The concept of a materialistic understanding of history proceeds from the fact that the basis of the existence and development of society is the reproduction of human life. This concept is a sufficient logical basis for a realistic understanding and consistent scientific knowledge of society, its organization and management.

The reproduction of human life sets the historical and logical limits in which the whole variety of forms has flowed, is flowing and will continue to flow. public life all living and living people. It encompasses all existing and existing socio-economic forms, “drives” them into itself and subjugates them.

The reproduction of human life appears as the beginning, from which everything proceeds, and as the end, to which everything is reduced, as the alpha and omega of an individual person and humanity. It is revealed as an awareness and axiomatization of the entire historical development of mankind and acts as the reverse side of the geographical, ethnic, cultural, production-technological, socio-economic, etc., etc., the diversity of the transformed forms of this reproduction.

The concept of a materialistic understanding of history quintessentially contains the result of twenty-five years of searching for an answer to the mystery of social life, gives it a starting point and ultimate goal and should determine the daily activities of man and mankind. It reduces the infinite variety of phenomena of personal and social life to a single foundation.

Until now, this foundation has been hidden by transformed forms, just as with Smith and Ricardo surplus-value appeared in the transformed forms of profit, interest, land rent. Today, as a result of tragically exacerbated environmental, economic, ideological, moral and social problems, the reproduction of human life acts as an immediate basis.

The materialistic understanding of history is scientific humanism, which makes it possible to rethink the whole history, to determine the value of worldview systems and political doctrines from one angle - the reproduction of human life. It is the norm and criterion of the social position and behavior of a person, estate, class, nation. The concept of a materialistic understanding of history should underlie the humanization of the relationship of man to man and man to nature. We need to return to the materialistic understanding of history in its original meaning - the reproduction of human life and make it the basis of survival.

If the reproduction of human life is an ahistorical foundation, how is it affected by technological progress?

Potentially, technological progress is neutral in relation to man. He is both creative and destructive, both good and evil. In absolute natural and social completeness, technological progress has a self-absorbing effect. Its negative and positive results are eliminated. But it is ultimately. The potential mathematical equality of the destructive and creative aspects of technological progress becomes, with social realization, an actual dialectical inequality.

Social conditions, like a crystal, refract technical progress either towards the destruction of human life, or towards its creation. The nature of social relations becomes a key moment in the use of technological progress as a means of reproducing human life.

The framework for the rational use of technological progress is quite spacious, but extremely rigid. Going beyond them turns technological progress into a destructive force. The deteriorating conditions for the reproduction of human life are the result of the prevalence of the destructive side of technological progress over the creative one. This destabilizes all spheres of social reproduction: genital, existential, ecological, economic, moral, social, ideological, political and creates a tragic situation.

A deeper methodological reason for destructive technological progress lies in the historical asynchrony of the development of mathematics and dialectics. Mathematics has provided a measuring base for natural science, the development of which is the basis of technical progress, and technical progress is the basis of modern technological civilization. Dialectics, in its social application, had to determine a person in the surrounding world and subordinate technical progress to the reproduction of his life.

Thus, at the basis of destructive technological progress, ceteris paribus, lies dialectical incompleteness of consciousness, lagging with the awareness of existing and impending problems. The dialectical completeness of consciousness presupposes the mastery of the dialectic of the individual and the general. Monotheism solved this problem for two thousand years. But due to the anthropomorphic artificial completeness blown up by natural science, he ceased to perform the function that explains the world and determines a person in it. The old has died and the new has not been born.

Destructive technical progress creates the conditions for a person to fall out of the general circulation of matter, rejects him from nature according to the principle of incompatibility. Transferring the solution of the issue of survival to the social sphere, without an appropriate theoretical basis, gives rise to severe forms of mutual claims and claims, leads to deintellectualization and dehumanization.

A theoretical solution to the problem of survival is possible only on the path of understanding the concepts of dialectical-materialist monism and the materialist understanding of history, their logical understanding, theoretical development, constructive presentation and political assertion. The fact that the concepts of dialectical-materialist monism and the materialist understanding of history have not received further development neither Marx nor his followers, does not reduce their conceptual, methodological and humanistic significance.

The reproduction of human life should be considered from two sides - natural and social. Natural reproduction is studied through the analysis of the "man - nature" system, which establishes their identity and difference. This also determines the nature of their relations, whatever the social forms, they are only called upon to provide the conditions for natural reproduction, which is the main side of the reproduction of human life as a whole.

Historically and logically, a person, having arisen from nature, stands on it and includes it in himself, therefore every living person carries the whole of nature in himself. From this it follows that it is not man who lives, but nature is realized through man. A person's life is not his own business. More precisely, not only him and not so much his personal business. Man came out of nature, he himself is nature, lives in nature, lives at the expense of nature, and acts as a force of nature. Living at the expense of nature, man is dependent nature. He has nothing of his own. Everything that is in him, on him, with him is not his. He is poor and naked, sir and wretched. The concept of "mine" is social-relative. Something could be mine only in relation to another person, but not in relation to nature.

Even consciousness does not belong to man. In a person's head there is nothing that would not exist in reality, even God and an artistic image, because the material content of both exists in reality. Nature existed even before man with his consciousness and will exist without him, if man has enough “mind” to destroy himself either in endogenous or exogenous genocide.

The social is subordinated to the natural as a means to an end. Giving excessive values ​​of social form obscures the unchanging foundations arising from the materialistic understanding of history. With social reproduction, the connection between man and nature is refracted, it becomes mediated. The integration of man into nature becomes problematic. When social forms come into conflict with the reproduction of human life, a painful return to a stable natural foundation, to the natural path of development of society. This is how it was at the birth of Christianity, in the Age of Enlightenment, this is how Marxism arose, this is how the problem of survival faces modern Russia.

Any ideological and political movement begins with a simple foundation - the reproduction of human life. But as it develops, the immediate foundation sinks into transformed forms, is obscured and suppressed by them. The movement of society forward becomes a movement back to the original beginning.

The purpose of this work is to draw attention to the concept of a materialistic understanding of history in its first original meaning - the reproduction of human life. In all the objective diversity of its spheres: material, intellectual, gentle, existential, ecological, economic, moral, social, political, ideological. This determines technical progress, gives it the only true assessment.

Chapter 1

SYSTEM "MAN - TECHNICAL PROGRESS"

1.1. The structure of the system "human - technical
progress"

We view technological progress as something independent. Being the result of the historical development of the productive forces, technical progress opposes man, his creator, and has the opposite effect on him. Man creates technological progress. Technological progress creates man. The system "man - technical progress" arises and reproduces. The elements of this system are not only oppose, but also interpenetrate. Structurally, this can be represented as follows:

opposition technical progress and human is expressed in this system as (TP - TP) and (CHK - CHK). The opposition reflects their irreducibility to each other, self-sufficiency, independence, their own nature of reproduction. The methodological opposition of technological progress and man reflects the potential possibility of their antagonism.

Interpenetration technological progress and man reflects and expresses their interconvertibility, mutual generation, interdependent nature of reproduction. The methodological interpenetration of technical progress and man reflects the potential for rational management of technical progress and optimal changes in man.

The first part of the system shows the duality of technical progress: technical progress in itself - (TP - TP) and for a person - (TP - CHK). The second part of the system shows the duality of man: his existence in himself - (CHK - CHK) and for technical progress - (CHK - TP). Both parts of the system can be represented as the existence of technological progress and man both in themselves and for each other. Just as technical progress exists for man, so man exists for technical progress; to the extent that technical progress is a condition for the reproduction of man - (CHK - TP - CHK), to the same extent a person is a condition for the reproduction of technical progress - (TP - CHK - TP).

Before proceeding to consider the impact of technological progress on man and the consequences that we have today, we need to consider, at least briefly, each parameter of the system. It should be noted that this system, implicitly, contains questions and answers related to the historical fate of civilization and the influence of technological progress on it. In the system "man - technical progress" I take the historical-social, genetic-associative, or, as Marx said, "generic man", abstracting from the internal, socio-economic form, which will be introduced later as a factor stimulating technical progress and corresponding social transformations, as well as a factor that either disrupts or maintains a given system in dynamic balance.

"Technical progress" is not a scientifically rigorous concept. It appeared as an expression of teleological historicism. However, as a result of technical changes in production and as a means of solving social problems, it acquired an independent meaning, personified revolutions in technology, natural science and social structures. Technological progress became spiritualized, became a new deity, and technologism - new religion. The system under consideration is an abstraction, but an objective-historical abstraction.

Consider each hypostasis of the system.

1. (TP - TP). "Technical progress as technical progress" or as something independent has its own basis and orientation.

Objective-ontological basis technical progress is the presence of structural levels of matter, their objective-logical, genetic sequence: subatomic, atomic, molecular, crystalline, cellular, social.

Orientationof technical progress progressive-return on the scale of structural levels of matter. It can be either sequential or reverse to the phylogenetic development of matter. Technological progress, deepening along the structural levels of matter, constantly returns to its starting points. Technical changes in production, and on their basis changes in social structures, occur within the limits of unchanging physical, technical and social constants.

Technological progress follows from the principle of reversible necessity. The improvement of technical systems of production is based on the logical and technical code, its repetition in a new, transformed form, at a higher and more complex level. The totality of the parts of the developed technical system of the enterprise, the national economy and the global economy is subject to the same pattern as a separate mechanism. Without this, there would be no progress in technology and technical progress.

Proceeding from their unity and interpenetration of man and nature, technical progress, as something external in relation to man, is the realization of internal potencies and objective structural levels of matter contained in man. In other words, technical progress is the outward development of the inner man. Technological progress is an emanation of man, it is retrospective of his phylogenesis.

Historically, technological progress cannot be limited to the 20th century. It should be considered as the entire technical history, as the entire history of human existence. The 19th and 20th centuries gave only greater speed to technical transformations, but hardly any discovery of these centuries, in its significance for man, can be compared with the discovery and use of fire, the domestication of wild animals and agriculture. All the discoveries of subsequent centuries do not go beyond these first inventions (acquisitions from nature).

To the same extent that historical and chronological periodization and objectively logical sectoral structuring of technical progress are necessary and possible, a single, monistic, undivided view of technical progress as something whole, passing through the entire history of man, is necessary and possible.

Technological progress reflects and expresses the internal qualitative transformation of the external, quantitatively accumulated materialized labor of a single generic person.

Analysis of the reproduction of technical progress should be carried out through the study of the logical structure of the "science of production" systems, which will be done below.

2. (CHK - CHK). "Man as man" reflects and expresses the reproduction of human life, the reproduction of man - an eternal and indestructible task and problem, as long as the human race exists. This problem forms the basis of the materialistic understanding of history - the principle of historical materialism, and must also be considered independently, which will be done below.

A person as a person, or as something independent, has its own basis, structure, laws existence and orientation development.

The foundationof human existence - natural and social history, phylogenesis of nature and the history of society, natural and social world.

Structureof a person can be obtained by using the hexametric algorithm of being and development of everything that exists.

Orientationthe existence and development of man follows from the direction underlying the matter that has developed to the mind of man.

Lawsthe existence and development of man are transformed forms of the laws of existence and development of everything that exists. Man cannot survive unless he puts his existence on the basis of universal laws existing.

The task of a generic person is to fit into nature and not fall out of the general circulation of matter, so that nature does not reject him, based on the principle of incompatibility.

The task of an individual is to fit into the social environment and not fall out of it as a result of the constant transformation of society under the influence of technological progress. Since the individual is both generic and separate nym, then he has to be torn between the eternal, objective, absolute laws of the existence of everything that exists and the subjective laws of society. Hence the tragedies of peoples and personal dramas.

The rational reproduction of human life presupposes both understanding, and knowledge their place and role in the world.

Understandingimplies a person's awareness of his duality. Firstly, awareness of oneself as the highest product of the development of matter on Earth, awareness of oneself as the crown of nature. Secondly, a person's awareness of his identity with any being in the world. For the world, nature, man is not an absolutely necessary link, does not represent any value. It has the same meaning as animals, plants, like any other thing. In the ontogenetic circulation of matter, a person can be replaced by any other species. He plays no part in this cycle. The world, nature can do without man, as they did without him before he arose. Hence, the reproduction of man is his own problem, and not a problem of the world, of nature. No one will solve his problems for a person.

Knowledgeinvolves the mastery of all the diverse, historically accumulated production and intellectual experience of man. This requires a new encyclopedism - the whole range of knowledge, but not mechanistic-alphabetical, as the French encyclopedists did, and not electronic computing, as some modern scientists suggest, but structural-logical, which with the help of electronic computers will make a real revolution in mastering the wealth that humanity has developed. In total, modern knowledge is quite enough to develop a truly scientific picture of the world and a system of human relations to reality. There is no beginning and no logical code to develop a scientific picture of the world. However, it should be noted that the beginning and the logical code are present. Suppress the scale of work, understanding of the whole and lack of knowledge of parts, scientific and sectoral isolation and anti-corporate syndrome of scientists in natural and social sciences.

The reproduction of human life presupposes the existence of means, one of which is technical progress. Arises and reproduces (ChK - TP).

3. (ChK - TP). Technological progress appears as a condition, a means, due to and thanks to which a person carries out his reproduction.

