The evolutional aspect of the social organism

A social organism is a contradiction, which matured in the womb of the life-form of the Universe motion, has its own life, for it has all necessary for this purpose mechanisms, and, as any intermediate phase in the substance self-motion, places into the stage of generating the higher form of motion.

The stated above explanation of the social organism genesis results in the understanding of its basic contradiction formation process, i.e. the reasons, which make it to be in the state of tension and willingness to carry out the infinite motion. It is a gap between the life of an indi­vidual and the life of a collective subject or a generation. This contra­diction ages in the womb of the life-form of the motion and it can’t exist without it, but its solution it finds in the social form of the Uni­verse motion. In other words, splitting into the individual and the col­lective is the inexhaustible source of the social world self-motion.

Thus, the evolution of the social organism can be presented as a particularly separated form of “the objective process”, which, accord­ing to V. Lenin’s definition is a “purpose-making activity of a man” [111, 170]. The purpose-making activity in particular integrates si­multaneously in different planes two essentially distinct processes, such as the reason, which provides internal treatment of spiritual component of the Universe base and the labor, which is aimed on the practical transformation of material nature in behalf of the human, for it is connected with the satisfaction of his needs.

The premises give us the opportunity to outline the evolutional mechanism in the most general terms. The analysis shows, that the self-development of the society, as a highly dynamic spontaneously flowing process, which is initiated in the head of a particular man, forming what we call a constructive chaos, whereupon the motion moves into value-semantic plane, initiating a constructive environ­ment as a field of the social world future development, which differs in extraordinary variety of possible variants of the content transfor­mation, and, finally, attains reconciliation in noosphere, congealing in material - utilitarian or objectified form.

The change of social organism is predetermined by time as a fac­tor of the Universe self-development, the properties of which are re­vealed not materially, but in terms of energy. At the end of the XXth century it became clear, that in thermodynamics of dissipative struc­tures time stops to be a mere parameter, and it appears to be a factor, which expresses the pace and the directivity of events [See: 68, 80].

Here it is also important to take into account the conception of astrophysicist N. Kozyrev, that in the modern state of the world the new properties of space environment begin to appear, when time be­comes a material force (energy streams of time). An organism per­ceives the streams of time, the value of their density,

the specific character of their organization. There appears the so-called “state of Kozyrev” appears. It is this state that is the ex­pression of loose intellectual ties and interrelations.

Thus, social time is too individualized and differs widely from astronomic time [See: 193, 90-112]. Thus the difference of the phys­ical time from the social one lies in the fact, that, as V. Vernadsky specified, “now the measuring of time in its most deep and exact part - is based not on motion, but on the change of properties of the body or the phenomenon” [See: 36, 336]. An essential difference takes place also between the short and long social time intervals. The behavior of individuals, groups, state and society, may differ in time consider­ably. Very interesting thoughts about time in the human measuring tell, for example, V. Nalimov and. G. Drogalyna [See: 144].

The evolution of organismic form of the social phenomenon can be examined in three dimensions. In the first case it can be inter­preted as the social world. Thus a social organism appears as rela­tively independent form of life of rational living substance. The specific character of such approach is in the mere fact, that we ana­lyze the social phenomenon within the scope, accessible for our per­ception and reflection with the help of our conceptual (categorical) framework, which we have today.

The social organism must also be examined as the second nature. In this case we as though leave the limits of the things, accessible for the observation by our organs of perception and treatment of infor­mation, and get into the world of the pure philosophizing, when the things, that are visible, seems to lose the leading role, and the ab­stract picture of the way, the reason generally behaves, i.e. in condi­tions of other planetary environments and interplanetary spaces, appears before us. Here we have a possibility to study influence of ontological substratum on the state of the social organism, i.e. the space factor in the complete sense of this word. The joining of alien civilizations to the process of informative exchange can change the world we live in dramatically.

Finally, the third approach is related to the fact, that it is neces­sary to consider the social phenomenon as a specific phase of the Uni­verse self-motion or as a social form of its motion, in which the first and second aspects are withdrawn. This very approach gives us pos­sibility to study a social organism here and now. Let us consider the all three situations in more detailed manner.

