPMENT OF THE GLOBAL
SOCIETY: REALITIES AND PROSPECTS
Shandra B.,
Candidate of Juridical Science, Associate Professor Associate Professor of the Department of Philosophy of SHEI "UzhhorodNational University" ORCID: 0000-0003-4104-2744 Bezeha T.,
Deputy Chairman of the Bar Council of the Transcarpathia Region,
lawyer, doctor of philosophy Guy D.,
applicant for the second (master's) level of higher education
2 years of study specialty 033 Philosophy SHEI« Uzhhorod National University» Shpuhanych A. student of the Faculty of Law of Uzhhorod National University
ABSTRACT
The article focuses on the phenomenon of freedom and responsibility as a vector of development of global society, while considering this problem is inextricably linked with such social processes as the growth and deepening of conflicts, increasing globalization, the current relationship of freedom and responsibility in the individual.
Keywords: Globalization, degradation, spiritual culture, evil, magic, morality, occultism, paradigm, society, social destruction.
Actuality of theme. The general crisis of the modern social system, the dynamics of the transition period and the processes of restoration and introduction of innovations in modern society inexorably require the development of a new worldview paradigm, a decisive revision of the criteria for assessing key issues of society. As a consequence, the study of the problem of freedom in specific historical and socio-philosophical aspects, in the synthesis of data of modern science, philosophy and sociology allow us to identify new approaches to solving important and pressing problems of modern social practice. The social destruction of our modern society has led primarily to the general decline of spiritual culture, loss of moral values and intellectual degradation. It should be remembered that "it is necessary to turn upside down the formulation of global problems. Evil is not carried out somewhere outside a democratic society, but in itself. Globalization in the realm of morality has resonated with other forms of globalization and it is becoming threatening. " [1].
To overcome or at least stop this destructive process, it is necessary to turn again to the study of philosophical and scientific achievements of the past, to re-evaluate and comprehend the views and judgments of prominent thinkers on the problem of freedom through the prism of modern social issues. This conceptual synthesis makes it possible to find new approaches in the analysis of the current social situation, the development of new criteria for assessing social processes occurring in our country and around the world. In addition, it will help to find a clear individual position of man in modern society of modern Ukrainian society, changes in the material and spiritual life of man require a rethinking of many philosophical categories and reassessment of the value system. Today, a person is practically deprived of
the settings of the former official ideology and normative-value context. The vacuum in the spiritual development of society is gradually being filled, but not by new ideological schemes, but by the values and priorities that have been developed by domestic and world philosophical thought. The path of human development is a way of complicating the system of human existence and improving the structure and organization of his existence, called culture. And the way to improve culture leads to even greater freedom and reduced dependence on the natural environment of its habitat, ie nature. And seeking more and more freedom, man is moving further and further away from nature, and this freedom is inextricably linked with culture. And to the realization of culture as the main cause of this alienation, people came in crisis moments of their development, standing in the way of her denial. They were on the path of alienation from all the positive that was created by the previous, and the result of such alienation is a reduction in the space of freedom and a new period of stabilization of society, but on a more primitive level. Understanding freedom without any restrictions and responsibilities leads in practice to despotism, rampant bu-reaucratization and other forms of social strengthening, to the oppression of human personalities and to the restriction of their individual freedom. When society is in a critical and extremely unstable situation, and this occurs in critical crisis periods of social development, this state leads to partial or complete destruction, and each individual independent individual, so as not to be captured by this destruction, which leads him into a spiritual and social abyss. ,, must develop for itself, as it were, a new system of stable moral norms, rules and values, which will allow it to preserve its freedom, individuality and spiritual integrity, without entering into
direct conflict with society. At the present stage of development of our society there is a need to move from Uravlin-collectivist ideology and morality to substantiate the individual-personal position of each person, based on knowledge critically understood by personal experience and a high culture of thinking. At the same time, a different culture of consumption must be formed. There are both objective and subjective reasons for this. Objectively, new forms of sociality, born within the post-industrial globalized society, create the preconditions for the formation of this new culture of consumption. Marcuse also drew attention to this: "Modern industrial civilization proves that it has reached a point where a" free society "can no longer be defined in the traditional notions of economic, political, and spiritual freedoms; not because these freedoms have ceased to be significant, but because they must remain significant, even if they are limited in traditional forms. New ways of society must correspond to the new possibilities of their realization "[2].