Materially, the reproduction of man presupposes: firstly, the production and reproduction of man himself, and secondly, the production and reproduction of the means of subsistence and the necessary means of production. Livelihoods include, over time, the social and natural environment, which must also be produced and reproduced. The production of means of production and means of subsistence of man gives rise to technical progress, which, up to a certain point, is an unforeseen result of human activity. Since the production of the means of subsistence is carried out by man in his relation to nature and to each other, technical progress is the product of the cumulative historical labor of generic man.

4. (TP - Cheka). To the extent that man creates technical progress, technical progress creates man. Having arisen as a means of resolving contradictions between man and nature and man and man, technological progress acquires relative independence and begins to have a reverse effect on man and, to a certain extent, subordinates him to its own laws. Despite the unity of man and nature, they also have their own specific patterns. Hence there is unity and difference between the first and second forms. objective reality, natural processes and technological progress, technological progress and man. This finds expression in such concepts as agricultural and technological civilizations. In accordance with this principle, technological civilization is also divided into industrial and post-industrial. (The concept of "post-industrial" is meaningless, there is no sign of a qualitative difference from industrial production. It indicates only a temporal aspect.) However, within a technological civilization, nations are divided into those that carry out technological progress and those that adapt to it. Naturally, they are not in the same conditions. Consequently, a complex, ambiguous, uneven process of "production" of technical progress and adaptation to it is going on inside the generic person. Nevertheless, in general, there is a process of constant renewal of society, which is a condition for its self-preservation. Probably, for a person as a whole and for a nation in particular, there is an acceptable coefficient of variability, the excess of which becomes fatal. Both insufficient and excessive changes in socio-technological structures can lead to destructive processes. In one case, stagnation occurs, requiring acceleration, in the other, technological conservatism. In both cases, technological progress has an ambiguous effect on a person. One can only sigh for the irrevocably gone measured life of the patriarchal agricultural community, but it is impossible to return this state. Technological progress is alienated from man, and this alienation is becoming more and more intolerable.

The considered system "man - technical progress" outlines the general course of further reasoning.

The destabilization of the genital reproduction of human life is associated with the degradation and destabilization of marriage and family relations.

Degradation marriage relations is associated with an uncontrolled increase in the dynamism of social processes that reflect uncontrolled technological progress, which leads to a divorce carousel, a deterioration in the quality of reproduced human material, and the depletion of the human gene pool. All this places a heavy burden on future generations. There is a degeneration of pair marriages and a return to the Neanderthal horde, promiscuity - an unregulated form of marriage. Pair marriages, as a thousand-year experience of the optimal form of marital relations, generalized by religion and enshrined in the Law and dogmas, are eliminated as an obstacle in the way of the “industry of pleasure”. Attempts to purposefully change the human body will lead to “genetic holes”. We cannot increase the human gene pool, but we are able to preserve what nature has accumulated over one and a half billion years of natural selection and thirty thousand years of social selection during the period of matriarchy.

Degradation family relations worsens the quality of education of the younger generation, excludes the possibility of producing a socio-historical full-fledged personality. This leads to a generation gap, to irreparable spiritual losses, excludes the education of citizenship, a sense of honor and duty. The family has ceased to perform a stabilizing function in social conflicts. Public institutions of upbringing and education are not able to fill the feeling of consanguinity and moral kinship during the formation of a person, which is the first step towards understanding the kinship of all people, the kinship of man and nature, the kinship of everything that exists in the world.

1.2.2. Destabilization of existential reproduction human life

1.2.3. Destabilization of ecological reproductions but human life

The destabilization of the ecological reproduction of human life, in connection with the irrational, "blind" technical progress, is characterized by the destruction of the natural environment that gave birth to man and serves as a condition for his existence. The destruction of the external natural environment destroys the internal physical substance of a person. There is a technological "arms race against nature" and, consequently, against man himself. Uncontrolled technological progress has changed the composition of the aerosphere and hydrosphere, reduced the gene pool of the biosphere. These changes are so significant that they carry the possibility of mass diseases, outbreaks of epidemics, weakening of resistance and a decrease in the activity of the body. Against the background of the time of the Earth's evolution, the rate of anthropogenic changes in the aerosphere, hydrosphere, lithosphere, and biosphere should be perceived as a global catastrophe of an explosive nature. Since the Environment is not only nature, but also the social environment, culture, public intelligence, current information, people, things and silence, then such technological progress destroys the social environment, culture, leads to intellectual perversion, information "pollution", burdening society with inferior people, unnecessary things and noise pollution.

1.2.4. Destabilization of economic reproduction human life

The decrease in available sources of raw materials and energy leads to an increase in the cost of their search, development and transportation, which reduces the efficiency of capital investments and implements the law of decreasing profit on invested capital. A “crisis of the limits of growth” is coming, requiring overcoming the “growth imperative”. If for individual industrialized countries the decrease in sources of raw materials and energy is to some extent compensated by energy- and resource-saving technology and recycling, then for the world economy as a whole, extensive trends prevail over intensive ones, which requires constant and ever-increasing involvement in the economic turnover of additional resources. raw materials and energy sources with decreasing available reserves. There is a relative deficit. Their economic and military power redistribution begins on the periphery of the main economic centers of the world economy, which leads to local conflicts and escalation of tension in an overstressed world.

Soil depletion leads to a relative, and more and more often to an absolute decrease in agricultural productivity, which is the result of irrational, often predatory land and forest management. Rational technological compensation is extremely uneven across countries. If earlier a person stepped on the desert, today the desert is stepping on a person.

The multi-structural and uneven development of the world economy is reflected in the multi-structural and uneven nature of national economies and their industries, in the spread of the development of national economies and industries along the historical time scale from hoe farming to modern scientific and industrial production. This leads to the creation of closed regional economic blocs of countries close in terms of technological development, to the creation of enclaves within national economies that are not connected with other sectors of the national economy. This is a vertical imbalance. Horizontal unevenness is associated with the cyclicality of both the world economy and individual national economies.

The destabilization of the moral relations of people to each other in the process of reproduction of human life is determined by a cardinal breakdown religious norms morality, the disintegration of tribal ties and their substitution by the norms of the bourgeois morality of an atomized person. We found ourselves in a situation where the old has died and the new has not yet been born. In this regard, there is a general decline in the culture of human relations, alienation and hostility of people to each other. "Moral renewal" involves the generalization of the historical experience of people's relations to each other, their theoretical development and political approval. However, demoralization began and is supported by politics as a reflection of the economic interests of the ruling and exploiting estates and classes. Technological progress objectively tightens production and social regulation and stratification, which subjectively leaves an imprint on moral relations between people. Technology has won over morality. The course of destructive technological progress is directly proportional to the moral decline of man.

Relationships between people are functional and industrialcharacter. Communication skills are professionally limited. Social instability and fear give rise to aggressiveness, which takes the form of moral terrorism. The defense of illusory moral values ​​turns into their forcible imposition on opponents and opponents. Moral assessments of the individual are shifting from the side of momentary successes, devaluing the importance of difficult to achieve, but promising goals. Relations between people become ephemeral, smiles mean nothing. The word loses its meaning, the speech loses its content. Members of each clan, group, estate, scientific direction use their own morality, have their own code of honor, their own symbols and codes, develop their own "bird" language. The eternity of religious life has been replaced by a temporary stay on Earth, hence the morality of the settlers: nothing solid and for a long time. The single edifice of universal human morality was shattered into small fragments like a mirror of trolls. Each, having his own morality, is not consistent with the morality of the other.

If in ancient times it was believed that the basis of public administration in the first place should be the unity of feelings and thoughts, and then strength, as the last, extreme, forced organizing principle, now strength is in the first place. Hence the privileged position of the repressive police apparatus, the role and importance of which is constantly increasing. Each person keeps his social bookkeeping, counting the possible losses and benefits from open rebellion against unreasonable social orders. Dthe stabilization of moral relations contributes to the destabilization of a person's mental relations to reality.

1.2.6. Destabilization of mental reproduction human life

The destabilization of the mental reproduction of human life and mental relations between people is due to the fact that "blind" technical progress, dramatically changing the conditions of human existence, leads to an increase in the number of people with an unstable and destroyed psyche, producing a special type of person - homo neuroticus - "neurotic person" subject to a constant feeling of fear and oppression, loneliness and worthlessness, being in an incessant state of stress, interrupted by impulsive outbursts of destructive energy.

A “neurotic person” feels a state of depression, anxiety and anxiety, humiliated human dignity, dissatisfaction with himself and others, his place in society and the world.

There is a crisis of spatio-temporal determination and orientation of a person and his identification with society.

A convulsive, sporadic reaction to stimuli from the outside world intensifies the process of destruction of the psyche. Fear and awareness of one’s own uselessness make a person chase after a mirage of happiness, create a “momentary balance”. The “man of the situation” arises and reproduces. The royal dreams of a little man give him a "narcotic" feeling of bliss and help him escape from the gloomy reality. He sets goals that go beyond his material and intellectual capabilities.

If we proceed from the fact that the psyche is the soul of a person, as the ancients believed, and the soul is external world inside of a person, then a direct and rather rigid connection is established between ideas about the world and the soul-psyche of a person. If the world is one in itself, then the soul-psyche will be one and integral in its foundation. If the world, in the mind of a person, is open and appears as something unsystematic and not reducible to a single beginning, especially the social world, then the soul-psyche of a person will be open and unraveled. If, as a result of destructive technological progress, the world “falls apart”, society “falls apart” into fragments, then the human soul also falls apart. Consciousness, reflecting the destroyed and disintegrated external world, destroys by an act of will the inner unity of the soul, which ceases to perform the function of rational coordination and subordination of a person in the social and natural world, in the world as a whole. A person loses determinant landmarks. His behavior becomes unpredictable, irresponsible. Such a person is invulnerable to lofty words. Hence, the role of sensual, fleeting, ephemeral life, the creative person of the moment, striving to be an optimist at all costs, in spite of the inner gaping spiritual emptiness, increases. Spiritual emptiness gives rise to a surrogate for faith. Indifference, apathy, infantilism, flight from reality, the inability to master reality, subjugate it to oneself and consciously submit to it, is a defensive reaction of the psyche against the intrusions of the destroyed external world. The main reason is the separation of man from eternity, which, although in an irrational form, was given by religion.

The destabilization of mental reproduction contributes to the destabilization of the social reproduction of human life.

1.2.7. Destabilization of social reproduction of human life

Changing social structures and their corresponding political representation requires an adequate change in theoretical views and the political and practical conclusions that follow from them. The artificial prolongation of the truth of old, close to the heart and "self-evident" theoretical propositions that do not correspond to new production and social structures entails the whole set of theoretical, political and practical errors, ensures the accumulation of unresolved problems, causes the wrong choice of social and economic priorities, exacerbates contradiction between public tasks and available resources. Man is at a dangerous historical turning point. In the depths of the old social structures, new ones are emerging, the contours of which have not yet been identified. Hence the confusion and disorientation of both individuals and social groups, societies, systems and man in general.

1.2.8. Destabilization of the ideological reproduction of human life

The destabilization of the ideological reproduction of human life, the intellectual attitude of a person to reality is associated with a distance from the rational-ontological foundations of the world order.

Methodologically, this follows from the historically established priority of diversity over unity, coordination over subordination, predicativity over structure, which is reflected in the priority of mathematics over dialectics.

Epistemologically, this is expressed by the priority of the object over the subject, the relative over the absolute, practice over theory. Pluro-relativistic practice is not comprehended in accordance with absolutely monistic premises.

Mathematics as a one-sided dialectic has given and is giving a methodological basis for the study of nature as an object, which underlies natural science, which, in turn, underlies technical progress, leading to the entire set of industrial and social structural changes. The element not filled by dialectics leads to a mismatch between natural science and social practice. The strictness of the laws of natural science coexists perfectly in the minds of people with social arbitrariness. The vacuum formed by the underdevelopment of dialectics is filled in theory with a religious revival, the revival of Eastern wisdom, the spread of various sects, mysticism, Freudianism, intuitionism, parapsychology, Zen Buddhism, appeal to demonic forces, and in social practice - "scientifically substantiated arbitrariness."

Historically, natural philosophical monism has given way to religious monism, which, in turn, is supplanted by positivism. The positivism and underdevelopment of Marx's rational propositions, the emphasis on the "tendencies" of his teaching led to a revulsion from the cult of reason. Any rising class begins a social movement under the slogan of reason and ends in a fog of irrationality. The dominant ideology is based both on ignorance of general truths and on hiding the real state of affairs. The ideology of the ruling class, the class proceeds from the fact that reality is unreasonable, that society does not have permanent constants, that a person is a toy of instincts, dark forces, subconscious, aggressive impulses.

The ethical imperative of man in relation to the destabilization of the ideological reproduction of human life should be the words of Spinoza: "Do not cry, do not laugh, but understand."

1.2.9. Destabilization of the political reproduction of human life

The destabilization of the political reproduction of human life or political relations between classes, estates and people is associated with the aggravation of contradictions between the logic of the material interests of the ruling estates and classes and the logic of the material interests of the working people. The fact that this contradiction "spreads" over the most complex production and social structure of modern society and in each particular case has its own transformed form does not change the essence of the matter.

