Prokhorov in search of a new worldview. Prokhorov, Mikhail Mikhailovich - in search of a new worldview

Elena Shentseva, teacher, candidate of philosophical sciences

piano teacher

Championship participant: National Championship in Research Analytics - "Russia";

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The article identifies some questions that arise after reading Daniil Andreev’s work “The Rose of the World”, such as the worldview orientation of the work, genre affiliation, problems of its understanding and interpretation, features of the language. It is suggested that not only one of the key ideas of the entire text, but also the main method of understanding it, is contemplation, which concentrates its poetic, philosophical and religious meanings.

Flipping and flipping through (once again!), hastily running through several pages, returning back, rushing to metaphysical heights and plunging into infernal abysses, stopping in amazement, delving into oneself and listening to the text until these processes almost merge, making notes in the margins of “Roses of the World”(hereinafter referred to as RM), we become witnesses to a unique experience. The canvas on which the experience of speculation unfolds amazes with both its strict and clear architectonics and the scale of its representations, coupled with the detailed description.

Usually a person is in no hurry to share such experience, preserving it as a precious relic. It’s not just a matter of everyday attitude (“Let what the author calls experience be reliable for the subject who has experienced it. But can it have greater objective significance than the “experience” of an inmate of a mental hospital? Where are the guarantees?” Andreev exclaims bitterly) , but also in incredible complexity tasks- do not spill the images that appear during the translation into the language of words.

The complexity of the task gives rise to complex language.

Andreev risked meaning something “that cannot be expressed” - since it allows us to take into account the fact that cannot be described.This is how R. Barth says about thoughtfulness classical text: reverie “serves as a signifier of that which cannot be expressed, and not of that which has failed to be expressed.” “Religion, interreligion, church - I cannot achieve the necessary precision with the help of any of these words,” the author admits, as well as the fact that “the spiritual Universe is inexpressible in any language and can be experienced, of course, only in the most distant premonitions" [ibid., p. 111]. The text of RM is almost tangible, visible and very musical. To a certain extent, it appears as a text of sounding names and titles. The text contains a powerful motive of appeal, appeal to the reader, which sometimes barely shines through the lines, and often manifests itself explicitly.

The desire to be heard without false pathos and a shadow of a hint of external effects: “I’m finishing the manuscript Roses of the World free, in the golden autumn garden" ... In terms of enlightenment, strength and extreme tragedy of the situation, this place is comparable only to the ending of Plato's "Phaedo." "But if it ever reaches at least a few people, whose spiritual thirst will force them to read it before In the end, overcoming all its difficulties, the ideas embedded in it cannot help but become seeds that give birth to sprouts in other people's hearts [ibid., p. 7-8]. The text is characterized not only by conviction, based on the accuracy and authenticity of what was seen and heard, but also by an amazing tact of intonation. With what delicacy the author writes about the educational minimum for the development of a metahistorical sense [ibid., p. 31].

The question is legitimate: what minimum should a RM reader have? (Of course, even the unprepared can be captivated by this fascinating text, although, of course, some preparedness is needed, already the internal work done or that spiritual subtlety, rare talent that was characteristic of the author RM as innate musicality). The reader not in the sense of postmodern deconstruction, which in its extreme manifestations is simply absurd, but rather in the sense of the Bakhtinian dialogical tradition, which, we note in passing, received a very ambiguous refraction on French soil. The author of dialogical hermeneutics describes this process as an experience that enriches being, thanks to which “something is realized that was neither in the object of experience nor in me before the act of experience.”

Let's ask the question differently - is our mind mature, is our intuition subtle, are our spiritual organs ready, without which it is possible and not worthwhile to begin to comprehend the ideas of the Republic of Moldova. Not being able to answer either affirmatively or negatively and realizing with all the weight of responsibility that this text will not be devoid of either depressing superficiality or annoying incompleteness, we are taking a risk, supported by the author’s naive, in our cynical time, assumption that “the book is not will die all the same if at least one friendly eye passes, chapter by chapter, through its pages,” and the expectation that “the book that you have been carrying all your life will someday be read by someone’s attentive eyes and someone’s soul will be enriched by what is written in it spiritual experience." On the other hand, we will also keep in mind that if the great Russian visionary began such a complex task, then not without the assumption that his experience will be understood by someone.

