Existential difficulties of the way to a metamodern society

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Dniprovsky State Technical University

Existential difficulties of the way to a metamodern society

Voronova Z., Kravtsov Yu.

Abstract

The authors analyzes the situation, if the answer is to food: why is it logical to think of the invisible power, be it a crazy person, be positive: understand, so! What are the methods of resisting the manipulation of human consciousness? The authors show that if a person has grown up, they can develop these rozumovi dii, operations, such a science is engaged in such a science, like a formal logic. Such a setting of nourishment ensures the possibility of forming a philosophical culture.

Key words: Continuity of modernity, logical foundations of correct thinking, recognition of philosophical knowledge, the truth of knowledge as an attitude? reflexive nature of philosophical reflection, the concept of manipulation.

Introduction

society metamodern

The supremacy of the “old spirit”, which all humanity has experienced in the past, is crumbling. What a complex, complex reality is, the hour is filled with more knowledge and variations in social dynamics, the more ways of living are intertwined between technologies and the spirit of snakes, which play a major role in his studies

Metasocial minds are those that are indicated by the development and functioning of social networks in the context of various objects, technological structures (Navigator, Facebook, social networks, etc.), which replace special connection and direct contact with reality. Contact with social, economic and political developments is important through the virtual, fragmentary and controlled accumulation of reality, and not through its approach and analysis by the citizen himself. This is impossible in the current minds of globalization. In the sphere of electronic social measures, the emergence of a special focus is recognized with the highest rank.

At the same time, with the dominance of technological developments in all spheres of social activity, as well as in particular life, social and individual dynamics of development and the need to make decisions in a complex reality are accelerating. traction for a significantly short period. an hour ago, just like in the past. This means much greater psychological pressure and much more insignificance before the functionality of the solution. With the collapse of the “old style”, something else is beginning to emerge, which is based on the logic of social measures in the context of the possibilities of current digital technologies on the one hand, and on the other hand is not based on social legitimation and singing. digging for legality. A “private reality” is being created, a virtual reality that bypasses the social values that signify its functioning. At the same time, however, the alkalization process is carried out using advanced technology

The concept of marriage is gradually losing a significant part of its significance, while many people practice an individualistic perspective, which is important for freedom from the problems of current reality, while also being socially active. There are also collective activities in Uzbek language.

Nutrition in the current era lies not in how people, as autonomous individuals and moral giants, shape their lives, but in how they live and survive to the world, which, as shown, is immutable. The post-autonomous subject is corrected by the “creativity of adaptation.” In essence, this is practiced in gradual selfanalysis and the search for authentic self-realization, which without a social environment can lead to waste.

Presentation of the main material

A conversation about the features of the emerging society today - the metamodern society, in our opinion, should begin with an understanding of the process of formation of the modern society and its subsequent development, that is, from the Age of Enlightenment and through today to tomorrow.

Modern is what corresponds to current fashion and lifestyle. What was modern yesterday is no longer so today and may return to retro. On the other hand, in the social sciences, the term "modernity" is widely debated. Declared repeatedly, modernity is returning with new prefixes. This is followed by questions about the importance and justification of progress as the leitmotif of social development. Behind it are also emancipation, individualization and democratization, all of which are associated with modernity. The question of changed leitmotifs is natural, as is the question of the continuity of modernity. Does progress only mean a linear continuation of a path already traveled?

The continuity of modernity dates back to the Enlightenment of the 18th century. Progress was a program to lead humanity out of ignorance and religious paternalism. At the forefront was scientific and technological progress, which drove industrialization and, consequently, economic progress - economic growth. The progress towards democracy, equal rights and equal opportunities for all was and remains a much longer journey and initially concerned only the privileged. Violence was used in the name of progress, and quite often it was used to legitimize domination. There has always been criticism of the belief in progress, mainly from those who experienced or feared loss.

The modern era has been dominated by the belief that the world can be changed and that progress will almost automatically ensure a better tomorrow. Modernity means a revolution in traditional societies. The field of study and explanation of sociology is modern societies, while traditional societies are studied by other subjects. The label of modernism is applied to a number of stages or eras with appropriate prefixes. In addition, there are social/civilizational, technical/scientific and artistic-aesthetic modernisms that do not always occur or do not occur synchronously. What modern century are we living in, you ask? Or is it already over? Even past stages of modernity are still frames of reference.

There are several periodization models. The division into bourgeois/industrial/late modernity is quite plausible. Very briefly: bourgeois modernity began with the industrial revolution. Colonialism and the bourgeois nation-state also developed. This is the society described by the founders of sociology such as Max Weber.

