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Секция «Актуальные на учные проблемы в мире (глазами молодьш исследователей)»
УДК 1
ПРОБЛЕМА БЫТИЯ ЧЕЛОВЕКА В ФИЛОСОФИИ К. Э. ЦИОЛКОВСКОГО
В. В. Копырин, В. Н. Кузмин Научный руководитель - С. П. Дуреев Руководитель по иностранному языку - Я. И. Войтальянова
Сибирский государственный аэрокосмический университет имени академика М. Ф. Решетнева
Российская Федерация, 660037, г. Красноярск, просп. им. газ. «Красноярский рабочий», 31
Е-mail: [email protected]
Раскрывается проблема бытия и небытия в философии русского космизма. На основе философских взглядов К. Э. Циолковского раскрывается диалектическая связь бытия и небытия человека. Показано, что в ходе общественного развития человек должен качественно изменить свою природу, соответствующей его космической миссии.
Ключевые слова: бытие, небытие, космизм, проективное существо, диалектика, Вселенная.
PROBLEM OF HUMAN EXISTENCE IN THE PHILOSOPHY OF K. E. TSIOLKOVSKY
V. V. Kopyrin, V. N. Kuzmin Scientific Supervisor - S. P. Dureev Foreign Language Supervisor - Ya. I. Voytalyanova
Reshetnev Siberian State Aerospace University 31, Krasnoyarsky Rabochy Av., Krasnoyarsk, 660037, Russian Federation Е-mail: [email protected]
The article deals with the problem of existence and non-existence in the philosophy of Russian cosmism. It reveals the dialectics of existence and non-existence of a man according to the philosophical views of K. E. Tsiolkovsky. It shows that in the process of social development a person needs to change his nature qualitatively corresponding to his cosmic mission.
Keywords: existence, non-existence, cosmism, projective being, dialectics, the Universe.
The man is constantly on the edge of existence and non-existence. Non-existence for a person is something that lies beyond the boundaries available to his impact on a particular being (human existence, cultural existence). Life is full of coincidences, unexpected encounters (as intersections of multiple patterns) at the same time it confronts us with the unknown; each moment we stand at the border, beyond which the unknown being in its different forms is. "What significance would the Universe have, - writes K. E. Tsiolkovsky, - if it weren't filled with organic, intelligent, sentient world?" [2, p. 16]. In our opinion, the Universe would have no meaning. If there were no living organisms, why would there be infinitely blazing sun, what would they emit the energy for? Would they be lost upon? After all, the Universe is a very complex organization, where everything is interconnected. Even stars in the sky are there for a reason not for pleasing a man as thought in the middle ages, the ages of inquisition and religious madness. And according to K. E. Tsiolkovsky this point is the inevitability of advanced cosmic civilizations striving for perfection.
Before his birth a man is merged with another person (personality, culture) and through him with all mankind. After birth he goes all the way in the society, social environment, reaching his distinctness and difference from other people, submitting to a general trend of decreasing dependence on the immediate environment, which is logically completed in the old age, when the man is left alone with his death. Through this last qualitative leap, he once again merges with an abstract humanity, with culture, remaining only as combined spiritual experience of socialized mankind. K. E. Tsiolkovsky writes about it in his book "Cosmic philosophy": "People die at my age, and I'm afraid that you will leave this life with sorrow in the heart, not having heard from me (from a pure source of knowledge) that you expect continuous joy. <...> I want to bring you delight from the contemplation of the Universe, from all expected fate, from the wonderful history
AKTYAmHblE nPOEMEMHABHAUHHH KOCMOHABTHKH - 2016. TOM 2
of the past and future of each atom. This will increase your health, extend life, and will give strength to endure the vicissitudes of fate. You will die happy and in confidence that you will find happiness, perfection, the infinite and the subjective continuity of rich organic life" [2, p. 12].
We believe that the Russian philosopher revealed the dialectics of existence and non-existence of a man. In his cosmic philosophy K. E. Tsiolkovsky created a grand conception of cosmos, the Universe, organic part of which is a man, and the space acts as a "human world". Natural objects, including cosmic body, are composed of atoms, which Tsiolkovsky perceived very peculiar. On the one hand the atom was regarded by him as an extremely small material particle, and on the other hand as an "atom-spirit", having the ability to feel.
In the processes of the cosmic cycle there occur temporary association of atoms able to accept "the highest organic form of conscious animal" [2, p. 16]. After death this association is falling apart, and the atoms, it was consisted of, form new live associations infinite number of times. According to K. E. Tsiolkovsky: "A piece of matter is exposed to countless number of lives, though separated by immense intervals of time, but merging into one continuous subjective and, as we have proved, a wonderful life" [2, p. 16]. It can be concluded that the life of the Universe is continuous and infinite.
How far is the man from understanding of dialectical relation of existence and non-existence? Mankind is only at the first stage of the transition from "blindness" to the consciousness of our own existence. The theory of cosmism reveals the negative side of a modern human being, the profound criticism of the focus of consciousness and the way of life, the formality of social relations, that divide the whole life of an individual into numerous segments [see 1]. The philosophy of K. E. Tsiolkovsky addresses the solution of problems raised in Russian cosmism. According to him, a person can change himself and change his nature. Mankind will learn to recreate people by the atoms, and a new transformed person will be able to take a variety of forms, to live in all environments and in all the worlds. And this change should occur not as a result of "blind" evolution, but as focused and hard work of all mankind.
Thus, a person in the philosophy of K. E. Tsiolkovsky appears as a projective being, who must be qualitatively transformed in the course of social development and radically change his nature (both physical and psychological), to develop intelligence and new properties relevant to the cosmic mission of a man. An important role in this mission is given to the comprehensive education of the man, where it is important to study philosophy and science, by which man learns dialectics of "rich organic life".
References
1. Problemy russkogo kosmizma (The Problems of Russian cosmism), available at: http://od.gum-ped.ru/kosmos/news-problemyi-russkogo-kosmizma [01 February 2016].
2. Tsiolkovsky K. E. Kosmitcheskaya filosofiya (Space philosophy). A collection. M. : IDLi, 2004.
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© KonwpHH B. B., Ky3MHH B. H., 2016