In Andreev’s work they look for the influence of those thinkers whose ideas (or their echoes) he synthesized. Another interesting thing is how his ideas already reflected in a more or less obvious form (consciously) after him. We are talking not only about inevitable intertextual connections, but also about certain types of “borrowings” that the scientific community often sins with. A typical example is the case of J. Ortega y Gasset, who wrote in the preface to the French edition of “The Revolt of the Masses” that many of the provisions of the book reached the reader “in an anonymous form and managed to become commonplace.”

There is no doubt that many researchers will use Andreev’s work to develop their own ideas, which has happened repeatedly in the history of philosophical (and not only) thought and as, for example, happened with catharsis Aristotle. It is difficult to doubt the fruitfulness of such an approach if we recall only F. Nietzsche and L. Vygotsky, without whom the Western European and Russian cultural landscape would certainly not be complete...

Andreevane’s work not only sets a new vision for almost all issues of human existence, society and the world, but also gives rise to a whole series of questions. What is your experience in interpreting such texts? Similar, that is, which ones? In other words, we inevitably face the question of the RM genre. Is it possible to call this grandiose text a poetic, artistic work? Does Andreev’s work appear as a philosophical text? Can the book's ideas serve as the basis for a new religious teaching? We believe that all these questions can be answered in the affirmative.

Some researchers argue that Andreev’s work is a new religion (for example, A.A. Brosalov). Of course, we can (and should) talk about the emergence of a new religious worldview; the actual concept of religion, etymologically going back to the word religare (to bind), can serve to designate various layers of spiritual reality of a pan-human nature and reflect a very complex connection between the present and transcendental horizons of existence. It should also be noted that in the twentieth century, views took shape that testify to the emergence and development of a new religious worldview, which considers religious need as a need for a coherent, non-alienated existence.

At the same time, Andreev’s work is also poetic work. We are talking not only about the expressiveness, diversity and artistic level of the created images. Term poetic we use it both in Heidegger’s sense and in the same sense in which Aristotle spoke about history and poetry: “poetry is more philosophical and more serious than history...”. And Andreev’s thought sounds like a kind of paraphrase: “Well, is historical science higher than poetry, so that you can allow yourself to look down on it?” Let us keep in mind that in the modern mental space, a literary text is understood both as a source of meaning and as a generative structure that generates a new, additional meaning; therefore, the text contains both constant and variable structural components. Do classical (or non-classical) procedures for understanding what will be subjective and objective here, the set of freedoms and the concept limiting them, what the reader can “introduce” into the text and “take out” from it, etc., work in the case of RM? How not to lose the axis of meaning, the amplitude of oscillations around which, of course, has its limits (Yu.B. Borev).

The philosophizing mind does not need special arguments confirming the deep philosophical nature of the ideas of the Republic of Moldova - man and his place in the universe, the possibility of knowledge, being and consciousness are not a complete series of eternal philosophical questions that have received the deepest and original interpretation.

So, in the case of RM, we can talk about understanding aimed at understanding the poetic, philosophical and religious aspects of this amazing text. The interconnection and interpenetration of these three components is so great and organic that, trying to consider them separately, we feel how something essential inevitably evaporates, as if slipping away. (For the author of RM, the religious, philosophical, poetic and musical facets of the Universe appeared in unity, as A. Andreeva emphasized. Perhaps it is this fact that makes the task of analysis, “dissection” of Andreev’s text so difficult). Analyzing, for example, the philosophical aspect (as one of voices of the polyphony of the whole work), we will inevitably turn with our inner ear to his poetic and religious voices, without which the first will be incomplete, insufficient (just as the analysis of J. S. Bach’s Fugue cannot be reduced to the analysis of individual voices). Of course, we are dealing with a text as the result of highly synthetic thinking, therefore, this text ideally assumes a similar perception. The above aspects, firstly, as a whole are much more than their sum, and secondly, there are something else in this great synthesis that is beyond the language of words.

