CC BY
66. Скочпол Т. О революции. М.: Прогресс, 2008. С.49.
7. Tilly C. From mobilization to revolution. Addison Wesley, 1978. P.51.
8. Goldstone J.A. Revolution and rebellion in the early modern world. Berkeley: University of California Press, 1991. P.3.
9. Чумаков А.Н. Метафизика глобализации: культурно-цивилизационный контекст. М.: Канон +, 2006. C.211.
10. Канеман Д. Думай медленно... решай быстро. М.: АСТ, 2013. C.83.
11. Грамши А. Тюремные тетради. Часть первая. М.: Политиздат, 1991. C.62.
12. Почепцов Г.Г. Информационные войны. Новый инструментарий политики. М.: Алгоритм, 2015. С.213.
13. Поршнев Б.Ф. Элементы социальной психологии // Проблемы общественной психологии. М.: Наука, 1965. C.34.
References and Sources
1. Ejzenshtadt SH. Revolyuciya i preobrazovanie obshchestv: sravnitel'noe izuchenie civilizacij. M.: Aspekt-Press, 1999. S.18.
2. Aristotel'. Politika // Aristotel'. Sochineniya v chetyrekh tomah. T. 4. M.: Mysl', 1983. S.87.
3. Gobbs T. Filosofskie osnovaniya ucheniya o grazhdanine. Minsk: Harvest, 2001. S.114. 4.Sorokin P.A. Sociologiya revolyucii. M.: Territoriya budushchego, 2005. S.91.
5. Dejvis D. K teorii revolyucii // Amerikanskoe sociologicheskoe obozrenie. 1967. Vyp.27. №»1. S.91.
6. Skochpol T. O revolyucii. M.: Progress, 2008. S.49.
7. Tilly C. From mobilization to revolution. Addison Wesley, 1978. P.51.
8. Goldstone J.A. Revolution and rebellion in the early modern world. Berkeley: University of California Press, 1991. P.3.
9. CHumakov A.N. Metafizika globalizacii: kurturno-civilizacionnyj kontekst. M.: Kanon +, 2006. C.211.
10. Kaneman D. Dumaj medlenno... reshaj bystro. M.: AST, 2013. C.83.
11. Gramshi A. Tyuremnye tetradi. CHast' pervaya. M.: Politizdat, 1991. C.62.
12. Pochepcov G.G. Informacionnye vojny. Novyj instrumentarij politiki. M.: Algoritm, 2015. S.213.
13. Porshnev B.F. Elementy social'noj psihologii // Problemy obshchestvennoj psihologii. M.: Nauka, 1965. C.34.
САВЧЕНКО ВИКТОР АЛЕКСАНДРОВИЧ - аспирант кафедры социологии и гуманитарных наук, государственного университета «Дубна», военнослужащий ВС РФ (moisey.1982@mail.ru).
SAVCHENKO, VIKTOR A. - Ph.D. student, Department of Sociology and Humanities, Dubna State University, a military man of the RF Armed Forces (moisey.1982@mail.ru).
УДК 101.1
баркова э.в.
возрождение «золотой цепи» философской классики как проект
современной культуры
Ключевые слова: пространство мировой философии, возрождение, традиция, «золотая цепь», трансгуманизм, мера человеческого, классика, гуманизм, гармония.
Обоснована востребованность парадигмы современной философии, исходящей в исследовании ее эволюции на восстановлении статуса ценности ее высших достижений. В основу концепции автора положен образ «золотой цепи», заимствованный из поздней античной мысли, где «золотая цепь» была выражением пути платонизма и Платоновской Академии, на котором достигнуты высшие результаты. Под этим углом зрения дана критика тенденции технологизации человеческой жизни и деятельности, получающей все более заметное развитие в современной философии. Для сохранения человека как субъекта, его мышления и культуры востребовано возрождение в новых формах идеи трансляции «золотой цепи», что позволит преодолеть тоталитарную установку на забвение прошлого, включая высшие достижения истории философской мысли.
BARKOVA, E.V.
RENAISSANCE OF THE "GOLDEN CHAIN" OF PHILOSOPHICAL CLASSICS AS A MODERN CULTURE PROJECT
Keywords: space of world philosophy, revival, tradition, "Golden chain", transhumanism, measure of human, classics, humanism, harmony.
