Academic journal article Journal of Organizational Culture, Communications and Conflict

Anthropic Principle and "Observer of Neoclassical Type" in Contemporary Social Theory

Academic journal article Journal of Organizational Culture, Communications and Conflict

Anthropic Principle and "Observer of Neoclassical Type" in Contemporary Social Theory

Article excerpt

INTRODUCTION

At the turn of XX-XXI centuries, via synergetics and situational approach, the situation of re-discovery of the universe, place and role of human-anthropos in it, becomes unprecedented. Today the world had already evidentially came across as not just globally evolving, but co-evolving, universal, branch-like self-organizing and self-developing system. Distinguishing "absolute" and "ideal", it can be said that for the first time the world came across as the world without Absolute, as the left-alone-universe. Arrival of neoclassic philosophy, including such main novelty, shows (see works of late J. Derrida (Derrida, 1997), E.N. Knyazeva (Knyazeva, 2015), V.A. Lectorskii (Lektorskiy, 2015), V.S. Stepin (Stepin, 2012) and many others), that co-evolution is a stage of a new, qualitatively different type of thinking and behavior of mankind in the universe, not of any kind, but only of allowable attitude of a man to himself, this is a new stage of ecological imperative and a man, new mechanisms and ways of integration process of a man and nature, new quality of their convergent interactions. Under such quality are understood new interactions: not only with its nearest part - "geographical environment", "cosmos", but already with eternal-endless Existence. In which is actively present an eternal form of existence as a life that happened in form of anthropos - "observer" on level of a man.

MATERIALS AND METHODS

Until last third of twentieth century the idea of anthropic principle was one of the major, but in cosmology. The largest "turns to man" had happened several times. Detection of properties of "anthropic principle" and "observer of neoclassical type" will be more fruitful is to compare them with previous ones: "anthropocentrism". Their comparativistics shows that the first one, "anthropocentrism" proceeded from classical world understanding, eventually from the closed ultimate secluded picture of the world, from linearly established Order, Correctness, created and sanctioned by some External Absolute. Assuming this, a man is explained in brought from outside, supernatural manner that is a support of not itself but some Absolute or man assimilating himself to absolute. Unwillingly a man started to be envisioned as the "center" on the universe, and as an observer, positioned seemingly over the world, absolute transcendental and outside external observer. As observer, he strives to absolute truth, not blurred by subjectiveness and subjectness, in his opinion. This particularly happens in "prosperity periods" of classical type of the world view, when a man was outshines by reducibly understood mind, "absolute mind of the Universe", turned into "absolutely reasonable Order". Such "pandeterminism, similar to infective disease" (Frankl, 2006) had infected a significant part of mankind.

"Anthropological approach" is determined by seemingly diverse, neoclassical picture of the world. But the picture of the world itself stays the same, relativist-absolutist, relativism became the Absolute, the form of Absolute had changed: now as absolute happened to be accepted not Order, but Chaos; and "rational fascism" and "madness in classic era" were replaced, we can say, by irrational fascism (Deleuze et al., 1972). It seemed that a man came to envision himself being "already in the world", in quality of seemingly internal observer, but immanent, i.e. thrown in bu Absolute from without, but now by irrational, schizoid Absolute. As observer a man turned into confused observer - "narrativist", "nomadologist" living in ontological instability (Saykina and Krasnov, 2015). The life started to be thought as unity of fluxes of becoming with biased basis. The world appeared as plan on which heterogenetic multiplicities, "multiplicities-without-unity" are roaming, homeless in existence, with involvement "into Universal game" (Badiou, 2004). Views of anthropos as observer on his "emergence", status, place and role in life of the universe, in cognition of the universe had changed a little. …

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