The logic of the interests of the working people always coincides with the logic of social development, but in the final analysis it coincides not because of, but in spite of, the logic of the material interests of the ruling and exploiting estates and classes, which seek to speculatively pass off their material interests as public ones. It is here that lies the cause of the antagonism between man and man, man and nature. The protection of the material interests of the exploiting and ruling estates and classes gives rise to theoretical speculation and political hypocrisy, invisible power behind the scenes, anonymous Masonic lodges, and uncontrolled secret services. The principle of absolutist regimes is being revived: "Rule in secret." This applies both to individual countries, systems, and to all of humanity. Exploiting and ruling estates and classes, pursuing their material interests, lead society off its natural path of development, create social impasses, pre-crisis and crisis situations. Power becomes impersonal, depersonalized. There is a feeling of political hopelessness, which is fraught with either a spontaneous explosion or prolonged agony. On the one hand, there is the helplessness of the exploiting and ruling estates and classes to solve the accumulating problems of the reproduction of human life, and on the other hand, its aggressiveness, manipulation of public consciousness, unification of political behavior, “velvet dictate”, fear of truth and truth. The workers do not trust the authorities, the authorities do not trust the workers. There is no reason to hope for new forms of social control: computerocracy and regulated elite pluralism. Modern technology makes it possible for those in power to see every gesture and hear every word of their subordinates, establishing a technological and political dictate over the working people.

Thus, all aspects of the social reproduction of human life: genital, existential, ecological, moral, mental, social, ideological and political in one form or another are subject to destructive processes, which together represent a general crisis that is not local, but global. a character threatening the destruction of civilization through gradual degeneration.

The current state of the global reproduction of human life in many respects resembles the period of the decay of the Roman Empire. If we remove the concrete historical form generated by the level of productive forces from modern problems, then at the core we will see all the same reasons that led to the death of the Roman, Byzantine and Russian empires. This is not the place to engage in a comparative description of various societies in their period of decline, but the logic of all of them is the same: the destabilization of all spheres of the social reproduction of human life. Such societies are not directed or controlled, they exist by inertia. The whole history of estate-class civilizations is nothing but inertia natural history and gradual waste of the moral potential of tribal society. What we are proud of as the historical achievements of civilization is nothing but one continuous process of social destruction and degradation. Modern management of social reproduction is limited by the decision current problems, ignoring the foundations and prospects for the reproduction of human life. Economization and technologization of lifestyle and thinking narrow the historical outlook necessary for the reproduction of human life, theoretically ensure the wrong choice of social priorities and the gradation of the significance of the problems facing a person.

1.3. Natural-mathematical equality and socio-dialectical inequality of the creative and destructive sides of technical progress

Technical progress, in accordance with the Marxian principle of the unity of the natural and social development of society, must be considered from two sides: natural and social, absolute and relative, in itself and for us. Technological progress in itself, in itself, socially neutral, how neutral in relation to man is nature, which A.S. Pushkin considered "indifferent". Technological progress in itself should be perceived as a natural phenomenon, as a natural process. That, how a person uses technical progress, does not depend on technical progress, this is a matter of a person. A person uses technical progress for the purpose of his reproduction, and as a socially neutral, natural phenomenon, he has both creative and destructive, constructive and destructive sides, both positive and negative properties for a person.

The proportion of creative-destructive "51 to 49" and destructive-creative "51 to 49" sides is that finest line into a conventional unit of priority of either creation over destruction, or destruction over creation. Maintaining the priority of creation over destruction is field of action for the mind! The unit difference is art reproduction of human life, the art of political struggle for human life. This is the "razor blade", the crest of the wave, "Occam's razor", the dialectical balancer, the transition of opposites into each other, dynamic balance, constructive purposefulness, the components natural orientation of existence and use bodies, processes and technical progress. In social practice, the natural dialectical orientation exists in a transformed form as social rationality and underlies or should underlie the purposeful, constructive reproduction of human life.

It is absurd to believe that creation can exist in its pure form without destruction or destruction without creation. The second part of the sentence is reflected in the classical position: “I will destroy and rebuild”, as well as in I. Schumpeter's position on destructive creation.

Revolutionary-romantic alternativeness " or destruction or creation” as a holy faith in the kingdom of God on Earth is not dialectical, just as the dream of the completed state of communism is also non-dialectical - as the realization of the teleological meaning of history. Communism is not a completed state, but a process of maintaining the dynamic balance of all spheres of the reproduction of human life with the priority of the creative side, and it does not depend on the level of productive forces.

The rejection of the revolutionary romantic alternative should not constrain a person in applying extreme measures and means in a certain place and at a certain moment, and should not deprive a person of faith in the possibility of arranging life on Earth according to the laws of reason and beauty, as the authors of the “Harper’s Song” bequeathed ".

The dialectical relationship between the creative and destructive sides of technological progress is the relationship between the long-term and nearby goals of human existence, the fundamental and superficial causes of the phenomena of human practice, eternal and momentary, universal and national interests, the laws of nature and the laws of society, benefit and profit, the reproduction of human life and benefits, etc., etc. in all spheres of social reproduction. The relation between these opposites cannot, as has been said, be alternative. It should be dialectically complementary with the priority of creation over destruction, long-term over nearby, fundamental over superficial, eternal over momentary, universal over national, natural over public, benefit over profit, reproduction of human life over profit, etc., etc.

Consider the features of traditional and technogenic civilizations. The famous philosopher and historian A. Toynbee singled out and described 21 civilizations. All of them can be divided into two large classes, according to the types of civilizational progress - into traditional and technogenic civilizations. Due to the proximity of the latter, we will speak of a technogenic civilization in the singular - as a modern Western technological civilization. For the sake of convenience, we will use the terms "civilization" and "society" as synonyms for the purposes of our interest. Technogenic civilization (society) is a rather late product of human history. For a long time this history proceeded as an interaction of traditional societies. Only in the XV-XVII centuries in the European region a special type of development was formed, associated with the emergence of technogenic societies, their subsequent expansion to the rest of the world and the change under their influence of traditional societies. Some of these traditional societies have simply been swallowed up by technological civilization; having passed through the stages of modernization, they then turned into typical technogenic societies. Others, having experienced inoculations with Western technology and culture, nevertheless retained many traditional features, turning into a kind of hybrid formation.

We will carry out a comparative analysis of traditional and technogenic civilizations (or societies), based on the study of V.S. Stepin in the book "Theoretical Knowledge" (M., 2000). The differences between them are radical. Traditional societies are characterized slow pace of social change. Of course, innovations also arise in them both in the sphere of production and in the sphere of regulation of social relations, but progress is very slow. compared with the life spans of individuals and even generations. In traditional societies, several generations of people can change, finding the same structures of social life, reproducing them and passing them on to the next generation. Types of activity, their means and goals can exist for centuries as stable stereotypes. Accordingly, in the culture of these societies, priority is given to traditions, patterns and norms that accumulate the experience of ancestors, canonized styles of thinking. Innovative activity is by no means perceived here as the highest value; on the contrary, it has limitations and is permissible only within the framework of centuries-old traditions. Ancient India and China Ancient Egypt, states of the Muslim East of the Middle Ages, etc. These are all traditional societies. This type of social organization has survived to the present day: many Third World states retain the features of a traditional society, although their clash with modern Western (technogenic) civilization sooner or later leads to radical transformations of traditional culture and way of life.

As for the technogenic civilization, which is often referred to by the vague concept of “Western civilization”, meaning the region of its origin, this is a special type social development and a particular type of civilization whose defining features are to a certain extent opposed to those of traditional societies. When the technogenic civilization was formed in a relatively mature form, the pace of social change began to increase at a tremendous speed. It can be said that the extensive development of history here is replaced by an intensive one; spatial existence - temporary. Growth reserves are no longer being sought by expanding cultural zones, but due to the restructuring of the very foundations of the old ways of life and the formation of fundamentally new opportunities. The most important and truly epoch-making, world-historical change associated with the transition from a traditional society to a technogenic civilization is the emergence new value system. The value is considered to be innovation, originality, generally new(in a certain sense, the Guinness Book of Records can be considered a symbol of a technogenic society, in contrast to, say, the seven wonders of the world - the Guinness book clearly shows that each individual can become one of a kind, achieve something unusual, and it, as it were, calls for this; the seven wonders of the world, on the contrary, were intended to emphasize the completeness of the world and show that everything grandiose, really unusual has already happened).

Technogenic civilization began long before computers, and even long before the steam engine. Its premises were laid down by the first two cultural-historical types of rationality - ancient and medieval. Since the 17th century, the own development of technogenic civilization begins. It goes through three stages: first - pre-industrial, then - industrial and finally - post-industrial. The most important basis of its life is, first of all, the development of technology, technology, and not only through spontaneous innovations in the sphere of production itself, but also through the generation of ever new scientific knowledge and their implementation in technical and technological processes. This is how a type of development arises, based on an accelerating change in the natural environment, the objective world in which a person lives. Changing this world leads to active transformations of people's social ties. In a technogenic civilization, scientific and technological progress is constantly changing the ways of communication, forms of communication of people, personality types and lifestyle. The result is a distinctly forward-looking progress direction. The culture of technogenic societies is characterized by the idea of ​​irreversible historical time, that flows from the past through the present into the future. Let us note for comparison that other understandings dominated in most traditional cultures: time was most often perceived as cyclic, when the world periodically returns to its original state. In traditional cultures, it was believed that the "golden age" has already passed, it is behind, in the distant past. The heroes of the past created models of deeds and actions that should be imitated. The culture of technogenic societies has a different orientation. In them, the idea of ​​social progress stimulates the expectation of change and movement towards the future, and the future is relied upon as the growth of civilizational conquests that ensure an ever happier world order.

This type of civilization has existed for just over 300 years, but it turned out to be very dynamic, mobile and very aggressive: it suppresses, subjugates, overturns, drawing traditional societies and their cultures into the orbit of its influence - we see this everywhere, and today this process is underway around the world. Such an active interaction of technogenic civilization and traditional societies, as a rule, turns out to be a collision that leads to the death of the latter, to the destruction of many cultural traditions, in fact, to the death of these cultures as original entities. Traditional cultures are not only pushed to the periphery, but also radically transformed when traditional societies enter the path of modernization and technogenic development. Most often, these cultures are preserved only in fragments, as historical vestiges. So it happened and is happening with the traditional cultures of the Eastern countries that have carried out industrial development; the same can be said about the peoples of South America and Africa who have embarked on the path of modernization - everywhere the cultural matrix of technogenic civilization transforms traditional cultures, transforming their meaning-of-life attitudes, replacing them with new worldview dominants.

Technogenic civilization in its very existence is defined as a society that is constantly changing its foundations. Therefore, its culture actively supports and appreciates the constant generation of new patterns, ideas, concepts, or innovation. Only some of them can be implemented in today's reality, while the rest appear as possible programs for future life, addressed to future generations. In the culture of technogenic societies, one can always find ideas and value orientations that are alternative to the dominant values. But in the real life of society, they may not play a decisive role, remaining, as it were, on the periphery of social consciousness and not setting in motion the masses of people.

At the heart of the modern development of technogenic civilization is the development of technology. Following D. Vig, we single out the main meanings of the concept of "technology".

1) Body of technical knowledge, rules and concepts.

2) The practice of engineering professions, including norms, conditions and prerequisites for the application of technical knowledge.

3) Technical means, tools and products(actual technique).

4) Organization and integration of technical staff and processes into large-scale systems (industrial, military, communications, etc.).

5) social conditions that characterize the quality social life as a result of the accumulation of technical activity.

Russia (more precisely, the Soviet Union) in the twentieth century. passed the modernization period of development and became one of the technogenic societies. In the 80s. 20th century there were two countries capable of producing any product - the USSR and the USA. But modernization in the USSR did not reach high technologies (HiTech), which is associated with high oil prices, food shortages, loans from Brezhnev and Gorbachev, the collapse of the USSR, and the problems of the 90s.

What is the role of education in a high-tech society? From this brief analysis it can be seen that scientific education is becoming one of the system-forming factors of technogenic civilization, and an educated person, a specialist - its fundamental value and development resource. Moreover, the value of both universal basic education of citizens and the training of specialists with higher education is increasing.

Literature:

2. Kashpersky V.I.

3. Kotenko V.P. History and philosophy of technical reality / V.P. Kotenko.– M.: Triksta, 2009.

4. Popkova N.AT. Philosophy of the technosphere / N.V. Popkova; 2nd ed. - M. : LIBROKOM, 2009. - Chapters 1, 4, 5. - S. 7-77, 206-336.

5. Shitikov M.M. Philosophy of technology. - Yekaterinburg, 2010.

Topic 2. Global problems of our time and humanitarian consequences of scientific and technological progress

Keywords:global problems of our time, human responsibility for maintaining peace on the planet, preserving nature, preserving oneself and one's humanity

Analyzing the immoderate optimism of the technocratic interpretation of the prospects for the scientific and technological development of mankind, we have already spoken about the discrepancy between the proclaimed and the actual course of events: the expansion of the field of catastrophes, the failures of a number of major scientific and technical projects, the alienation of the individual and the simplified nature of thinking. At the same time, we should not fall into the illusion of total doom, dependence on technology and technology. The logic of doom is based on the assertions that we already live within the framework of worldviews dictated by alienation: traditional ideas about the truth of knowledge should be considered an anachronism, humanity lives in an engineered world, an experiment in science is no longer a test for truth, but rather a test technical construction, under which scientific idealizations are adjusted (recall the non-classical conceptions of truth).