It should be noted that political globalization in the world is based mainly on liberal Western. In other words, freedom is one of the vectors of modern social development, in connection with which Francis Fuku-yama writes: "Political liberalism can be defined simply: as the rule of law, which recognizes certain individual rights or freedoms from government control. There are many definitions of fundamental rights, but we choose what is contained in Lord Bryce's classic book on democracy, where their number is limited to three: civil rights - "the release of a citizen from control over his identity and property"; religious rights - "freedom of expression of religious views and worship"; and the rights that the author calls political - "freedom from control in matters that do not directly affect the well-being of society as a whole in this way,-this includes fundamental law: freedom of the press "[3]. However, there are some problems here, as the main driver of globalization is the United States-far from ideal. "This country,-Cantor writes - full of contradictions, it, of course, on the one hand, demonstrates the apotheosis of the bourgeoisie. On the other hand, freedom is understood here as permissiveness, the exploits of happy gangsters are glorified, paroxysms of racism are observed, sexual depravity, fascination with militarism and military adventures flourish. It can be said that it is intolerant of independent countries, suspected of ideological and practical anti-Americanism, of course, suppresses American narcissism. USA- still -the promised land of all religions with their competing denominations and space for religious sects. Occultism and magic corrupt the minds of young people. The ruling elite is inclined to any scientific and technological progress, even if it is harmful for it to bring new profits, new material goods. But the most horrible and dangerous is the attempt to conquer military countries independently, which do not take the dictates of the United States " [4]. One can only hope that American society is fully aware of its responsibility for the processes of globalization to all mankind. Subjectively, a new culture of consumption is associated with the formation of a new ethics of responsibility. However, by correctly
diagnosing the difficulties and diseases of modern society, the leaders of the Club of Rome, for example, have had little success in to persuade society to follow their advice and make concrete efforts to implement their recommendations. Some of them are optimistic and rely mainly on the fact that the new technology will be fundamentally different from the old, will be hopeless, less energy-intensive and more advanced in other respects. Others believe that with a steady trend, no technology will save society if people continue to increase consumption, entrepreneurs try to maximize profits, and industrialized countries continue to strive for economic growth. Many see the way out of the impending economic crisis in a radical change in the consciousness of people, their morality, in the rejection of the view of nature as an object of thoughtless exploitation by man. Obviously, energy savings and others, quickly leads to a reduction in raw material stocks, the creation of low-waste and non-waste technologies, the search for and use of alternative energy sources - all this can greatly help solve the environmental problem or, at least, reduce its severity. On the other hand, in the spiritual sphere of society, responsibility is also needed. It would seem that the emergence of electronic media and communication should remove the contradictions between the individual and society, but, as we have already written, this is not happening. Moreover, society is responsible for the fact that the development of the media may conflict with social development. "Pathogenic indifferent forms are often generated by the media, which are based on the virtuality of images and become contagious. If our culture produces something beautiful, then why do we wonder that it also creates deadly viruses. Radiation of the body began with Hiroshima, the irradiation of the soul continues during the radiation of signs and images by mediums. AIDS, the stock market crisis, electronic viruses, terrorism - all this is connected and passes into one another. This is manifested primarily in disasters. Signs of such crises have long been apparent: AIDS has taken an epidemic form, stock market crashes since 1929 have recurred periodically, and electronic failures also have a long history. However, the relationship of these individual forms, when an extremely powerful anomaly is created, is a feature of our time " [5]. Thus, in our society of the XXI century, the problem of social responsibility is greatly exacerbated. That is why the development of technology, electronic technology alone does not lead to human freedom, no matter how modern man seeks to see in them the guarantor of his emancipation. In this regard, 3. Bauman notes that "the cancellation of spatio-temporal distances under the influence of technology does not contribute to the uniformity of human living conditions, but, conversely, leads to their sharp polarization. It frees some people from territorial restrictions and gives them an extraterritorial character, forming a society of ideas for some - at the same time depriving the territory to which other people are still attached, its meaning and ability to give them a special identity. For some, it portends unprecedented release from physical interference and an unprecedented ability to move and act "remotely." For others, this means the impossibility of development and "domestication" of
the area, "break away" from which and move to another place, they have almost no chance. When "distances no longer matter", it is lost and terrain, separated by these distances. As a result, some gain freedom, but for others, nonsense becomes a place of residence. Someone can now leave the area - and any - when desired. The rest helplessly watch as the terrain - their only place of residence - goes from under their feet " [6].