What does understanding the text mean in this case? And what will be the result of this understanding? Many questions were raised above, the search for answers to which can form the outline of a very voluminous study. Let us assume that all the threads will be somehow connected with the idea contemplation, conceptual for all of Andreev’s work. Author RM contemplation not only, and not so much one of the methods of cognition, but also one of the main types of internal work [ibid., p. 253, 240]. Contemplation appears both as one of the main methods of cognition, and as a daily practice, and as a process of spiritual development and, at the same time, as a phenomenon that concentrates the poetic, philosophical and religious meanings of the entire text, and as the desired result of its understanding, and as the basis for the emergence of a new worldview. Andreev writes, among other things, about contemplation, without which “energy turns out to be focused on achieving only material benefits, and the mind on comprehending only rationally obvious truths” [ibid., p. 162].

Let's fix it contemplation acts both as the main method of understanding the text, and as one of its results, giving rise to feelings of subtle relationships with the world, the great “web of life”, a special type of responsibility, a special type of being. Contemplation as a method of cognition, at a certain stage, it involves the rejection not only of clichéd conceptual structures, but preferably from verbal manifestations and even from figurative representations. The processes occurring in this case can only to a small extent be translated into any language, including, alas, philosophical. Hence - metaphor, poeticization of language (V.V. Nalimov).

However, untranslatable (inexpressible) experience leaves its mark on the concepts used; they begin to come to life, breathe, and be filled with new semantic overtones. Despite the importance of this issue for person who knows, writing, indulging in the “useless” occupation of poring over “eternal problems”, is no less significant for person reading, since knowledge becomes inseparable from the way of life. The relevance of this ideological paradigm is obvious, and it is no coincidence that the main theme of the XXIII World Philosophical Congress in Athens was “Philosophy as knowledge and a way of life.”

Perhaps the real meaning of reading the grandiose work of Daniil Andreev for us lies in the fact that some internal soil is being prepared for the development of the ability to contemplate, for perceiving the glow of life through unnecessary rubbish, for the emergence of a new understanding of man and the world.

Literature:

1. Andreev D.L. Rose of the world. Metaphilosophy of history. - M.: Prometheus, 1991.

2. Aristotle. On the art of poetry // Ancient literature. Greece. - M.: Higher. school, 1989. - pp. 347-364.

3. Bart Roland. S/Z. - M.: Editorial URSS, 2001.

4. Bakhtin M.M. Man in the world of words. - M., 1995.

5. Ortega y Gasset H. Uprising of the masses. - M., 2005.

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Comments: 10

A very interesting article, executed at an excellent level, dedicated to a very complex topic, the understanding of religious and philosophical knowledge about the universe and the history of mankind, covering many worlds of the planetary cosmos, presented by D. Andreev’s system. The author of the article even fulfills a noble mission: to explain the views of the work of the Russian philosopher, created by him in the stone cell of the Vladimir prison..." "I am seriously ill, the years of my life are numbered. If the manuscript is destroyed or lost, I will not have time to restore it. But if it “Someday it will reach at least a few people whose spiritual thirst will force them to read it to the end, overcoming all its difficulties - the ideas contained in it will not fail to become seeds that give birth to sprouts in the hearts of others.”

Good day, Elena! Thank you for such a deep article. "The Rose of the World" is of course an outstanding work, a kind of monumental all-encompassing work on the topic of the global world order, including even the invisible worlds. You managed to look at the work from different angles, such as ideological orientation, genre affiliation, problems of its understanding and interpretation, features of the language. It feels, as they say, that you, Elena, passed the work through yourself. It is impossible not to note your understanding of the philosophical idea of ​​​​the “Rose of the World”. With UV.