Global problems exist, but the human community on Earth has never been able to agree on joint efforts to solve them. Usually they are grouped around problems: 1) war and peace, threats of total mutual destruction of people; 2) the relationship between man and nature (population growth - in October 2011, according to UNESCO, humanity crossed the line of 7 billion people; depletion of resources; deterioration of environmental conditions of existence and a number of other sub-problems); 3) self-alienation of a person, loss of his own identity (crisis of European humanism, problems of freedom; unresolved problems in the world of the relationship between personal and social, or state, or national, or ethnic, religious, and other group principles; growth in technogenic societies of stress, catastrophic thinking dissatisfaction with life prospects, etc.).

It is the inability to solve these problems that is the cause, or rather, determines the many causes of the crisis of the classical ideal of rationality. Detailed Analysis of this ideal, its weakness in comparison with the non-classical one, we will discuss elsewhere. Here it is necessary to say about the conditions for the possibility of solving the above-mentioned global problems.

1. Globalization with the preservation of cultural diversity, growth restrictions (Club of Rome), changes in the principles of political and economic interaction between peoples. The alternative is the Huntington scenario or a nuclear apocalypse.

2. The same Club of Rome, co-evolution, noosphere. According to the "Limits to Growth" Meadows - a scheme of the ratio of population and resource endowment. Changing the ecological horizontal into a pyramid, transformation in the ratio of sciences (scientific, engineering and humanitarian knowledge).

3. The first two conditions lead to the third as a condition for the self-change of a person. Not the forced cultivation of a new person (for example, the communist experiment), but a consistent transformation of values ​​and goals based on respect for free will. Interests, ultimately - the qualities of people. Many consider this possibility controversial (see: Pechchei A. Human qualities. M., 1985).

The solution of each of the problems involves the formation of a new cultural-historical type of rationality. But the difficulty is that notable efforts in this direction are not made either by the scientific community, or even more so by the authorities, and time is irreversible, just as the possibility of any changes is irreversible.

Some philosophers, scientists and politicians in recent decades have expressed the idea of ​​the possibility of overcoming the crisis of rationality through convergence of science and religion . In the spirit of this idea, the concept of introducing religious courses into school education is being actively introduced in our country. In the scientific community, supporters of rapprochement cite the following arguments.

classic scientific understanding focused on ideals natural sciences. This means an orientation towards extracting from scientific texts the objective and timeless meaning enshrined in them. In other words, a scientist of the classical type believes or wants to believe that the language of science contains information about objective reality, which does not depend on the activity and consciousness of either the scientist himself or humanity as a whole and, in the limit, is absolute. Therefore, he develops logical-mathematical and empirical ways to achieve impartiality and "disinterest", distraction from his involvement in cognition, adding to this confidence in the fundamental accessibility for the mind and the cognizability of any objects.

In contrast to what has been said, the knowledge of the divine, argue the supporters of the rapprochement of science with religion, is not abstract and objective, the fullness of being cannot be an object for research. Comprehensibility is realized through passion, a passionate interest in the divine and the desire to become involved in it (recall “knowledge by the heart” from l.7). The objective as universal is subject to personal (existential) meaning. Divine knowledge is revealed grace. In other words, the language of religion embodies what is inaccessible to science: not so much "objective knowledge" as "existential meanings". His statements are not epistemological, but axiological, value, related to what is supposed for us, people, unattainable (transcendent), but it is the vital meaning of human existence.

How to deal with these arguments? They really fix the crisis of the classical ideal of rationality, the "Promethean" type of thinking, the assumption of an unlimited external transformation of nature, including the nature of man himself. As ap says. Paul, the first and most important Temple of the Lord on Earth is man himself. “If anyone destroys the temple of God, God will punish him; for the temple of God is holy; and this temple is you” (1 Cor. 3-17). Hence his questioning about human wisdom: “Where is the wise man? Where is the scribe? Where is the questioner of this world? Has not God turned the wisdom of this world into folly? (ibid., 1-20).

It must be said that many of the great scientists of the twentieth century. supported the idea of ​​complementarity scientific knowledge and religious faith. M. Planck speaks quite directly about this: “When religion and science profess faith in God, the first puts God at the beginning, and the second at the end of all thoughts. Religion and science are by no means mutually exclusive. A. Einstein, who put forward the beauty of a theory as one of the criteria for scientific character, is more cautious, but on the whole agrees with this position. “A person who has lost the ability to wonder and awe is dead,” says Einstein. “To know that there is a hidden Reality that reveals itself to us as the highest Beauty, to know and feel it - this is the core of true religiosity.”

It seems to us that the anthropologization of scientific knowledge finds expression in the discussion about the relationship between scientific and religious knowledge in the 21st century. We understand more and more that the world around us, the earthly world of our time, and we ourselves in it, are products of our own qualities. We will return to this in the next lecture. Here it is necessary to fix our principled position on the question of the relationship between science and religion. In this we are in solidarity with Acad. V. Ginzburg. Science must continue its development without synthesis with religion. Anyone who forgets that we have a secular state, secular education, does not understand the significance of science in modern world. Science and education must retain a secular and international character (See: Interview with the Izvestiya newspaper, February 17, 2006, p. 5).

Literature:

1. Introduction to philosophy: Proc. allowance for universities / ed. coll.: I.T. Frolov and others; 4th ed., revised. and additional – M.: cultural revolution, Republic, 2007. - Section II. Chapters 8, 9. - S. 485-537.

2. Kashpersky V.I. Problems of philosophy of science: textbook. allowance / V.I. Kashpersky. - Yekaterinburg: USTU-UPI, 2007.

Topic 3. The alienated nature of the technical worldview. Anthropological Crisis Phenomenon

1. Technical attitude

2. Phenomenon of anthropological crisis

3. Scientific and technological development of modern society: problems and prospects

Keywords:types of attitude, technical attitude of a person to the world and his place in the structure of a person’s attitude to the world, technical creativity and consumer society, subjectivity and creativity, human responsibility in the process of technical activity, the problem of technization of human life, problems and prospects for the development of man and society

Technical attitude

Researchers characterize technology as a certain way of human interaction with the world. A technical relation is a relation mediated by a certain algorithm that has one or another form of expression in culture. O. Spengler tells us that the essence of technology is not in the tool, but in acting with it. There are non-cannon techniques: the technique of taking notes of lectures, for example. The algorithm of actions is the essence of technology. Technique is a way of human interaction with the environment fixed (objectified) in culture, the relation of a person as a subject to the world as an object. The main features of this method are its practical orientation and instrumental mediation. Technique is born as a way of relationship between subject and object. The main feature of technology: a characteristic way of man's relationship to the world, within which (the way) the phenomenon of technology is born, the technical attitude of the world.

Technical relation is a subsection of the practical relation of man to the world. Technology comes before science. If we consider technology as a practical relation to the world, it collides with a pragmatic attitude and an aesthetic one. The pragmatic worldview is result-oriented, it is a relationship between people, it involves the use of a person to solve certain goals and objectives. It arises in management systems, public relations. A pragmatic attitude to the world is an attitude within social relations, involving the use by a person of certain human resources, his own or others.

M. Weber distinguishes four main types of social actions: affective action (emotional), traditional action (not rational, does not require a reflexive attitude, simple repetition), value-rational (rational beginning, choice of values), goal-oriented action (choosing a goal, thinking through means, etc. .P.). The technical worldview is built on purposeful rational actions. And the value-rational is connected with the aesthetic attitude to the world. The technical worldview is focused on obtaining a practical result, works in the plane of creating an artificial tool reality and action algorithms.

Unlike artistic reality, technical reality is not just artificial, it is created to achieve certain goals. In general, reality is what we are talking about, the current state of affairs. Technical reality is the human world in its technical dimension. Virtual reality is one of its subspecies. Technical reality is a rather late phenomenon of culture, in which technology has reached such an extent in its development that it can swaddle the entire surrounding world with its connections - a world in which the technical worldview of a person dominates over all other types of worldview.

Technical reality is born where the technical world relation becomes close to the dominant one, when the tools around us are not additions, but components of the system that we call technical reality. Now technology is no longer included in human life, but man is included in the world of technology. Such involvement of a person in the world of technology is not a physical fact, but a worldview fact. When everything that surrounds us is needed to implement certain ways of achieving goals, to fulfill or meet certain needs, then we say that technical reality is the world in which we live.

The dominance of the technical world-relationship threatens the fact of human existence. Technical activity is the practical activity of a person, which is realized within the technical reality. It assumes the presence of a subject, an object of activity, and that tool and algorithm that mediate this technical relationship. A man's tool contains his knowledge and experience. The integration of knowledge and experience in a tool makes it possible to partially replace the actor. Technique is a kind of subject-object, a tool, an instrument to which a person delegates part of his functions. At the same time, the will and knowledge of a person are ideally combined in the tool, which we call the material carrier of technology. The activity algorithm is embodied at the level of the possibility of its implementation. A technical object contains both material nature and the ideal substance of human culture.

TOPICS OF CONTROL WORKS

The evolution of the concept of "technology" in the history of scientific and philosophical thought.

Technical and non-technical: the problem of correlation.

Types of technology and their classification.

Philosophy of technology in the system of culture.

Interdisciplinary aspects of the philosophy of technology.

Problem field modern philosophy technology.

Philosophy of technology in the educational space as a means of forming the general competencies of students.

The problem of technology in the heritage of ancient philosophy.

The beginnings of the ontology of technology in classical philosophy (T. Hobbes, R. Descartes, J. La Mettrie and others).

The concept of "conquest of nature" by the thinkers of the Enlightenment and its significance for modern civilization.

Philosophical engineers (Ernst Hartig, Johann Beckmann, Franz Relo, Alois Riedler).

The problem of technology in the social theories of Marxism.

Materialistic concepts of technological determinism. Concepts of technological optimism (D. Galbraith, W. Rostow, Z. Brzezinski and others)

Religious-idealistic and theological concepts of technology.

The problem of technology in philosophical anthropology and existentialism.

Information and epistemological concepts of the philosophy of technology (A. Diemer, H. Skolimovsky, T. Stonier, A. Etzioni and others).

Technique as an instrument of totalitarian control (T. Adorno, M. Horkheimer, J. Ellul, J. Deleuze and others).

Questions of the philosophy of technology in Russian materialistic and religious-idealistic philosophy of the late XIX - early XX centuries. (N.F. Fedorov, P.K. Engelmeyer, N.A. Berdyaev, P.A. Florensky and others).

The philosophy of technology in the USSR and modern Russia: main achievements.

Historical evolution of the relationship between technology and science in the history of the development of society.

Criteria and a new understanding of scientific and technological progress in the concept of sustainable development.

The predictive role of scientific knowledge. The role of science and technology in overcoming modern global crises.

Technique and technology of the Stone Age.

The origins of technical revolutions in the culture of ancient civilizations.

Archimedes and the development of technology.

Technical achievements of the Middle Ages.

Understanding the role of technical activity in the Renaissance. Technical inventions of Leonardo da Vinci.

Technical practice and its role in the development of experimental natural science in the 17th - 18th centuries.

Technical and technological revolutions in human history.

Industrial revolution of the 19th century.

Technical and technological boom of the 19th - early 20th centuries.

Scientific and technological revolution: main stages and directions.

Modern technologies, their significance and prospects.

Natural and technical sciences: the problem of correlation.

Scientific and technical theory in their relationship: philosophical and methodological aspects. The main types of technical theory.

Development of system and cybernetic representations in technical knowledge.

Methodological problems of technical sciences.

The technical factor in modern science.

Mathematization of scientific and technical knowledge.

Worldview function of scientific and technical knowledge.

Philosophical and methodological aspects of technical theory.

Technoscience within the framework of the synergetic paradigm.

The problem of creativity in technical knowledge.

Technical picture of the world.

System-integrative trends in modern technical sciences.

The role of information and computer technologies in scientific and technical research.

Scientific and engineering activities: similarities and differences.

The origins of engineering in pre-industrial civilizations.

Formation and development of engineering education in the XVIII - XIX centuries.

Dissemination of technical knowledge and engineering in Russia.

Technical and engineering culture: essence, structure, functions.

Social roles and functions of engineering.

Modern structure of the engineering profession.

Engineering creativity.

Scientific and technical intelligentsia, its place and role in modern Russia.

Technical reality as a manifestation of human existence.

Humanitarian ambivalence of technology.

The problem of "technology and morality" in Russian philosophy.

The role of the humanitarian intelligentsia in overcoming spiritual crisis and humanization of technical activities.

Humanitarian assessment of technologies: problems of expertise and diagnostics.

Technology as a way of objectifying spirituality.

Technical creativity and human freedom.

Philosophy of artificial intelligence.

The problem of personality in the information society.

The ethics of a scientist and the ethics of an engineer: the problem of interconnection.