At the same time, the ethics of responsibility in the modern era is associated with the growing role of machinery and technology, as the risks and problems of social existence increase. Now, "one cannot ignore the peculiar irony of our destiny, which is that it is precisely those technologies that, in our opinion, are responsible for the flourishing of barbarism, for the destruction of humanity, apparently, and will make us in the end -finally free - deprived of value, of the world of reason. Radical modern thought, expending enormous efforts, tries to eliminate the constant burdensome moral and philosophical culture with the help of new metaphysical constructions. Technology destroys it much more efficiently and decisively: it uses the virtual. "[7] Today we are at a stage in our evolution that we are not aware of. Although a catastrophe, in the dramatic sense of the word, that is, the denouement may occur depending on the extent to which each person and society as a whole will neglect their responsibilities. At the same time, the adherents of the mass media themselves seek to emancipate them from the social system. The famous manifesto of John Perry Barlow, Vice President of the Foundation for Electronic Borders, an organization that studies social and legal issues that arise in the information environment of the Internet, has a characteristic title: "Declaration of Independence of Cyberspace." "To the Government of the Industrial World, you are weary giants of flesh and steel; my Motherland is Cyberspace, the new house of Consciousness. On behalf of the future, I ask you, who have everything in the past, give us peace. You are superfluous among us. You do not have supreme power where we are gathered. " [8]. It is believed that the activities of the media should be regulated, but this regulation must be based on a legal framework, as the creators of mass media products often forget about their responsibility to society with certain social groups, especially to the younger generations. We have already said that the phenomena of freedom and responsibility are associated with intentionality, which is an integral quality of individual consciousness. However, intentionality can also be associated with the mass, collective, public consciousness. Intentionality can be not only individual, as in the case of "I intend to go to the movies", but also collective: "we intend to go to the movies". Collective intentionality allows groups of people to create common institutional facts related to money, property, marriage, governance, and, most importantly, languages. In such cases, the existence of a public institution allows individuals or groups to assign to objects such functions that these objects could not perform by themselves due to one of its structures, but perform through collective recognition of their specific status, and with this status and specific functions "[9]. These are the so-called sta-
tus functions. Usually they take the formula "X is considered Y in C". For example: such sequences of words are considered sentences, such a piece of paper is considered a hundred-hryvnia note of the Central Bank of the Russian Federation, such a position means in chess mat. Regarding the phenomena of social freedom and responsibility, collective intentionality also plays an important role. Therefore, a well-thought-out policy in the field of forming images of freedom and independence of cyberspace of responsibility within the framework of modern, a dynamically changing society. Noting that technological innovations are dynamically changing social reality, Mario Bunge, for example, puts forward the idea of holotechnodemocracy (or integrated technodemocracy). This is a social order that allows, according to the Canadian-Argentine thinker, to create conditions for equal access to wealth, culture and political power. The means of doing this are the educated government of the people, with the help of the people and for the people in all social spheres - economic, cultural, political - on the basis of a number of experts. "Holotechnodemocracy is equality through cooperative ownership, self-government, political democracy and technical expertise. The latter is part of the design and evaluation of lines of conduct and plans required at all levels for the effective functioning of cooperatives, their unions and states "[10]. At the same time, integrated techno-democracy does not presuppose equality in the literal sense, but only presupposes what can be called qualified equality, a combination of egal-itarianism and meritocracy. Moreover, according to Bunge, "freedom, which is very limited in modern society, and the contract, which is largely a fiction in it, must flourish in an integrated democracy. Indeed, freedom, and in particular the freedom to enter into equal contracts, can prosper only among equals: it is illustrated where power is concentrated in the state, corporations, parties or churches. "[11] However, it should be remembered that democracy in our society is mostly declarative in nature, and in many societies it is not rooted at all. Man is still the prey of power, which controls him not only with a whip but also with a gingerbread man. In fact, money not only frees but also deprives a person of freedom. She is forced to measure all social values with money, she must "turn into a wolf" to become stronger and more cunning than another, as all these qualities are necessary for survival in today's society. Thus, "homo additus naturae" in the process of objective formation created its alienated way and thus became "homo homini lupus est" [12].