Prokhorov, Mikhail Mikhailovich

(b. 04.11.1942) - special. on ontology and theory of knowledge, theory and history of worldviews; Doctor of Philosophy sciences, prof. Genus. in Novozybkov, Bryansk region. Graduated from Philosophy. Faculty of Leningrad State University (1969); asp. Philosopher Faculty (1972). In 1969-1972 - Art. Rev. Department of Philosophy North-Western correspondence course in Litech. Institute (Leningrad). In 1972-1977 - Art. Rev. Department of Philosophy Bryansk Institute of Mechanical Engineering. In 1977-1978 - Art. Lecturer, Department of Philosophy and political economics. Mogilev State ped. in-ta, then - art. lecturer, assistant professor Department of Philosophy Gorky State un-ta. In 1983-1984 he taught at the University of Oriente in Santiago de Cuba. Upon his return, he continued to work at GSU. In 1990-1991 - Art. n. With. (internship at the Philosophy Faculty of Leningrad State University). In 1992-1994 - head. Department of Philosophy Nizhny Novgorod State agricultural institute, then - prof. Department of Philosophy Nizhny Novgorod State un-ta. Since 1997 prof. Department of Methodology and philosopher Nizhegorsk state tech. University and Department of Philosophy. state Volzhsky engineer-pedagogical in-ta. Since 1988 - head. Department of Philosophy VGIPI. In 1994 he created the Nizhny Novgorod seminar "Theory and History of Worldviews". Dr. diss. - “Dialectics of contemplation and transformation in human activity: analysis of philosophical foundations” (1991). From the analysis of the problem. and logical P. was convinced that the main question of philosophy is subject to explication in the context of the relationship between man and the world (world relationship), and not vice versa. Philosophy interprets it as a theory of worldview that summarizes the results of science, culture, and ancient history. forms of worldview. The “historical form of worldview” bifurcates into “content” (worldview) and “form” (ways and means of expressing worldview). Different forms express the same attitude towards the world, and the same form expresses different attitudes towards the world. Identified and characterized three main ones. type of world relationship: contemplative (a person is “dissolved” in the world substance and its changes); relational or activist (the relation of existing things to man, the primacy of the subject’s activity is affirmed); co-evolutionary, which is qualitatively different from the previous two (the priority of one side of the world relationship over the other is replaced by their parity, equality); presented them as the main ways to identify a person. At the end of the 20th century, the activist worldview was replaced by a co-evolutionary one; P. represents ontology as a foundation. the history of the transition of the first type of world relationship through the second to the third, which must be taken into account in the theory of knowledge and logic. Showed the relevance of the problem of procedurality, its inexhaustibility and renewal of categorical forms of expression in thinking; the illegality of justifying the elimination of humans by systems with artificial intelligence by reference to the doctrine of development; the meaning of the transition from the “philosophy of substance” to the “philosophy of movement” and the need to follow the principle (method) of the correspondence of the logical to the historical.

Works: The place of the problem of historical and logical in Marxist philosophy // V. Leningrad State University. Ser. "Philosophy". 1971. No. 23; Development of the system of categories and the main question of philosophy // Problems of development of the system of categories of Marxist philosophy. Chelyabinsk, 1990; Dialectics of contemplation and transformation in human activity. Krasnoyarsk, 1990; In search of a new worldview. N. Novgorod, 1992; Philosophical metaphor for the ecological era. N. Novgorod, 1995; The philosophy of N.A. Berdyaev as a doctrine of the consciousness of freedom and creativity // Philosophy of consciousness in the 20th century: problems and solutions. Ivanovo, 1995; Imaginary logic of N.A. Vasilyev and its foundations // Logic, methodology, philosophy of science: In X volume T.VI. M. -Obninsk, 1995; Basic types of worldview // Pedagogical Review. 1996. No. 3; Modernity and worldview: change in foundations // Human World: theory and history of worldviews. N. Novgorod, 1997; On the ontology of play: three images // Ibid.; History and worldview. Pskov, 1998; Worldview self-identification of a person. N. Novgorod, 1998; The idea of ​​historical philosophy // Rational and irrational in modern philosophy. Ivanovo, 1999; Worldview and methodology on the threshold of the 21st century: the opposition of dogmatism and potentialism // V. Tambov University. Ser. "Humanities." No. 2 (18). 2000; The future of Russia: co-evolutionary development strategy // Russia and Russians: choosing the path. N. Novgorod, 2000.

Mikhail Dmitrievich Prokhorov - born May 3, 1965, Moscow, USSR. Candidate for President of Russia, manager, billionaire, president of the private investment fund ONEXIM Group.

