The concept of coevolution. What does the term “coevolution” mean? Educational and methodological support of the discipline
Modern science names the following stages of the origin of life on Earth: the appearance of chemical and then carbon compounds, protein substances and nucleic acids; their compounds gave rise to colloidal droplets that exhibited the first signs of life; the appearance of protein bodies; the emergence of unicellular and multicellular organisms.
The first signs of life on Earth appeared approximately 3.8 billion years ago. 2 billion years ago, the first cells appeared capable of using the energy of sunlight for chemical reactions, during which oxygen is released. The biosphere emerged.
Man is opposed to nature, at the same time he is a part of it and a product of it. The unifying principle is labor, characterized by exchange processes between society and nature.
The natural environment, believes Ch. S. Kirvel, “exists in two forms: as external natural conditions with whom people interact in one way or another, and how internal qualities of individuals – genetic fund, population... The internal natural environment (inherited biological inclinations) ... can change thanks to human efforts (training, hardening, mental exercises, etc.).” However, the qualities of individuals, in our opinion, are not limited to the biological, but also include the physical, chemical and mechanical.
The emergence of man marked the beginning of the formation of the noosphere, the sphere of reason. In the 20s of the XX century. this concept was introduced by Leroy. It was deepened by Teilhard de Chardin and V.I. Vernadsky. Teilhard de Chardin considered personality to be the smallest structural unit of the noosphere, the formation of which occurs after the appearance of man. V. I. Vernadsky in his work “Philosophical Thoughts of a Naturalist” characterized the noosphere as new uniform biogeochemical energy as the energy of human culture.
Philosophical thought notes the dual role of nature in relation to man. The power of nature is blind, wrote N. F. Fedorov, as long as we are unreasonable. “Nature is our temporary enemy, but our eternal friend, because there is no eternal enmity, and the elimination of temporary is our task...”. The philosopher, having put forward the idea of the ontological equality of nature and man, asserted the position of their necessity for the development of society, regulation of natural phenomena by means of science and technology.
Methodologically, both the exaggeration of the role of nature and the underestimation of geographical factors are erroneous. In the second half of the 20th century. the idea of the need for coevolution* is affirmed, i.e. joint, coordinated evolution of nature and humanity, about the advisability of limiting the uncontrolled and ill-considered use of scientific and technological power to nature, about the need to compare the goals of activity with its means and consequences. The coevolution strategy has its roots in the Chinese cultural tradition as the principle of “wu wei”. “Wu-wei” is not complete passivity, but the actions of people aimed at nature and contributing to its realization own strength. Explaining the meaning of the term “coevolution”, N. N. Moiseev in his work “Modern Rationalism” (Moscow, 1995) wrote about the need for man to use the helmsman principle in relation to nature: the helmsman, trying to achieve his harbor (goal), should not only count on his own, but must use the powerful forces of nature (the power of currents, wind, etc.).
The idea of coevolution focuses not on the struggle for existence and selection, but on the processes of cooperation, collaboration, and mutual exchange of energy. Man appears as the bearer of co-evolution, the integrity of nature and society. As long as a person withstands the tension of interaction, he remains a subject of life. IN otherwise two options are possible: a) degradation to pre-human nature, its lower states; b) the transformation of man into a simple factor of technical progress.
Co-evolutionism is a human-commensurate approach to the world, characterizes the interaction of nature, technology and man; it is the ideology of preserving nature, and therefore the self-preservation of humanity. Examples of human-scale complexes are medical and biological objects, biotechnologies, human-machine systems (including information complexes and systems artificial intelligence). In the course of research and practical development of such complexes, knowledge of prohibitions on certain interaction strategies that potentially contain catastrophic consequences begins to play a special role, which involves the inclusion of axiological and ethical factors in the explanatory provisions. It is necessary to strive to ensure that the consumption of natural resources does not outstrip the rate of their restoration in order to prevent the destruction of the stability of the biosphere.
The result of production is an artificial habitat, “second nature”. The volume of man-made inanimate objects and living organisms and the technological environment of human existence is increasing. The coexistence of nature and man is the unity of biogeochemical and social processes.
Culture acts as “second nature”—nature mastered and transformed by man. If nature does without culture, then culture cannot exist without nature, since any cultural action is based on physical, chemical and biological processes.