The author substantiates the demand for the paradigm of modern philosophy, proceeding in the study of its evolution on the restoration of the status of the value of its highest achievements. The concept of the author is based on the image of the "Golden chain", borrowed from late ancient thought, where the "Golden chain" was an expression of the path of Platonism and Platonic Academy, which achieved the highest results. From this point of view, the author criticizes the tendency of technologization of human life and activity, which is getting more and more noticeable development in modern philosophy. In order to preserve man as a subject, his thinking and culture, there is a demand for the revival in new forms of the idea of broadcasting the "Golden chain", which will overcome the totalitarian attitude to the oblivion of the past, including the highest achievements of the history of philosophical thought.
In the space of philosophy, as the history of world culture shows, starting from its most archaic layers and early stages of development, not only logically reasoned ideas about the world as a whole were developed, but also values of being, norms of human life, ideals of activity on the basis of reflection of their human dimension were discovered. The forms of philosophical classics of all peoples contain reflections and studies of the "measure of the human" as a universal, in which the fundamental connections of being as a whole and being of man are manifested. On their basis, man realized himself not only as a cognizing subject, rooted in the space of harmony of Nature-Culture, but also as its intrinsically necessary
link, an organic part of the chain of universal evolution of the world as a whole. The consequence of this was the reflection of the human measure and the meaning of the boundaries of its violation not only as a concept, but also as a cultural value.
Naturally, therefore, the recognition of the intrinsic value of the inheritance of the highest achievements of thought in philosophical culture, in which the measure of the human was translated at each historical stage in updated, but identical to its meaning forms and always retained the status called in the late Greek classics "Golden chain".
And "when the Athenian Platonists in 4-6 centuries regarded themselves as" diadochs "of Plato and talked about the" Golden chain "of his adherents, it was not only a "sentimental construction" ... but also a statement of the way in which ancient Platonism was able to sum up the most impressive result of all the development of pagan thought and preserve its heritage for Byzantium, Arabs and Western Europe" [1, p. 83]. In the space thus understood the "Golden chain" philosophical classics through the ages and all generations were deepening the space of subjectivity identified the universal basis of its self-determination and humanistic development guidelines.
One of the most catastrophic mutations of modern culture was the tendency of naturalization of the subject-the experience of its integration into the technologically verified coordinates of the information universe. This tendency, removing the subject as an absolute value, today more and more closes the possibilities of creative self-discovery and development of man as a subject of culture, the potential for endless improvement of his nature and culture.
Transhumanism is now declared a new ideology and methodology, and this "megaproject of anthropotechnological transformations of man and his environment already has significant groundwork" [2, p. 9]. In accordance with his logic, it is a "road map" of overcoming the crisis of modern humanity on the basis of the technologization of human life, considered as an alternative to the humanistic projects of the past.
According to the head of the transhumanist project promoted by the Public movement "Russia 2045" D. I. Itskova, the movement has two main goals: "the launch of mega-project development antropotehnicheskaya transformation of man and his social environment, including the super-task of transferring one's consciousness and personality to non-biological carrier and at the same time the development of socio-humanitarian problems of this process, including questions of spiritual transformation of man and the formation of a new social subject, a new type of society" [2, p. 9]
It is obvious that the philosophy of transhumanism and the associated trend of digitalization of all major aspects of life, removing the measure of the human in culture, make less and less popular classics as the pinnacle of perfection in the development of the world and man himself. In it, equalizing all values and reference points of activity, the world of classical is devalued: the space of complex harmony, goodness and beauty, sung in classical artistic forms of all peoples of the world, and the philosophical way of discovering truth, and the development of science, the purpose of which is knowledge, and not playing along with any innovations. On this basis, the existing system of socialization and education of new generations for life on Earth is destroyed. In this context, the concept of "classics" itself is deprived of its cultural-ontological and universal status, because it is thought in the context of paradigms that embed it along with other-non-classical and post-classical theories - in the worldview, structures and categories of another philosophy [3].
"The new understanding of the classics opens the possibility to abandon the search for conceptual integrity and coherence of the classics. It should be noted that the stylistic or conceptual integrity of the "classics" in most cases was initially problematic, whether it was about "classical Greece" or "classical German idealism" - the Association was rather on the principle of unity of "time and place" than on the substantive features" [4, p. 20].
But is this proposition true? The classic has always been and remains a form of real, not artificially designed technological connection of man with the high beginning of the world, with an objective ideal form of Integrity, whatever it may be called in different eras among different peoples and in different directions of philosophy and culture. It has always affirmed the immutability of being a complex, dramatic, objective and not removable harmony of man not only with his immediate environment, but with the greater world, spirit and matter, culture and nature. The works of the classics differed in that they did not mechanically copy "actual problems", but opened and brought them out of the fabric of existence itself and it is not clear how in the works of mortal and finite man they became the real voice, eyes and
hands of this integrity with its eternity and infinity. And always they asserted life, being, their value and pricelessness, instead of flitting changes of one and another, indifferently ready to kill the person, the nation, mankind.
