Materialist conception of history - not just teaching about some "general" laws of social progress, but, above all, the only possible method of modern scientific chelovekoznaniya.
Characteristically, the various bourgeois concept of insisting on principle "bessubektnosti" Marxism in an attempt to "supplement" its anthropological, personal, "existential" content, in order to offer him some kind of "humanist" vision of social progress.
In the public mind the era of perestroika is a state of mind reflected in the eclectic combination of two requirements: to consider the role of the "human factor" and do not forget the factor that "humanize" ... But based on the priority of the "universal values", breaking through the narrow horizon values of the class.
Meanwhile, the Marxist thesis that the "mode of production of material life conditions the social, political and intellectual life process in general, is the only adequate and comprehensive scientific basis for the study of human individuality. After all, the production of things is nothing like the production of public relations and reproduction of social relations is, at the same time, the production of ideas which are their ideal expression. But, in fact, precisely in the production of material, social, political and spiritual life of people and their produce specifically human qualities, namely: personality and such a specification as its subjectivity.
From the standpoint of philosophical dialectics of subjectivity "is to combine the conflicting principles that personifies the power that makes this contradiction and destroys it in himself" (Hegel, G. The philosophy of religion, t.II, M., 1977, p.22 and 53.) Thus, for subjectivity to be understood man's ability to be responsible for their conduct / ability for self / in the process of jointly-shared activities of people standing at the problems of his era, and reflect these objectives in the form of universally valid civil interests. Self-determination is the subject takes place when and where and when a person takes it upon myself to go to meet the contradictions of life and resolve them.
Subjectivity AS SUCH should be clearly distinguished from the particular, or "partial" way of expression: first, from the "subjectivity", ie self-feeling, self-experience of its individual states, which he presents himself and others in the form of verbalized psychological (or rather, psycho-doksicheskogo) self-report. Secondly, from the natural-physical characteristics of the individual - his moods, "the organic body, which is essential" body of subjectivity, its substrate, but not the "substance". And finally, thirdly, subjectivity can not be confused with the social status of the individual, his social position. Indeed., Upon closer examination, the very status requires justification: in the "breeding" and explanation. "For example, this man is king only because other people refer to him as subjects. Meanwhile, they think, on the contrary, that they - the subjects because he is the king, "- writes Marx. (K. Marx and F. Engels, Collected Works, Vol., V. 23, p. 67.)
Subjectivity, or sovereignty, the King has such "education, which" follows "itself FROM: production, distribution, exchange and consumption (assignment) subjectivity of its subjects ...
In contrast to empirical psychology, naturalistic reductionism, institutional sociology, idealism or religion, considering human subjectivity as a "gift" of nature, God, the bureaucratic hierarchy or as a function of social and individual identity, Marxism examines world history as a process of historical self-PRODUCTION Man and all of his abilities. In this "social history people have always just a story of their individual development, whether they realize it or not." (K. Marx and F. Engels, Collected Works, Vol., V.27, s.402-403.), Although such a quality individual as a "personality", capable of self-determination, appears first product, and only then, and a prerequisite for social progress.
Historically, the first form of self-rights advocates as the production of natural wealth. "For example, wealth in the form of sheep serves as the development of the individual as a shepherd, the wealth in the form of grain - as its development as a farmer, etc.", ibid, t.46, Part I, p.166. / No development of abilities per se, but the development of precisely these abilities characterizes the era of traditional society. As a matter of individual self-determination is necessarily "contains something other than itself", which indicates a lack of "purity" and "freedom" that "forces of self-determination."
People here have tried both to mask any act of their own creative solutions, seeking sanctions against the Delphic oracle or any other institution, symbolizing the civilian self-determination ("archai) of the Greek people. Thus, implementing their reforms, which are essentially made out mankind's transition from a classless society - a society of class, Solon addressed to Pythia for approval for its revolutionary transformation. Even earlier, trying to nudge fellow at the reconquest of the island of Salamis, he pretended to be crazy ...
Leave period bessubektnogo historical creations man could only where and when public relations people have acquired a universal, not locally limited, local nature. Historically, this universal relationship appears in the form of labor that produces value form of wealth as an end in itself. Economically it is also evident in the genesis of "labor", which is a "work that is absolutely uninterested in relation to its peculiar certainty, but capable of any certainty." / K. Marx and F. Engels, Collected Works, Vol., T.46, Part I, p.247. / Arising from this "subjectivity", characterizes no longer just "some" individuals engaged in the performance of functions of public authority and spiritual production, but masses of workers employed in the public sphere of material labor.