Subsequent industrial modernity was dominated by mass production, mass culture and mass media (cf. Mass Pull). The way of life adapted to this rhythm is a highly formatted, normative society. In its last days there was mass participation in the resulting prosperity, and then they spoke of a balanced middle-class society. What comes next is shaped by the transition from industrial to postindustrial society, and discussions continue to be shaped by it today.

The current era is late modernism, beginning with globalization and increasing with digital modernity. However, the continuity of industrial modernity is still effective.

The term postmodernism quickly became popular after it appeared in Jean-Frangois Lyotard's 1979 essay "The Postmodern Condition". Postmodernism articulated a loss of certainty, a dissolution of certainty, and adult identity coupled with a distrust of metanarratives such as the metanarratives of modernity. As an epoch-making concept of society, postmodernism has not gone beyond feuilletonist descriptions. Her legacy is to look at ourselves, our culture and our civilization from the outside, taking them apart to reveal their parts and internal structure.

On the other hand, it should be remembered that theories are developed in the context of specific social transformations and cannot be separated from the historical context. Formation of the current of social constructivism as a response to the positivist, dogmatic and The individualistic thinking of his time was based on the poststructural approaches of postmodernism, as well as on sociological approaches to research methodology.

Metamodernism is a term that has been debated internationally, especially in countries such as the Netherlands and Denmark, for the past three years, but has also been sporadically debated in Europe. Metamodernism is a reaction and extinguishes with the release of the epoch-making label of postmodernism, the labeling of what is to come, which some people later call post-postism. A new look at the current and future world comes under the label metamodern (in different terms). Periodization is rather secondary.

The term itself is not so new anymore. He reached his breakthrough with the EU (2010) and the upcoming web journal (2009 - 2016, in the archives) “Notes on Metamodernism” by Rotterdam culturologists Timotheus Vermeulen and Robin van den Akker. The topics of the web magazine were trends and tendencies in the exact right, in border culture and even in all spheres of culture, from architecture to dance and performance to cinema and literature. Some examples of aesthetics that can no longer be explained from the perspective of postmodernism include the Elbsk Philharmonic in Gamburzy, which was initiated in 2010, the films of David Lynch and the literature of Jonathan Franzen. You have to get to know her for a long time in order to know what you are doing with each other - she is also endowed with a powerful neo-romanticism.

In the inaugural volume “Metamodernity - Sensation and Hopes in Composite Light” the Danish philosopher and social activist Lene Andersen distinguishes between metamodernism and metamodernism. Although we roughly follow the arguments of Vermeulen and van den Acker, this concept of metamodernity relates to all advanced cultural codes: indigenous, pre-modern, modern and post-modern. For example, indigenous peoples can rely on the connection with nature that we need to renew cycles, for example, to aggravate the climate crisis.

Metamodernity integrates such cultural codes to provide a structure for a comprehensive understanding of ourselves and our lives, social norms, and a moral basis for intimacy, spirituality, religion, science, and self-inquiry.

In the historical matrix, Andersen associates universal changes, such as knowledge, the structure of power and important trends, from eras, which are separated from each other to the most outrageous technologies. The transition from the industrial era to the era of ICT (information and communication technologies) followed soon after by the era of BINC (bio-, information, nano and computer technologies). The structure of the matrix is suggested by Derek Becker (2018), which divides the development of civilization into different media eras and allows the current succession to follow the current one.

Thus, metamodernism is the main structure that grew in the 2000s and subsequently became the dominant cultural logic, even before the advancing capitalist enterprises.

We would like to continue the further conversation in terms of determining the truth of knowledge as an attributive factor in resisting the manipulation of a subject that is fragmented/

First of all, let us note that we have respect for each of these aspects as the warehouse parts of the philosophical world view. Svetoglyad, apparently, becomes the basis of a person's approach to the world, to action. It reveals the importance of cognitive and regulatory functions, reveals the place and role of people in the world, and senses. Take, for example, the light of the past. In my own mind of science, it is true that I have a scientific outlook, and in other areas of life and activity, my outlook can be everyday. From this point of view, the scientific and everyday light can be considered synonymous with the scientific and everyday opinion.

The postmodernist view, known as a social construction that was pushed onto another plane by the dogmatic rational science of the current era, appeared radical and free. Nowadays it was necessary to gain special respect for oneself, as it takes shape in the context of the current technology and the new postmodern information.

The self is presented as diverse, fragmented, populated, socially saturated. At the same time, language as a structure plays an essential role in the formation of self, as it arises in the interaction of an individual with other individuals. The self is no longer understood in individualistic terms, but is now understood in relational terms. The subject is not the center of existence, but the connecting link of relations, and dialogue is the main means of promoting a society characterized by non-destructive conflicts and non-extremist formations.

