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that focuses on the invention of artifacts, and those of them that underlie the
well-being of Morgan are in their huge share tied to the inventions of Tesla. In the
context of Morgan Fuller only once indirectly mentions Edison. And that's all! No
mention of the famous "war of currents". The man whose ideas formed the basis
of many postulates of cybernetics of the "second wave" that formed the
computer era simply could not help knowing about Tesla, who invented the radio
and first put forward the idea of the Internet many decades before the World
Wide Web. Why did Fuller say nothing about him? Let's leave this question open.
The emphasis on artifacts and real goods, as well as his criticism of monetarist
economic values, unambiguously point to Fuller as a supporter of the political
economy rising to physiocrats, and the last thesis of his book, as well as the
assessment of the role of religion in the establishment of royal power, is on the
Protestant character of his worldview. But this perception of the world is very
specific. This, if you like, is a Protestant ethic that is not aimed at making money,
which for other specialists probably will seem strange. The specificity of such
views is that they are by no means the embodiment of the spirit of de-
Christianized capitalism. If you like, its Protestantism is largely socialist. And in this
connection, his attitude to technology. In contrast to today's Russian experts on
economic crises that believe the end, with the end of capitalism immanently
inherent in scientific and technological progress, Fuller considers industrial and
technological transformations inherently inherent in the realities of the social and
natural order, by virtue of which – directly determining the type of economic
system and, moreover, being an essential basis for the transition to a qualitatively
new social state, in contrast to the production relations invariably conditioned by
oizvodstvennymi costs that, as technology advances, at a certain stage are
minimized to the limit. So the realized efficiency of production or labor
productivity, within the framework of a more general, metaphysical concept, is
called by Fuller "ephemerization". Since this concept requires a separate
consideration, there is no need to dwell on it in detail here. It should only be
noted that ephemeralization, as the process of gradual production of the largest
with the least expenditure, for its fullest implementation requires, according to
Fuller, only the destruction of the profit-oriented corporate system of
social
relations, and presupposes, according to his logic, the possibility of gradual
transfer of these technologies to personal and family levels not only consumption,
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but also, at a certain stage, and production. What, in turn, raises the question of
the forms of a producing society in this way, Fuller, however, does not give a
detailed picture of it in this book. Whether it will be 3D printers, the cultivation of
some hydroponic food (or, perhaps, even artifacts), nanoscale, bio-integrated life-
support systems – is unknown, they were not discussed in Fuller's time, at any
rate, directly and in applied meaning. This is beyond the scope of its
consideration. As well as the hypothesis about whether the corporations will not
want to gain control over the world, ready for such freedom and to such
production. In other words, Fuller does not consider the pure metaphysics of
power, for power over people for him is rather an object of clumsy and wild social
states, rather than a complex and inalienable phenomenon of human nature.
He also, unlike the current neocons, does not consider technology and "Scientific
and Technical Progress" as an inevitable companion of
capitalism,
which must end
with the end of the latter. He speaks about technology and technology in the
aspect of human-instrumental instrumental unity based on mathematical and
metaphysical principles, on the preservation and revival of the
cognitive dignity of
man through the return of metaphysics to science.
The book is important in that it allows us to see some perspective on the solution
of almost the most fundamental problems of our time, and if the medicine
offered by the famous American inventor seems strange to somebody – well, at
any rate, the weight of its proposal is due to solid experience
and is a constructive
advice from the not-so-distant past, for the present conditions, when an army of
experts recognizes the powerlessness to outline the immediate prospects for
world development, not to mention speaking with some kind of people, or
initiatives of
a strategic nature, as Richard Buckminster Fuller did in his time.