We shall begin with the analysis of the social world, for which we have established the fact, that its development takes place, as it is incumbent on the universe, in two interconnected planes - horizon­tal and vertical. Now we have a task to describe concisely these two planes of self-motion from the general philosophical point of view. It is obvious that motion in a horizontal plane is mutual transition of objectivized material and spiritual ingredients of the social world. Influencing each other in this quite new, i.e. the objectivized state, material and spiritual components generate what is known as a cul­tural and historical process. This is the way the human history gen­erally develops.

Now we shall imagine the description of the degrees of the social world self-development in a vertical plane.

The mechanism of rising or development of the social world in a vertical plane is the attributive possibility of substructures of such structural formation as the universe, to reflect, i.e. to transmit their state to each other with the help of the special signals. Thus these substructures, and more precisely their specific components, are transmission organs. The difference between the signals which are sent up, and those which are sent deep down into the self-control structures, consists in the fact, that the lower interior substruc­tures are able to send signals about their state and to be changed under the influence of the higher structural levels, and they, in their turn, are able to receive signals from below and to correct the state of the former ones.

Consequently, the motion in a vertical plane provides the social world, and it is possible to say even wider - the universe, with the fundamental property of self-regulation, while the motion of the so­cial world in a horizontal plane provides with the production and re­production of material wealth and services, intended for the satis­faction of the physical man needs - a producer of the reason in our planetary system.

Now we can consider the basic parametric descriptions of the so­cial world as the phenomenon, which self-develops. We’ll stop at least on the most important among them: the causality of the social phe­nomenon, which plays the role of a trigger mechanism in the evolu­tional process.

It is clear, that the appearance of the social form of motion of the Universe is not one moment act of even the work of a genius, but the process, which is generated and maintained by every individual. Thus the process of generation of the real social world from the internal world of a personality, on which existentialism insists zealously, has the virtual character and in a great deal depends on the environment in which two types of causality act in relation to the process under consideration - they are natural causality and free causality. It is clear, that the duality of determination is predetermined by the bi­nary nature of the substance foundation of the Universe and of its producer - a human personality. Actually, our vision, which was for­mulated at the beginning of our work, is fully confirmed by the dual­ity of the social world determination.

A natural causality operates under the fact, that the process of generation of intellectual energy by one man and correlations of peo­ple between them are to a certain extent a naturally -natural process of physical origin, as the weak correlation of microparticles is the basis of it.

We have shown it in the course of the determination of quantum wave nature of the social world and during the explanation of the mechanism of functioning of a human personality.

Taking into account, that an intelligible matter exists in the form of the field, the factors influence this field as forces of its compres­sion, and the direction of transformations is determined by the dy­namic function of the electromagnetic field and not only at cellular level, about what was written already, but also at the level of the field of a subject, be that the organism of one man or the social associa­tion. This aspect is interesting for creation of effective technologies of influence on the process of organizations of the social energy-pow­erful fields, and that is why it probably will become the subject of the special researches in the future.

We can distinguish one stage of form creation from the other be­cause the social products of the total social process differ one from another through the self-differences of the content of the social pro­cess. This self-difference arises from two reasons. The first one is related to the fact that as the social content moves away from its source - interacting personalities, the content acquires more objec­tive character due to the functioning of natural factors, for exam­ple, of space and time, gravitation and weak electromagnetic inter­action.

Consequently, natural relations in the sensory perceived world - one state of human organism is related to the other, proceeding by the state, due to the organic unity of the electromagnetic field, i.e. is carried out according to the laws and regulations of the first nature.

Essentially different phenomenon is a free causality which arises in the organism of a man as an ingredient of the Semantic Universe. It appears, on the one hand, as the independence of human will from the motive of sensuality impulses, for the possibility to determine himself spontaneously regardless of compulsion from the side of sen­sory motives, which are formed by the dynamic function of the elec­tromagnetic field, is characteristic of a man; and on the other hand - between individuals as the agents of the resultant social interference, of which the greater degree of freedom is caracteristic. To our opin­ion, it is due to the properties of free causality and nonlocal type of connection, that it is possible to understand the mechanism of func­tioning of intuition.

The causality is less known to a modern scholar. However we have no reason to ignore it, as today it is highlighted and its influence in­creases more and more. To our opinion, I. Kant kept particularly it in mind, when he wrote, that the “obligatoriness is the expression of a special sort of necessity and relations with grounds which nowhere in the nature ever meet” [See: 87, 335].

