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But here – an additional challenge, because the organization of the "rush", or
intentions, still need to learn. For this is something different in the level of self-
management and self-organization, rather than that which results from the
"Protestant apprehension". Here are the things that were opened by the
historical layer of Italians of the early Renaissance, faced with questions of
managing creativity (vivid examples – Cosimo the Elder and Brunelleschi, as well
as Lorenzo's "brigade" and other "enlightened clowns"), in which the producing
"impulse" was expressed most clearly.
Only a little later, Protestantism was formed, setting its standards of organization,
where the impulses related to rushes were recorded in "natural". But this "little"
marks a small, but very systematic, pre-Protestant, search period. To which, up to
the heap, are considerations of Fr. Nicholas of Cusa, which formed the basis of
modern virtualistics.
In this sense, a truly organized person is not the one who abstains and self-
restrains without end (Freud's ideas – another contemporary
of Weber
– I do not specifically consider here), but he who knows how to build and
correlate periods of rush and regularity, imagination and givenness. And, by
controlling them, that's how to master history. And in this sense, "Dionysium"
should be built as a self-organization – and not as a counterbalance to the one
that "according to Weber", but in addition. The challenge is that this, additional,
self-organization, should still be learned, eliminating the risk of return to
naturalness. The way here is through the understanding that
staying in the field of
imagination, intentio and virtus, as well as working with them, is something other
than a simple reaction to external stimuli of the "natural person", which is
precisely the content of the logic of the "choice path" of an organized person, in
which this choice has its own, specific, nature of conditionality, but not entirely
arbitrary. But it is also the logic of meaning, which forms the content integrity
with the logic of the dialogue.
We still do not understand well, for example, the phenomena of affects in
primary self-organization, etc. things. Meanwhile, literature on this account has
already been worked out (here, just starting with a simple one, one might start to
recall Freud). Meanwhile, the saddling and management of just such affects must
be a true organization, since the Dionysian component of an organized person is
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precisely the way out to the "other" – the basis and means of cooperative
building of communications with others, overcoming the original Protestant,
"only partially useful, "individualistic self-closure.
In terms of all these common subtleties, a small comment should be made about
the Russian version of an organized person,
formed in Russia in a definite, and not
in a random way, but, as well as in Europe, which received significant conceptual
distortions. It so happened that in Russia he became "an intelligent man". Of
course, today this concept has nothing to do with Weber's, and Grigoryev (and
not only him, by the way) had a lot of negative things about it, including in the
sense that the so-called "intelligentsia", who thinks of himself than In fact, there
is a lot of naturalness, that is, an animal. Meanwhile, having studied a lot of O.
Grigoriev's statements on this score, I did not find in them the nature of the
interpretation of the Russian understanding of intelligence and its problems
presented below. What's the matter?
If one is distracted from the fact that the scholastic Latinism "intelligentio" means
the army of the Christians, that is, the angels and archangels, and from further
reasoning that the attribution of such a status is a kind of "synergism" in the
Orthodox manner (although this Latinism is quite consistent with the goals of the
original Protestantism), it is worth noting that the idea of an intelligent person as
an organized one historically arose relatively recently in Russian literature thanks
to A. Chekhov. Like the Weberian difference, he has an "intelligent person" not
taken for himself in a set of incomprehensible and fuzzy definitions (for today, the
length of a decade), but is contrasted to "a man of vulgarity," a vivid example of
which at one time was the great Russian writer himself, like Saul and decided for
some time "to squeeze out a slave by drop." Vulgarity is a nationality, which is
closest to naturalness in the Protestant-Weberian sense. But only vulgarity here is
the worst features of the nation, which should be overcome in oneself, leaving
the best and developing them in some way, for in them the
people have a Russian
language as well as a source of folk wisdom and a "voice of God." And in this
sense, the original moral message of the Russian organized person is not to
oppose a sectarian-Protestant crowd to a crowd of "non-escaping" but to claim
the elitism between the hammer of the state and the anvil of the people, to take
care of carrying the people's signals from below upward, simultaneously
nourishing this people with their "intelligence" as a model. Which, by the way,
also corresponds to the concept of Grigoriev about the origin of the intelligentsia