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Unity of sciences and the philosophy of unification in political realities of the present

Abstract

In this paper authors tell about the development of the idea of a unified world, the basis of which is the rejection of political, social and religious disagreements in favor of solving real global problems and processes. Many scientists of the past and present believed that the concept is achievable through the interdisciplinary study of the problem of unification of the human society by separation of the so-called unified science. The article discusses the positive and negative aspects of these searches and provides examples of the utopian nature of this concept as a result of a number of reasons, including the nature of the sciences themselves, globalization, the human factor (political, social, economic). In conclusion, the authors emphasize the necessity to abandon all confrontation in favor of the Man and the World, citing as an example of the unity concept "the culture of reason and heart".

If one ponders and mentally turns to the centuries-old history of the mankind, one sees that out of the four thousand years best known to us only about three hundred were relatively peaceful. The others carried death and sufferings to people, satisfying insatiable appetites of conquerors and political adventurists that headed them. The XX century did not become an exception in terms of bloody events. According to the calculations of A. Westing, an American Professor of Ecology, only in the Second World War 4 percent of whole the population of the globe, that is 51 million 216 thousand lives were lost, including 29 million 868 thousand civilians and 21 million 348 thousand military men. Former Soviet Union lost 20 million people (10 million military men and 10 million civilians); Germany – 6 million 221 thousand (4 million 750 thousand military men and 1 million 471 thousand civilians); China – 4 million (2 million each military men and civilians); Japan – 2 million 10 thousand (1,5 million military men and 510 thousand civilians). Westing specifies that losses of civilians in England, France and many other countries were insignificant, and the USA had no losses among the peace population at all. [1]

It has been 77th anniversary since the Second World War end... How many hopes passed that at last an everlasting peace would triumph on the Earth, and the mankind would realize all the perniciousness and senselessness of any wars and will manage to cool hotheads of political hawks!

But hopes of the mankind for a peaceful life, unfortunately, have not been justified yet.

Today, we are living in the XXI st century already, but we live like on a powder keg: the unstopping war in Middle East, expansion of the geography of the nuclear weapons (and as said Anton Chekhov, a Russian classic, “if in the first action of the play a gun hangs on the wall, in the last one it will necessarily shoot”) and so on, and so forth. We feel total fear before the global terrorism, whose change card – religious fanatism and manic claims of organizers of the acts of terrorism, the monsters, political «wolves in sheep’s clothing», for the world supremacy and creation of the unipolar world order.

However, the mankind always believed and believes now, that a time will come when all will live without fear for the personal future and the future of the dear ones, that a world order will be established that will provide spiritual and moraldevelopment of The Person, respect for its rights and dignity, that is all that we laconically named the Ideals of Peace and Universal Values. 

For the long way of evolution of the human civilization, many most diverse theories were presented; some of them underwent trial by testing in practice, too.

Recollect even the Ideal State of Plato, the correct and deviant states of Aristotle and the Virtuous City of Al-Farabi; The City of the Sun of TommasoCampanella and the fantastic island the Utopia, thought up by Thomas More; Karl Marx's communist (classless) society that would replace the class societies, constructed on slavery and humiliation of the person, with the free associated work, and Vladimir Lenin’s global revolution, whose purpose - to lead to the full and final victory of communism all over the world.

In the XXth century, the movement of mondialism received powerful development in Europe and the USA, its global purpose was unification of the world and individual regions, attraction of attention of the public to the global problems and processes. But gradually this movement, as well as many other undertakings, died away, having partially reincarnated into various anti-war and integration public formations.

Unfortunately, the world has not become more stable and strong.

On the contrary, we have been witnessing a greater and greater atrophy of the humanity, of hypertrophied cult of force, pathological hatred towards people, and, what is especially dangerous; all this is repeatedly multiplied by the use of huge technical achievements of the modem civilization.

Today, the phenomenon of the human community is studied not only by philosophy and political science, but by all other social sciences, too. It is not casually, that scientists since the German romanticists conduct constant search on unity of the science and construction of the uniform science, which equally includes knowledge of humanities, natural science and technics as certain «unified, integral, direct» (A.Ogurtsov).

This quest has pluses and minuses.

Pluses: philosophic and methodological quest of uniform principles of scientific knowledge have played a positive role first of all in finding «uniting features of ever expanding polymorphism of scientific theories», [2] in providing for close connection and interaction of various branches of science.

Minuses: whether we want that or not, no theories of the unity of the science can resist the increasing differentiation of the science, on the basis of which there is «a progressing systematization of the scientific activities» (N.Ovchinnikov). A.Einstein was certainly right when he stated that when specialization in all areas of human activities, undoubtedly, has led to unprecedented achievements, it did so at the account of narrowing of the area accessible to a separate individual. [3]

In fact, the nature of sciences, their specializations and approaches are so much diverse, they do not and won’t have a single conception.Every scientist, as a rule, more often without realizing this, adheres an interdisciplinary approach to his specificresearch.

Thus, the American philosopher and methodologist Paul Feyerabend at the beginning of the XX th century argued that there is no single science, since the development of each science occurs through the promotion of incommensurabletheories, using different methods and concepts; he put forward the concept of methodological pluralism, arguing that there are many equal types of knowledge, so the existence of a universal method of knowledge is impossible. [4]

Our contemporary, Nobel Prize laureate, IlyaPrigozhin, a Russian by birth, the Belgian chemist drew attention to the fact that the technical sciences, in contrast to natural sciences, deal with artificial, and "artificial can be deterministic and reversible. While natural certainly contains elements of randomness and irreversibility". [5]

The evolution of thinking styles has been going on for many centuries and continues to this day. Globalization, affecting the entire civilized world, only rooted the pluralism of approaches in all possible expressions.