In this regard, it is obvious that the responsibility is growing in the political sphere, where the concern of the legislator and the statesman for the future public good must be revealed. "The legislator strives to create a viable political education, and the test of viability lies in the longevity of what is created, and the longest lasting longevity. The best state (this was the idea) is the one that will be better for the future as well, precisely because its internal balance guarantees this future as such, and, of course, it will be better in the future as well, because the parameters of good devices (one of which is durability) do not change. And they do not
change, because human nature does not change, included with its imperfections in the concept of viable politicalDevices,device, which should be the concept of a wise legislator. Therefore, he aims at himself not perfectly perfect, but really better, that is, the best of possible states, which is possible even now, but is now exposed to the same danger as in the future "[13]. It is this threat, to which every order is exposed by the disorder of human passions, that makes necessary, in addition to the one-time, fundamental wisdom of the legislator, also the constant, governing wisdom of a statesman. would not be any better if they had to look back on the side of "complete success". What was good then would be good now, and most likely would continue. Thus, the foresight of a statesman lies in wisdom and moderation. Durability is a side effect of the existing good. Of course, political activity extends to a more temporary inclination of consequences and responsibility than private activity, but its ethics, in accordance with modern ideas, is nothing more than a real ethic, extended to a more durable form of life. Of course, the new worldviews in search of images of freedom and responsibility are associated with spirituality. As shown by I.A. Bokach "spirituality is based on three absolute values - truth, beauty, goodness. The main way to achieve them is sincerity. There is a deep gap between the inner world of man and the outer life. A person can be made to think and act in a way that he himself, relying only on himself, would not want to think to act. [14]. His inner convictions, personal integrity begin to lose stability; spirituality is replaced by "surrogates", there is a discord of the individual with himself, there is the ability to compromise with conscience, deception. Spiritual awakening of the individual is difficult, it is accompanied by crisis events in human life. The point is that as long as a person formally performs his functions related to public duties, accepts life without asking questions about meaning and values, he is in a comfortable state. The appearance of reflection, interrupts this comfortable state, causes spiritual upheaval, leads to suffering. Personal interests fade, and a person begins to think about the meaning and purpose of life. If a person is not protected by cultural symbols at this time, then the path to mental devastation, to nihilism, to moral skepticism, to moral decay, that is, to the inner alienation of man, begins. Alienation can be expressed in the struggle against the world. Man becomes stubborn and intolerant. This way of "being" leads to the fact that alienation becomes voluntary participation, which leads to conflict with society, to the assertion of unrelated "free" will, to the possibility of crime for the sake of crime, to the assertion of the right to create moral laws. The freedom of the individual that transcends the boundaries of personal freedom becomes a claim to absolute freedom, and absolute freedom, as Hegel stated, is death. For spiritual awakening to be a grace, everyone needs to develop a sense of responsibility for their own arbitrariness. Moral improvement of a person excludes the feeling of self-sufficient value. Spiritual awakening is most pronounced when introspection acts as an internal act, similar to what was embodied in the practice of hesy-chasm, according to which a complex process takes place within the human soul - the struggle of thoughts,
desires, passions. The most important issue related to the spiritual development of humanity, which strives for freedom, is the ratio of individuals capable of spiritual ascent, and the bulk of the population. The differences between prominent personalities and the general population, whether the masses are able to rise to the heights of spirituality, are increasing. The philosopher Romano Guardini interestingly analyzes this problem in his work: "The End of a New Time". Mass in today's sense, according to the philosopher, is a structure subject to the law of law, a model for which is the operation of the machine. This is not a manifestation of decline and decay, but such a historical form of man, which can be fully revealed both in life and in creativity. However, people in the masses do not direct their will to preserve their identity and live life in their own way, transforming the world around them. This person accepts household items and life forms as they are imposed on him by rational planning and standardized machine products. And she has not the slightest desire to live on her own initiative, and freedom of internal and external movement is not of initial value to her. to preserve identity and live life in their own way, transforming the world around them. This person accepts household items and life forms as they are imposed on him by rational planning and standardized machine products. And she has not the slightest desire to live on her own initiative, and freedom of internal and external movement is not of initial value to her. to preserve identity and live life in their own way, transforming the world around them. This person accepts household items and life forms as they are imposed on him by rational planning and standardized machine products. And she has not the slightest desire to live on her own initiative, and freedom of internal and external movement is not of initial value to her.