Technical aesthetics: philosophical aspects.

Problems of humanization and humanitarization of the higher technical school and engineering education.

Technical progress and economic types of society.

Technique and technoscience in futurological theories.

The problem of antinomy of socio-cultural and technical in philosophical thought.

Contradictions of technogenic civilization.

Information security in the information society.

Scientific and technological progress and the theory of sustainable development.

Socio-ecological expertise of scientific, technical and economic projects.

Social technologies.

Technological progress and the state: the problem of mutual influence.

Technique and art.

Network society and virtual reality.

Internet as an instrument of new social technologies.

Technical development and cultural progress: ways to overcome the crisis of modern technogenic civilization.

QUESTIONS FOR OFFSET

The concept of technology. Philosophy of technology, its subject, structure and functions.

Science as a field human activity and her philosophical reflection. Interrelation of science and technology.

Causes and patterns of technical progress. Technological progress in traditional societies.

Scientific and technological progress in modern and modern times. The main directions of scientific and technological revolution.

Philosophy of technology, its subject, the history of its origin (until the end of the 19th century).

The main directions and concepts of the philosophy of technology of the XX-beginning of the XXI century.

Scientific and technical knowledge: features, classification, levels. The relationship of technical sciences with the main branches of scientific knowledge.

Forms of scientific and technical knowledge. Methodology of technical sciences.

Engineering activity: essence, functions and types. Engineering thinking.

Man as an object and subject of technological progress. Technical reality and the crisis of modern man.

Humanization of technology. Engineering ethics and professional responsibility of a specialist.

Technique as a factor of socio-cultural development. The main features of modern civilization. Ecological and social problems of NTP.

GLOSSARY OF BASIC CONCEPTS AND TERMS

BUT unit (from lat. aggregatus - connected, assembled) - a mechanical connection of several machines operating in a complex, or an enlarged unified element of a machine that has full interchangeability.

Axiology (from the Greek axia - value) - a philosophical study of the nature of values.

Anthropology (from Greek anthropos - man) - philosophy about a person, his origin, essence, meaning of existence, etc.

Apparatus (from lat. apparatus) - a technical device, device, mechanism or other product that performs a separate operation. Examples of A: camera, movie camera, welding machine, etc.

Artifact (from lat. artefactum - artificially made) - a phenomenon, process, object, the appearance of which is impossible for natural reasons.

Biosphere (from the Greek bios - life) - the earth's shell, consisting of the atmosphere, hydrosphere and the upper part of the lithosphere, inhabited by living organisms or having traces of their presence.

Genesis - extremely general philosophical concept denoting everything that exists.

Hypothesis (from the Greek hipothesis - basis, assumption) - a form of knowledge in the form of an assumption that requires verification, proof. Scientific G. is put forward subject to the following requirements: the absence of logical and factual contradictions, compliance with established theories, accessibility to experimental verification, maximum simplicity.

Global problems - a complex of universal problems of modernity (environmental, demographic, technical, etc.), affecting both the world as a whole and its regions, directly related to its existence, requiring for their effective resolution the concentration of efforts of all mankind in various fields of activity.

Epistemology (from the Greek gnosis - knowledge) - a philosophical doctrine of knowledge (its goals, principles, methods, boundaries, forms).

Humanism (from lat. humanitas - humanity) - a worldview, in the center of which is the idea of ​​\u200b\u200bman as the highest value. G. affirms the value of a person as a person, his right to freedom, happiness, development, and the manifestation of his abilities.

Traffic - change of being, any interaction of objects and change of their states. It is the most important attribute of the existence of matter.

Deduction (from lat. deductio – derivation) - the transition from the general to the particular; in a more special sense - a method of thinking, a process of logical inference, i.e. transition according to certain rules of logic from some given sentences (premises) to their consequences (conclusions). If D.'s premises are true, then its consequences are also true.

Determinism (from lat. determinare - to determine) - a philosophical doctrine of a universal, regular connection, causation of all phenomena. The opposite of indeterminism.

Dialectics (from the Greek dialegomai - I talk, I reason) - the doctrine of the universal laws of the development of nature, society, man and thinking. The main provisions are the ideas about the connection and variability of everything that exists, the struggle of opposites as a source of development, their unity and transition into each other.

Spirituality - the highest level of personality development, when moral imperatives, the values ​​of knowledge, creativity become the main motivational and semantic regulators of its life, there is a rejection of narrow-minded material needs and egoism.

Law - internal essential and stable connection of phenomena, causing their orderly change, as well as a form of knowledge about this connection. Scientific knowledge is a form of organization of scientific knowledge, consisting in the formulation of general statements about the properties and relations of the subject area under study.

Knowledge - a form of existence and systematization of the results of human cognitive activity, a practice-tested result of cognition of reality, its correct reflection in the human mind, which allows achieving the intended goals.

Idealism - a philosophical direction that unites teachings that recognize the primary principle of the idea, thought, consciousness.

Ideal (from the Greek idea - image, representation) - philosophical category denoting all non-material. I. in the idealistic tradition is understood as an independent non-material principle that exists outside of space and time (spirit, ideas). I. in the materialistic tradition is understood as a reflection in the mind of the external world, a subjective image of objective reality.

Invention - the result of technical creativity, aimed at meeting the urgent needs of society and ensuring the rise of the existing level of technology, its progressive development.

Induction (from Latin inductio - guidance) - a form of thought in which the transition from private knowledge to a more general one is carried out, as well as a type of generalization associated with anticipating the results of observations and experiments based on experience data. In logic, I. is called an inference that allows, from the presence of some feature in some objects of a given class, to conclude that this feature is present in all of its objects.

Engineer (French ingénieur, from lat. ingenium - ability, ingenuity) - a specialist with a higher technical education, the creator of information about the architecture of the material means of achieving the goal and its functional properties, the method (technology) of manufacturing this means (product), as well as the means itself and material embodiment of the goal, and directing and controlling the production of the product.

Innovation (from Latin inovatio and English innovation - innovation) - an introduced innovation that provides a qualitative increase in the efficiency of processes or products. I. is a materialized result obtained from capital investment in equipment or technology, forms of organization of labor production, service, management, etc.

Tool (from lat. instrument - tool) - a technical product used as a tool for direct impact on the object of labor. There are I.: manual, machine, mechanized (manual machines). I. are also called instruments, devices, devices used for measurements and other operations in production, medicine, and music.

Information (from lat. informatio - formation as the identification of the essence, clarification, awareness) - information about the processes in the surrounding world, perceived by a person or a special device. I. is subdivided into objective- the property of material objects and phenomena to generate transmitted states, and subjective- the semantic content of OI, formed by consciousness and fixed on a material carrier.

True - objective, logically consistent, reliable knowledge about reality.

Picture of the world - a holistic image of the world, which has a historically determined character; is formed in society within the framework of the initial ideological attitudes. There are ordinary, religious, scientific, philosophical types of K.M. In particular, scientific K.M. is a qualitative generalization and ideological synthesis of various scientific theories, including the general scientific K.M. and K.M. individual sciences (physical, biological, geological, etc.).

Science classification - Distinguishing sciences by object (subject), method and method of application.

* Natural Sciences - sections of science responsible for the study of natural (natural - from "nature", nature) phenomena and patterns that are external to a person and do not depend on the will of a person (for example, physics, biology, chemistry, astronomy, geography).

* Social Sciences and Humanities - a field of scientific knowledge that studies phenomena and processes that have arisen as a result of human activity, the existence of a person in the aspect of his social activity (for example, history, economics, sociology, psychology, linguistics).

* Technical science explore the laws of artificial nature and their relationship with natural laws. They are aimed at studying and developing ideal models of artificial material means of expedient human activity (for example, mechanics, mechanical engineering, architecture, electrical engineering. Materials Science).

* Formal sciences - the field of scientific knowledge dealing with the study of formal systems, i.e. collections of abstract objects (for example, logics, maths, theoretical computer science, systems theory, decision theory, total stats).

culture (from lat. cultura - cultivation, processing) - the activity of mankind in all spheres of being and consciousness, aimed at transforming reality.

pseudoscience - an activity or teaching that imitates science, which, as a rule, serves a social demand for a public deciphering of natural and cultural phenomena that does not require special professional training.

Personality - a human individual in the diversity of his social qualities (views, abilities, needs, interests, etc.) that are formed in the process of activity and social relations.

materialism - outlook, according to which matter is the primary principle in the sphere of being, and the ideal is a secondary result. M. argues that the laws of the material world apply to nature, society and man.

Matter (from lat. materia – substance) - an objective reality that exists outside and independently of consciousness and is reflected by it.

Car (French machine) - a technical product, the work of which, through the transformation of matter, energy, force, movement and information, replaces, facilitates and multiplies human labor.

Method (from the Greek methodos - path, research) - a way of theoretical or practical development of reality. Scientific M. represent ways of studying phenomena, systematizing or correcting the acquired knowledge.

Methodology - a set of cognitive means, methods, techniques used in any science; a field of knowledge that studies the means, prerequisites and principles of organizing cognitive and practical-transformative activity.

Mechanism (from the Greek mechane - device, device) - a system of material objects designed to convert the movement and energy of one or more bodies into the required movements of other bodies, the device of a machine, device, apparatus, etc., putting them into action. M. has an input link that receives movement from the engine, and an output link connected to the working body of the machine or the indicator of the device.

outlook - a system of views, principles, values, ideals and beliefs that determine the direction of activity and attitude to reality of an individual, social group, class or society as a whole.

Model (fr. modele, from lat. modulus - measure, analogue, sample) - a simplified representation of a real device and / or processes occurring in it, phenomena. The construction and study of M., that is, modeling, facilitates the study of the properties and regularities that exist in a real device (process, etc.).

Morality (from Latin moralis - relating to temper, character, habits) - the main type of normative regulation of human actions, based on personal beliefs and the influence of public opinion. Directs behavior in all spheres of public life, maintaining certain social foundations. The norms of M. receive an ideological expression in general fixed commandments and principles on how one should act.

Thinking - the highest form of active (conceptual and figurative) reflection of reality, associated with generalization and methods of mediated cognition of reality.

The science - the sphere of human activity, the function of which is the development and theoretical systematization of objective and reasonable knowledge about the world. In the course of historical development, nationalism becomes the productive force of society and an important social institution. It includes both the activity of obtaining new knowledge and the result of this activity.

Scientific and technological revolution (NTR) - began in the middle of the 20th century. the restructuring of the technical foundations of material production on the basis of the transformation of science into the leading factor of production. Components of scientific and technological revolution: increase in the number of researchers and the cost of scientific research; increase in production efficiency; electronization, complex automation, informatization of production; production of synthetic materials; use of new types of energy; accelerated development of biotechnology; space exploration.

Society - a complex system of historically established forms of organizing joint activities of people, their social ties and relationships, cultural norms and values.

Explanation - a form of knowledge, the main purpose of which is to reveal the essence of the subject under study, to bring it under the law with the definition of the causes, conditions, sources of its development and the mechanisms of their action.

Ontology (from the Greek ontos - existing) - the doctrine of being, i.e. arrangement of the world, its origin, forms.

Paradigm (from Greek paradeigma - example, sample) - a set of fundamental attitudes, ideas and terms, accepted and shared by the majority of members of the scientific community and ensuring the continuity of the development of science.

Post-industrial (information) society - a type of society in whose economy, as a result of the scientific and technological revolution and a significant increase in the income of the population, priority has shifted from the predominant production of goods to the production of services. Information and knowledge become a production resource. Scientific developments are becoming the main driving force of the economy. The most valuable qualities are the level of education, professionalism, learning ability and creativity of the employee.

Principle (from lat. principium - basis, origin) - fundamental truth, guiding position, basic rule, setting for any activity; internal conviction in something, a point of view on something, a norm of behavior.

Nature - the surrounding world in all the infinite variety of its manifestations, objective reality, the natural habitat of man.

Problem (from Greek problema - task) epistemological - a form of knowledge, consisting in the theoretical understanding of the epistemological contradiction that needs to be resolved; "knowledge about ignorance".

Progress (from lat. progressus - moving forward, success) - the direction of development from the lowest to the highest, progressive movement forward, for the better. The opposite of regression.

Production - a specifically human type of exchange of substances with nature, the process of active transformation of natural resources by people in order to create the necessary material conditions for their existence. Its interrelated parts are material P. – the creation of material wealth within the framework of industry, agriculture, transport, supply, etc. and spiritual P. - the creation of ideas, values ​​and principles within the framework of science, literature, art, philosophy, religion.

Rationalism (from Latin ratio - mind) - an epistemological concept that opposes empiricism and sensationalism, proclaiming the mind as the main form and source of knowledge. Sensual knowledge, from the point of view of rationalism, leads to unreliable knowledge.

Revolution (from Latin revolutio - turn, change) - a fundamental qualitative change, a leap in the development of natural phenomena (the emergence of a new form of the movement of matter), in society (the establishment of a new social order), in cognition (the emergence of new forms, principles of cognition, a change in dominant theories etc.).

Reflection (from lat. reflexio - turning back) - mental activity aimed at comprehending one's own knowledge and actions.