Aphorisms, quotes, sayings, phrases - Mikhail Dmitrievich Prokhorov

• Evaluate yourself soberly.
• I can't think in the subjunctive mood.
• The more rich we have, the better for the country.
• Tectonic shifts are needed. In the economy and in our heads.
• Older women want their grandchildren to be like me.
• I have a rare divine gift - I don’t like and don’t know how to sing.
• To accuse me of ignoring women is simply blasphemy.
• This is the most serious decision of my life. I'm going to the presidential elections.
• The most serious risk in business around the world is the risk of being ineffective.
• The electric vehicle business is now what the automobile business was in 1898.
• If this is necessary for the country and victory in the elections, I’m even ready to get married.
• I am an entrepreneur and I look at money as a means to implement my strategy.
• Of all the countries, our state is more committed to the principles of a market economy than others.
• We, employers, run after a qualified employee so much that we are ready to kiss him anywhere.
• If there were no restrictions on party funding, I would have defeated United Russia with one payment.
• In the 90s everyone was a banker, but now for some reason they are becoming lawyers. It feels like our country is suing everyone.
• There is no need to reinvent the wheel - we need to build a new, innovative economy based on competitive advantages.
• Poverty gives rise to its own subculture. A person would rather get 5 thousand and do nothing than work more for 25.
• In the end, I also want to prove that our country has its own Bill Gates and Henry Fords, this motivates me greatly.
• The prestige of blue-collar professions in Russia is indeed extremely low. On Russian television, the image of a worker now is Ravshan and Dzhamshut.
• Whether someone likes it or not, Putin is so far the only one who at least somehow manages this ineffective state machine.
• In general, the legitimacy of government is declining. And if you don’t change anything, the structure will collapse on its own. This system will no longer survive another five years.
• My opinion is that everyone should serve in the army. Until the children of the elite go there, there will be no order. It should become fashionable, cool and prestigious.
• I analyzed the labor market in Russia and I can say with confidence that more than 30% of students will never be able to find a job in their specialty.
• Russian people, after many years of humiliation and tragedy, have earned the right to a beautiful and cheerful life. Of course, it’s a pity that not everyone can afford it.
• Pure charity - helping those who find it difficult, who need care and guardianship - is a natural human need to do good.
• What is privatization? This is the initial accumulation of capital, and if we speak in our Russian way, it is the appropriation of what was done before us.
• The job of the Prime Minister is a job that I understand. This is very similar to business management. Something like the general director of Norilsk Nickel, only on a larger scale.
• I once went to France. And he returned as a famous character of dubious reputation. Well, I don’t think any decent girl will court you. It turned out that everything is exactly the opposite.
• A crisis is a time of emergency, when certain decisions have to be made instantly and in the absence of usual mechanisms, as if under manual control. It's like a fire.
• For a twenty-year-old who still has the opportunity to change the format of his education, I would advise him to look into the near future so as not to become an unemployed economist or lawyer.
• If I had found a girl who could support me and pay all my household expenses, then I would definitely give up business and go quietly and peacefully to live in the kitchen! By the way, I cook very well.
• One must also strive for diverse interests in life that feed back into professional work, developing intellectual abilities, creativity and intersystem thinking.
• Our three “Duma elders” - I mean Zyuganov-Mironov-Zhirinovsky - are trying to attach themselves to the protest movement. In fact, this is not an opposition at all - it is a Kremlin agent with 20 years of experience.
• I always react very positively to custom articles and promotions addressed to me. Firstly, I consider this an obvious recognition of my merits, and secondly, it amuses and entertains me - something only people are willing to spend their energy and money on.
• Many people believe that in Russia everything that is interesting for business has already been divided - oil, gas. But we haven’t even begun to develop our country yet. It is absolutely undeveloped; we have a bad situation everywhere, except for Moscow and the Moscow region.
• To prevent the “workaholic syndrome” from turning into a syndrome of constant fatigue and dissatisfaction, we must follow the principle of the old joke: “You can’t eat all the food, you can’t drink all the wine, you can’t recognize all the women, but you have to strive for this!”