To this type of causality we relate the actions of people under the influence of such their generic functional organs as: sense, purpose, ideals, images, guidelines, motives and other units of the semantic structure of both an individual and a collective subject. We can find out the most convincing examples of it in own life. It is enough to remember for this purpose those cases, when a bright idea attracts us to the world of events, which did not arouse our interest before, and even was simply antagonistic. Poets, writers, actors, designers, innovators and other categories of people, are the brightest objects and transmitters of the semantic determination. The desire to become, for example, a leader, a commander, a cosmonaut or a judge can sta­bly determine the conduct of people during many years.

But there are and more large-scaled examples. For example, the idea of national independence stirs to action millions of people. The influence of a national idea should be also applied to the causality of this kind. The influence of values on the people, as well as the sym­bols, archetypes and other elements of societal psyche, including the collective unconscious, frame this picture.

A form also is a determinant in this system of factors. Thus, for example, the democracy or the dictatorship as a form of realization of imperious functions, automatically germinates the whole system of social institutes, about possible existence of which people do not even suspect.

The second type of relations requires certain independence from the causality of the first kind. It must be the relation of cosmological character. It means, that it must inhere such relation. I. Kant writes that he possibility to begin the state spontaneously; consequently, the causality of freedom is not inferior to the other reason according to the law of nature, the reason, which would determine it in time. The Freedom in this value is a plane transcendental idea; it, first, contains nothing that would be borrowed from experience, and secondly, the subject of it can not be given certain in any experience, because the general law of even possibility of any experience consists in the fact, that all, that takes place, has reason, and consequently causality of the reason, that takes place itself or arises, also must have a reason in its turn; due to it all area of experience, as far it may stretch, becomes the association of nature only. As by this means it is impossible to get ab­solute scope of aims in their causal relations, a reason produces itself the idea of spontaneity, capable to begin functioning from itself with­out any other reason, which preceded it, and which in its turn would appoint it to the action according to the law of causal relationship.

From modern researchers I. Tsekhmistro, based on S. Bira’s works, attracts our attention to the fact,that a physical causality is the simplest and most primitive form of relations between the ele­ments of the system and has remote enough relation to the processes of self-regulation in an organism and society. He formulates a hy­pothesis that in the basis of thinking processes in a natural intellect not causal schemes lie, but implicative relations and dependences. A “man, who is fully dedicated to the moral purpose and duty rather will renounce to live, than will give up actions, that implicatively follow the content of its purpose and duty, and consequently - indis­solubly connected with its consciousness and its existence itself,” - I. Tsekhmistro writes [197, 37]. It means for us, that in the ground­ing of causality of the phenomena in collective consciousness it is necessary to proceed from the fact, that implicativity of individual consciousness dramatically increases the degree of vagueness of the origin and behaviour of integrative processes in society.

Other researchers, for example, M. Setrov, V. Kelasiev, success­fully use this type of causality for explanation of the origin of the social world and the rules of its self-organisation. So, for example, explaining sociogenesis, V. Kelasiev uses the category of purpose with the meaning of the incumbancy factor of the Semantic substratum, which results in the propulsion of the social system.

As far as the purpose of the social organism dynamics is formu­lated by the system of self-regulation of the latter on the basis of the social organism internal state reflection process, it is most likely that such purpose is advisable for it. As soon as this type of the system effect is formed, the stage of the effect reverse influence on the po­tential of the social organism begins, starting with the very poten­tial of this system effect (since it is advisable, it must be attained). With the help of its own sense advisability mobilizes the various ca­pabilities of the social organism: its memory, the ability to make transformations, the ability to influence the social processes or even to change the very purpose, the forecast ability et al. In other words, the sense of advisability lays in the expression of all subject potenti­alities; the functioning of the complex begins with the sense of the future changes and these possibilities.

The generated system effect functions as a stimulus for a deci­sion, and what is more important, as the actuation of actual capabil­ities of a person or social associations, i.e. a system effect in such conventional(relative) form makes it important to achieve the result itself. However this task is out from the ordinary, because at the lev­el of social relationships, - and they are these very relationships, that act the leading part in a generic social organism - the mechanisms of integrity yet only begin to form. At the level of an individual, being absent yet in social organisms, morphophysiological, anatomic, psy­chophysiological structures had already formed.