The significance of this problem today is determined by the fact that the erosion, and even more so the loss in the public consciousness of the human-protective status of the classics makes society and the individual spiritually and morally defenseless against the onslaught of a rigid "transhumanistic" information-technogenic reality. A person in this situation loses himself, his self-worth, uniqueness, identity, moral and semantic specificity of his being and turns into an object-a simple conductor of embodied information processes and relations [5] Such a person really does not need and centuries considered normal science. "As rightly noted by many authors, the vast majority of researchers working in the framework of "normal" science, and especially engaged in applied research, the appeal to the classics is absolutely not required, not only at the level of texts, but even at the level of ideas." [4, pp. 295296].
At the same time, no one has argued and proved this lack of demand, it is only stated and promoted as an original innovative project, the evidence of which is allegedly established. But by whom and on what methodological grounds?
I think that despite all non-classical and transhumanistic concepts, today it is necessary to emphasize the demand in the modern world for the revival of the highest spiritual achievements of the past, since they represent a special norm of existence of the" Golden chain " of classical thought and culture. Forgetting and falling out of the logic of this "Golden chain" leads to the devaluation not only of the names of individual authors and their works, but to the loss of the integrity of historical memory - an integral part of cultural time. And this is the drama of history, which humanity has already passed.
Recall: Renaissance humanists, starting with F. Petrarch, famous for the fact that he first collected the "History of Rome" Titus Livy and found the forgotten masterpieces of Cicero and Propertius, found, copied and commented on many ancient manuscripts. And it was many years of titanically hard, often dangerous work, huge work. Analysis of their experience shows how much of the most outstanding works of antiquity lost or at least still not found.
In order not to repeat the oblivion of the highest in culture, today we should remember how and under what conditions the search for pagan manuscripts - the works of ancient philosophers, writers, poets, researchers of art. Sometimes they, according to S. Greenblatt, " reading ancient manuscripts, came across quotes borrowed from lost books, accompanied by either laudatory or abusive comments, or references to forgotten authors.
For example, the Roman rhetorician Quintillian, discussing the poetry of Virgil and Ovid, noted: "Certainly, it would be worth reading Macer and Lucretius." And then he gave a list of names that delighted him: Varro of Ataxus, Cornelius Severus, saleus bassus, Gaius Rabirius" [6, p. 33-34]. The humanists could not but see that some of the great works of the past were lost forever, and indeed, with the exception of Lucretius, the works of all the authors mentioned above were never discovered. [6, p. 34]. But hope, as we know, dies last: Petrarch found the Speech of Cicero "in defense of Archius" in Liege, Belgium, and the book of Propertius in Paris.
Let us reproduce the data given in the study of S. Greenblatt: of the eighty or ninety plays of Aeschylus and about one hundred and twenty works of Sophocles, only seven works of each author have survived. The statistics of Euripides and Aristophanes are not much better. Eighteen of the ninety - two plays of Euripides and eleven of the forty-three of Aristophanes have survived. Moreover, these authors have record search results. "Almost all the works of other authors, famous in ancient times, disappeared without a trace. Ancient scientists, historians, mathematicians, philosophers, statesmen have left us a lot of useful ideas...but their books are gone forever. The tireless worker of science Didymus of Alexandria was nicknamed "bronze ass" (or" bronze gut") for the fact that he wrote more than 3,500 books, not counting individual fragments. All his works have not survived. At the end of the fifth century A.D., the ambitious man of letters Stobaeus compiled an anthology of prose and poetry by the most famous authors of the ancient world: it contained 1,430 extracts, 1,115 taken from works now considered lost." [6, pp. 95-96].
Литература и источники
1. Шичалин Ю.А. Академия // Античная философия. Энциклопедический словарь. М.: Прогресс-Традиция, 2008. 896с.
2. Ицков Д.И. Общественное движение «Россия 2045» и глобальное будущее // Глобальное будущее 2045: Антропологический кризис. Конвергентные технологии. Трансгуманистические проекты: Материалы первой Всероссийской конференции. /Под ред. Д.И. Дубровского и С.М. Климовой. М.: Канон+ РООИ «Реабилитация», 2014. С. 8-14.
3. Ренессанс социально-гуманитарного знания: целеполагающие стратегии и экорациональный смысл // Социально-гуманитарное познание: методологические и содержательные параллели Агарин Е.В., Баркова Э.В., Богомолов А.В., Грехов А.В и др. Коллективная монография / Под общ. Ред. А.В. Грехова, А.Н. Фатенкова. М.: Аквилон. 2019. С. 228-244.
