C || || || || || || || || || || Գ || || || ||
/ / / / / / / / / / / / / / / / / Գ () / Գ / Գ / Գ / Գ / Գ / Գ / Գ / Գ / / /
Գ → 
. . . . ³ , 2007 -


(The main stages of the Renaissance of the Universal Philosophy and the discover of the philosophical code of

the Universe)

The first question about the Renaissance is the question about the thing which is to be revived and the second one is about the main stages of the Renaissance. The answer on the first question consists of the following. One have to revival the first, ancient variant of the universal philosophy, consisting of three parts: Heraclites 'hylozoism and his Logos as the unity of matter and spirit, as the Parmenides doctrine about the identity of the being and thinking and the Aristotle metaphysics. In general all the three parts of the ancient universalism had its reflection in Aristotle's metaphysics. Therefore for the shorting we speak about metaphysics, meaning the Universal philosophy.

The answer on the second question is the first stage of the metaphysics Renaissance or the Universal philosophy which coincident with the philosophy of Pantheism of the Renaissance epoch, where the unity of the God and Nature was obtained, Pantheism or God in all. The second stage of the Renaissance is the treatment of the substance concept in the Spinoza's philosophy where the identity of the God and the nature takes on a philosophic-categorical significance, including social-ethical aspect as well. It was in the XVII century. The third stage is the Renaissance of metaphysics, ie universal philosophy is entirely tied con the work of I. Kant "Metaphysical principles of natural sciences ". It was the XVIII century. In the XIX century metaphysics Renaissance is tied with the Russian religious philosophy, the foundation of which was made by VS Soloviev, ana in the West, were made by Fich-te, Shelling and so on. It was the XIX century which was typical by the bringing down of the metaphysics through the dialectics, which celebrated the victory over the metaphysics, first as idealistic dialectics in the Hegel's works, and after that as the materialistic dialectics in the Marx 'works . By the successful development of dialectics were pressed the shoots of metaphysics Renaissance in the XIX century.

In the difference from Marx, Hegel didn't be the 100 pro centum dialectic thinker. Although Hegel was the first to opposite metaphysics and dialectics as two different methods, nevertheless he evaluated his philosophy as <4truth metaphysics "and traditionally understood it as the" science of science ". For the West philosophy of the second part of XIX century was typical the negative attitude to the metaphysics, expressed not only in Marxism, but in the other streams of anti-metaphysics: in Schopenhauer's voluntarism, Kierkegaard's religious irrational ism, Feuerbach's materialistic anthropologism, different directions of new-Kantian philosophy, positivism and so on. In the XX century the development till the most top stage took place especially in Russia where Russian metaphysics with Eurasian accent which was expressed in the idea of the church unity of West and East in the V. Soloviev philosophy, was suppressed by the triumph of Leninism.

But in the XX century in the West begins the IV stage of the metaphysics Renaissance, described in the very different directions of philosophy: neothomism, realism, existentialism, phenomenology, science philosophy and so on. The heading authors in the Renaissance metaphysics were Rene Guenon, KG Jung, B. Russell, N. Hartmann, M, Heidegger and others. In the end of XX-begin of XXI centuries outlines the following, fifth stage of the metaphysics Renaissance, observing in Russia and the UIS coun-tries. To the index metaphysics literature which was located in the end of introduction we can add the next publications: S.Sh. Avaliani / The transformation of metaphysics ("The Questions of Philosophy", 2005, N 11); NZ Brosova 'The fate of metaphysics and the fate of man "(" The Questions of Philosophy ", 2005, N 11). In the same number of" QPh "was published the article of TI Oizermann' The main questions of philosophy, where he spokes about N. Hartmann's metaphysics as well ".

For the fifth stage of the Renaissance of the universal philosophy is typical that it rests upon the investigation on holography of the Universe and the data of the fourth scientific revolution of the last third of the XX century, including the data of the global evolutionism. To the bibliography of the literature in the philosophy of cosmology and holography of the Universe which was done in the beginning of the book we can add the following publications: Brian Green 'The elegant Universe. Super strings, secret dimensions and searches of the definitive theory "(M., 2004); LV Leskov" Non-linear Universe: a new house of the humanity "(M., 2003); LV Leskov" Future-synergetic: a universal theory of systems "(M., 2005); SL Hightun" The evolution of Universe ". -" The Question of Philosophy ", 2004 and a lot of the works of GM Idles and so on. The given author work pretends to be refer to the regular, the fifth stage of the metaphysical and the universal philosophy Renaissance and hope that this stage will have luck more and that metaphysics will revive in full volume, in convergence and in synthesis with the dialectics. Guarantee to that is the support on the investigation in the holography of the Universe.

