The origin of the social phenomenon

Explanation of genesis of second nature assumes showing of the origin, occurrence, and in the broader sense - birth and the following process of its development as a specific phenomenon.

First, let us consider human as the basis of social world. Our ap­proach is that at a certain level of the organization of the universe, as a result of natural selection occurs the “separation” of organic kind, a human that becomes a starting point of a new namely, the social phase of Universe movement. A human here is inexhaustible. But a creature being able to convert all the conditions of its origin into the means of its development becomes self-emerging as well as becomes and subject of its own generation. This explains the uniqueness of human on the planetary level as a basis of social world [See: 19].

The ratio of substance as the grounds for everything actual-flesh should make its own discoveries for itself. And we tend to treat the transition of phenomenon of the biosphere into the noosphere that way. And then it is just a transition state, to resolve the contradic­tions of which serves the process of anthrop social genesis that final­ly leads to the formation of a subject with the universal flesh organi­zation capable of really causing yourself.

Thus, the ratio of the substance as a base for the world to itself in the form of essential result of its development is a universal relevance of reality itself, subject to which becomes a family of smart individu­als. But then even the quantum vacuum, which is an embodiment of flesh, and the nature of individuals are the poles of this substantial attitude. It is not only a prerequisite for being of the kind, but also the self of its self-development, thereby emerging as universal: the being of individuals as thinking beings is impossible without being caused by it.

Therefore, not a family itself is a valid integer, but its unity with the cosmological process of its formation, in dialectical rela­tion to the overall structure of the evolution of the Universe and its quantum ground. As actual-flesh objects, thinking subjects repro­duce the internal contradictions of substantial relations in them­selves. In this sense family contains “outer code” that we have to decipher.

Dialectical “transformation” of the cause into conditions, the rea­son into consequence, the general into specific, grounds into result, is a general law of formation of interconnected systems, from cosmo­logical to the social. In accordance with this happens the converting of the biological objects and forms of their interaction into the rela­tively closed world of social reality that is constantly evolving. And, in the real process of development the total raises the whole mass of all the previous content, and not only does not lose anything from the dialectical movement forward, does not leave anything behind itself, but also carries everything acquired and is enriched inside it­self” [50, 306-307].

This assumption is correct, but, in our opinion, is not quite accu­rate. If social life is a phenomenon of outer scale, then the reason that it bore, the power should be the same. In this regard, during the genetic analysis one should be extremely attentive when defining of the grounds and conditions, and this is a very difficult task.

Based on the works of V.I. Vernadsky, Peirre Teilhard de Char­din, E. Leroy, and then the biota of living matter should be chosen as the reason for the existence of the social world. Thus, it is possible to consider that living matter is the source that generates a second na­ture. The living matter contains all attribute qualities for this.

However, only the activity of living matter as attributive quali­ty, it is not enough for the social world to emerge. It is necessary that its another fundamental quality, wisdom, is fully experienced. In this regard a new working hypothesis seems fruitful, according to which a wise living substance, which must contain a sociality in the poten­tial form, is the ground for noosphere. The established is only that, the case here is the objective social world, that left it a ground and developed in Genesis. Then the ground should be treated as subjec­tive social world that exists in the structure of living matter in the form of potential.

Thus, we clarified that particular subject in the biological sphere, which is when the contradictions between the inorganic and organic are removed, generates superorganic or social form of existence of the Universe as a basis. And the task of social philosophy is to reveal the mechanism of removal of this contradiction and thus to under­stand the nature of the social world as a wild form of self-develop­ment and life of macro objects.

This problem has a solution. In the course of a special analysis, based on patterns of morphogenesis, it was shown how in the human body ripens and stably operates the system of field substructures for its effective living as a reasonable living substance.

In his specific substructure, in return, arise, develop and stably operate original information elements, which in the psychological lit­erature are called functional bodies. The fact that everything works as described, is proved by psychological science.