And though all this so, however, modem political processes, in our opinion, nevertheless demand complex study, that is unity of philosophy and all humanities. And here it is impossible to disagree with Dr. Sun Myung Moon, who assertsnecessity of the unity of sciences, first of all, in development of approaches to thedecision of the basic problems of the further path of the mankind, to the ideology of joint living.

Today, the reality is such that the process of interdependence of the countries of the world more and more intensifies, and it has already turned into accretion of the mankind into a uniform system of civilizations. In this connection, to our opinion, of interest is the definition of globalism as something greater, than the ideology serving interests of any limited group, given by the known American sociologist, philosopher and publicist- futurologist Olvin Toffler, for globalism speaks on behalf of whole the world like the nationalism frequently (takes the liberty of speaking) incurs the right to speak on behalf of whole the state. O. offler considers that historical evolution cannot be described as a process of linear, smooth development, but undergoes the way of social contradictions and conflicts. And if the very emergence of globalism is an evolutionary necessity, then quite natural are the contradictions it generated, which often reach conflicts. Another business is how far these conflicts are serious, and what is necessary to do to weaken their negative influence, or else their destructive force.

The history has disposed so, that isolation of various peoples, national selfisolation, on the one hand, and striving for unification to survive in the conditions of most severe political struggle, on the other, always accompanied genesis of the world civilization. And process of globalization is not an exception in this "circuit".

In fact, Europe more and more closely unites its countries, whereas former Soviet republics run up to «their national apartments». Globalization would seem irreversible process, but we also see powerful movement of the antiglobalists, etc.

Globalization is impossible without understanding by the majority, that only dialogue of various regions of the world, various peoples can bring closer to the decision of cardinal problems, or as the Russian poet Velimir Khlebnikov who called himself «The Chairman of the Globe» wrote:

- We are equality of the worlds, a uniform denominator. We are in fact a unity of people and things.

But globalism has also the back side - i.e. the splash in nationalist moods supported and inflated by some irresponsible politicians.

In the political life of today the value of the national factor grows more and more. And this is natural, for in construction of any independent state (such ones have appeared many for the last decades), the big role is played by historically developing traditions, by growth of self-consciousness and national pride, geographical and everyday cultural conditions, etc. Economic, political and social factors render determining influence on all this.

However, this phenomenon, like the medal, has two sides: one is creative, another is destructive. The hypertrophy of the national feeling driven to the extreme nationalism or chauvinism pertains to the latter. As the Russian philosopher Vladimir Solovyov fairly wrote as the warning to Russian nationalists: «The nationalism, driven to the extreme pressure, ruins people running into it, making it an enemy of the mankind...» [6].

Therefore, it appears that nobody can have an objection to the thesis that any ideology based on narrow national, class and narrow religious principles, is directed to dissociating people, and only that philosophy which serves the idea of association, mutual understanding of people, their moral unispirituality, is really universal.

All of us should understand very precisely, that the Uniform Truth will never open its doors to the mankind if it heads to it through confrontation. Moreover, the mankind can be lost at all in the fire of inter-religious and interethnic wars, not having reached the heights of the Truth, for the full and original Truth of the being of the Man in the World will manifest itself only when the freedom of speech, the freedom of worship, tolerance, outlook pluralism everywhere will become dominating and will be not only demanded, but realized in global, all- planet scale. [7]

Fortunately, all this is more and more starting to be understood by both religious figures and politicians, and the main thing - by the simple people of whole the Planet.

We should deliver the main thing to people: to change the world, having impregnated it with political and civilizing culture of people, with the culture of Reason and Heart, it is necessary, speaking with the words of Mahatma Gandhi, «to change oneself».

Culture of reason and heart - this concept is not abstract. The culture of reason is the kindness, raised to the rank of universal humanity; it is wisdom and responsibility before oneself, one’s family, one’s people, and all the mankind. The culture of heart is all that ennobles the person, elevates him to the rank of the Person: the ability to accept another's pain and to compassionate, understand and help another, but the main thing - to love: «Love For All, Hatred For None!».

The culture of reason and heart demands planetary consciousness and planetary thinking. All of us should deeply feel our complicity to the destiny of all the mankind, and understand that we are inhabitants of one Planet, the Earth.

 

References:

  1. For example see: https://www.secondwocom/world-war-2-statistics.asp (дата обращения: 11.01.2017)
  2. The New Philosophical Encyclopedia: In 4 - Vol. 2. Moscow: Thought, 2001. - P.20.
  3. Einstein Collection of Scientific Works. - Vol. 4. Moscow, 1965. - P.326.
  4. See Pivoyev M. Philosophy and Methodology of Science. – P. 74. (http://www.pivoev.ru/download/w059.pdf) (дата обращения: 11.01.2017)
  5. See Prigozhin , Stengers S. The Order from Chaos: A New Dialogue between Man and Nature. – P.106. http://georgesg.info/belb/obmen/Prigozhin.htm(дата обращения: 11.01.2017)
  6. Solovyov S. National Issue in Russia. - Vol. 1: 1883 - 1888 //Coll. of Works: In 10 vol. Brussels, 1966.Vol 5.-P.13.
  7. Kolchigin Yu. Pluralism and Tolerance in the System of True Coordinates // Reports of the Ministry of Science and Education of RK. Series of Social Sciences.2002, № 5. P.53.

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Philology is the study of language in oral and written historical sources; it is the intersection between textual criticism, literary criticism, history, and linguistics.[

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