Life since the second half of the 20th century. in philosophy and natural science it is usually considered in two main approaches - subtractive (the carriers of the properties of living things are called: protein molecules, nucleic acids) and functional (the basic properties of living things are highlighted: metabolism, irritability, the ability for self-regulation, growth, reproduction, adaptation to environmental conditions) . Non-classical philosophy, when characterizing social life, especially pays attention to life activity, to the spiritual and communicative component of life.
The value of life is understood in different approaches: a) as “reverence” for the life of not only humans, but also other creatures (A. Schweitzer, B. Collicot, L. White, etc.); b) the preservation of life is a necessary prerequisite for the existence of man and humanity (from Protagoras’s judgment about man as the measure of all things). The humanistically oriented thesis about the limitless development of man, about man as the measure of all things, not supplemented by the requirement of man's responsibility to all living things, turns into a tyrannical attitude towards nature. Therefore, the first position is more cautious, although it is not without its drawbacks. The main one is that human intervention in the biosphere is considered unacceptable. However, the stated provisions should be considered as complementary to each other.
COEVOLUTION- (from Latin co together and evolution), in the broadest sense, the joint (conjugate) evolution of two (or more) taxa, united by close ecological connections, but not exchanging genes; At the same time, there is a reciprocal selection pressure,... ... Ecological dictionary
COEVOLUTION, the development of complementary traits in two various types, the result of the interaction between them. Both species benefit from this, and the behaviors they develop benefit both of them. A classic example is... Scientific and technical encyclopedic Dictionary
- (from Latin with s, together and evolution), evolutionary interactions of organisms different types, not exchanging genetics. information, but closely related biologically. Coevolution. relationships connect any species of organisms with the species closest to it... ... Biological encyclopedic dictionary
- (from Latin cofnj with, together and evolution) English. coevolution; German Koevolution. The principle of harmonious joint development of nature and society, which is a necessary condition and a prerequisite for the future existence and progress of humanity. Antinazi.… … Encyclopedia of Sociology
coevolution- - Topics of biotechnology EN co evolution ... Technical Translator's Guide
coevolution- Mutual adaptation of species to each other during evolution, for example, insects to pollinate plants and plants to pollinate insects. Syn.: co-adaptation… Dictionary of Geography
Coevolution- * caevaluation * co evolution 1. The same as co-adaptation, i.e. evolutionary biological interactions of one or more species without the exchange of genetic information. In fact, all species are connected in this way as part of a biocenosis (see), and even more so in a consortium (see ... Genetics. encyclopedic Dictionary
Co-evolution of biological species interacting in an ecosystem. Changes affecting any characteristics of individuals of one species lead to changes in another or other species. The concept of coevolution was first introduced by N.V. Timofeev Resovsky... ... Wikipedia
COEVOLUTION- – the principle of conjugate, interdependent changes in systems or parts of a system within the whole. The concept of “coevolution” is biological in origin, and is based on the study of the joint evolution of various biological objects and... ... Philosophy of Science and Technology: Thematic Dictionary
Coevolution coevolution. Mutual evolutionary changes of two or more different species that are related to each other biologically, but not genetically (not exchanging genetic information); K. occurs in almost any biocenosis, most ... ... Molecular biology and genetics. Dictionary.
Books
- Paleontology. In 2 volumes. Volume 1, O. B. Bondrenko, I. A. Mikhailova. The textbook was created in accordance with the Federal State Educational Standard in the field of study "Geology" (qualification "bachelor"). The first volume of the textbook reveals the system...
- Concepts of chaos and order in US literature. From a dichotomous to a synergetic picture of the world, E. A. Stetsenko. The book “Concepts of chaos and order in US literature. From a dichotomous to a synergetic picture of the world” is devoted to the study of the philosophical and aesthetic concepts of chaos and order in the American…
1) interaction between the individual and society;
2) joint, mutually agreed development of man and nature;
3) modern theory of evolution;
4) synonymous with the evolutionary approach.
Educational and methodological support of the discipline.
This section of the educational complex includes:
– list of basic and additional literature;
– list of Internet resources.
The main textbooks are indicated as the main literature in terms of necessity, accessibility, novelty, and availability in the library of the university (institute). As basic literature, only that literature is recommended that is available in the library of the BSUEP Institute of Economics, or in electronic version at the Department of History and Political Science.
According to the requirements, the list of basic literature should contain no more than 5 sources that have the stamp of textbooks and teaching aids, the year of publication of which in general humanities disciplines is 5 years. An exception may be fundamental educational publications that have gone through several reprints. The main basic textbook on this discipline should be in sufficient quantity in the library of the university (branch).