In this work the main attention was paid to the discovery of the philosophical code of the Universe or of the main law of it, the law of unity of matter and spirit. The content of the work consists of three aspects: ontological (super being), epistemological (super consciousness) and super logic including 4 laws of the metaphysical logics. Super being, super consciousness, super logic, all they are the super sensitive metaphysical reality. To the discovery and to the philosophical summarizing of this concepts the author came as on the basis of the study of post non-classical science achievements, which began in the last third of the XX century, as on the basis of his adequate participating in the forth scientific revolution. Really the grandiose achievements of the post non-classical science are tied with the study of the virtual world with the help of such sensual and super sensitive concepts of ifology as information, sense, value , Eurasian doctrine, and so on, and on the basis of synergetic, the concepts of chaos, order, self organization, bifurcation, fluctuation and so on, as on the basis of the global evolu-tionism with its 4 types of evolution: cosmic , chemical, biological and social ones.

The author innovation takes place in the creation of the conception of information determinism and in its interaction with known in the science causal or forth determinism. The essential differentia between the causal-forth and information determinism consists in that the human forth can be not in the mechanical use, but in that to use it possible seldom, ie to use it optimally. The forth man is not that who use his forth in vain, where it is necessary and not necessary. His task is to act with the according with the East philosophy of non-acting, ie to restrain the forth, to economize it, to minimize it with the goal to achieve the maximum of expediency or of result. In this sense the East is the thin thing, without any irony.

Here we can reveal the European convergence which is determined of the mentality of civilization and expressed first of all in the left hemispherical, logic West. As it is impossible to be a normal person, so it is impossible to have a normal civilization based on one type of determinism. The normal civilization is in need of convergence of two types of determinism: of forth, mechanical-linear, and of sense one, of non-1 inear-informative. If we see the forth determinism, the reason and the consequence connection or the forth (with the help of energy, material or the psychic one) causation is the linear, from the cause to the consequence , which is depriving of the feedback from the cause to the consequence.

Wnen acts the sense, information determinism, it takes place interaction of the direct and feedback for the achievement of the maximal effect of the fulfilled forth action. The forth action or causation has the energetic nature, but the "understanding" of the effectiveness of its use achieves with the help of information. If the conception of the causal determinism is connected more with the materialism and dialectics, so the conception of the information determinism is tied with metaphysics and idealism. Such is the objective ground of the synthesis of the pointed main philosophical directions. On the basis of convergence and synthesis of them is created the new universal philosophy where will present with dignity as the East and the West, about which it was talked in this book.

Our advanced attention to the philosophy of the transcendental determination takes place on the vertical from the whole to the parts, and on the horizontal from the whole to the whole. It does not mean that we underestimate the other type of the determination as well, from the parts to the whole. When we lose sight of this third type of determination that means that it is developed in the literature in the sufficient measure already in connection with the problem of the totality and the system method and analysis in the last century. In our book is fulfilled the next step in the direction of the materialism and idealism synthesis.

Such unity of the material and spiritual, objective and subjective a founder of holography D. Bome names as neologism "omnijec-tive" (uniting). "Omnijective" is a synonym of the unity, identity of the matter and spirit, along with it there are other types of their identity: convergent, transcendent, immanent ones. In the philosophical literature the are observed by us for the first time and articulate as the four laws of the metaphysical logics: 1) the law of the omnijective identity and difference of the matter and spirit, 2) the law of non contradiction of the personal and transperson-al, 3) the law of the non expelled the third and 4) the law of the sufficient base. It can reveal their similarity with the laws of the formal logics on the quantity, and some similarity with them on their names. But it is only the outside resemblance.

But really the are divergent and no contradict to the formal logics and therefore are named by us differently, as the laws of metaphysical logics of the holography. The creation of new logics, metaphysical logics of the holography with the help of which the discovery of the philosophical code of the Universe is realized is necessary because of the formal logics is really disappeared dissolving in the new regions of the scientific experience. On the declaration of the outstanding representative of the formal logics GH von Vright, "it has melt in the manifold investigations in mathematics and in such new disciplines on the scientific scene as informatics and the cognitology, cybernetics an the theory of information, general linguistics, each with strong mathematical tendency". Creating the new logics we had the attempt to conceive its changing in the formal logics, more exactly re-conceive it in the plane of the metaphysical logics of holography, knowing about that without the Universe holography logics it is not possible to discover its philosophical code .

Concerning the same content of the philosophical Universe code we can say that it reveals not only with the pointed laws of the Universe and the principal law of the Universe, but also with the main principles of the holography : implication and explication, and hierarchy, equivalence of the part and the whole, parallelism in the structure of the worlds, chirafity (preference of the right or the left side) and so on. If the principal law of the Universe we can consider in the ontological and the epistemological aspects of the unity of matter and spirit the main laws of metaphysical logics or, the same, identity of matter and spirit we consider in the logical aspect. As the result we obtain the coincidence of the ontology, logics and epistemology. Such coincidence or its unity which was in the antic principle of identity of the being and thinking, but in the following development of philosophy it was lost. The progress in the development of the non-classic science allow us to regenerate such synthesis.