4. Савельева И.М., Полетаев А.В. Классическое наследие. М.: Издат. дом Гос. ун-та Высшей школы экономики, 2010. 336с.
5. Баркова Э.В. Масштаб личностного развития в целевых установках проектирования экокультуры информационного общества// Социокультурные среды и коммуникативные стратегии информационного общества. Труды Международной научно-теоретической конференции. СПб.: СПб политехнический ун-т. 2015. С. 5-8.
6. Гринблатт С. Ренессанс. У истоков современности. М.: КСТ, 2014. 382с.
References and Sources
1. Shichalin Yu.A. Akademiya // Antichnaya filosofiya. Enciklopedicheskij slovar'. M.: Progress-'Tradiciya, 2008. 896s.
2. Ickov D.I. Obshchestvennoe dvizhenie «Rossiya 2045» i global'noe budushchee // Global'noe budushchee 2045: Antropologicheskij krizis. Konvergentnye tekhnologii. Transgumanisticheskie proekty: Materialy pervoj Vserossijskoj konferencii. /Pod red. D.I.Dubrovskogo i S.M.Klimovoj. M.: Kanon+ ROOI «Reabilitaciya», 2014. S. 8-14.
3. Renessans social'no-gumanitarnogo znaniya: celepolagayushchie strategii i ekoracional'nyj smysl // Social'no-gumanitarnoe poznanie: metodologicheskie i soderzhatel'nye paralleli Agarin E.V., Barkova E.V., Bogomolov A.V., Grekhov A.V i dr. Kollektivnaya monografiya / Pod obshch. Red. A.V. Grekhova, A.N. Fatenkova. M.: Akvilon. 2019. S. 228-244.
4. Savel'eva I.M., Poletaev A.V. Klassicheskoe nasledie. M.: Izdat dom Gos. un-ta Vysshej shkoly ekonomiki, 2010. 336s.
5. Barkova E.V. Masshtab lichnostnogo razvitiya v celevyh ustanovkah proektirovaniya ekokul'tury informacionnogo obshchestva// Sociokul'turnye sredy i kommunikativnye strategii informacionnogo obshchestva. Trudy Mezhdunarodnoj nauchno-teoreticheskoj konferencii. SPb.: SPb politekhnicheskij un-t. 2015. S. 5-8.
6. Grinblatt S. Renessans. U istokov sovremennosti. M.: KST, 2014. 382s.
БАРКОВА ЭЛЕОНОРА ВЛАДИЛЕНОВНА - доктор философских наук, профессор кафедры истории и философии Российского экономического университета имени Г.В. Плеханова.
BARKOVA, ELEONORA V. - Doctor of Philosophy, Department of History and Philosophy, Plekhanov Russian University of Economics (barkova3000@yandex.ru)/
УДК 130.2
ивлева м.и., левченко к.г. культура современного информационного общества как фактор
контекста коммуникации
Ключевые слова: информационно-коммуникационные технологии, information society, postmodern culture, ecology of communication, globalization
В статье исследованы аспекты культуры современного информационного общества как культуры постмодерна, которые находят свое выражение в социальной, экономической и духовной областях общественной жизни, и влияют на организацию пространства коммуникации. Анализируется влияние коммуникационных процессов на развитие личности, делается вывод о необходимости развития экологии коммуникации.
IVLEVA, M.I., LEVCHENKO, K.G. CULTURE OF MODERN INFORMATION SOCIETY AS A FACTOR OF COMMUNICATION CONTEXT
Keywords: information-communication technologies, information society, postmodern culture, communication ecology, globalization.
In the article researched the aspects of the culture of modern information society as a postmodern culture, which find its expression in the social, economic and spiritual areas of public life, and affect the organization of the communication space. It analyzed the influence of communication processes on the development of personality, it concluded the necessity for the development of the ecology of communication.
Changes in social life caused by the modern stage of its development-the emergence of the information society, cover all its spheres. They contribute to the convergence of various forms of social activity, which determines the natural complexity of socio-economic processes, the need to maintain high rates of technological development. Information networks, influencing the organization of modern social space, have recently become one of the characteristic features of social organization, constituting the information system at the national, international and global levels of communication. The modern information society is a complex system of communication flows, supported and distributed with the help of the latest technologies. This system forms the environment of human social habitats, it acts as a factor of formation, regulation, and development of consciousness of society as a whole and human personality, in particular, and also has a direct impact on social relations and relationships between individuals [1, 2].