As additional literature, literature is indicated that contains additional material to the main sections of the program, necessary for staging scientific research and in-depth study of the discipline (monographs, collections of articles, journals, etc.)
In the process of teaching philosophy, the following methods are used:
1.Usage information resources and knowledge bases.
2. Use of electronic multimedia textbooks and teaching aids.
3. Orientation of content towards the best domestic and foreign analogues of educational programs.
4. Using a problem-oriented interdisciplinary approach to study.
5. Possibility of preparing independent student work using multimedia (presentations).
Security map educational literature in the discipline "Philosophy" in the library of the BSUEP.
| Philosophy | ||
| Alekseev P.V. Philosophy [Text] / P.V. Alekseev, A.V. Panin. - M., 2006. - 608 p. | ||
| Alekseev, P.V.Philosophy [Text]: Textbook. / P. V. Alekseev, A. V. Panin. - M., 2009. - 592 p. | ||
| Buchilo, N.F. Philosophy [Text]: textbook. allowance / N.F. Buchilo, A.N. Chumakov. - M., 2010. - 480 p. | ||
| Danilyan, O.G.Philosophy [Text]: Textbook. / O.G. Danilyan, V.M. Taranenko. - M., 2009. - 512 p. | ||
| Danilyan, O.G. Philosophy [Text] / O.G. Danilyan, V.M. Taranenko. - M., 2007. - 512 | ||
| Danilyan O.G.Philosophy / O.G.Danilyan, V.M.Taranenko. - M., 2006. - 512 p. | ||
| Spirkin, A. G. Philosophy [Text]: Textbook. / A. G. Spirkin. - M., 2008. - 736 p. | ||
| Spirkin, A.G. Philosophy [Text]: Textbook. / A.G. Spirkin. - M., 2010. - 828 p. | ||
| Philosophy [Text]: Textbook. / V.N. Lavrinenko, V.P. Ratnikov. - M., 2010. - 735 p. | ||
| Philosophy [Text]: Textbook. / Ed. V.N. Lavrinenko, V.P. Ratnikova. - M., 2007. - 622 p. | ||
| Philosophy [Text]: Textbook. / Ed. V.N. Lavrinenko. - M., 2009. - 561 p. | ||
| Karmin, A. S. Philosophy [Text]: Textbook. / A. S. Karmin, G. G. Bernatsky. - St. Petersburg, 2010. - 560 p. | ||
| Buchilo, N.F. History and philosophy of science [Text]: textbook. allowance / N.F. Buchilo, I.A. Isaev. - M., 2010. - 432 p. | ||
| Borzenkov, V. G. Philosophy of science. On the way to the unity of science [Text]: textbook. allowance / V. G. Borzenkov. - M., 2008. - 320 p. | ||
| Balashov, L. E. Philosophy [Text]: Textbook. / L. E. Balashov. - M., 2010. - 612 p. | ||
| Mamedov, A. A. Philosophy: Workshop for universities [Text]: Workshop / A. A. Mamedov. - M., 2009. - 136 p. | ||
| Voitov A.G. History and philosophy of science / A.G. Voitov. - M., 2006. - 691 p. | ||
| Gubin, V. D. Philosophy: actual problems[Text]: textbook. allowance / V.D. Gubin. - M., 2009. - 367 p. | ||
| Philosophy [Text]: Textbook. / V. G. Kuznetsov. - M., 2009. - 519 p. | ||
| Malakhov, V. P. Philosophy of Law. Ideas and assumptions [Text]: textbook. allowance / V. P. Malakhov. - M., 2008. - 391 p. | ||
| Buchilo, N.F. Philosophy [Electronic resource] / N.F. Buchilo, A.N. Chumakov. - M., 2010. | - | |
| Malakhov, V. P. Philosophy of law: forms of theoretical thinking about law: Tables and diagrams [Text]: Textbook. allowance / V. P. Malakhov. - M., 2009. - 263 p. | ||
| Kobylyansky, V. A. Philosophy of ecology. Short course [Text]: textbook. allowance / V. A. Kobylyansky. - M., 2010. - 632 p. | ||
| Vechkanov, V.E.Philosophy. Course of lectures [Electronic resource] / V.E. Vechkanov. - M., 2010. - Playing time: 11 hours 41 minutes. | - | |
| Markov, B.V. Philosophy [Text]: Textbook. / B.V. Markov. - St. Petersburg, 2009. - 432 p. | ||
| Murzin N.N. Philosophy in questions and answers / N.N. Murzin. - M., 2006. - 256 p. | ||
| Nizhnikov, S.A. Philosophy [Text]: Textbook. / S.A. Nizhnikov. - M., 2006. - 400 p. | ||
| Nikitich, L.A. History and philosophy of science [Text]: textbook. allowance / L.A. Nikitich. - M., 2008. - 335 p. | ||
| Ostrovsky, E.V.Philosophy [Text]: Textbook. / E. V. Ostrovsky. - M., 2009. - 313 p. | ||
| Ruzavin, G.I.Philosophy [Text]: Textbook. / G.I. Ruzavin, V.P. Lyashenko, O.A. Mitroshenkov. - M., 2007. - 632 p. | ||
| Ruzavin, G.I. Philosophy of science [Text]: textbook. allowance / G.I. Ruzavin. - M., 2008. - 400 p. |
