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person is that he just has to act within the framework of a rather limited order of
his consciousness with the obviously existing actively and actual unread processes
of the external world. (Is not this situation the problem of Kant's "proof of the
outside world" that attempted to discover the a priori absolute within the limited
human understanding, and divide this understanding into a pure and practical
one?) It was this situation that gave birth to the economy as a science and set the
vector for building progressional scientificity in general. And since the task of the
brave revolutionary-Protestant-the offensive and the onslaught on everything
incomprehensible and terrible, it was undertaken by the self-defending mind, and
rational ideas about "providence" were pushed into the field of meaningless
"religious prejudices". And only much later, "providence" surfaced in the model,
narrow-cybernetic, concept of "black box". It is noteworthy that now it has
become inverse: now it is no longer the "knowing subject" that looks at the dark
and incomprehensible systemic nature of the world from within a more or less
lined boat of its consciousness, but on the contrary – it looks at the stimuli and
reactions, entrances and exits from this side of the world, which something, a
microcosm, things-in-itself, as if incorporating a once active and dark external
world (which, of course, according to "sober" reasoning, is presented in a black
box in a model form). And this world, from which the observer contemplates the
"black box", is already, as it were, himself, for it has already been explained by
rational, unambiguous and sober, scientific thinking. Only this is a snag: this
external, "explained" world, is nothing but "laboratory conditions", that is, the
organization of the organization around itself, continuing some internal,
"Protestant" self-organization of the individual, but it is assumed that the
organization is distributed and beyond the "laboratory". In other words, this is the
situation when the black box is explained, with the "spirit" present in it – the
rational observer, observing the black box, not explained in its spirit and
rationality (in order to eventually find that there is no spirit there and no). In this
sense, the Victorian apartments and laboratories were much more honest:
people
were shut off by the numerous subject world of things that had a close and warm
semantic connection with the personality of the tenant, from the vicious world of
commerce, the bazaar, grass roots, factory hooters and street mud. But that
already was a more understandable world, although for a while (simply
"laboratory" spread to the entire industrial ecumene).
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Be that as it may, in all these cases, with the possible exception of early
reflections, the area of the "active unknown" has always been an unacceptable
and subject to disclosure. The alignment of the question and dialogue method,
taking into account this, not even a set, but, so to speak, a negative set (or,
merily, undersized, or, more precisely, yet-not-whole) was not conducted,
because in the period of cheap money and thought there was no you can build a
dialogue with something big and incomprehensible (what if it's an octopus?). But
even at the dawn of "cheap money," when pure Protestantism was the most
developed, such thoughts were. And they were, it seems, mostly from the British
– for, as said above, something inside the world, active, although poorly
explained, but distinctly felt, and as something new. Another example of an
Englishman – the rationalizer of the supra-rational – Berkeley, whom Swift
respected. Although, of course, Swift himself must be considered within the strict
denial of the natural principle of man, opposed to the Protestant acceptance of
what goes beyond already formed organization.
To the natural idea of the human-logos
In the light of what is happening in the world, Christianity, perhaps, requires a
new Reformation, but on more sane, weighed and demystified grounds than it
was centuries before. As far as it should be, and whether it will be artistic, it is
unclear. These grounds should be positive. However, knowing how odious things
at one time was explained by the name "positive Christianity", I refused it,
choosing the word "natural", in other words, "natural." And that it is natural, it is
not a sin.
Briefly about the problem
Mass vague expectations of every apocalyptic-crisis (etymologically translated
from Greek as a court), brought to Russia gifts of the Magi with some kind of
irresponsible attempt on them, some kind of hitchhiking that climbed onto the
Orthodox temple, a process called violation of the ethno-confessional balance
and unthinkable earlier applications on the supposedly "anti-xenophobic"
demonstration by representatives of ethnoconfessional groups,
for many years, in
the most insolent manner, violating the norms and customs of their places, in
general, a guest stay, ie a double bombing in the city-symbol of the victory over
fascism on the eve of New Year, Christmas (and feasting during the plague