Московский политехнический университет 107023, Москва, Россия, ул. Б. Семёновская, д. 38 В статье рассмотрены цивилизационные вызовы настоящего и ближайшего будущего, при-водящие к смене жизненного уклада и господствующего формата мышления. Проблема единства наук и искусств (Science-Art) поставлена в контекст этих вызовов и позиционирована как способ ответа на них. Единство Science-Art предлагается строить на объединении научного принципа эконо-мии мышления и принципа избыточности мышления, характерного для гуманитарного и художест-венного мышления. Приведена классификация способов мышления С. Переслегина и основные характеристики естественнонаучного, гуманитарного и инженерного способов. Определена невоз-можность единства Science-Art внутри научного монолектического мышления. Показано, что усло-вием единства наук и искусств является выход на диа-и триалектические уровни мышления, а носи-телями единства Science-Art сейчас являются инженеры. , таких инструментов у человечества, по-видимому, нет, и оно оказывается перед необходимостью быстрой смены жизненного уклада и формата мышления как единственной возможности адаптации к новой реально-сти. Эта ситуация усугубляется тем, что господствующее мышление, на котором выстроена вся классическая культура, имеет претензию на универсальность и ни-когда не рассматривало принципы работы со своими границами (исключением здесь являются работы К. Геделя), предполагая, что границ у него нет [4]. Однако сейчас эти границы уже нельзя не замечать. Так В.В. Налимов констатирует исчер-панность семантического потенциала чувственного восприятия окружающего нас
The philosophy of nature, which encompasses the comprehensive study of the natural world, became intimately linked with the interdisciplinary approach of self-organization theory, or synergetics, as it was revealed in the latter third of the 20th century. This novel understanding of reality and its connection to synergetics becomes evident when comparing the panlogism of G.W.F. Hegel and the dialectical materialism of F. Engels, both based on 19th-century scientific achievements, with contemporary issues in natural science. This comparison is justified as the worldviews formulated by Hegel, Marx, and Engels significantly influenced the development of civilization in the 20th century. Similarly, synergetics appears poised to become the cornerstone of the emerging scientific worldview. The philosophical legacies of these classical thinkers play a crucial role in shaping the theory of self-organization. Hegel examined the question of self-development within complex systems and analyzed culture through this perspective, consequently, he can be considered a precursor to synergetics. His viewpoint on the philosophy and methodology of science as a means of reflection within the domain of knowledge remains influential. The evolutionary approach, which Engels regarded as one of the major accomplishments of 19th-century science, now serves as the foundation for numerous contemporary scientific disciplines, including synergetics itself. The philosophical approach to seeking elementary entities, from which the properties of the whole could be discerned, emerged as the driving force in the development of 20th-century science. Concurrently, the challenges confronting humanity have significantly transformed the realm of scientific knowledge. Emphasis has shifted toward the laws governing the interactions of elementary entities, as well as the associated issues of structure, chaos, and self-organization. The roles of mathematical modeling, intra-scientific reflection, and large-scale projects have proven to be more critical than initially anticipated by the classical philosophers. The ongoing humanitarian and technological revolution necessitates new responses to the profound and significant questions originally posed by Hegel and Engels.
The paper approaches the techno-humanitarian balance of physical (accelerating) and humanitarian (controlling) technologies. It demonstrates that the absence of the human in this balance makes the idea about ensuring the socio-system’s sustainable development through the establishment of techno-humanitarian balance erroneous. The required adequate proportion of “powers” between the technologies in the techno-humanitarian balance necessitates the civilization to attempt to “harness” not only the technological singularity but the humanitarian singularity, too. It is shown that the techno-humanitarian balance in the singularity mode destroys the human physical and mental nature. The human is introduced into the binary technological balance through transforming it into a triple balance and adding the semantic technologies inherent to human beings. The triple balance is characterized by the oppositions between intelligence and thinking, information and meanings. The paper explores the triple balance and its edges in the context of the ultimate singularity. It is shown that the human being, through thinking and meanings, can correlate themselves with the semantic singularity (the infinity of the semantic field) — thus becoming Homo Singularity. These conclusions are substantiated through the V.V. Nalimov’s probabilistic model of consciousess, which also mathematically formalizes the process of semantic decapsulation of the personality and the personal interaction with the semantic vacuum (infinity).The paper introduces the concept of finite dilatation of the cultural semantic field and the big semantic transition as the era of formation of Homo Singularity and beginning of their practical work with semantic infinity. The paper provides examples of such practical work in the fields of art and science. Homo Singularity not only prevents their physical and mental nature from destruction but also keeps the powerful artificial intelligence under control by countering big data with their ability to integrate the multiple into the single (whole) and make a transition from the discrete level of information to a continuous (infinite) level of meanings.
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