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to be realized is that the effectiveness of the work of "control centers" and
related support systems (including analytical ones) is not reduced to purely
technical, technological or technocratic things, but assumes a huge share of the
humanitarian and even metaphysical dimension.
It is in this sense that we should consider the approach to the management of
Oleg Grigoriev using the "narrative approach" in building an integral social theory
(ascending, he said, to the "American school of historical narrative"). And in the
same sense, to consider the problem of linking its projected and project activities
in the framework of "counter-directional" management concepts, as described
below in the chapter "Situational centers and non-centered management systems
in the historical context of the development of cybernetics of "viable systems".
Since this, in fact, is the basis for choosing the mode of action. Therefore, it makes
sense to move on to clarify some of the historical and conceptual prerequisites of
who is the person who shows the will to choose the action and acts as the subject
of control, and what for the sake of what he does it.
About the "organized person" as the historical basis of the person-
designer
Additional creative aspect of an organized person
Here – about the reverse side of creativity as a condition for the openness of an
organized person to others, and the odious "intelligentsia" as its 150-year-old
Russian version.
The neoconscious idea of creativity today is connected with the conception of a
society of the future that is more and more clearly traced in outlines (in one of
the variants of the discussion of this topic it was called the "cooperative empire" –
this name is far from final and, by the way, already questioned but still remaining
workers). In this connection, it is quite a rule-like anticipation of future objections
within the framework of positive heuristics, with further refinement of one of the
key theoretical concepts based on its results. It is clear, however, that creativity in
neoconomics, which goes beyond its own economic primacy, is creativity in
general, and not only creativity of the economic actor.
The activities for the creation of projects, postulated as creative and identified in
their social attributes in subparagraphs 1-6 lecture number 28 of the 2nd cycle of
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"Neoconomics" Grigoriev represents a key interest within the framework of the
concept of "cooperative empire". In fact, these points set the system of
cooperative empire, in which each member of society is a man organized
(according to Weber), but not closed in its individualism tightly, like a Leibniz
monad, but capable of being open to other and cooperative interaction with
them.
This, creative, activity, or activity in creating managerial processes and
production-labor routines, within the framework of neoconomics, was separated
from the "creative", in fact, highly experienced, activity (like the creation of
events) that does not produce real value (although, of course , in the framework
of neoconomics, the very concept of value has also been subjected to a rigorous
revision).
This raises the question of who these others are: the other "organized" or
"natural" ones, too, with a more open and, so to speak, "New Testament" (as
opposed to the Protestant "Old Testament") impulse (stop, while I keep it to
myself) to natural, in order to organize them? Judging by the fact that the
"economic mess" can only be cooked with the sane, we are talking about
organized and those of the "straight" who inspire optimism and give hope.
Actually, the co-operative empire is designated by OV Grigoriev as a definition of
the social system of communism, in which balance or balance ensuring such an
understanding is not supposed (concepts going through all political economy and
neoclassicism), corresponding to the widespread existential apprehension of
"blessing" and "paradise on earth" , arising at the word "communism". That is,
money that is not dominant, or residual, or "in a withdrawn form" is present in
public processes is permissible there. On the other hand, judging by the last two
lectures of the same, the second cycle, since money has become a substitute for
knowledge, the construct after loss of money means the return of the power of
knowledge; which, in turn, opens up not only ample opportunities for the
development of a narrative approach, but also a field for solving a number of
specific problems of knowledge management (which I also wrote on my website
more than once).
According to neoconomics, in its structure the cooperative empire must be based
on unified principles of organization. As a system of cooperatives, they (and
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perhaps not to me alone) are represented to me (in a form of swarms, cellular,
clustered, non-centered, scalable structures of social self-organization, described
in the general concepts of Benard, Voronoi-Dirichlet, Delaunay (and, incidentally,
Descartes) . So, a separate task here is a rethinking of the concept of social "cells"
interacting with other such "cells": this is the theme of small groups, sets of
relatively small social communities and ways of interaction between them,
including transit-logistic ones. And in a metaphysical sense these "cells" should be
interpreted in relation to the general concepts of the authors mentioned.
At the same time, the structure and communities of the cooperative empire, and
the components of the reproduction of knowledge in it, does not depend on the
territorial dimensions of its presence, for it is postulated as being managed
differently than the state systems of governing a society of known forms. In this
connection, another, separate, task here is the consideration of the fact that the
system of science, potentially existing within its framework, as part of such a
society, reproduces its general structure and can be fruitfully existing only in
accordance with such a structure. That is, we are talking about the principles of
interaction of scientific groups and trends in the general system of the
cooperative empire.
Inside the co-operative structures (whether they are arranged in a cellular
structure or whatever), the idea of a creative person, taken in the set of its non-
economic definitions (noted above), as capable of creating "managerial sausages"
(stage-by-stage linear management processes) and industrial routines inventing.
Meanwhile, the definition of a creative personality by neoconomics looks
somehow inadequate. As noted in the section "On neoconomics as a social
science in the Weberian sense and not only", an organized person, embodied by a
Weberian Protestant, is an Apollonian personality. But what happened to the
Bergson impulse, the mentioned Dionysianism, and everything related to virtus?
Not to mention the Husserlian intention and the Kantian transcendental
imagination that he is considering? As you like, but all this is a narrative not about
the "natural", but about a special way "organized", but such that lies outside the
Weberian Apollo or "quasi-pologal" organization, given out for "organization in
general." These things are the second part, complementary to what can be called
"known organization." And, it seems, it is ignored by many of those who have
struggled to comprehend neoconomics "as it is."
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