In this connection we wish to refer to the words of the transper-sonal psychology creator and the hot holography follower Stanislave Groff: "As the revolution achievements of the modern science scatter the magic of the archaic materialistic world outlook the contours of the new whole self understanding, the nature and the Universe one reveals. We see evidently that such new alternative approach to the being will unite the science and spirituality and will carry in our technical world the important elements of the ancient wisdom "(Stanislave Grove. A Cosmic play. The investigation of the boundaries of the human conciseness. Moscow, 2001. P. 21).

A new alternative approach is possible with the help of the universal philosophy, consisting of tree parts: ontology, epistemology and logics. Each of them puts together the subject accordingly of omnijective, convergent and immanent philosophy. And all of them together they build the united universal philosophy, to the revival of which is devoted this work. In them in organic unity are included the main directions of materialism and idealism, of metaphysics and dialectics, dualism and monism, pluralism and universalism, science and religion and so on upon the most universal dialectics-materialistic base.

.. . In the appendix 'The scientific Autobiography of the Person celebrating his jubilee "which was preparedby ZA Mukashev was shown the evolution in the first, of his scientific outlooks from the dialectical materialism of the Soviet period in the solution of the problems in the theoretical biology to the metaphysics of the post Soviet period in the solution of the problems of universe holography. In the second it is shown the necessity of the convergence and the synthesis of the main, but particular philosophical directions of mayterialism and idealism, dialectics and metaphysics into the new more general universal philosophy.

In the book the social metaphysics sets out only as the problems of Eurasian doctrine. This blank we can fill up with the invocation on the mentioned in the 7.th chapter work of AV Kovalev "The method of the spiritual reproduction in the social structure" (Moscow, 2001) and the work of ET Borodin "The natural and the society reproduction" (Moscow, 2003) and other works devoted to the social metaphysics, spirit and spirituality.

In the book we speak about the difficult, multistage revival of the antic metaphysics of the all-unity of the matter and spirit in the modern conditions. But simultaneously it is shown the differenceof the modern understanding of the matter and spirit in the revival and in the same time new universal philosophy. The essence of this new vision of the unity of matter and spirit is in its convergence. More exactly it is based on the convergent nature of synthesis of the maon, but particular directions in the philosophy: materialism and idealism, dialectics and metaphysics, and rhe science and religion into the united universal philosophy. The convergence means: a) the achievements of the unity by the convergence ie by the rapprochement, coupling of the opposite sides of the things on the principle "in" and "yan" as the spring of development; b) the inclination one to another of the two and more phenomenon; c) the principle of the parity, equal rights or equal values of the conferencing sides; d) functional connections as the information determinism and the interaction of the conferencing sides. In the unity and the struggles of the contradictions it is more important the unity than the struggle, as the spring of the development is in the unity of the oppositions, in its convergence and harmony.

Therefore the unity is absolute, while the struggle is relative one. Such is the convergent conception which is opposite to the dialectical one, for example, to the Hegelian or the Marxian conception of the understanding of the law of the unity and struggle of the opposites sides according to which the unity of the opposite sides is relative one , while their struggle is absolute. On the absolute property not of the unity, but the struggle of the opposite sides the stress was made by VI Lenin which had condemn namely metaphysical affirm about priority of the absolute property of the unity of the opposite sides and of the relative property of their struggle.

Passing to a question on practical and theoretical value of the convergent principle in development of a science and practice, we shall note, that in the book the value of this principle in development of a modern science, especially biology and physics is opened. To the told it is possible to add that in the classical deontology of Kant the convergent principle associates with universal morally-ethical principle: "Any action is correct, if it can coexist with freedom of everyone in the consent with the universal law or if on the basis of its maxima the freedom of a choice of everyone can coexist with general freedom in the consent with the universal law ". Or "the supreme principle of the doctrine of virtue is those: to operate according to the maxima with such purposes that it could become for all the universal law". The same is spoken as well in the book "Utilitarism" of John Stewart Mill: "... Any moral system ... orders to abstain from that which is obviously fatal for a society". "Act with the others how you want, that the others wouldact with you "and" love your near man as yourself 'form the perfect ideal of the utilitarian morals.