The transformation of human abilities in the labor force "is fundamentally a fact of modern civilization. However, the labor force - is the private ownership of human abilities. It creates (and provides) a mode of social relations between people, when competence becomes a profession, ie, institutionalized means to provide a means of human existence. Here is a measure of the ability is not the ability, but external to it "measurement." Self-production of human purpose into a vehicle. Relative interests us here is the fact means that there is the social character of production of human subjectivity and, at the same time, private method of its assignment. (What do we know all "for life" as a substitute for competence ... subjectivity, of a rank or order ...).
... Social form of appropriation of subjectivity in modern civilization, in favor of Communist Party. A direct form of its existence - the communist movement (as a formal "and" not formal "...). The communist movement - a movement that part of the modern man and his working class, which combines ideas about the liberation of the last (tear off "an ass's skin" of labor - with human abilities ") and turned the credibility of this idea in the authority of party discipline.
Communist party membership provides the conversion of the working class in the true subject of art history, rather than merely a "creator". Ideokraticheskogo mobilize the working class "is not a multiple" of its subjectivity (as did the medieval peasants, or does the wage-worker) who else, but produces its highest, from the presently known form, a form of subjectivity - the Communist Party. Which, under socialism, politically guaranteed ideology of Marxism-Leninism against dilution of its ideology of "personality cult superiors."
... Subjectivity historical creativity of workers characterizes the transition of mankind from a "pre-history" to its true history (Marx) or, equivalently, of the races of mankind "realm of necessity" in the realm of freedom "(Engels).
Valery Molchanov, PhD
Published:
"Creativity as an object of philosophical inquiry," All-Union Interuniversity Scientific Conference. (Abstracts and presentations 12-13 October 1989, Kiev). Section 1. SOCIAL AND PHILOSOPHICAL ASPECTS OF CREATIVITY.
Ministry of Higher and Secondary Special Education of Ukraine.
Kiev State University named. Taras Shevchenko.
Institute of Philosophy, USSR Academy of Sciences.
Ukrainian branch of the philosophical society of the USSR.
Kiev Polytechnic Institute
them. 50 th anniversary of the Great October Socialist Revolution,
Department of Philosophy
(Responsible for the issue - B. Novikov.)
Circulation - 450 copies.
Characteristically, the various bourgeois concept of insisting on principle "bessubektnosti" Marxism in an attempt to "supplement" its anthropological, personal, "existential" content, in order to offer him some kind of "humanist" vision of social progress.
In the public mind the era of perestroika is a state of mind reflected in the eclectic combination of two requirements: to consider the role of the "human factor" and do not forget the factor that "humanize" ... But based on the priority of the "universal values", breaking through the narrow horizon values of the class.
Meanwhile, the Marxist thesis that the "mode of production of material life conditions the social, political and intellectual life process in general, is the only adequate and comprehensive scientific basis for the study of human individuality. After all, the production of things is nothing like the production of public relations and reproduction of social relations is, at the same time, the production of ideas which are their ideal expression. But, in fact, precisely in the production of material, social, political and spiritual life of people and their produce specifically human qualities, namely: personality and such a specification as its subjectivity.
From the standpoint of philosophical dialectics of subjectivity "is to combine the conflicting principles that personifies the power that makes this contradiction and destroys it in himself" (Hegel, G. The philosophy of religion, t.II, M., 1977, p.22 and 53.) Thus, for subjectivity to be understood man's ability to be responsible for their conduct / ability for self / in the process of jointly-shared activities of people standing at the problems of his era, and reflect these objectives in the form of universally valid civil interests. Self-determination is the subject takes place when and where and when a person takes it upon myself to go to meet the contradictions of life and resolve them.
Subjectivity AS SUCH should be clearly distinguished from the particular, or "partial" way of expression: first, from the "subjectivity", ie self-feeling, self-experience of its individual states, which he presents himself and others in the form of verbalized psychological (or rather, psycho-doksicheskogo) self-report. Secondly, from the natural-physical characteristics of the individual - his moods, "the organic body, which is essential" body of subjectivity, its substrate, but not the "substance". And finally, thirdly, subjectivity can not be confused with the social status of the individual, his social position. Indeed., Upon closer examination, the very status requires justification: in the "breeding" and explanation. "For example, this man is king only because other people refer to him as subjects. Meanwhile, they think, on the contrary, that they - the subjects because he is the king, "- writes Marx. (K. Marx and F. Engels, Collected Works, Vol., V. 23, p. 67.)