Sensationalism (from Latin sensus - feeling, feeling) - a direction in the theory of knowledge, according to which sensations and perceptions are the main forms of reliable knowledge. Opposes rationalism. The basic principle of S. - "there is nothing in the mind that would not be in the senses."

Synergetics (from the Greek synergeia - cooperation, commonwealth) - a scientific and philosophical theory of self-organization in nature and society as open systems. The subject of S. are the mechanisms of spontaneous formation and preservation of complex systems, especially those in relation to stable disequilibrium with the environment, crises and bifurcations - unstable phases of existence, suggesting a plurality of scenarios for further development.

System (from the Greek systema - made up of parts, connected) - a set of interconnected elements that form a single whole. In particular, technical C. a set of orderly interacting artificial elements is called, which has properties that are not reducible to the properties of individual elements, and is intended to perform certain useful functions.

Consciousness - the highest form of mental reflection, characteristic of a socially developed person and associated with speech, the human ability to reproduce reality in thinking.

social institution - a sustainable way and form of organizing joint activities of people, through which their common needs and interests are realized.

Mode of production - a historically defined way of obtaining material wealth. It is the unity of two inextricably linked sides: 1) productive forces - a system of subjective (man, science) and material (means of production) elements that express an active attitude towards nature; 2) production relations - the totality of material economic relations in the production process.

Sphere of public life - a subsystem of society, covering a number of social relations and social institutions similar in content, related to the satisfaction of close needs. Allocate material and production (economic), social (humanitarian), political and legal and spiritual (cultural) S.o.zh.

scientism (from Latin scientia and English science - knowledge, science) - a direction in philosophy that absolutizes the positive value of science in the material and spiritual activities of mankind. The opposite of S. is anti-scientism.

Creation - the process of human activity, creating qualitatively new material and spiritual values ​​and the result of this activity.

Theory (from the Greek theoria - examination, research) - a system of knowledge that has predictive power in relation to a phenomenon. Scientific T. is the most developed form of organization of scientific knowledge, which gives a holistic view of the patterns and essential connections of the studied area of ​​reality.

Work and progress

Part One - Work.

Introduction.

Work can be represented as a complex network of various acts of transformation of objects, where the products of one activity become the initial components of another.

The structural characteristics of the elementary act of practice can be revealed if we take the analysis of the labor process as a model for Marx. Considering labor “in its simple and abstract moments”, K. Marx singled out the following aspects (elements) of the labor process1: a person with his goals, knowledge and skills, operations of expedient activity carried out by a person; objects included in the course of these operations in certain interactions. Objects, in turn, are divided according to their functions into the object (source material) of labor, means of labor (primarily tools) and products obtained as a result of the transformation of the object of labor.

Work as a unity of objective and subjective aspects.

Labor as a transformation of the substance of nature by man presupposes the interaction of all these elements indicated above.

The Marxian scheme can be extended to the structure of practical activity, which can be represented as a unity of two sides: “subjective” (a person with his abilities, goals and expedient actions) and “objective” (means, source materials and products obtained from source materials due to the impact of means activities). Moreover, it must be borne in mind that the function of an object of practical activity or work can be not only fragments of nature that are transformed in production, but also people whose “properties” change, improve, develop. Therefore, a person can act both as a subject and as an object of work. Taken as a socio-historical process, work appears as a unity of subject-material change in nature and change in social relations, in the process of which the development of the person himself as the subject of work takes place.

2. Forms of practical activity.

The initial form of practical activity underlying all other types and forms of human life as a whole is material production activity, a method of producing material goods. The development of the mode of production of material goods is the main driving force of all social development. It was the emergence of material production and practical activity that was the initial prerequisite for the formation of a specifically human attitude to the world, overcoming the limits of animal existence.

Transforming nature, creating a specifically human environment, people simultaneously build their own social relations, transform themselves. The formation and development of social relations is also a necessary form of practical transformational activity, directed not at the nature surrounding people, but at ourselves, at our relations with other people.

It is important to emphasize once again that this form of practice is organically linked to material production practice. “In essence, there is a single practical activity that includes two aspects - the attitude of people to nature and the attitude of people to themselves.”

However, in the process of social development, these aspects of practical activity are differentiated. Activity aimed at transforming social relations - social, class struggle, revolutionary movement, etc. - appears as a special form of practice.

The most important form of social practical activity in modern conditions is the restructuring carried out in our society. Perestroika is revolutionary in nature and is aimed at a real practical transformation of the conditions of our life, social relations, and the people themselves.

Along with industrial and social practice, one can also distinguish its special form which has a narrower social significance, but nevertheless necessary in modern society. “In this society, science begins to play an increasingly important role, turning into a direct productive force and becoming a means of managing social processes”1. scientific knowledge by its nature, it is aimed not only at reflecting already existing objects that can be obtained and reproduced in the ways of practical activity. It has a projective-constructive function, that is, it provides knowledge about such objects that can be mastered in production and social activities only in the future. “Checking the truth of knowledge about such objects requires a special form of practice, which is a scientific experiment”2. Scientific experimentation, although it relies on the possibilities of production and social experience achieved at a given stage in the development of society, often goes beyond the existing level and anticipates the principles of technology and methods of managing and organizing social life that can be implemented in the future. Modern scientific experimentation, therefore, acts as the most important means of implementing the projective-constructive function of scientific knowledge.

Of particular importance in modern conditions is acquiring such a form of practice as technical activity. Let's focus on it specifically.

3. Technique and technical activities

Although our time is rightly called the age of technology and the era of scientific and technological progress, not everyone is fully aware of what technology is and what its deep role is not only in the creation of material wealth and an artificial habitat, a special technosphere in which modern man, but also in the formation of thinking, culture, worldview.

The term "technique" comes from the Greek "techne" - a concept related to our concepts of "art", "skill", "ability".

It is dual in meaning. Technology in the first sense is a set of various devices created by man (machines, tools, buildings, vehicles, etc.) designed to create various substances, energy and information, their transformation, storage and use in order to develop production and satisfy various non-productive needs. Technology in this sense can act both as a means of production and as its final product - the result of the productive activity of people. It therefore constitutes the most important element of the productive forces, which ultimately determine the nature and content of the mode of production. Technique in the second sense is a combination of various skills, sustainable patterns of activity, a special kind of skills. An example of this kind is drawing technique, ballet technique, programming technique, etc. Both meanings of the concept of “technique” are closely related and grow from the same root. These or other devices created by man - artifacts - can be practically used for the corresponding purposes only if there is a certain level of professional skills. Conversely, skills, training, and proficiency are determined and limited by the respective type and level of development of artifacts, and, in turn, help or hinder their improvement. Thus, at the very core of technical activity lies a dialectical unity between material artifacts, on the one hand, and skills, abilities, performance standards and related technical knowledge, on the other.

“Technical activity, especially in the conditions of the scientific and technological revolution, is complex, contradictory, largely due to the inconsistency, internal dialectic of the artifacts themselves”1. This inconsistency is noticeable even in the simplest and historically first tools of labor.

Stone chisels, a scraper, a bone needle, a wooden club, a spear, etc., on the one hand, are adapted to interact with the outside world, with certain natural objects: hewing stone, sewing together the skins of wild animals, with the need to pierce running game, knock down with a blow enemy, etc. On the other hand, they take into account the physiological and psychological characteristics of a person: they are adapted to the human hand, the human eye, to movement on the hind limbs, to group collective activity, to the division of labor, etc. No matter how far modern spaceships , computers and laser devices have not left the primitive tools of labor, they also bear, or rather, include the stamp of the original dialectical duality: taking into account the properties of natural objects and the material environment in which they operate and which they transform, and taking into account neurophysiological and psychological, social and cultural characteristics of a person.

The ratio of these two sides is historically changing, and today, in the conditions of the scientific and technological revolution, a person increasingly transfers to artifacts the functions that he used to perform himself. Modern technology is not just a “continuation” of a person’s hand, a multiple “amplifier” of his muscular energy, but also a means that allows performing with the help of computers whole line intellectual, primarily computational, operations. At the same time, thanks to the possibilities associated with the automation of a wide variety of production processes and the transfer of a number of routine intellectual actions to computers, a person is freed to carry out specifically human, creative, constructive and projective activities.

Technical activity is initially associated with the transformation of the artifacts themselves. A person does not find these artifacts ready in nature, he creates them, but according to special laws - the laws of technical activity, that is, the laws of converting some objects, types of energy and information into others, in accordance with a predetermined goal. The more complex the goals, the more transformations required to achieve them, the higher the level of projects covering both these artifacts and the process of their creation and use. The implementation of these projects requires the development of constructive abilities and special constructive activity.

Thus, the development of technology and technical activity, on the one hand, is carried out under the strong influence of the creative, constructive and projective activity of man, and on the other hand, serves as its objective basis. It is thanks to this that work in the historical perspective should cease to be a curse, hard and exhausting activity to get bread “by the sweat of one’s face”, but, according to K. Marx, should turn into a game of physical and spiritual forces, in which the highest creative needs will be realized and spiritual possibilities of man.

The significance of technology and technical activity is not limited to the fact that they constitute the core of the productive forces of society and act as a mechanism for transforming the objective environment in which a person lives. Indirectly, through the system of social relations, they influence the whole way of life and worldview of a person, and this influence is diverse and cannot at all be assessed unambiguously.

So, in modern Western philosophy there are different, apparently opposite, conceptions of technology. One of them, called the concept of "technological determinism", considers technology and technology to be decisive factors in the development of mankind. Politics, art, science and culture are entirely subordinate to the mechanism of scientific and technological progress. All power in such a technologically advanced civilization is concentrated in the hands of the technical elite - the technocracy. Another concept - anti-technism - acts as a direct antipode to the first. Anti-technicalism considers technology, technical activity as an evil demon created by man and subjugating his creator. Anti-humanism, the leveling of personality, the loneliness of people, unemployment, the creation of a primitive mass culture - all this, from the point of view of anti-technists, is the result of an exorbitant development of technology. “In numerous philosophical essays and works of science fiction, representatives of anti-technism paint monstrous pictures of the subordination of man to robots and the advent of an era of purely technical civilization.” rejection of scientific and technological progress, to escape from modern urban industrial civilization to the bosom of nature.

Both concepts, for all their apparent opposition to each other, have a common philosophical premise - the recognition of the insolubility of the contradiction between a person with his claims to freedom and unique individuality, on the one hand, and technology and technology that destroy individuality, freedom and independence, on the other.

It should be noted that these concepts to some extent reflect the real inconsistency of the emerging relationships between man and society, on the one hand, and modern technical and technological means, on the other. Constantly expanding the range of human capabilities, the development of technology at the same time poses many new, sometimes unexpected and very complex problems for people. Modern engineering and technology requires a highly responsible attitude and conscious discipline from all those who design, develop and use it.

Along with this, more and more importance acquire problems associated with the choice of directions for the development of engineering and technology. The recognition of the complete and unequivocal dependence of all social and spiritual and cultural life on the level of technology and the nature of technical activity, which is characteristic of both supporters of technological determinism and anti-technologists, often finds expression in the so-called “technological imperative”, according to which everything that is technically possible finds its practical implementation.

The development of technology from this point of view is carried out completely independently of human ideals and values. In reality, however, these relationships are much more complex, and at the present stage of scientific and technological progress, the most advanced technologies are developed with a conscious consideration of environmental and humanistic requirements.

The materialistic understanding of society proceeds from the recognition of the historically changing, complex, contradictory interaction of technology with social structures and culture. Thus, “the development of machine industry makes industrial capitalism possible, but the capitalist mode of production and the social relations that develop on its basis, and in particular private property, in turn, determine a certain type of technical activity and have a reverse effect on the relationship between man and technology”1. This is where the true dialectic of the process manifests itself. The alienation of man from technology and opposition to it is a product of certain transient historical conditions, and this is reflected in the internal contradiction and heterogeneity of culture.

The foregoing is directly related to the social and cultural context in which technology develops in our society. The confrontation between technocracy and anti-technism, although, as a rule, they do not receive a detailed justification and clear expression, is a fairly tangible reality in the modern public life of a number of socialist countries, including ours. “The mood of anti-technism is formed as a reaction to the serious technocratic distortions that have taken place, when the development of technology and the economy sometimes acted as an end in itself, when such technical and technological projects were adopted and implemented that ran counter to the interests of people, with their health and well-being”2. However, such anti-technical sentiments cannot be recognized as an adequate reaction. Further - and, moreover, accelerated - development of technology is a necessary aspect of social development; without it, it is impossible to achieve such a quality and standard of living that would be worthy of a person in a socialist society. Moreover, it is only on the basis of the development of new technologies that one can count on overcoming and correcting the deformations to which the technocratic orientation in the development of the productive forces of society has led.

Conclusion.

For thousands of years, creating the necessary material goods and artificial human habitat, technology as its negative consequences led to the destruction of the natural habitat and to the dehumanization of labor, especially under capitalism. However, the same technique in the new social conditions can and should serve as a basis for the humanization of technical activity, for the use of modern science-intensive technologies as a means of rehabilitation and preservation of the natural environment and the liberation of a person from heavy routine, uncreative labor. The rapid development of information technology opens up unprecedented opportunities for a gigantic increase in the intellectual potential for each person and the acquisition of skills that were previously available only to a few. This is the root of the opportunity to fit technology into the socio-cultural context in a completely different way, to modify the very content of technology, to combine professional, techno-yugized craftsmanship with individual creativity, to harmonize and humanize scientific and technological progress.