At first glance, social constructionism seems liberating, because it frees us from all dogmas. In addition, the polyphrenic subject looks attractive because it is free to change continuously, not to remain static and to spin in space and time. However, the absence of any real basis can indeed lead to rampant relativism, from which dogmatic stereotypes and formations will inevitably emerge. At the same time, a constantly changing subject who needs nothing and no one can become a "tourist", according to Bauman's expression, an egocentric inhabitant of the earth, strategically using his multiple "I" for his own purposes.

In today's realities, where social networks are stronger than ever, the fragmentary "I" seems to be relevant. One cannot ignore the way of life inextricably linked with the capitalist economy. Different "alternatives" are themselves limited by the framework of production, promoted by the mass media and ultimately create identities.

The identities from which the postmodern subject must choose are clothed in the corresponding consumerist ends of the economy, and thus the individual engages in an aesthetic quest to "find" himself. A culture that focuses on how we can become ourselves, guided by the economic interests of the market. How should we be more productive - this word, of course, refers to the loss of the concept of labor creativity, but emphasizing the productionconsumer structure - so that we receive more money and lead to success.

The rampant individualization of our time as a by-product of the capitalist economy, imperialist and liberal politics has led to total egocentrism. Therefore, at such an age, the need for the question of what is an object is great.

The fragmented subject is relative because it constantly exists in networks, at work, in education, in the family, in social networks. However, this relational subject often has instrumental relationships, uses self-projection, and creates alternate selves that may not be connected to his everyday reality. Although the subject is not defined in individualistic terms, it nevertheless boils down to an individualized view of the self. The individual ultimately becomes the master controller of the identities he will adopt, the relationships he will create, and although he is understood as a web of relationships, he ultimately becomes the center of them.

Thus, it seems to lead to a new type of subject, which is characterized by a specifically individualistic-relational character. Such a subject is again considered the center of the world and corresponds to liberal rhetoric. The concept of the relative here does not presuppose the concept of the collective, and thus intentionality is indeed lost, while the dominant relations of the capitalist economy are strengthened. People become competent operators of themselves, achieving more and more personal goals, and at the same time they immerse themselves in the consumerist game of self-interest and the rhetoric of professional productivity, advancement and success based on the principles of positive psychology.

The fragmented and thus postmodern subject is more disoriented and individualized than ever, and so too are ontological questions about the nature of the 'relational'. If the individual is not brought to collective consciousness, then relational consciousness can only lead to further individualization.

These questions raised by critical realists, namely the need for common ground, some shared assumptions and perhaps moral orientations, is what a saturated relational subject lacks in order to be engaged in collective action.

Philosophical culture rests on the correctness of judgment, which is a surprisingly rare quality today, and there are many unfaithful people "almost unable to distinguish truth from falsehood." Owners of the "wrong" mind interpret everything crookedly and obliquely, are satisfied with the weakest arguments and want others to be satisfied with them; they are puzzled by the slightest appearance; constantly fall into excesses and extremes; they have no firm confidence in the truths they have learned, because they are forced to accept these truths by chance, and not by deep knowledge; or, on the contrary, stubbornly stand their ground and do not listen to anything that could lead them astray; they boldly speak about what they do not know and what is possible, no one has yet understood... Therefore, "incorrectness of the mind" is the main reason for most of the mistakes we make in everyday life: groundless quarrels, hasty decisions, rash undertakings.

The unbreakable truth of today is that in order to become successful, a person must possess such a personality quality as mobility, this will allow him to be ready for any metamorphosis. Different philosophical and anthropological concepts are united in the idea that a person is an open being that is in a state of constant "rebirth", that is, self-creating depending on external changes. The way to solve this problem is to increase the cultural and educational potential of the individual through general access to education for all, special attention should be paid to those people who could not get an education, who are not interested in environmental problems. the world and a person's place in it. This is precisely the audience that needs an explanation of the real state of affairs and issues that philosophy talks about.

Philosophical culture determines the self-worth of an individual, which cannot be a means to something else, but, as Kant says, "every rational being is an end in itself." Each person has an autonomous will that determines the moral character of his personal existence.

The socio-economic conditions of Ukraine require such qualities as entrepreneurship, sociability, readiness to adapt to new working conditions and regulate the building of relationships between people in the process of joint activities from engineers, organizers and production managers. A production specialist has to deal with streams of information that he needs to correctly perceive, process and transmit, which cannot be done without the presence of developed communicative knowledge, abilities, skills, methods of activity.

Solving "eternal" problems from each person requires a certain philosophical culture, knowledge of basic philosophical problems, fundamentally possible answers to fundamental questions of being, knowledge of forms and ways of exiting into new and new spheres of reality, transition. to new ways of doing things. Many everyday problems of renewal are born due to lack of culture in the broadest sense. Philosophical culture of a person is one of the essential components of universal human culture, one of the indisputable assets of the human personality.