Let us take an example from practice. For the development of the program of escaping the crisis by the CIS or any other country, for example Ukraine, it is necessary to focuse the information from the various fields of knowledge. At the same time we know, that practi­cally they are scattered in the minds of many scientists and experts in the system of management, who are isolated from one another. It means that it is possible to precipitate the solving of the problem only with the help of the long period of “intellectual ferment” and its inte­gration on the basis of new world outlook, enhanced by the ideology or due to artificial integrator - artificial Intelligence, that more rap­idly and more effectively will “bring together” the experts within the scope of the whole.

Then the stage of forming of regulatory complexes of motives and capabilities of both: of individuals and labour groups begins. Incen­tive and executive components find each other according to the logic of complementarity. The confunction of the necessity qualities and capabilities of individuals, political parties, labour groups, industri­alists and their associations reflects the behaviour of the decision process. According to the opinion of the Saint Petersburg research­ers, such complex is the basis of solving of any tasks, concerning the problems of activity in general. As a result, the structural strain be­tween the proclaimed purpose and practical state of social organism relieves. Now it becomes clear, how far from escaping the crisis Ukraine is, if it had not yet even outlined the position which it should acquire as an initiative subject of the international commonwelth of the modern world countries.

Therein we want to draw your attention to the fact, that the change in the study of public processes to the microlevel made the researchers to refuse from the usual ways of cognition of the social world; and in recent times they, independently, more and more fre­quently, use the term “the ideal form” to explain the self-organisa­tion of life.

Thus, the self-regulation system monitors the development of the social organism by cultivation of the combination principle of the present and future states of the social organism, using conventional means as the instrument of transformation, and more precisely - the ideal form, which, as if by the force of the lay-in sense “draws” it out from the present state to the desired future state. As far as the sys­tem of self-regulation products the future states of the organism on the basis of free choice from the general continuity of the senses, it is reasonably to say about the polyvariance or even unexpectedness of the ways of the generic social organism development. The last as a thing is the unity of properties and relations, but as an entity, it is the unity of a change and an action. In its own change a thing exists per se, in progress it transcends itself.

Hereby, it becomes clear, that the form of the social world is strict­ly determined by the latent structure of functional relations or coop­eration of people and, actually, is undestroyable. A social form is gen­erated from the necessity of cooperation of people and disappears in case the cooperation ends. Hence, the identical forms of such rela­tionships are at different nations and in different historical periods of their life. As a rule, only a human himself alters, complicates and intellectualizes them.

All this reveals the existence of some third reality about which we try not to speak today, as it is necessary to admit either the exist­ence of God, or the existence of the third world, in which a logical form dominates. Before, for the description of the processes of this higher level we successfully applied a category “sense” from the Se­mantic Universe, although the psychologists show a preference for the concept “the ideal form”, the sociologists - to the concept “the ideal”, the philosophers - to the concept the Absolute. All this indi­cates to the fact, that it is necessary to search an egress to the higher level, which obviously takes part in the processes of macrolevel.

Consequently, a free causality which is able to reverse the course and tendency of social processes dominates in the social world. That is why the peculiarity of a social process consists in spontaneity of the origin and transience of its behaviour and hence the difficulty in anticipation of results of social life self-development.

The transformation of the social organism can not be absolutely understood without explaining the place and the role in it of such factors of evolution as space and time. It is conditioned by the fact, that the evolving social organism changes not only the morphology of its body, which is described by the space parameters, but changes the functional quality which is predetermined by the parameter of time. Many researchers of social processes know it and that is why suggest estimating the two mentioned factors as a system.

V. Kostuk, for example, appositely suggests considering the fact that there exist considerable grounds in support of the idea to study spatial, informative and time positions of social subjects together in the scope of the unique socio-informational space-time, or SIST [98, 33]. Such approach is especially important for the informative stage of evolution of social organisms, when they are opening to each other during creation of continental and intercontinental social structures. In this case information becomes a basic socioeconomic resource and the factor of evolution.