Part two - Progress.

Introduction

In the foregoing presentation, the development of methods of material production has been considered as the basis for the progressive movement of mankind from formation to formation, which characterizes the main trend of progress. The presented scheme is a logical generalization of world history, but, like any abstraction, it does not reflect the concrete empirical history of mankind, especially of individual countries and peoples, its essence and internal logic. However, guided by this objective logic, science is able to study each specific society in its historical connection, to compare it with the historical process as a whole. This is one of the manifestations of the general position that the principles of historical materialism do not replace the study of the real historical process, but serve as a method of its cognition.

AT this case what is essential is that knowledge of the law of development and change of formations makes it possible to place the study of the problem of social progress on concrete scientific grounds.

1. The contradictory nature of social progress

Any person, even a little familiar with history, will easily find in it facts that testify to its progressive progressive development, to its movement from lower to higher. Nosho sapiens (reasonable man) as a biological species is higher on the ladder of evolution than his predecessors - pita-canthropes, Neanderthals. “The progress of technology is obvious: from stone tools to iron ones, from simple hand tools to machines that colossally increase the productivity of human labor, from the use of the muscular strength of humans and animals to steam engines, electric generators, atomic energy, from primitive means of transportation to cars, airplanes. , spaceships”1. The progress of technology has always been associated with the development of knowledge, and the last 400 years - with the progress primarily of scientific knowledge. Mankind has mastered, cultivated, adapted almost the entire earth to the needs of civilization, thousands of cities have grown - more dynamic types of settlement compared to the village. In the course of history, the forms of exploitation have been improved and softened, and with the victory of socialism, the exploitation of man by man is generally eliminated.

It would seem that progress in history is obvious. But this is by no means generally accepted. In any case, there are theories that either deny progress or accompany its recognition with such reservations that the concept of progress loses all objective content, appears as relativistic, depending on the position of this or that subject, on what system of values ​​he approaches history with.

And it must be said that the denial or relativization of progress is not completely groundless. The progress of technology, which underlies the growth of labor productivity, in many cases leads to the destruction of nature and the undermining of the natural foundations of the existence of society. Science is used to create not only more perfect productive forces, but also ever-increasing in their power destructive forces. Computerization, wide use information technologies in various types of activities limitlessly expand the creative possibilities of a person and at the same time pose a lot of dangers for him, starting with the appearance of various kinds of new diseases (for example, it is already known that prolonged continuous work with computer displays adversely affects vision, especially in children , gives additional mental stress that can cause mental deviations in some people) and ending with possible situations of total control over personal life.

The development of civilization brought with it a clear softening of morals, the assertion (at least in the minds of people) of the ideals of humanism. But the 20th century saw two of the bloodiest wars in human history; Europe was flooded with a black wave of fascism, which announced publicly that the enslavement and even destruction of people treated as representatives of the “lower races” is quite legitimate.

Until now, the apartheid system, also based on the division of people into “higher” and “lower” races, is tenaciously holding on to its privileges in South Africa. In the 20th century, the world is shaken from time to time by outbreaks of terrorism by right-wing and left-wing extremists, for whom human life is a bargaining chip in their political games. The wide spread of drug addiction, alcoholism, crime - organized and unorganized - is all this evidence of the progress of mankind? And is it all the wonders of technology and the achievement of interaction, the law that expresses the essence of the historical process, determines its progressive orientation, its main driving forces

And it must be said that the denial or relativization of progress is not completely groundless. The progress of technology, which underlies the growth of labor productivity, in many cases leads to the destruction of nature and the undermining of the natural foundations of the existence of society. Science is used to create relative material well-being in economically developed countries have made their inhabitants in every way happier.

In addition, in their actions and assessments, people are guided by interests, and what some people or social ruins consider progress, others often evaluate from opposite positions. The transition from capitalism to socialism for the representatives of the Marxist worldview is an unconditional progress, despite all the difficulties, possible zigzags and contradictions. But from the point of view of the bourgeoisie, its class interests, this transition does not look progressive at all. However, does this give grounds to say that the concept of progress depends entirely on the assessments of the subject, that there is nothing objective in it?

2. Objective measure of progress

One can put the question this way: is there or is there not an objective criterion of social progress? If it exists, then, guided by it, perhaps by revealing the direction of social changes, to show that their assessment as progressive or regressive has objective grounds, independent of the position of the subject and the nature of his interests. If such a criterion does not exist, then the relativistic interpretation of progress is justified, that is, its recognition or denial is arbitrary and depends on subjective assessments.

From the standpoint of materialism, this problem is solved quite unambiguously. The development of society is a natural process. “The general direction of the historical process is due to the development of the productive forces of society, which include man and the means of labor created by him”1. The development of the productive forces testifies to the degree of man's mastery of the forces of nature, the possibilities of their use as the material foundations of human life, and determines the change in production relations.

The more material opportunities a person has in his activities, the higher the level of development of society. Therefore, it is precisely in the development of the productive forces that the objective criterion of social progress should be sought. In comparison with it, the progressiveness of this or that social system is determined.

Development public man in the main sphere of its activity - in production - there is a basis for its development in all other spheres of activity. It is no coincidence that K. Marx and F. Engels emphasized: “What is the vital activity of individuals, such are they themselves. What they are, therefore, coincides with their production - coincides both with what they produce and with how they produce. A person is a subject, unlike other elements of the productive forces, and the origins of all his life activity lie in social production. Thus, the subjective qualities of the proletariat, which are formed in the process of its labor activity, cohesion, a sense of collectivism, class solidarity, etc., manifest themselves not only in production.

So, the highest and universal, objective criterion of social progress is the development of productive forces, including the development of man himself.

3. Applying the criterion of social progress to a particular history

It is important, however, not only to formulate a criterion of social progress, but also to determine how to use it. If it is incorrectly applied, then the very formulation of the question of an objective criterion of social progress can be discredited.

It should be taken into account that the productive forces determine the development of society: a) in the final analysis, b) on a world-historical scale, c) in the very general view. Real same historical process takes place in concrete historical conditions and but in the interaction of many social forces. Therefore, its pattern is by no means unambiguously determined by the productive forces. With this in mind, social progress cannot be interpreted as a unilinear movement. On the contrary, each achieved level of productive forces opens up a fan of different possibilities, and which path the historical movement will take at a given point in social space depends on many circumstances, in particular on the historical choice made by the subject of social activity. In other words, the path of progress in its specific historical incarnation is not initially set, various development options are possible.

Thus, in order not to make a mistake in applying the criterion of the development of productive forces, it is imperative to take into account that this is an abstract and very general criterion, the significance of which becomes apparent when large periods of human history are considered.

And he says one thing: those social relations are progressive which correspond to the level of the productive forces and open up the greatest scope for their development, for the growth of the productivity of social labor, for the development of man. Labor productivity, V. I. Lenin emphasized, is the main thing for the victory of the new society. Just as on the basis of general laws, on the basis of a general criterion one can determine the main line of social progress in one or another historical epoch; but it can by no means always serve as a direct criterion for evaluating when comparing certain specific processes. In this case, the totality of the requirements of the historical approach should be taken into account.

The significance of the highest and universal objective criterion of social progress, the methodological function it performs, lies in the fact that with its help the main line of progress is revealed. And this is the prerequisite and basis for all other assessments.

“In relation to the modern era, the main line of social progress is determined by the formation and development of a new, humane and democratic society, since modern productive forces create material grounds for the establishment of social relations that make the worker himself the master of production and are capable of subordinating the social system to the tasks of human development "1. Such we present society as a consistent realization of the socialist idea.

Perhaps some may consider this theoretical position to be inconsistent with reality. However, this seeming contradiction is removed if we take into account that at present socialism is only at the initial stages of its development. In addition, due to well-known reasons that slowed down its progress, it has not yet shown its full potential, while the economic mechanisms of monopoly capital are well-established and operate effectively, which allows it to have more developed productive forces at present compared to the countries of the socialist system. . In addition, the latter, with some exceptions (the German Democratic Republic, the Czech Republic, Slovakia), did not belong to states with a highly developed economy at the time of the socialist revolution. But in the long run, socialism opens up very wide opportunities for the development of the productive forces, and above all of man himself, because its basis - social property - creates the preconditions for active stimulation and high organization of labor, and the growth of its productivity. However, one should not underestimate the possibility of the evolution of the system that exists in the capitalist countries.

The identification of the core line of progress in the modern era has made it possible to lay a solid theoretical methodological basis for connecting more specific criteria for progress - economic, socio-political, ideological, humanistic, with the help of which it is already possible to determine the progressiveness of certain social systems, political regimes of social movements, ideological movements and etc.

4. Freedom as a product of social progress

The formation of a new society is a leap of mankind from the realm of necessity to the realm of freedom.

Hegel believed that world history is progress in the consciousness of freedom. His idealism manifested itself in the identification of real freedom with the consciousness of freedom. However, he was right that freedom is not given to man from the very beginning, that he must gradually win it. From the point of view of materialistic understanding, freedom is a product of the historical development of mankind.

Man cannot avoid the operation of objective laws, and freedom does not at all mean the opposition of the subject to these laws or “liberation” from them. This path to freedom is an illusion. Real freedom is achieved through the knowledge and mastery of necessity, and not by escaping from it. The mastery of natural necessity is realized in the development of productive forces, and therefore their progress can be interpreted as a gradual process of liberation of mankind from subordination to the elemental forces of nature, that is, the growth of society's freedom in relation to nature. Today, many may perceive this position with skepticism in the light of those complex environmental problems, the source of which is the production activity of people. But humanity will be able to achieve resolution of these problems only on the paths of further development of science, technology, production, and the establishment of harmonious relations with nature.

The attitude to nature is always mediated by a certain social form, the laws of social development. A society is free if it masters these laws, puts their operation under conscious control, and overcomes the dominance of the social element. Marxism believes that humanity can cope with this task only by relying on social ownership of the means of production and on the high development of the productive forces.

Conclusion.

An individual person also cannot be completely independent of external conditions, both natural and social. Therefore, he has only relative freedom. But, naturally, the freer the society in which he lives, the more free he himself is. The liberation of the collective, wrote Marx, is the condition for the liberation of the individual. On the other hand, the more developed the personality, the more freedom it requires from society. Thus, the transition from a medieval feudal class society to a bourgeois society with its formal equality, democracy, political freedoms was a significant achievement in establishing personal freedom. A further step in the liberation of the individual is the liberation of society from exploitation, from all types of social and spiritual oppression. But the true freedom of the individual consists not simply in liberating him from something, but in the positive possibility of an all-round development and manifestation of his abilities, essential forces and human qualities. The development of the individual - social, intellectual, moral - allows her to assimilate and use the opportunities provided by society and realize them in her free activity. Therefore, freedom and development of the individual are organically linked with each other. This is the philosophical solution to the problem of social freedom, showing what is the historical meaning of the leap from the realm of necessity to the realm of freedom, about which the founders of Marxism wrote.

1. Stages of formation of technical knowledge. Interrelation of natural and technical sciences.

2. Correlation between theoretical and empirical in technical sciences. Forms of scientific and technical knowledge. Methodology of scientific and technical knowledge.

3. The emergence and development of engineering activities. Place and role of engineering in modern society.

4. Types of engineering activities. Engineering thinking.

1. What stages did technical knowledge go through in its development?

2. What impact did natural science have on the formation of technical sciences?

3. Specify the general and special features of the interaction between the theoretical and empirical in science in general and in technoscience? What is the role of industrial practice in technical sciences?

4. What do you know about the disciplinary organization of technical sciences?

5. Name the main forms of scientific and technical knowledge and identify their specific features in comparison with the forms of natural science knowledge.

6. Compare the methodology of technical knowledge and design in relation to general scientific methodology.

7. Name the main problematic areas of communication between technical and social sciences and the humanities. What is the significance of philosophical principles in technical sciences?

8. What are the features of the development of society associated with the emergence of the engineering profession and its mass distribution?

9. What is the essence and main functions of the engineering profession? What are the aspects of its connection with production and science?

10. What classical and non-classical types of engineering activity do you know? What is the essence of each of them?

11. What are the prospects for the development of system engineering and sociotechnical design?

12. What are the ways to increase the prestige of the engineering profession in modern society?

13. What are the basic requirements for the personality of an engineer.

14. What are the strengths and weaknesses of engineering thinking?

15. How do you understand the meaning of the thesis about the "dialectic of engineering creativity"?

1. Gorokhov, V.G. Scientific engineering education: convergence of Russian and German experience / V.G. Gorokhov // Higher education in Russia. - 2012. - No. 11. - P. 138-148.

2. Gorokhov, V.G. Technical sciences: history and theory: the history of science from a philosophical point of view / V.G. Gorokhov. – M.: Logos, 2012. – 511 p.

3. Gusev, S.S. Interaction of cognitive processes in scientific and technical creativity / S.S. Gusev. - L .: Science. Leningrad branch, 1989. - 127 p.