Workshops, textbooks
1. Gladkov V.A. Philosophical workshop. Issue 1-3. M., 1994.
3. The world of philosophy. Part 1-2. M., 1991.
Reference publications
1. Blinnikov L.V. Great philosophers. Dictionary-reference book. M., 1997.
2. Gurevich P.S. Philosophical Dictionary. M., 1997.
3. Brief philosophical encyclopedia. M., 1994.
4. Brief philosophical dictionary./Ed. A.P. Alekseeva. M., 1997.
5. Dictionary of philosophical terms. Ed. V.G. Kuznetsova. M, 2004.
6. Modern western philosophy. Dictionary / Ed. V.S. Malakhova and V.P. Filatov. M., 1998.
7. Philosophical encyclopedic dictionary. M, 1997.
Electronic resources.
All necessary scientific and educational literature is available on the Internet at:
1. Digital library in philosophy // www.filosof.historic.ru
2. “Golden Philosophy” // www.philosophy.alleu.net
3. For the electronic version of the textbook “Introduction to Philosophy” (under the direction of I.T. Frolov), see: http://philosophy.mipt.ru/textbooks/frolovintro/
Additional literature electronic resource
5. Lovejoy A. The Great Chain of Being: The History of an Idea [Electronic resource]: trans. from English / A. Lovejoy. – Access mode: http://psylib.org.ua/books/lovejoy/index.htm
6. Shpet, G.G. Consciousness and its owner [Electronic resource] / G.G. Shpet. – Access mode: http://psylib.org.ua/books/shpet01/index.htm
7. Teilhard de Chardin, P. The Phenomenon of Man [Electronic resource]: trans. from fr. / P. Teilhard de Chardin. – Access mode: http://psylib.org.ua/books/shard01/index.htm
8. Schweitzer, A. Culture and ethics [Electronic resource]: trans. with him. / A. Schweitzer. – Access mode: http://psylib.org.ua/books/shvei01/index.htm
9. Schultz, P. Philosophical anthropology [Electronic resource]: trans. with him. / P. Schultz. – Access mode: http://psylib.org.ua/books/shult01/index.htm
10. Hawking, S. Short story time from the Big Bang to black holes [Electronic resource]: trans. from English / S. Hawking. – Access mode: http://psylib.org.ua/books/hokin01/index.htm
11. Losev, A.F. Story ancient philosophy in summary [Electronic resource] / A.F. Losev. – Access mode: http://psylib.org.ua/books/losew01/index.htm
12. P.P. Gaidenko Evolution of the concept of science (book 1 + book 2) // Greek (new European) philosophy in its connection with science (www.philosophy.ru).
Philosophy: teaching aid for full-time and part-time students / S.F. Nagumanova, M.E. Solovyanova, T.I. Leontyev - Kazan: KSMU, 2008. - 50 p.
Scheler M. The position of man in space . In 1928, M. Scheler wrote: “The questions: “What is man and what is his position in existence?” - occupied me from the moment of awakening of my philosophical consciousness and seemed more significant and central than any other philosophical question.” Scheler developed an extensive program of philosophical knowledge of man in the fullness of his existence. Philosophical anthropology, in his opinion, should combine the concrete scientific study of various aspects and spheres of human existence with a holistic philosophical comprehension of it. Therefore, according to Scheler, philosophical anthropology is the science of the metaphysical origin of man, of his physical, spiritual and mental principles in the world, of the forces and potentialities that move him and which he sets in motion.