There is another condition, which cannot be ignored, - it is the total character of the above mentioned factors. Thus, for example, V. Bichenkov writes in this respect the following, “It seems to me absolutely possible and legitimate to consider space as the totality of all relations in the world, and to consider time as the totality of all changes. It is impossible to say from this standpoint, that action is realised in space, - it itself is a moment of space as of totality; as well as one cannot say, that a change takes place in time, - it is a moment of time as of totality.On the other hand, space acts as the motion of structure, and time does as the motion of variety. The unity of space and time makes motion” [33, 493-494]. Further on he passes two more admonitions (remarks), which are extremely important for under­standing of space and time as factors of self - generation and exist­ence of the social world. One of them concerns the fact, that explana­tion of the social space-time is to be searched in the General theory of relativity, which constates that its geometry coincides with physics of the gravitation field, and the complex and multilayer character of space as the totality of actions confirm... the conception of calibra­tion fields researched by physicists of microworld - carrier of inter­action. And in general the spaceitself is to be examined as totality of all types of interaction (or, which is the same, the things as actions) - gravitational and electromagnetic, strong and weak, chemical and mechanical, etc.

The other admonition (remark) of V. Kostiuk consists in the fact, that “within the scope of the material reality time and space are the functions of things as of changes and actions and, on the contrary, it is paradoxical, that the things in their capacity of changes and ac­tions are the functions of time and space” [33, 494-495].

Besides, space and time in the second nature seem to swap over. For example, if in the first nature the space was of the most im­portance in - development of universum, in the second nature it obviously switches the roles with the time. Thus the space is para­metric description of morphology of the social organism, and the time expresses its functional aspect [See: 177].

But we again lay emphasis on the fact, that the question concern­ing social time and space as the factors of the determination of social organism formation needs yet a serious study.

One of the conditions of evolutional motion is the fact that a man must attain the certain degree of his own maturity. Here are the pa­rameters, which record the phases of its specific or biological devel­opment and those which fix the degrees of the generic - social or com­munity development. The basic biological parameters of man’s ma­turity appear from the analysis of the intellectual aspect of its evolution. As it turned out, to be mature enough a man is to master all basic attributive properties of substance-universum, the most important of which are: metabolism, heredity, reverberation, reflec­tivity, receptivness, thinking, informativeness, energy intensity, etc. Functional organs, entropy, negentropy, activity, self-regulation, self­organization refer to the social parameters determining the estima­tion of the degree of man’s maturity.

The theoretical analysis of the essence of the social world showed that a creator and transmitter of its actual form, i.e. the real social world, there can be only a collective subject, as far as according to its nature sociality is a realized corporate principle. We can add only, that it should be an active subject.

In this connection we share the point of view of those researchers, who consider the subjects in this case to be social groups, collectives, ethnic groups, races. They not only product a social form but also dis­tribute it into levels. Consequently, being social as to the method of self-realization, life generates an organism which in literature is de­termined as a “social organism”. And, in certain sense, it is correct.

In real life the social form of the motion of universum contains a few hierarchical levels, on each of which it can acquire an organism form due to the organization of people into microgroupes and micro­collectives for solving their actual vital problems. On the basis of this cooperation, foremost of the intellectual efforts, there appears a hi­erarchy of power streams, which finally results in the specific - so­cial - form of the motion of universum. Thus, at last we can explain the autonomism of the types of intellectual energy, which esoteric philosophy insists on. Interacting with each other, they form the or­ganic system which is named by us as a family of social organisms. If to take into account the remark of M. Berdyaev, made in the work The Russian Idea that “the organicism is a hierarchy”, the social world appears as being itself the structural level of Universe sub­stance’s self - organisation, it has its structural sublevels, and it means that the association of social organisms consists of different kinds and types of social individuals.

The historical digression at the beginning of the given work showed, that the matters stand exactly so.

Until now we examined the philosophical form of social integrity only. Ideally the social life occurs only in an ideal form, which serves as if a template in which the forms of practical social life are casted. And that is why it is here important to underline that the unity of the social world is concentrated in the sense “social organism” as a com­ponent of continuity of the Semantic Universe.

Hereinbefore we have established, that a social organism is an ideal form in which the field life of man occurs. Now this organiza­tional form is to be examined as an ontological object, as far as in the case when all conditions for - development of the second nature are available, it finally comes to existence on a macrolevel. It means that the essence of it has been (existed) before, than it exists, it is it, that exists firstly, as the essence or as the unstipulated; secondly, she possesses the actual life or is defined, and defined, as it follows from the stated before, in two ways: on the one hand, through its condi­tions, on the other hand, through its grounds. Being combined with the conditions, the grounds attain visual (outward) immediacy and the moment of being.