Here let us again pay attention to the words of E. Ilyenkov: “as human organs of human body are transformed into organs of human activity, emerges the very person as an individual set of human func­tional organs (highlighted. - V.B.). In this sense the occurrence of individual acts as the process of converting of biological material by means of social reality, existing before, outside and quite indepen­dently of the material” [80, 397].

The theoretical basis of allocation of given constructs as Func­tional organs of the nervous system or the moving organs of the brain are the works of psychological nature by A. Uhtomskiy, which were later reconsidered in relation to psychology by A. Zaporozhets, O. Leontiev, A. Luriya and others. As an example of such organs A. Uhtomskyy pointed out to parabiosis and dominant, i.e. to the cer­tain unstable functional states of the organism, and characterized them as some of the “integral whole”, “an intricate complex of syn­dromes. The reason, emerging functional organs in the human struc­ture, and at the same time, the result of their functioning is action. Its wild form is proved in the already mentioned study. It needs to be restated that auotopoesis takes place here, i.e. organs themselves generate themselves and support for the operation stage.

That is why the action certainly is the basic category of analysis for psychological science. “Numerous research activities performed within the framework of psychological theory of activity, led to the conclusion that it possesses generating properties.

The function of tumor functional organs is a physical effect of meaning, a created real change in other functional organs, senses. It appeared that in the semantic world the relation between the seman­tic units is exactly the same as in the physical world, where every action has its original meaning, and where one action affects another action and thus changes the meaning of what is happening. In these operations lies the essence of the mechanism of spiritual relations. The difference between the morphological organs of the material world and the units of the spiritual world is only that the functional bodies in one case have almost unlimited degree of freedom. The lat­ter is especially clearly confirmed by ability to dream. Here reigns the free causality.

Thus, the essence of action of functional organs is qualitative transformation of the semantic material that transits from one sub­structure to another and moves from the entrance to exit of it. So, if one traces the change of the semantic field, it becomes possible to see the end product of their functioning and to understand the purpose of mechanism in human life. However, the physics and chemistry of this process remain beyond our attention. As a result, we have come to an understanding of a human personality as a system of function­ing organs, or to be more specific, qualitatively different bunches of substance, which is starting from the stage of morphogenesis, not to mention the operation and development, in the wild form. Function­al organs found in intra-personality substructure, form an extreme­ly complicated mechanism of generation of the second nature [See: 20, 21].

Thus, a personality is a field form of human life. On the basis of manifestations of such attributive feature he/she can interact with other persons, thus forming a strange ensemble. Here we agree with the thesis of E. Ilyenkov that “in the body of an individual a person­ality carries him/herself, develops him/herself, performs as funda­mentally different from his/her body and brain a social creature (“essence”, namely a set (ensemble) of real, sensory-substantive, on­going relationships of one individual to another one (other individu­als) [80, 399].

The personality as a functional organ poured around the whole human body and can not be reduced to either one of the above social formations, such as brain, thinking, mind, intelligence, conscious­ness, awareness, superconsciousness and others. With the expres­sion of the human identity, human body acquires another attributive property, thinking, i.e. to maintain living of a functional organ sta­ble production and reproduction (or reflection) of the Semantic units, the elements of the structure of personality are needed.

Thus, personality is a system feature of human organism, the leading function of which is the inclusion of a human into the social world. Since a man’s personal identity is a specific field, then it can only connect to the same field or fields. These fields may occur any­where in the universe. This means that the wild fom or a form of so­cial life should possess the universality. In fact, the force field of personality acquires morphological appearance and stably functions in the structure of the human body along with the physical body as a relatively independent unit. For a person, in order to fit in any niche of a social field, he/she should learn to perform a new role. And a person doe this through the cultivation of the principle of overlapping of fields: his/hers and the predictable one, such as an occupation. E. Ilyenkov evaluated this aspect of human self-development with following words: “A function set outside, creates (forms) a relevant organ, necessary for its existence “morphology “this type, not any other type of connections between neurons, this type, not any other type of “pictures” of their reciprocal forward and backward linkag­es. Therefore, there may be any of the “figures”, depending on which functions a human body needs to perform in the external world, the world outside his/her skull and skin cover. The moving “morpholo­gy” of the brain (more accurately, the crust and its relationship with other departments) emerges exactly of that kind that is required by an external necessity, external conditions of human activity, a spe­cific set of relations of an individual with other individuals, within which this individual appeared immediately after its introduction into the world, the “ensemble of social connections”, which immediately turned it into a “living organ”, immediately putting him/her in a system of relations that makes him act so and not otherwise” [80, 398-399].