The anthropic principle in modern cosmology states that life on Earth, including a rational being - man, arose due to the totality of all conditions, so to speak, “a coincidence of circumstances” in the entire Metagalaxy, that is, the Universe that we know about today. And this is true: under other conditions, our life might not have arisen, at least in that astronomical era when it really arose. But it does not at all follow from this that conditions favorable to life in the Metagalaxy were “focused” exclusively on the Earth - an ordinary planet near an ordinary star located on the periphery, in one of the turns of an ordinary galaxy in the system of their huge Metagalaxy family.
In the 19th century, in particular, there were hypotheses of that time about the prevalence of civilizations in the Universe, and it was even believed that in solar system life and intelligence exist “at most” on three planets, meaning Venus, Earth and Mars, and even then this supposed situation was regarded as a “colossal extravagance of nature,” because there were still as many as five planets in the solar system devoid of life ( the sixth and ninth in total, Pluto and Neptune, had not yet been discovered at that time). But how unimaginably “super wasteful” the nature of the entire universe must have been in order to exist for the sake of life and intelligence on one single Earth!
The concept of the uniqueness of the Earth and humanity, of course, only enhances the “horror of loneliness” that Russell spoke of. As if in opposition to this concept and this “horror,” not in scientific circles, but in the mass consciousness, the version about aliens allegedly visiting our planet from time to time is often stubbornly supported.
“This creature had two eyes, two ears, one mouth. But... there was no nose. The skin is folded and lumpy. The monster seemed to be breathing through the pores of its lumpy skin.” This is a story about one of the crew members of a flying saucer, attributed to a certain Caucasian peasant. There are hundreds and thousands of similar stories, they were born on the eve of and in the first years after man went into space, they are unreliable, neither factually nor scientifically, and, perhaps, represent the last cry of “dreaming humanity”, in reality forced to abandon hopes for quick contacts with alien creatures.
The unreliability of this kind of “observations” can be judged at least by the following experiment. When dozens of “eyewitnesses” were interviewed in the United States who allegedly saw crew members of “unidentified flying objects” (UFOs), and through forensic analysis, a generalized portrait was drawn up based on these descriptions alien creature, then he turned out to be a man with a frail body, a large and bald head, pointed ears and an eerie, piercing gaze, dressed in the costume of a completely earthly astronaut. Mixed here are non-scientific ideas about the future biological evolution of man, traditional images of devils, the stereotype of “Superman” from comic books and information about the equipment of crew members of earthly spaceships. Not a grain of new information, but only a fantastic combination of elements of the known. It is these qualities that have always distinguished fantasy, whether in mythology or in fiction and art.
It seems to us, the generations of the 20th-21st centuries, that myth-making is irrevocably a thing of the distant past. However, it continues in our time. Ethnographer Valery Sanarov conducted an interesting study where he showed that stories about encounters with UFOs continue the tradition of the so-called “fables” of ancient, and not very ancient, stories about a person’s encounter with the “otherworldly” world of witches, devils, goblin, and ghosts. Sanarov notices, for example, the following common features: emphasizing the improbability of the incident and at the same time its supposed reliability; the suddenness of the appearance of an “object”; night darkness and solitude of the scene as the most common setting for the incident; fear, powerlessness, “petrification” of the subject of the incident; very fast, sudden disappearance of an “object”. So a cold-blooded study of these phenomena not of reality, but of consciousness and psychology shows that myth-making can exist in our time. But now, in its “plate” version, it has lost the most important thing that was in ancient myth-making: the glorification of man, his power and his creativity.
Legal progress is considered moral and legal progress, and at the same time the basic laws (criteria) for the development of law differ: the criterion of individual interests; criterion of legal equality of the individual; criterion of quantitative growth of solidarity and socially benevolent behavior; a criterion for the qualitative growth of solidarity and socially benevolent behavior; criterion for the reduction of punishments; a criterion for the quality of the means by which socially benevolent behavior is achieved.
7. The Fundamental Concept of Coevolution
natural systems and humans
7.1. Co-evolutionary synergetic paradigm of modern natural science
The fundamental concept of co-evolution of natural systems and humans on a global scale is based on the two-way interaction of the anthropic principle and the principle of global evolutionism.
The anthropic principle, as we have already noted, states that even a slight deviation in the value of any of the fundamental (world) constants leads to the impossibility of highly ordered structures, including humans, appearing in the Universe.
The principle of global evolutionism extends development based on a single tree of evolution (hierarchy of “arrows of time”) to all spheres of existence, establishing a connection between inanimate, living and social matter. The principle proclaiming the unity of the evolving Cosmos.
