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the field of economic entities and relationships, relying on the empirical basis of a
concrete, sufficiently developed and clearly defined historical the context of
economic empiricism, later called capitalism; and this feature was preserved even
after such empiricism was objectified and named. On the other hand, the very
economic reality, in the context of which its universalistic self-realization was
going on, was the result of an attempt to translate one of the most mysterious
Platonic ideas lying in a prominent place (and therefore "most securely hidden") –
the Atlantis legend – by means of this very Atlantis create. And the whole history
of the development of the world precisely as an "economic" world, beginning
with the "long XVI century", was not only a conscious, or an unconscious,
embodiment of this idea – beginning with scientist conversations of Cosimo the
Elder with his grandson, the creation of the latter a new type of university, the
discovery of the continents on the other side of the Atlantic; continuing with both
industrial revolutions, colonialism, world wars, the proletariat; ending with
welfare state, global finance, neocolonialism, the Internet, a global recession and
the urgency of growth limits. Atlantis something like it came out, but some
strange – at the peak of its heyday, going into a total, global, multifaceted,
civilizational crisis. However, the more interesting it will be to understand why
Atlantis
has disappeared, the ancient one.
In the second plan, the economy can be considered as a knowledge of the so-
called "synthetic" type, envisioning the enrichment of one's own systemic nature
by referring to the results and provisions of the sciences on other subjects
adjacent to it. The economy is also considered a humanitarian science, although
this distinction (of humanities and natural sciences) is only an episode (for many,
unfortunately, very relevant) in the history of science, which began in the XIX
century, one of the schools of neo-Kantianism, and began to end somewhere in
the last third XX century (for example, technology to serve cultural industries and
work with complexity in this dichotomy does not fit). Although here Xenophon
believed that economics is a natural science, and Aristotle contrasted it with
hrematics as a self-valuable accumulation (the highest form of which the financial
economy may well be considered to be). Another important, if not the most
important, object-typological distinction of the economy as a science is that its
pathos arose from applied and positive ethical problems, as perhaps the most
tricky discipline in the body of philosophical knowledge – so tricky, full of problem
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moments, in the jungle of the philosophy of language and consciousness, that
even many who receive the university diploma of a teacher of philosophy, bypass
it by believing that the Nietzsche immortality that covers these tricks and the
general moral message of Marx (whatever, by the way, to the economic views of
the latter) is the best that could be said here. To explain why this is not so, I will
not be here. I will only point out that the chrematistic interpretation of the
subject of the economy runs counter to the political economic indication of its
ethical originality.
Both plans, of course, are combined with each other in an interesting way. Late
Antiquities (in particular Seneca), economics was defined as the art of economic
management, but before it Plato spoke of κυβερνητική as a science, art or the
format (self) control of the ideal state, which for him was always thought of as a
policy, but the most ideal alternative (or likeness) of the polis state and was for
him the mythical Atlantis. Those events that brought cybernetics closer to the
economy suggest that classical economic theory was just a historical attempt to
translate κυβερνητική in the Platonic sense, but it was precisely this same
circumstance which spread the economy and cybernetics across the various
faculties (although at Lomonosov's MSU they are in the "strange coincidence"
historically located in the same building). And ethics is also the methodological
basis of the economy, its logical-deontological part is also densely in touch with
cybernetics in its "Wiener's" understanding. Already behind Beer's cybernetics of
the "second wave", Buckminster Fuller's ears of synergy are openly outraged, the
main program task of which was the return of metaphysics to positive science,
but this is "a little" another topic.
All these intersubject connections can be
clarified, disclosed and proved for a long
time, but here is the question: what does technology and technology have to do
with it?
Probably the most effective in terms of forecasts (which are the main criterion of
scientific productivity) is the theoretical construction in the field of economics,
which focuses on technological – the concept of technological zones, developed
by the "neoconomic" group of O.V. Grigoriev. According to it, in the world
historically there were several points of technological development (among them
– Germany, the USA, the USSR, Japan), uniting what I call a technological emission