Subjectivity, or sovereignty, the King has such "education, which" follows "itself FROM: production, distribution, exchange and consumption (assignment) subjectivity of its subjects ...
In contrast to empirical psychology, naturalistic reductionism, institutional sociology, idealism or religion, considering human subjectivity as a "gift" of nature, God, the bureaucratic hierarchy or as a function of social and individual identity, Marxism examines world history as a process of historical self-PRODUCTION Man and all of his abilities. In this "social history people have always just a story of their individual development, whether they realize it or not." (K. Marx and F. Engels, Collected Works, Vol., V.27, s.402-403.), Although such a quality individual as a "personality", capable of self-determination, appears first product, and only then, and a prerequisite for social progress.
Historically, the first form of self-rights advocates as the production of natural wealth. "For example, wealth in the form of sheep serves as the development of the individual as a shepherd, the wealth in the form of grain - as its development as a farmer, etc.", ibid, t.46, Part I, p.166. / No development of abilities per se, but the development of precisely these abilities characterizes the era of traditional society. As a matter of individual self-determination is necessarily "contains something other than itself", which indicates a lack of "purity" and "freedom" that "forces of self-determination."
People here have tried both to mask any act of their own creative solutions, seeking sanctions against the Delphic oracle or any other institution, symbolizing the civilian self-determination ("archai) of the Greek people. Thus, implementing their reforms, which are essentially made out mankind's transition from a classless society - a society of class, Solon addressed to Pythia for approval for its revolutionary transformation. Even earlier, trying to nudge fellow at the reconquest of the island of Salamis, he pretended to be crazy ...
Leave period bessubektnogo historical creations man could only where and when public relations people have acquired a universal, not locally limited, local nature. Historically, this universal relationship appears in the form of labor that produces value form of wealth as an end in itself. Economically it is also evident in the genesis of "labor", which is a "work that is absolutely uninterested in relation to its peculiar certainty, but capable of any certainty." / K. Marx and F. Engels, Collected Works, Vol., T.46, Part I, p.247. / Arising from this "subjectivity", characterizes no longer just "some" individuals engaged in the performance of functions of public authority and spiritual production, but masses of workers employed in the public sphere of material labor.
The transformation of human abilities in the labor force "is fundamentally a fact of modern civilization. However, the labor force - is the private ownership of human abilities. It creates (and provides) a mode of social relations between people, when competence becomes a profession, ie, institutionalized means to provide a means of human existence. Here is a measure of the ability is not the ability, but external to it "measurement." Self-production of human purpose into a vehicle. Relative interests us here is the fact means that there is the social character of production of human subjectivity and, at the same time, private method of its assignment. (What do we know all "for life" as a substitute for competence ... subjectivity, of a rank or order ...).
... Social form of appropriation of subjectivity in modern civilization, in favor of Communist Party. A direct form of its existence - the communist movement (as a formal "and" not formal "...). The communist movement - a movement that part of the modern man and his working class, which combines ideas about the liberation of the last (tear off "an ass's skin" of labor - with human abilities ") and turned the credibility of this idea in the authority of party discipline.
Communist party membership provides the conversion of the working class in the true subject of art history, rather than merely a "creator". Ideokraticheskogo mobilize the working class "is not a multiple" of its subjectivity (as did the medieval peasants, or does the wage-worker) who else, but produces its highest, from the presently known form, a form of subjectivity - the Communist Party. Which, under socialism, politically guaranteed ideology of Marxism-Leninism against dilution of its ideology of "personality cult superiors."
... Subjectivity historical creativity of workers characterizes the transition of mankind from a "pre-history" to its true history (Marx) or, equivalently, of the races of mankind "realm of necessity" in the realm of freedom "(Engels).
Valery Molchanov, PhD
Published:
"Creativity as an object of philosophical inquiry," All-Union Interuniversity Scientific Conference. (Abstracts and presentations 12-13 October 1989, Kiev). Section 1. SOCIAL AND PHILOSOPHICAL ASPECTS OF CREATIVITY.
Ministry of Higher and Secondary Special Education of Ukraine.
Kiev State University named. Taras Shevchenko.
Institute of Philosophy, USSR Academy of Sciences.
Ukrainian branch of the philosophical society of the USSR.
Kiev Polytechnic Institute
them. 50 th anniversary of the Great October Socialist Revolution,
Department of Philosophy
(Responsible for the issue - B. Novikov.)
Circulation - 450 copies.
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