A significant place in the study of the relationship between man and space is occupied by the teachings of heliobiologist A.L. Chizhevsky, who studied solar-terrestrial connections. Cosmic radiation and, above all, the energy of the Sun have a constant effect on all phenomena on Earth: chemical transformations in the pedosphere and earth's crust, the development of the atmosphere, hydro- and lithosphere of the planet occur under the direct influence of solar radiation.
The sun is the main (along with cosmic radiation and energy radioactive decay in the bowels of the Earth and volcanic activity) a source of energy, the cause of everything on Earth - from a light breeze to tornadoes and hurricanes, from plant photosynthesis to human mental activity. The biosphere captures only a small part of the solar energy entering the Earth (diagram).
Scheme 58. Distribution of solar energy. The thickness of the arrows corresponds to the amount of absorbed, reflected or stored power (energy in 1 s).
The ultraviolet part of the solar spectrum, which energetically accounts for about 30% of all solar energy reaching the Earth, is almost completely retained by the atmosphere. Half of the incoming energy is converted into heat and then radiated into outer space, 20% is spent on water evaporation and cloud formation, and only 0.02% is used by the biosphere. Green plants absorb this energy by absorbing it in chlorophyll molecules, then convert it through the process of photosynthesis and store it in the form of sugars. The entire existence of the biosphere depends on this process. Animals, by eating plants, and predators by eating herbivores, release this energy for themselves by burning sugars and other nutrients with the help of oxygen.
A.L. Chizhevsky believed that the Sun dictates the rhythm of most biological processes on Earth: when many sunspots form on it, chromospheric flares appear and the brightness of the corona increases, epidemics are discharged on our planet, social processes are activated (including social conflicts - wars, riots, revolutions), tree growth increases, agricultural pests and microorganisms - the causative agents of various diseases - multiply especially strongly. According to his calculations, during minimal solar activity there is a minimum of mass active social manifestations in society (5%), while during the peak of solar activity their number reaches 60% (1905, 1917, 1941). The rhythm of solar activity averages 11 years. Having processed the material on outbreaks of relapsing fever in European Russia from 1983 to 1917, cholera in Russia from 1823 to 1923. and comparing them with data on solar activity, Chizhevsky came to the conclusion that epidemics occur synchronously with the growth of solar flares. Chizhevsky predicted back in the 1930s that in 1960-62 there would be an epidemic outbreak of cholera on the planet (which is what happened in Southeast Asia).
Man is increasingly interfering in the relationship between the biosphere and the Sun, creating a thermodynamic crisis based on the greenhouse effect from CO 2 emissions into the atmosphere and ozone holes with the help of freons. Perhaps the strategic sociocultural instability of the 21st century is interconnected with an increase in the temperature of the biosphere, which, according to various forecasts, may increase by 3-5 
By the end of the 21st century.
All living nature reacts sensitively not only to seasonal changes environment, but also on the rhythm of long-term changes in the biosphere - its temperature, intensity of solar radiation, illumination, etc.
An important part of the modern scientific worldview and characteristic feature modern culture is the cosmization of science. The study of the co-evolution of man and the biosphere into the noosphere by individual sciences is becoming a thing of the past; the study of the fundamental concept of the co-evolution of natural systems and man in connection and interdependence with a single whole outer space has begun.
The founders of cosmism are a whole galaxy of Russian scientists - thinkers of the late 19th and 20th centuries - V.V. Dokuchaev, V.I. Vernadsky, K.E. Tsiolkovsky, A.L. Chizhevsky, L.N. Gumilyov, S.L. Korolev , N.F. Fedorov, etc. The principle of global evolutionism was developed in most detail by academician N.N. Moiseev.
The synergetic concept of the interpenetration of Order and Chaos is closely related to the principle of universal evolutionism. A co-evolutionary synergetic paradigm of modern natural science has taken shape, which includes a “conceptual grid” of the true purpose of the noosphere - the co-evolution of all natural systems of the Cosmos and Man, as well as the synergetics of the totality of sciences about the interpenetration of Order and Chaos in the study of the general patterns of self-organization processes in open non-equilibrium systems. Synergetics has something to say about global crises in the coevolution of natural systems and humans, about the strategic instability of the sociocultural space of human civilization in the 21st century.
