解决人类文化复杂性问题的目的论方法的潜力

P. Opolev, A. Petrov
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引用次数: 0

摘要

社会文化现实可以看作是复杂性增加的结果。复杂性包括生物、文化和技术发展的各个阶段。目前,不同性质的有组织集合正呈指数级增长。这种增长具有增殖的特征,即“过度增长”。人们可以观察到关于人类生存目标的观念的转变。对多样性增长的人类学威胁是由复杂社会文化形态的生态系统的形成和虚拟化过程引起的。本文的目的是运用目的论的方法,从本体论和人类学的角度来理解人类复杂性与多样性和复杂社会文化系统的发展阶段的关系。目的论方法是在目标类型学的基础上更新的,它可以预测哪些社会文化现象会导致生产的复杂性,哪些会导致扩散和危机。研究结果发现,一个人创造了一个复杂的社会文化形式的生态系统。这些形式声称自己是活跃的主体,通常是真正主体的拟像。在虚拟化的条件下,存在着人的维度的转换,存在着“虚拟世界”的泛滥。它们可以被认为是在新条件下表现人性的一种方式。这样的表述很容易引起对客体的现实性和思维的严谨性的拒绝,而倾向于主体的无条件首要地位、完全的多元主义和相对性。这些趋势加剧了社会文化的扩散,并威胁到社会文化常数的分裂。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The potential of a teleological approach to solving the problem of anthropocultural complexity
Sociocultural reality can be seen as the result of an increase in complexity. Complexity includes stages of biological, cultural and technological development. At present, organized sets of diverse nature are growing exponentially. This growth takes on the character of proliferation, "excessive growth." One can observe the transformation of ideas about the goals of human existence. Anthropological threats to the growth of diversity are caused by the formation of ecosystems of complex sociocultural forms and virtualization processes. The purpose of the article is to comprehend the ontological and anthropological perspectives of human complication in relation to the stages of the growth of diversity and complex sociocultural systems, using a teleological approach for this. The teleological approach, updated on the basis of the typologization of goals, makes it possible to make a forecast about which sociocultural phenomena contribute to productive complication, and which lead to proliferation and crisis. As a result of the study, it was found that a person creates an ecosystem of complex socio-cultural forms. These forms claim to be active subjects, often remaining simulacra of true subjectness. Under the conditions of virtualization, there is a transformation of human dimension, there is a proliferation of "virtual worlds". They can be considered as a way of representing human nature in new conditions. Such a representation easily provokes a rejection of the reality of the object and the rigor of thinking in favor of the unconditional primacy of the subject, total pluralism and relativity. These tendencies exacerbate sociocultural proliferation and threaten the fragmentation of sociocultural constants.
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