According to Romano Guardini, this is due to a structural change in a person's experience of his own "I" and his attitude to another "I". The word "person" indicates what should be preserved and developed in every human individual. To be a person is to be acknowledged by God, able to be responsible for one's actions and to come into reality on the basis of internal motivating forces. This is what makes man unique in the sense that everyone, once placed by God in himself, can be neither replaced, nor replaced, nor displaced. The person now faces the task of internal liberation. Guardini emphasizes that "man is something fundamentally different from matter, because it is determined by the spirit, which can not be derived from anything material. From this, everything that is man, gets a very special character,
In the XXI century comes the time of fresh political thinking, a qualitatively new worldview; time of change of existing social values by new - alienated social values, time of battle for a fundamentally new human community: " qualitatively new stage of development - a phase of alienation. But this will not happen automatically without the participation of people. The creation of a new economic policy means a rational redistribution of the achievements of science and technology, new production technologies around the world, ie humanization (humanization) of the achievements of
science and technology. Only in this case will the existing social institutions acquire a rational and real form. Mankind has no other way to develop: or the beginning of real progress (new renaissance) in the name of man, where the main and only goal of collective social relations will be man, or an objective general catastrophe in which there will be neither winners nor losers "[16]. Therefore, it is obvious that freedom and responsibility are considered and analyzed as the dominants of social development of modern globalized society, while justified by the need to strengthen responsibility at all levels of the social system.
Thus, the problem of freedom in modern society can be solved only in conjunction with the solution of the problem of reification - the return of man from an alienated state. In turn, the problem of alienation is not only related to processesobjectificationoccurring within the framework of social practice, but also with the contradictions between spiritual freedom and modern social images of freedom that arise within the framework of liberal ideologies. At the same time in modern Ukraine as a result of sharp economic and political differentiation of the population intensified the process of alienation of individuals from personal safety and work, and at the public level as a result of increasing arbitrariness of officials.
References
1. Markov B. Man in the era of mass media. // Information society: collection M.: ACT. 2004.P. 482.
2. Marcuse G. One-dimensional man // American sociological thought: Texts. / Under. ed. V.I. Dobren-kova. M.: MSU, 1994. P. 129.
3. Fukuyama F. The end of history and the last man. M .: ACT, Ermak, 2004. - P.85.
4. 'Cantor K.M. Globalization? - So! But which one? // Questions of philosophy. - 2006. - № 1. - P. 31.
5. Markov B. Man in the era of mass media. // Information society: collection M .: ACT. 2004. S. 483.
6. Bauman 3. Globalization. Implications for man and society. Pp. 31-32.
7. Baudrillard J. Passwords. From fragment to fragment. Yekaterinburg: U-Faktoria, 2006. S. 32-33.
8. Barlow J.P. Declaration of Independence of Cyberspace.// Information Society: a collection of M .: ACT. 2004. S. 349.
9. Searle J. Rationality in action. - M .: Professional-Tradition, 2004. P. 75.
10. Bunge M. Holotechnodemocracy: an alternative to capitalism and socialism. // Questions of philosophy. 1994, № 6. S. 45.
11. Bunge M. Holotechnodemocracy: an alternative to capitalism and socialism. // Questions of philosophy. 1994, № 6.
12. Man before the challenge of modernity. Foreword by the editors // Alienation of man in the perspective of globalization of the world. Coll. articles. Issue I / Ed. Markova B.V., Solonina Y.M., Partzvaniya V.V. Petropolis Publishing House, St. Petersburg, 2001.S. 17.
13. Jonas G. The principle of responsibility. Experience of ethics for technological civilization. M .: Iris Press, 2004. p. 63.
14. Bokach I.A. Spirituality in the context of so-cio-philosophical analysis. M., 2000- 299 p.
15. Guardini R. The end of a new time. // In the book: The Phenomenon of Man: An Anthology of Man. In order. P.S. Gurevich. - M., 1993. S. 278.
16. Man before the challenge of modernity. Foreword by the editors // Alienation of man in the perspective of globalization. Coll. articles. Issue I / Ed. Mar-kova B.V., Solonina Y.M., Partzvaniya V.V. Petropolis Publishing House, St. Petersburg, 2001. P. 18.
ANALYSIS OF "SYMBOLIC" COGNITION IN BERDYAEV'S PHILOSOPHY
Shandra B.,
Candidate of Juridical Science, Associate Professor Associate Professor of the Department of Philosophy of SHEI "UzhhorodNational University" ORCID: 0000-0003-4104-2744 Svyshcho V., Candidate of Philosophy Science, Associate Professor of the Department of Philosophy of SHEI "UzhhorodNational University" ORCID: 0000-0002-6810-8267 Guy I.
applicant for the second (master's) level of higher education
2 years of study specialty 033 Philosophy SHEI« Uzhhorod National University»
ABSTRACT
The article considers the need for analysis "Symbolic" knowledge, in the philosophy of Berdyaev. The realization of this goal involves disclosure of the original connection of "gnosis" with the Spirit. Alsodetermining the contexts of the concepts used by him, because his philosophical evolution was associated with the use of various philosophical dictionaries. Contextual analysis is to trace the logic of Berdyaev's reasoning through a careful study
