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In fact, I do not want to say at all that dissertatio as a genre of scientific work does
not have the right to exist or does not bear a general cultural and cognitive value.
I want to say that it does not carry value as an exclusive criterion for the
qualification of scientific activity and, quite possibly, will not carry it in the future.
Well, how is it ?!
With my invective, I tried to demonstrate the systemic problem of the building of
the currently scientific nature of the European type, and to determine, based on
which problematic conditions, the scientific character of the post-crisis world will
be formed. At the same time, since the religious aspect of the present science is
designated in the invective, and the similarity of its state to the state of the
Catholic Church of the 16th century, it is quite possible to consider this text as an
analogue of the "Luther theses", whose character can be a common starting point
towards a new understanding of the forms and methods of systemic cognitive
activity . The statement of the chairman of the Higher Attestation Commission
Filippov on the beginning of the experiment, the essence of which is the right of
higher educational institutions to award scientific degrees to scientists without
writing a dissertation, and the experiment itself, can be the first steps towards
returning to the university the status of a genuine source of science in society,
since it is there that a true meeting takes place knowledge with ignorance
(becoming soon scientific ignorance), the student and teacher are mutually
balanced, and the explorer's rush is formed in the absence, but not availability, in
freedom Mr. interdepartmental field. Perhaps well, if this practice spreads to
other universities in the world, where scientific tasks have the opportunity to
come into contact with life, and where tabula rasa has no less significance than
what can be written on it.
Just do not wring your hands and shouting that this experiment is another stage
in the collapse of Russian science, after the reform of the Russian Academy of
Sciences. Of course, against the backdrop of the second wave of privatization, the
fat-swarming thief takes away the remnants of the infrastructure and the system
of cultural reproduction of the country and, perhaps, this experiment is in the
mainstream of this process. But this reform, no matter what it may be, is the
deuce given to academicians by History itself. And such an experiment can be a
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means of controlled search for a solution to a significant problem, that is, a
phenomenon of scientific activity.
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In continuation of the theme of protestantism in science
I do not intend to seek Luther's or Berkeley's laurels for myself (I am content with
my own), and therefore I immediately clarify that this is not a matter of "scientific
Protestantism" (this expression also revolves around the language), but about the
Protestantism of science or Protestantism in science. Actually, this concept arose
in connection with a rather brief (but no less, in my opinion, complete – for those
who are able to agree with this on their own experiences of observation and
reflection) by the similarity of processes in modern world science, not only the
Russian reaping neoliberal fruits of one's self-conceited self-righteousness in the
predatory reform of the Academy, the processes that took place during the
Reformation era of the Christian Church of the Western World, which ultimately
resulted in the very scientific nature of the classical epoch.
At that time, Protestantism led to monstrous quarrels and bloodshed, and to the
redivision of church (and not only) property. In connection with this, with the
relatively peaceful "reform of the Russian Academy of Sciences" (RAS) taking
place in Russia, and also the fact that the things indicated in "Invectiva" have a
common significance that goes beyond the framework of Russian reality,
•
are similar "reforms" possible in other countries of "classical" science;
•
will they be just as "peaceful" or, conversely, highly controversial; and
•
will they in general be associated with a kind of Protestantism, as a systemic
phenomenon within the institution of science itself.
My preliminary answer is positive for the first and third questions, ambiguous –
for the second (the final answer, probably, can be given only by looking at the
results of real events).
First of all, there are significant differences between the RAS and other similar
institutions, which are rather clubs of venerable scientists, rather than expert
organizations with a huge resource base; many representatives of Russian and
foreign science spoke about this, and there is no point in dwelling on that
separately. The fact that the true essence of the reform of the RAS should be its
transformation into such an expert organization, with the established legislative
responsibility for the quality of the examination, including the forecast, I have
already written. The destruction of the European academy clubs would simply be
absurd, because they can not represent any property or public interest. Another
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