4. Ivanov, B.I. Formation and development of technical sciences / B.I. Ivanov, V.V. Cheshev. - L .: Science. Leningrad branch, 1977. - 263 p.

5. Kochetkov, V.V. The ethos of creativity and the status of an engineer in a post-industrial society: a socio-philosophical analysis / V.V. Kochetkov, E.L. Kochetkova
// Questions of Philosophy. - 2013. - No. 7. - P. 3-12.

6. Lerner, P.S. Philosophy of the engineering profession / PS Lerner // School and production. - 2005. - No. 2. - S. 11-15.

7. Muravyov, E.M. Types of technical knowledge and features of their assimilation
// School and production. - 1999. - No. 1. - S. 23-26.

8. Nikitaev, V.V. From the philosophy of technology - to the philosophy of engineering / V.V. Nikitaev // Questions of Philosophy. - 2013. - No. 3. - S. 68-79.

9. Oreshnikov I.M. Philosophy of technology and engineering activity: study guide / I.M. Oreshnikov. - Ufa: UGNTU Publishing House, 2008. - 119 p.

10. Polovinkin, A.I. Fundamentals of engineering creativity: textbook / A.I. Polovinkin. – Ed. 3rd, sr. - St. Petersburg: Lan, 2007. - 360 p.

11. Ursul, A.D. Technical sciences and integrative processes: philosophical aspects / A.D. Ursul, E.P. Semenyuk, V.P. Miller. - Chisinau: Shtiintsa, 1987. - 255 p.

12. Philosophy of mathematics and technical sciences: a textbook for students, applicants and graduate students of technical specialties / ed. ed. S.A. Lebedev. - M.: Academic project, 2006. - 777 p.

13. Philosophical questions of technical knowledge: collection of articles / otv. ed. N.T. Abramov. – M.: Nauka, 1984. – 295 p.

14. Shapovalov E.A. Society and engineer: philosophical and sociological problems of engineering activities / E.A. Shapovalov. - L .: Publishing House of Leningrad State University, 1984. - 183 p.

15. Shubas, M.L. Engineering thinking and scientific and technical progress: style of thinking, picture of the world, outlook / M.L. Shubas. - Vilnius: Mintis, 1982. - 173 p.

Basic concepts of the topic

Technoknowledge, paradigm, technosphere, technical law, technical theory, applied science, technical epistemology, information technology, engineering, invention, design, design, engineering research, systems engineering, sociotechnical design, status of an engineer, engineering thinking.

Topic 4. TECHNOLOGY IN THE ANTHROPOLOGICAL AND SOCIO-CULTURAL DIMENSIONS

1.

2. Axiology of technology and its humanistic ideal. Directions of humanization and ethization of technical activity.

3. The role of technology in the history of human civilization.

4. Information-technogenic civilization: features and contradictions.

5. Environmental and social problems of scientific and technical progress, ways to overcome them.

Control questions and tasks

1. What aspects of human physicality and spirituality are changing under the influence of modern technologies?

2. What does the thesis about the humanitarian ambivalence of technology mean?

3. What is "technical reality"?

4. Point out examples of contradictory anthropological consequences of technological progress?

5. Are moral norms the fetters of technical progress? What if the value of free technical experiment conflicts with the value of personal integrity?

6. What is the significance of humanitarian culture for a technical specialist?

7. What are the main principles of engineering ethics?

8. What is the social responsibility of an engineer?

9. What are the socio-cultural aspects of technical revolutions?

10. How does modern society differ from all previous ones in economic, political, social and spiritual terms?

11. Show the connection between the features of modern civilization and the growth of global environmental and social problems.

12. Give the most common arguments for and against scientism and technical optimism.

13. Point out examples of inconsistency in the socio-cultural consequences of technological progress?

14. What achievements of scientific and technological progress would humanity need to give up?

15. What are the ways to overcome the crisis of technogenic civilization?

Literature for additional reading

1. Alekseeva, I.Yu. "Techno-people" against "post-people": NBICS-revolutions and the future of man / I.Yu. Alekseeva, V.I. Arshinov, V.V. Chekletsov // Questions of Philosophy. - 2013. - No. 3. - S. 12-21.

2. Behmann, G. Socio-philosophical and methodological problems of dealing with technological risks in modern society: (debates about technological risks in modern Western literature) / G. Behmann // Questions of Philosophy. - 2012. - No. 7. - P. 120-132; No. 8. - S. 127-136.

3. Voitov, V.A. Unexpected scientific and technical problems of the modern stage of scientific and technological progress / V.A. Voitov, E.M. Mirsky // Social sciences and modernity. - 2012. - No. 2. - P. 144-154.

4. Gorokhov, V.G. Nanoethics: the meaning of scientific, technical and economic ethics in modern society / V.G. Gorokhov // Questions of Philosophy. - 2008. - No. 10. - P. 33-49.

5. Grunvald, A. The role of social and humanitarian knowledge in the interdisciplinary assessment of scientific and technological development / A. Grunvald // Questions of Philosophy. - 2011. - No. 2. - P. 115-126.

6. Dombinskaya, M.G. Ethics of an engineer - where and where? / M.G. Dombinska
// Energy: economics, technology, ecology. - 2009. - No. 2. - S. 60-66.

7. Zverevich, V.V. Information society in virtual and social reality. What kind of society is this and how does it exist in these realities? / V.V. Zverevich // Scientific and technical libraries. - 2013. - No. 6. - P. 84-103; No. 7. - S. 54-75.

8. Kaisarova, Zh.E. Eotechnical epoch and its historical and cultural role in the formation of technogenic civilization / Zh.E. Kaisarova // Questions of cultural studies. - 2012. - No. 1. - S. 20-26.

9. Kornai, J. Innovations and dynamism: the relationship between systems and technical progress / J. Kornai // Questions of Economics. - 2012. - No. 4. - P. 4-31.

10. Letov, O.V. Social studies of science and technology / O.V. Letov // Questions of Philosophy. - 2010. - No. 3. - S. 12-21.

11. Mironov, A.V. Science, technique and technology: techno-ethical aspect / A.V. Mironov // Bulletin of Moscow University. – Ser.7, Philosophy. - 2006. - No. 1. - S. 26-41.

12. Motroshilova, N.V. Scientific and technical innovations and their civilizational prerequisites / N.V. Motroshilova // Philosophy of knowledge: to the anniversary of L.A. Mikeshina: collection. stat. - M., 2010. - S. 66-95.

13. Oleinikov Yu.V. Social aspect of modern technical and technological modernization / Yu.V. Oleinikov // Philosophical sciences. - 2010. - No. 9. - P. 37-49.

14. Popkova, N.V. Anthropology of technology: Problems, approaches, perspectives / N.V. Popkov. – M.: Librokom, 2012. – 360 p.

15. Trubitsyn, D.V. Industrialism as technological determinism in the concept of modernization: a critical analysis / D.V. Trubitsyn // Questions of Philosophy. - 2012. - No. 3. - S. 59-71.

Basic concepts of the topic

Personality, value, technical reality, anthropology of technology, axiology of technology, consciousness, ambivalence of technology, humanization, intelligentsia, technoethics, spirituality, humanitarization of technoknowledge, technocracy, ecology, technogenic civilization, virtual reality, information society, social technology, sustainable development.

Attachment 1.

TOPICS OF CONTROL WORKS

1. The evolution of the concept of "technology" in the history of scientific and philosophical thought.

2. Technical and non-technical: the problem of correlation.

3. Types of technology and their classification.

4. Philosophy of technology in the system of culture.

5. Interdisciplinary aspects of the philosophy of technology.

6. Problem field of modern philosophy of technology.

7. Philosophy of technology in the educational space as a means of forming the general competencies of students.

8. The problem of technology in the heritage of ancient philosophy.

9. The beginnings of the ontology of technology in classical philosophy(T. Hobbes, R. Descartes, J. La Mettrie and others).

10. The concept of "conquest of nature" by the thinkers of the Enlightenment and its significance for modern civilization.

11. Philosophical engineers (Ernst Hartig, Johann Beckmann, Franz Relo, Alois Riedler).

12. The problem of technology in the social theories of Marxism.

13. Materialistic concepts of technological determinism. Concepts of technological optimism (D. Galbraith, W. Rostow, Z. Brzezinski and others)

14. Religious-idealistic and theological concepts of technology.

15. The problem of technology in philosophical anthropology and existentialism.

16. Information and epistemological concepts of the philosophy of technology (A. Diemer, H. Skolimovsky, T. Stonier, A. Etzioni and others).

17. Technique as an instrument of totalitarian control (T. Adorno, M. Horkheimer, J. Ellul, J. Deleuze and others).

18. Questions of the philosophy of technology in Russian materialistic and religious-idealistic philosophy of the late XIX - early XX century. (N.F. Fedorov, P.K. Engelmeyer, N.A. Berdyaev, P.A. Florensky and others).

19. Philosophy of technology in the USSR and modern Russia: main achievements.

20. Historical evolution of the relationship between technology and science in the history of the development of society.

21. Criteria and a new understanding of scientific and technological progress in the concept of sustainable development.

22. The predictive role of scientific knowledge. The role of science and technology in overcoming modern global crises.

23. Technique and technology of the Stone Age.

24. The origins of technical revolutions in the culture of ancient civilizations.

25. Archimedes and the development of technology.

26. Technical achievements of the Middle Ages.

27. Understanding the role of technical activity in the Renaissance. Technical inventions of Leonardo da Vinci.

28. Technical practice and its role in the development of experimental natural science in the 17th - 18th centuries.

29. Technical and technological revolutions in human history.

30. Industrial revolution of the 19th century.

31. Technical and technological boom of the 19th - early 20th centuries.

32. Scientific and technological revolution: main stages and directions.

33. Modern technologies, their significance and prospects.

34. Natural and technical sciences: the problem of correlation.

35. Scientific and technical theory in their relationship: philosophical and methodological aspects. The main types of technical theory.

36. Development of system and cybernetic representations in technical knowledge.

37. Methodological problems of technical sciences.

38. The technical factor in modern science.

39. Mathematization of scientific and technical knowledge.

40. Worldview function of scientific and technical knowledge.

41. Philosophical and methodological aspects of technical theory.

42. Technoscience within the framework of the synergetic paradigm.

43. The problem of creativity in technical knowledge.

44. Technical picture of the world.

45. System-integrative trends in modern technical sciences.

46. The role of information and computer technologies in scientific and technical research.

47. Scientific and engineering activities: similarities and differences.

48. The origins of engineering in pre-industrial civilizations.

49. Formation and development of engineering education in the XVIII - XIX centuries.

50. Dissemination of technical knowledge and engineering in Russia.

51. Technical and engineering culture: essence, structure, functions.

52. Social roles and functions of engineering.

53. Modern structure of the engineering profession.

54. Engineering creativity.

55. Scientific and technical intelligentsia, its place and role in modern Russia.

56. Technical reality as a manifestation of human existence.

57. Humanitarian ambivalence of technology.

58. The problem of "technology and morality" in Russian philosophy.

59. The role of the humanitarian intelligentsia in overcoming the spiritual crisis and the humanization of technical activity.

60. Humanitarian assessment of technologies: problems of expertise and diagnostics.

61. Technology as a way of objectifying spirituality.

62. Technical creativity and human freedom.

63. Philosophy of artificial intelligence.

64. The problem of personality in the information society.

65. The ethics of a scientist and the ethics of an engineer: the problem of interconnection.

66. Technical aesthetics: philosophical aspects.

67. Problems of humanization and humanitarization of the higher technical school and engineering education.

68. Technical progress and economic types of society.

69. Technique and technoscience in futurological theories.

70. The problem of antinomy of socio-cultural and technical in philosophical thought.

71. Contradictions of technogenic civilization.

72. Information security in the information society.

73. Scientific and technological progress and the theory of sustainable development.

74. Socio-ecological expertise of scientific, technical and economic projects.

75. Social technologies.

76. Technological progress and the state: the problem of mutual influence.

77. Technique and art.

78. Network society and virtual reality.

79. Internet as an instrument of new social technologies.

80. Technical development and cultural progress: ways to overcome the crisis of modern technogenic civilization.

Appendix 2

QUESTIONS FOR OFFSET

1. The concept of technology. Philosophy of technology, its subject, structure and functions.

2. Science as a sphere of human activity and its philosophical understanding. Interrelation of science and technology.

3. Causes and patterns of technical progress. Technological progress in traditional societies.

4. Scientific and technological progress in modern and modern times. The main directions of scientific and technological revolution.

5. Philosophy of technology, its subject, the history of its origin (until the end of the 19th century).

6. The main directions and concepts of the philosophy of technology of the XX-beginning of the XXI century.

7. Scientific and technical knowledge: features, classification, levels. The relationship of technical sciences with the main branches of scientific knowledge.

8. Forms of scientific and technical knowledge. Methodology of technical sciences.

9. Engineering activity: essence, functions and types. Engineering thinking.

10. Man as an object and subject of technological progress. Technical reality and the crisis of modern man.

11. Humanization of technology. Engineering ethics and professional responsibility of a specialist.

12. Technique as a factor of socio-cultural development. The main features of modern civilization. Ecological and social problems of NTP.

Appendix 3.