Universality of an ethical principle is presented in the Kant's work as a convergent principle of reciprocity, and in Mill's work - as a convergent principle of equality. In the work it is shown, that the similar universal approach is necessary and at the decision of the epistemological contradiction of dualism of a matter and spirit in the convergent conception of their unity, in the form of identity of life and thinking. The same universally-convergent approach is necessary at the decision of the contradiction of nominalism and realism: the universalia in the form of the common concepts there is in mind, in consciousness, and their objective basis or the contents there is in an objective reality.

The convergent conception is identical and it is not identical to synthesis for it is only the moment or the side of synthetic process. The convergent conception it is supposed at the synthesis, without it this synthesis is impossible. But the same synthesis is more organic connection assuming connection in the form of even the full merge of parts. Convergence, rapprochement of parts not is yet their merge, their full synthesis. An indispensable condition of the convergence is the principle of parity, equality of the cooperating sides. For example, dictatorship, a call of the West, its aspiration to unify the world by all means only on its own sample causes reciprocal negative reaction, collision of cultures and civilizations, their mutual alienation and tearing away.

All the matter is in the fact that the world is cannot exhaust and cannot be limited by only western civilization, even because historically the marathon of the Homo sapiens from Africa all over again has directed on the East, has reached Hindustan, and then has only turned on the West. So the West in the civilization attitude is the phenomenon later and more marginal in relation to the East. Therefore it cannot apply for a role of the senior hegemony in relation to another first of all including to the East The East is more ancient than the West and even therefore it is the thin business. The subtlety and wisdom of the East there are in that it keeps better and conserves a culture code of the civilization developments, Dao as unity and convergence of a matter and spirit, as the convergent unity of "III" and "wing". Therefore its progress has appeared slowed more down. And the West, having split not only atom, but also the Logos as the convergent unity of a matter and spirit, has left forward more actively and more quickly, but on a line of only material progress.Present material-economic progress of the vanguard West and its hegemony and globalism are accompanied by a spiritless callto the world as result of Logos splitting, the convergent unity of a matter and spirit. The situation was created similar with falling Roman empire in the second century , which was plundered be barbarians, like present plunder in Russia. It was true civilization accident. The exit from such situation has been found by filling of spiritual vacuum by means of occurrence of religion, Christianity. Present civilization accident always including Russia connecting with impetuous domination of all-destroying spirituality, morals by the financial capital as a devil also dictates to mankind an exit by means of filling created spiritual vacuum.

But with what and how to fill this ill-starred spiritual vacuum? The histoiy of civilizations, their accidents and again revival, gives quite unequivocal answer: by means of the religious and secular Renaissance. New religions and the cultures are necessary arising on the basis of convergence, first of all of the global ones, but appeared at the same time regional religions as well: of Buddhism, Islam and Christianity. In our opinion, the new religion is really global one without the regionalism which probably will be built in the basis of theosophy-Eurasian doctrine. The methodology of its formation is the general and convergent philosophy of function-alism according to which any culture, civilization and religion cannot apply for the lead role in relation to another. Any of them cannot and should not apply for the role of the reason, a fundamental basis and the creator of others. Their determinism is not causal, but the functional (convergent-information). In this is the essence of the New-Eurasian democratism arising on the basis of convergence of the metaphysics which have kept on the East of spirit and spirituality and the dialectics succeeding on the West as permanent modernized matter-civilization, but spiritless process.

The philosophical, world outlook and methodological bases of such democratism and universalism of a modern civilization are pawned in the brought to the reader's attention new universal philosophy which coincides with metaphysics. The metaphysics recognizes the objective contents of universal, general concepts. On this basis the contradictions of materialism and idealism, dualism and monism, nominalism and realism, a science and religion are resolved. Therefore the metaphysics universality is fuller in comparison with the dialectics recognizing more the moment of variability, development, rather than preservations and stability. The West is anxious by civilized development, modernization, and the East by preservation and stability. Their golden mean is necessary which will pawn in the new universal philosophy.

This golden mean contains itself in the unity of a matter and spirit, identity of life and the thinking which at the sametime express the greatest completeness and universality as being, as the knowledge of holography of the Universe, which is the subject of universal philosophy. In the person there is a harmony of soul and a body, and of social being and public consciousness in a society. In the nature there is the hylozoism, and the elegance and the spirituality expresses in the harmony of parts in the Universe. As spoke K.E. Tsiolkovsky, the constancy and stability is meant under the concept of spirituality, for example, the integral and eternal ability of matter to live.

= =
, "Conclusion"
  1. Preface
    conclusion about necessity of the metaphysics Renaissance in the West and Russian philosophy is made. The book is devoted to the 75 years Jubilee of the author. Usually the jubilees are there in three types: 1) author monolog as his monograph, 2) dialog with the participation of the author and the other scholars, 3) collective work without the person of jubilee. This edition is mainly the first
© 2014-2020  ibib.ltd.ua