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УДК 339.133
Khalmirzaeva S.S. senior lecturer department of General Hygiene Andijan State Medical Institute
SELF-PERFECTION AMONG ECOLOGICAL ALTERNATIVES
Annotation: This article discusses self-improvement among environmental alternatives.
Key words: man, nature, ecology, society.
We can talk about alternativeness only regarding the ways of its solution. A multilevel and multidimensional problem assumes the multivariance of its solutions, and, therefore, in fact, there must exist a whole "fan" of various alternatives. Meanwhile, both the authors criticized by Fromm and he consider only one, and, in fact, no alternative, path - the path of social transformation. Fromm went further than others and showed that the hopes placed in this regard may not be justified. This is a very important conclusion. He not only suggests the hopelessness of man before an environmental threat; unrealized by Fromm himself, its value lies in the fact that it reveals the failure of the absolutization of the path of social transformation and focuses on an emergency search for additional alternatives.
However, from the statement of utopianism, the path of social transformation does not at all follow that it should be discarded as not leading to the achievement of the goal. On the contrary, "it is quite obvious that the actualization of the social transformations that E. Fromm has in mind would most beneficially affect the state of modern ecology and at the same time solve many of the most complex problems of modern social development. Since we are talking about building a reasonable and genuine humane society whose goal is real freedom and the progressive development of man, the program proposed by E. Fromm is a real historical perspective of humanity, which should be fully approximated. But the scale of these transformations is such that the probability of their feasibility within the necessary historical periods is negligible. From the point of view of the needs of the current environmental situation, one can speak of the utopianism of this "sociocentric" path as the only and sufficient one. Given that a person's being is determined not only by the influence of society, but also by natural processes, as well as by the processes of self-determination, consideration of only the social determinants of transformations is insufficient. Moreover, the "mechanism of determination" is integral and can only be represented in scientific analysis in the form of relatively independent lines of development.
It is clear that the scale of the natural, social and individual opportunities for change and development is not comparable, but why not identify the inherent specifics and the role of "self-determination mechanisms" and not give a person a
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chance to test their capabilities on the path of free self-development, showing what they can be, if at all such opportunities exist? The nature of man as a biosocial being can and should be considered in two aspects: bodily and spiritual; however, corporeality, as a rule, is ignored, although in a constantly changing environmental situation, it is primarily corporeality, the human body, that suffers. Certainly, one should not belittle the strength of spirit in "violating the meager laws of nature", but, as E. Fromm rightly notes in the book "Escape from Freedom", satisfying physiological needs is an imperative necessity, and cannot remain beyond the attention of researchers. In addition, since "change" is a vector concept, and its most important characteristic is direction, it matters what direction the development of human nature is in question. "... It is all a matter of changing the direction of development," writes Fromm, however, on a different occasion. for each direction sets its own channel of alternatives.
Usually, this issue is not addressed in works on this topic, and the authors, although they do not formulate this, obviously, implicitly proceed from the fact that only one - again, no alternative - direction of change is taken for granted: a return to the old environmental conditions as salvation from the new, restoration of the new to the old. But if such a formulation of the question had real ground 3050 years ago, when attempts to maintain the previous biosphere conditions could be successful, then since scientists discovered irreversible processes in nature, it has become utopian. This does not mean that the measures taken (the transition to biotechnology, waste-free production, social reforms, etc.) are useless, but it seems more appropriate to treat them as means that restrain and slow down the pace of change in the environment, rather than drastic recipes to return to the past, because it is no longer in the power of man: it is impossible objectively, physically. New irreversible processes are included in the existing physical world and transforms its structure; his picture and the laws acting in it change. Before man as an object and an objective reality of the conditions of his existence, a new world arises as a given. Axiological assessments are useless in relation to it: it is not pathological, not normal; he is not angry, not kind - he is objective; he is neither better nor worse than that world that has sunk into eternity irrevocably.
When considering the individual capabilities of a person in the development of their own physicality, one should proceed from the fact that the reserve physical capabilities of a person lend themselves to practical development. This is evidenced by various sporting achievements: growing world records from year to year suggest that the scope of these reserves is gradually expanding. Individual physical capabilities should be used so that a person is practically not sick, while maintaining vigor and efficiency. This is an indicator that his adaptive system responds to the environment adequately. These efforts are similar, for example, to acclimatization of climbers in conditions of high altitude: rarefied air, low pressure, etc. The method of active acclimatization is recognized as the most effective here, when climbers daily, or even several times a day, climb the intermediate points of the route to organize temporary parking lots on them that are equipped with the necessary supply of food and equipment. The more actively the climber acts in these physically difficult preparatory measures, the faster and
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more efficiently his body is rebuilt, adapting to new, unusual environmental conditions, the easier and better he feels during a responsible ascent. During the preparation period, he intensified the action of his adaptive mechanism with active heavy loads, and the latter provided the person with the exercise of his life in the necessary mode in unusual environmental conditions. Similar examples can be given in relation to the immersion of a person under water at great depths, the training of astronauts, etc. - i.e. in preparation for life in extreme compared to normal environmental conditions.
Intensifying the action of adaptation mechanisms, a person thereby masters (makes his own) the physical conditions of existence unusual for him. It turns pathological (and pathogenic) conditions of existence into normal norms by the previous standards and functions fully in them. And if, after full adaptation, it is sharply moved to the previous conditions, which were previously considered the norm, he will experience discomfort and painful conditions similar to those that he experienced when adapting to "pathological" conditions. It will take time for the "norm" to be perceived by the body as the norm again. In everyday life, this can be observed when a person moves from ecologically polluted areas to ecologically clean and vice versa, as well as during a sharp change in geographical zones, for example, during long-distance flights. The second possibility, which so far can only be considered as hypothetical, is associated with the proposed expansion of the range of physical capabilities of a person under the influence of environmental changes. The methodological basis here can be the postulate of the historical conditionality of human sensations, based on the Marxian proposition that the whole history is nothing but a continuous change in human nature, and that the formation of the five highest senses is the work of the entire preceding world history. The connection of man with Nature is carried out through his senses. Matter is given to man in sensations. Sensations are the source of a person's knowledge of the world around him: his properties and changes in these properties are "copied, photographed, displayed by our sensations", giving us more or less true images of the objective properties of things, although different sensations have different degrees of adequacy of reproducing these properties.
In the end, I would like to emphasize that the solutions proposed to this day should not come either from the absolutization of the path of social transformation, or from a peculiar dilemma - either sociocentrism or anthropocentrism. Sociocentric models, as a starting point (and often interpreted as the only possible one), propose making changes to the entire "society", believing that a change in the "human nature" will be an almost automatic consequence of a change in "conditions". "Anthropocentric" offer to start with a person, on the principle of self-improvement, as a result of which the change in society is equally automatically expected.
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Sources used:
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