This issue is especially relevant in technical universities, where, due to the predominance of technical disciplines, professional communicative training is necessary, the foundations of which are laid in junior courses in the process of studying humanitarian disciplines. The issue of humanization of technical education is very relevant today. The creation of man-made culture leads to the spiritual impoverishment of the individual. There is a dehumanization of education, which turns into the development of only professional skills and abilities in future engineers. In this connection, the question of personality development of a specialist in the technical field, in which high professionalism is combined with developed communicative competences, arises more than ever A traditional, teacher-oriented education system does not teach to think independently, when the responsibility for the result of learning lies not only with the teacher, but primarily with the student, who learns to freely express his own position in the lesson, cooperate with classmates in a team, cares about the result in the learning process [1, p. 103-109]. In our opinion, in this situation, important importance should be given to the worldview purpose of the philosophy course, which today is practically excluded from the educational process in technical universities. The existing philosophy program requires the student to remember many external points of view on the surrounding world without the questions "Who am I", "In which country do I live?", "Can I change something?". However, in our opinion, these questions can arise if the future engineer is given the opportunity to get acquainted with the philosophy of Plato, Kant or Hegel, with Heidegger.

In our opinion, in this situation, important importance should be given to the worldview purpose of the philosophy course, which today is practically excluded from the educational process in technical universities. The existing philosophy program requires the student to remember many external points of view on the surrounding world without the questions "Who am I", "In which country do I live?", "Can I change something?". However, in our opinion, these questions can arise if the future engineer is given the opportunity to get acquainted with the philosophy of Plato, Kant or Hegel, with Heidegger.

A significant part of students who are not interested in the issues of the surrounding world and the place of man in it are precisely the audience that needs clarification of the real state of affairs and those issues that academic philosophy talks about. I. Kant believed that the main task of philosophy was for "a person to have the courage to live by his own mind." Those who oppose such a task of philosophy either do not heed their call or want to deny man his desire to be man.

It is known that one of the main goals of higher education is to educate a student capable of critical thinking and analysis. This "thinking is evaluative, reflective. This is open thinking that does not accept dogma, which develops by imposing new information on personal life experience" [2, p. 45]. Critical thinking is more concerned with statements and their justification, interpretation, and application. The specificity of critical thinking was very precisely noted by the American educator Charles Temple: "To think critically means to be curious and use research methods: to ask questions and systematically search for answers. Critical thinking involves polite skepticism, doubts about generally accepted truths, constant questioning: "What if?" Critical thinking is not a separate skill or skill, but a combination of many skills".

Competitiveness in today's labor market, where, according to IBM specialists, a person changes his specialty at least seven times during his professional career, depends to a large extent on his ability to acquire and develop skills, abilities or competencies that can be applied or transformed in relation to a number of life situations. A competent specialist is an individual, independent, who has the ability to realize and consider his own actions, compare, evaluate himself, project the future It is known that one of the main goals of higher education is to educate a student capable of critical thinking and analysis. This "thinking is evaluative, reflective. This is open thinking that does not accept dogma, which develops by imposing new information on personal life experience" [2, p. 23-45]

Conclusion

For the development of a culture of thinking, it is necessary to form the ability of the individual to assimilate and transform all the richness of dialectics into his wealth, to consciously and consistently apply its principles in all spheres of theoretical and practical activity. activity. In other words, this is a complete and deep assimilation of the dialectical methodology by the individual.

By methodology we understand the ability of a person to develop a universal attitude to the world, free from historical accidents. This relationship is based on real processes of historical development of social forms of practical and spiritual activity of people. The presence of philosophical culture is not only a privilege of professional philosophers, but an integral part of the spiritual activity of every subject. Considering the role of philosophy in the spiritual life of a person, it is necessary to determine the degree of correlation between philosophical and specific scientific knowledge. Philosophy not only summarizes the results of science, but also "remelts" them in the context of complex issues related to the general understanding of the nature of knowledge, the understanding of the place of science in the cultural system, and the attitude of science to practice. By synthesizing knowledge about the world (nature, society, thinking) with ideas about the attitude of man to the world and the world to man, philosophy reveals the place and role of man in the world, the meaning of his existence.

References

1. Dawit T. Tiruneh, An Verburgh1 & Jan Elen(2014) Effectiveness of Critical Thinking Instruction in Higher Education: A Systematic Review of Intervention Studies. Higher Education Studies; Vol. 4, No. 1; Published by Canadian Center of Science and Education (in Canada)

2. Liliya Hrynevych, Viktor Brindza, Nina Dementievska, Roman Shiyan (project coordinator)(2016) New Ukrainian school: Fundamentals of the standard of education - Lviv, - 64 p. (in Ukraine)

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