The co-evolutionary synergetic paradigm of modern natural science to a certain extent “intersects along an arc” with natural philosophy, setting the contours of the future “natural philosophy of computer civilization”, and also intersects with new technologies of “physical (natural science) economy”, in particular with nanotechnologies, setting new contours of information -communicative culture. The term “synergetics” was proposed by the German mathematician G. Haken and means “collective action” and focuses on the cooperative interaction of parts in the formation of a structure as a whole. Declares the idea of cooperation between various disciplines (sciences) within the framework of the global evolutionary synthesis taking place in natural science and in general scientific knowledge.
Currently, synergetics has taken shape as a complex of sciences about self-organizing systems. This is reaching a new level of science, the level of unity of everything that exists, the unity of the entire intellectual sphere of culture, the unity natural sciences with the humanities, socio-economics, technology and information and communication sciences.
First of all, synergetics, as a science created through the efforts of natural science, included nonequilibrium thermodynamics of dissipative systems, the founder of which was the Belgian physicist I. Prigogine, as well as nonlinear dynamics, to which a number of scientists contributed.
Nonequilibrium thermodynamics states that instability and nonequilibrium determine the development of systems, i.e. the latter fluctuate continuously. At a special point of bifurcation (critical state), fluctuations reach such a magnitude (“strength”) that the organization of the system is destroyed. The solution to the crisis situation is the rapid transition of the dissipative system to a new higher level of order, which is called the dissipative structure. This is the act of self-organization of the system.
Nonlinear dynamics states that the evolution of most systems is nonlinear, i.e. for this type of system there are several possible options development, despite the same initial conditions. The emergence of structures of increasing complexity within the framework of nonlinear dynamics is not an accident, but a pattern.
Irreversibility, uncertainty, nonlinearity are built into the mechanism of evolution. It is convenient to analyze the evolution of dynamic systems in time using phase space - an abstract space with a number of dimensions equal to the number of variables characterizing the state of the system. An example of such a space in physics is a space that has as its coordinates: the coordinates and velocities of all particles in the system. For a linear harmonic oscillator (one degree of freedom), the dimension of the phase space is equal to two (the coordinate and speed of the oscillating particle). Such a phase space is a plane, the evolution of the system corresponds to a continuous change in coordinates and speed, and the point representing the state of the system moves along the phase trajectory (Scheme 59).
Scheme 59. Phase trajectories of a linear harmonic oscillator.
The phase trajectories of such a pendulum (linear harmonic oscillator), which oscillates without damping, are ellipses:
In the case of attenuation, phase trajectories, under any initial conditions, end at one point, which corresponds to rest in the equilibrium position. This point, or attractor, seems to attract all phase trajectories to itself over time (English to attract - “attract”) and is a generalization of the concept of equilibrium, a state that attracts systems. The reference point will be an attractor, since it, as it were, attracts a point representing the movement of the pendulum along the phase diagram. There is nothing strange about such a simple attractor. Different pendulums correspond to different attractors, which are called limit cycles.
In the case of a pendulum clock, the attractor will be a circle, i.e. an object no stranger than a point. The heartbeat is also depicted as a limit cycle - a steady state.
In the case of chaotic motion, the phase trajectories move, and a region of phase space appears filled with chaotic trajectories, called a strange attractor.
The strange thing is that, once in the area of the assembled attractor, the point (a solution chosen at random) will “wander” there, and only after a long period of time will it approach some point. In this case, the behavior of the system corresponding to such a point will strongly depend on the initial conditions.
The most important property of strange attractors is fractality. Fractals are objects that exhibit an increasing number of details as they grow larger. It is known that straight lines and circles - objects of elementary geometry - are not characteristic of nature. The structure of the substance often takes on intricate branching forms, reminiscent of frayed edges of fabric. There are many examples of such structures: these are colloids, metal deposits during electrolysis, and cell populations.
The concept of an attractor plays a special role in the theory of catastrophes, while attractors and fractals, as well as bifurcations of systems in their critical states, play an important role in the branching of not only evolutionary, both natural and social systems.
The fundamental sensitivity to initial conditions is clearly manifested in the history of mankind. During periods of sustainable development, an accident (for example, the death of a national leader or a natural disaster) only transferred the development of society from one trajectory to a similar one. A different result is observed during periods of unstable development - a small random deviation leads to significant changes in the development of society.
Even in the study of the creative process, the concepts and principles of the dual interaction of order and chaos (self-realization and catastrophe) allow us to interpret from a new perspective one of the main tools of creativity - intuition, a special creative state of inspiration and show the special significance of the interaction of economics and education, science and technology, ecology and technosphere.