Prokhorov, Mikhail Mikhailovich

(b. 04.11.1942) - special. on ontology and theory of knowledge, theory and history of worldviews; Doctor of Philosophy sciences, prof. Genus. in Novozybkov, Bryansk region. Graduated from Philosophy. Faculty of Leningrad State University (1969); asp. Philosopher Faculty (1972). In 1969-1972 - Art. Rev. Department of Philosophy North-Western correspondence course in Litech. Institute (Leningrad). In 1972-1977 - Art. Rev. Department of Philosophy Bryansk Institute of Mechanical Engineering. In 1977-1978 - Art. Lecturer, Department of Philosophy and political economics. Mogilev State ped. in-ta, then - art. lecturer, assistant professor Department of Philosophy Gorky State un-ta. In 1983-1984 he taught at the University of Oriente in Santiago de Cuba. Upon his return, he continued to work at GSU. In 1990-1991 - Art. n. With. (internship at the Philosophy Faculty of Leningrad State University). In 1992-1994 - head. Department of Philosophy Nizhny Novgorod State agricultural institute, then - prof. Department of Philosophy Nizhny Novgorod State un-ta. Since 1997 prof. Department of Methodology and philosopher Nizhegorsk state tech. University and Department of Philosophy. state Volzhsky engineer-pedagogical in-ta. Since 1988 - head. Department of Philosophy VGIPI. In 1994 he created the Nizhny Novgorod seminar "Theory and History of Worldviews". Dr. diss. - “Dialectics of contemplation and transformation in human activity: analysis of philosophical foundations” (1991). From the analysis of the problem. and logical P. was convinced that the main question of philosophy is subject to explication in the context of the relationship between man and the world (world relationship), and not vice versa. Philosophy interprets it as a theory of worldview that summarizes the results of science, culture, and ancient history. forms of worldview. The “historical form of worldview” bifurcates into “content” (worldview) and “form” (ways and means of expressing worldview). Different forms express the same attitude towards the world, and the same form expresses different attitudes towards the world. Identified and characterized three main ones. type of world relationship: contemplative (a person is “dissolved” in the world substance and its changes); relational or activist (the relation of existing things to man, the primacy of the subject’s activity is affirmed); co-evolutionary, which is qualitatively different from the previous two (the priority of one side of the world relationship over the other is replaced by their parity, equality); presented them as the main ways to identify a person. At the end of the 20th century, the activist worldview was replaced by a co-evolutionary one; P. represents ontology as a foundation. the history of the transition of the first type of world relationship through the second to the third, which must be taken into account in the theory of knowledge and logic. Showed the relevance of the problem of procedurality, its inexhaustibility and renewal of categorical forms of expression in thinking; the illegality of justifying the elimination of humans by systems with artificial intelligence by reference to the doctrine of development; the meaning of the transition from the “philosophy of substance” to the “philosophy of movement” and the need to follow the principle (method) of the correspondence of the logical to the historical.

Op.: The place of the problem of historical and logical in Marxist philosophy // V. Leningrad State University. Ser."Philosophy". 1971. № 23 ;Development of the system of categories and the main question of philosophy // Problems of development of the system of categories of Marxist philosophy. Chelyabinsk, 1990 ;Dialectics of contemplation and transformation in human activity. Krasnoyarsk, 1990 ;In search of a new worldview. N. Novgorod, 1992 ;Philosophical metaphor for the ecological era. N. Novgorod, 1995 ;Philosophy of N.A. Berdyaev as a doctrine of the consciousness of freedom and creativity // Philosophy of consciousness in the 20th century:problems and solutions. Ivanovo, 1995 ;Imaginary logic of N.A. Vasiliev and its foundations // Logic,methodology,philosophy of science:In X volume T.VI. M.-Obninsk, 1995 ;Basic types of worldview // Pedagogical review. 1996. No. 3;Modernity and worldview:change in foundations // Human World:theory and history of worldviews. N. Novgorod, 1997 ;Towards the ontology of the game:three images // Ibid.;History and worldview. Pskov, 1998 ;Worldview self-identification of a person. N. Novgorod, 1998 ;The idea of ​​historical philosophy // Rational and irrational in modern philosophy. Ivanovo, 1999 ;Worldview and methodology on the threshold of the 21st century:the opposition of dogmatism and potentialism // V. Tambov University. Ser."Humanitarian. Sciences". № 2 (18 ). 2000 ;The future of Russia:co-evolutionary development strategy // Russia and Russians:choice of path. N. Novgorod, 2000.

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MORDKIN Mikhail Mikhailovich