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regulation and explanation of actions, including one's own. Because a Christian
person is not only that he was formed as external educational or philosophical
attitudes, but, above all, what he consciously chose, with which he agreed as with
due obedience, and what follows.
And if it does not follow, then it either doubts the logic of the due, and then must
reconsider the correctness of this logic, built on the original system of values, in
order to receive the correct grounds for adherence, or denies the true due to
them (in this sense, the "blasphemy on The Holy Spirit "), or lies and cunning in
front of others, saying one thing, but following another, and thereby withdraws
himself from society and the division of common values. So you can exist in a
society as a saboteur or scout, and only a certain time, motivated by the good of
another society, but sincerely believe that such an initially hostile installation, as
the norm of existence in the environment that forms you, has very unhealthy
prospects, conditioned by launching the process of loss of meaning. This, in
particular, refers to the consideration "you can not deceive – you will not sell."
What did the Logos do with the merchants?
From the point of view of the modern science of logic, the requirement to follow
the declared due means that any judgment with some estimated value,
recognized by its declarer as reliable in this attribution of value to this judgment,
invariably turns into an imperative applicable to the declarant, or a meaningful
regulator of its behavior. In other words, there is a case when the Constitution
becomes performative.
The word is the regulator of behavior through reason and reason, which for every
Christian are the gifts of God. That is why, in most cases, the Christian maxim "do
not judge, but you will not be judged" is misunderstood. It is not a question of
refusal of judgment, for it would be a refusal of the gift of God, but that the
measure of one's own judgments about others means a measure of others'
judgments about oneself and, in fact, is a variant of the golden rule of ethics,
which maintains the same measure of good faith , sincerity, goodwill, usefulness
and justice of judgment about others, which is desirable in relation to oneself
from others. Only speech here is about judgment, or the Word. Therefore, in this
maxim there is also a demand to develop one's reason, motivated by the
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consideration of the public good. Without judgment, there is no embodiment of
the Law in everyday life, but the ability of judgment requires development.
The famous phrase "you are told, and I tell you ..." means the opportunity to act
and adapt the valuable past to the present, so that "the word became flesh, and
dwelt with us, full of grace and truth." This is the requirement to translate the
word into practice, and work to clarify the Word, and therefore – the requirement
of the most conscientious work of adapting the word to the questions of current
life and bearing for the consequences of following responsibility to it in the
measure of this conscientiousness, the ability to speak one's word, as the Word of
the Law is overcome and supplemented with the word grace, for the measure of
which we are responsible for the most part only ourselves, and therefore, really,
is not meant to be a dry logic, empty accusation or blind faith ("the law for the
people a "). For the law is good in development and its own scenario embodiment
in life.
This – to what some authors say about the commandments of the builder of
communism as a calico from the Christian commandments. It was when the
leader, following the teachings of those who believed that philosophy should
change lives, and not just explain, dogmatically limited themselves to conclusions
and within the framework of these teachings pronounced attitudes, and did not
look at their variations in productive development, rejecting those who were and
the "cadres" created by the leader, following the behavioral example to a greater
extent than the leader's word, also dogmatically took his word in the "Economic
Problems of Socialism" and other works, and did not bother to look at words and
teachings in development, at in the end, they lost the country to a morally lower
enemy, but more operative in matters of governance. Thus, Bogdanov was
rejected, and those who productively embodied his ideas in life were far from the
center of managerial attention, and acted in conditions when the management
system was already starting to bite. This is not talking about others like them.
The word that is not used and not adapted by one's own practice eventually
becomes a dry and inadequate dogma, and the behavior of a person not
regulated more by the word to which he was committed begins to be dictated in a
completely different word – including by distorting and distorting the original.
Only here adherence to the word has a very clear structure and a cycle of life,
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which are different from the cowardly-escapical reziozioznosti many
"votserkovlennyh" believers. These cycles are not homogeneous, and are
associated with the different urgency of the manifestation of the Universal Laws
in life. You can not violate or enforce the law, when there are no conditions that
require its execution, but this does not mean that the law does not work. And
who said that initially we understood and explained it correctly?
In this positive, spirit and style I propose to consider the ideas and meanings of
Christianity. And consideration of this type should become a mass (in any case, a
more massive) phenomenon among the carriers of these values. Since the
currently existing, "officially declared" forms of its manifestation, to a large
extent, to the impossibility of dumbness and miserability in front of the masses of
threats that are approaching its world, and sometimes declared by the same
"official" representatives (sometimes key ones), it is outrageously at odds with
the initial messages and values settings. As Heidegger said, "Being, like time,
should not be denied the former meanings – a more original interpretation should
determine their rights and boundaries."
About neoconomics as a social science in the Weberian sense and not
only
On some problems and further opportunities for the deployment of a "narrative-
query" system of public knowledge, and, furthermore, apparently, of any systemic
knowledge in general. Including – the question of how to combine narratives,
especially if they are large.
Is it worth considering neoconomics as an "integral social science" in the context
of a given heap of other humanitarian and philosophical disciplines: for example,
if a certain theory of knowledge is imputed to this science, it is first necessary to
ask the question of why it should be considered within the framework of this or
that theory, especially if she herself is a theory? And, by the way: which theory of
knowledge? There are many epistemological and epistemic installations.
Moreover, neoconomics, as well as other humanitarian synthetic areas, are
interdependent with others. And how, and most importantly, again, why, should
they be separated differently than labeling aspects? It also hardly makes sense to
consider neoconomics in general from the positions of specific sciences –
sociology or political science, for example (if it is a question of integral "social"
science): after all, if the economic, E-component, STEP complex collapses if the
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