The methodological significance of the ideas of synergetics also lies in clarifying the danger of biosphere “bifurcations” caused by the ever-increasing anthropogenic impact on the biosphere and capable of unpredictably and irreversibly directing the evolution of the biosphere along a branch of development destructive for civilization.
It is important, first of all, to understand that synergetics is a new branch of knowledge. At the present stage of its development, principles, fundamental ideas and mathematical methods are being developed. So the applications of synergetics beyond the framework of natural science (in the socio-economic, humanitarian and technological segments of the intellectual sphere of culture) are visible only in the most general terms. However, already now the application of the principles, fundamental ideas and mathematical methods of synergetics in economics, and, above all, in the study of various market models is called “new rocket science”.
It is quite obvious that the co-evolutionary synergetic paradigm of modern natural science sets a global “conceptual grid” in the study of both inanimate, living and social matter.
7.2 On the evolutionary-dialectical path to a holistic culture of information and educational civilization.
The co-evolutionary synergetic paradigm of modern natural science also plays an important role in the evolutionary-dialectical movement of humanity towards an integral culture of information and educational civilization.
On the one hand, the bifurcation branching of culture continues on the basis of the cultures of nations and regions, cults and ethnic groups, as well as on the basis of the division into developed and developing economies. At the same time, the globalization of economics, information and ecology, as a science about the value of nature, sets the cooperative interaction of all cultures into an integral structure of culture, as a single whole, based on the co-evolution of natural systems and humans in the noosphere.
The French philosopher and paleontologist Pierre Tillard de Chardin was deeply right when he considered man to be the axis and pinnacle of evolution. As V.I. Vernadsky wrote: “The creation of the noosphere from the biosphere is a natural phenomenon, deeper and more powerful at its core than human history. It requires the manifestation of humanity as a whole.” Modern philosophers are increasingly inclined to the point of view of the 19th century philosopher P.A. Florensky, a representative of Russian cosmism - the fundamental characteristic of a new stage in the development of the biosphere can only be spirituality, it constitutes the foundations of the noosphere.
So, on the one hand, the integrity of the culture of the strategically unstable 21st century should be formed on the basis of environmental and social ethics in close intersection with bioethics, and on the other hand, the basis of the integral culture of the information and educational civilization can obviously be the intellectual sphere of culture as the individual’s ability for continuous education and development , lasting throughout a person’s conscious life.
The cooperative interaction of the intellects of intelligent individuals determines the intellect of nations and, finally, the intellect of the collective mind of the entire human civilization. The prospect of spiritual improvement of humanity is set by the triad of the integral culture of human society: the integrity of nature – the integrity of culture – the integrity of the human personality.
Among job skills, the ability to process information, which is increasingly limited by both the state and corporations, is becoming paramount. The importance of fundamental education is increasing. The role of the intellect of human civilization is increasing on the basis of continuous education and self-education of the intellectual culture of every intelligent individual. Only the intellect of the entire human civilization will allow humanity in the 21st century to pass the path between “Scylla and Charybdis”, between the abyss separating the haves and have-nots, between the danger of self-destruction, especially when trying to solve interstate problems and the problems of international and group terrorism with the help of the created weapons system and environmental , geological and space hazards.
Based on the concept of the cycle as the basis of the universe, we must realize that the origins of all sciences and spheres of intellectual culture are in the common embryo of theoretical thinking of the ancient period, which is more accurately called not philosophy or even cosmological religion, but rather natural philosophy. The global ecological strategy of natural scientific thinking sets the foundation for the construction of the building of “natural philosophy of the computer age.”
The American philosopher and linguist J. Searle proves that the deductive logic of practical reason does not exist even in the limited sense in which we find the existence of the deductive logic of theoretical knowledge possible. It is from this point of view that, in our opinion, the ecological socialization of the individual, as well as the search for the “intersection” of secular and sacred thinking in the spiritual formation of the individual and in the aesthetics of his thinking, acquires special significance.
In “social engineering”, it seems important to us to gradually overcome the special role of not only “technocracy”, but also “meritocracy” based on the “philosophy common destiny“not only within the framework of corporate thinking, but also on a global scale of awareness of the socio-philosophical and environmental significance of the concept of a common destiny in the socio-cultural aspect of the ethics and aesthetics of living in a common communal apartment for humanity on planet Earth. Natural philosophy is acquiring a leading position in the formation of a holistic culture of information and educational civilization.