Consequently, the main feature of the social organism as an orga­nization generally lies in the fact, that it is formed in the process of relation with itself, is itself both: the producer and at the same time its product, and it is this concept that is the principle of all the doctrine not only about organic, as F. Scheling wrote, but also about supraor- ganic nature, from which all subsequent definitions of organization can be deduced a priori [206, 369]. And this principle, by modifying, “gropes” and realizes, consolidates new functional possibilities, car­ries out peculiar motion in space of functional possibilities.

In this connection a substantional question for us will be the ques­tion of how the second nature exists in life. For this purpose it is nec­essary to consider the social organism ontogenesis or individual evo­lution of a separate social unity. That is why the foremost matter of social philosophy consists in studying the fact of the matter and each time finding Universe “in external existence”.

But as social life appears in the course of the various types of peo­ple relationships, here another peculiarity of social reality occurs. This peculiarity consists in the fact that as far as there are several hundreds of society types, and an individual is able to come into rela­tionsip even with separate collectives, the social world consists of great number of social organisms. It means that the planetary social world is arranged as an equipotential system, and here we always deal with the family of social organisms.

The diversity of the social world is also formed by the environ­ment, which in respect of the social world acts as a factor, forming its force. The change of internal and external forces of formation re­sults in metamorphoses or high-quality changes in self - development of Universe intellectual form, and if to make it more clear, hereupon we observe the appearance of various types of social organisms, in­cluding paravariations and mutants. The first appear as healthy vari­ations, and second unhealthy. Such organism modificatio in general can be observed everywhere, not only among animals and plants but also in the intellectual world on the grounds of the former USSR and the countries of East Europe. For understanding the rules of the fam­ily of social organisms it is necessary to consider the evolution of a separate social organism in phylogenesis.

So, let’s draw basic conclusions which are implied at the above considered material. Firstly, a social organism is the product of spe­cific forming process in which the final products of forming process­es of lower level coalesced. And each of them has its specific content. So the society can not be reduced to the social medium as well as the individual can not be reduced to the person.

Secondly, a social organism must be considered as the dialectic between an individual and a society in which each of the parties func­tions on its own, and only acting as the moments in the organic pro­cess, they generate the unit which is called the social life. And the philosophical understanding of the problem consists in the fact, that the individual and the society are antagonistic to each other not for the content of the truth and intelligence, but for the difference of form.

Thirdly, for correct study of the social organism it is necessary todistinguish clearly the three types of connections which are await­ing analysis at present. But one should remember, that the basic pro­cess of generation of the social world, in the course of which an ef­fect, called a social organism, was born, on the side of macrolevel changes into its exact opposite, and now it may be considered as the inversion of the social organism. The dominant feature of this rela­tionship is the fact, that it causes the morphological changes in the social organism, as far as it is able to modificate the quality of the estranged products. At the same time in the social organism its own inner or functional invertion of the morphogenes products exists.

Fourthly, as we deal with the field form of life, the elements, the structures, and more precisely, the functional organs and mechanisms can be reproduced only in the abstract thinking of a scientist. It can be attained by irrational approach to the problem. And the most im­portant thing is, that the reduction of the processes on the microlev­el does not contradict logical conceptions about what is going on there and in what way. Now we have a possibility to proceed to the study of the social organism on the macrolevel.

Fifthly, the ontological analysis of social organism requires pre­eminently the consideration of morphology of the social body, and only afterwards the possibility to explore its relations of functioning and development appears. But now it’s already a technical matter, for as a result of the done before philosophical analysis, the problem of the social organism is turned into a scientific task.

With the help of philosophical tools we have already explicated the origin, the essence and the content of the social phenomenon, fixed in philosophy as a category “the social organism”, and now, due to the arsenal of methodological means of the general scientific purpose, it is reasonable to reproduce its structure, relations between its com­ponents, the methods of self-composing of the supersystem, to re­veal the rules of functioning and development, and finally, the rules of its transmittion into more complex, as it became clear, nonterres­trial, space organism.

In these conditions a man becomes the direct link of thecompre- hensive whole — a space intellectual life and the complex technolog­ical processes of the reserved cycle began predominate in the plane­tary life that could perform a self-guidance; biorobots appear that are capable to self-perfection.