by Konstantin S. Khroutski
Contemporary philosophy and science are strictly based on the pluralistic foundations. The current pluralistic development is 'natural' in the historical-cultural settings of the evolution of (post)modern Western civilisation, but it is not natural (and just un-natural) from the point of view of natural sciences. As a matter of fact, at least since the year 1953, we know an absolutely incontestable fact of natural sciences - the evolutionary process of the life on the Earth is a single whole: we mean the discovery of DNA by Watson and Crick, which proves the unity of all kinds of life on the Earth, and the genetic transmission of psychic character by DNA molecules. Henceforth, 1) the true and natural philosophy is a monistic philosophy; 2) if the world is a single whole, then the true sciences (biological, social, human) must be universal as well; 3) true philosophy ought to have an urge to unite with (to found) rational sciences; and to have an equal, constructive practical effect on the man's (society's) wellbeing.
Therefore, objective need emerges to create and elaborate the new ontological bases, which would admit exactly the universal theoretical and practical approaches to the problems' solution of social and human wellbeing. Herein, to our firm conviction, we ought to refer to the potentials of Russian philosophical cosmism (universalism), which was badly repressed by Bolsheviks since the 1917 and, further, deleted both from the Russian cultural sphere and from the Western and world awareness. Meeting this challenge himself, author, basing on the tradition of philosophical cosmism, introduces an original framework of ontological assumptions - called as Absolute Cosmist Wholism, aimed to create a useful basis for the practical philosophy in society. The core principles of his system are the following: 1) Recognition that the common (universal) evolutionary process of the Earth's life exists (practically) in a reality, is autonomous and has the cosmic origin; 2) Admission of 'Cosmist Dualism' - we ought to accept two incommensurable categories: a) the life on Earth evidently has the cosmic (transcendental) origin, but the latter is principally not researchable on the current level of the world scientific development; b) simultaneously, we have the real challenge and the real possibilities to comprehend, by means of philosophy and science, the natural (cosmist) laws of the being of the common, actually existing, emergent evolutionary Process on the Earth; 3) Definition of contemporary civilised man (Man) as the equal (together with Nature and Society), autonomous and determining evolutionary unit, who is solely capable to preserve the life on the Earth and to continue the whole Process into its Future integrated wellbeing; 4) Admission that the chief mechanism of the cosmic evolutionary Process (CEP) is precisely the 'Selection from the Above - Selection from the Future', but not the "selection of the fittest" in the Present, which is just the necessary instrument to realise the subject's (man's) ascendant macro-evolutionary attainment of the level of specific functional (personal) contribution to the wellness of CEP; 5) The personal wellbeing of any evolutionary subject (man, family, social body, etc.) is a strong, but implicit function of subject's natural (integrated) belongingness to the Process.
As a general finding follows: The subjective knowledge (of man, social body, etc.), under the special (cosmist) conditions: based on a new cosmology and organised by a practical philosopher, turn into universal objective (scientific) knowledge of a person's (subject's) wellbeing. Thus, philosophical cosmology forms the real basis for practical philosophy's activity.
Konstantin S.
Khroutski, PhD
A/B 123, PO-25, Institute of Medical
Education,
Novgorod the Great, 173025 Russia.
E-mail: [email protected]
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