Let us underline another important point of explanation of the grounds of social world. The thing is, that a personality, the essence of which, in our opinion, is not learning and reflection of the ensem­ble of external and objective social relations, but a generation of its own social content. Due to attribute properties of a biological human organism, generated by it social content can be considered as the ba­sis of objective social world, i.e. through a combination of favorable circumstances. It gets embodied in other people or in remains in an object form, so the second nature appears and develops.

A personality, being a functional organ, caused by a person and directed at another person, emerges (and is not detected! - E. Ilyenk­ov) in the space of “real interaction of at least two individuals linked through the things and substantial-bodily action with these things” [80, 404]. The reason of the social world is not an accidental coinci­dence, but the exact substantial constant. Otherwise it would not guarantee the generation of social content. Furthermore, it is struc­tured. The configuration of the power field of a man’s personal iden­tity can be explained due to the concept of “social roles”. Customized function is understood under the social role. Due to this system of social roles, which is being developed, a person becomes a form in social environment, puts pressure on other participants of social pro­cesses, becomes remarkable to them and, finally, grows together with them to such an extent, that as a result of constant exercise of a phys­ical body for their exodus in the system of society relationships ac­quires a specific appearance.

To understand how a man’s personal identity is formed as a social phenomenon, and not a natural formation, the events happening not within the organics of an individual, but in “space” of social rela­tions, in socially determined its actions. In other words, we should investigate its interaction with other people. The latest is for the in­dividual, producing the wealth of his/her social content into the ex­ternal environment, is like a canvas, on which it is secured for public use. This time is designated in literature as the notion of monotony of a human.

The scale of a man’s personal identity is measured only by the amount of the real challenges in the course of solution of which it appears, and is issued in its certainty, and acts within the matters affecting the interests of other people as well as its own personality. The broader the range of people, the more significant is the personal­ity. Then the force of a man’s personal identity is an individually voiced energy of that power field - “ensemble of social relations”, leading to the motion of associates and enemies of an individual, which, in turn, causes the emergence of this functional organ. More­over, this man’s personal identity preserves itself if power and activ­ity are continuously increasing. Its epistemological analogue is en- telechy, which is nothing else then activity or ability of a noumenal and phenomenal substances to work at changing conditions [See: 2, 563-564].

Integration of functional organs of human organism into an or­ganic unity is provided for by the connection of weak ties. Executive mechanism of integration is presented by thinking and, as it is known, never stops. The process continues in the form of disturbance of in­ternal power Field of a human. In human organism the so called “standing waves” emerge and expend, which transport substance and energy in myocardial muscles, and transmit information within the structures of the brain [See: 68, 59].

Moreover, the natural forces are predetermined for the organi­zation of interaction of a subject with other entities at the horizon­tal, i.e. at the macro level, and information products or photons are to be connected with other sources of such radiation on the vertical, that is on mega and micro levels. However, the existence of two cy­cles or types of communication means the existence of two types of interconnections within a certain system. The physical construct of a human is of a planetary importance and, therefore, with depletion of material resources humsn beings cease their physical existence.

Now, when we are observing the functional aspect of a human organism from the side of the social world, it turns out that the hu­man intelligence comes to the forefront, representing the physical and spiritual components of the universe. Therefore, P. Yurkevich, Ukrainian’s leading philosopher of XIXth century, was right saying: “Mind is the top, not the root of spiritual life of a human. Mind rules the sould, but it is not a force that generates love of beauty and good­ness: love grows from the depths of the heart. Religious life was born earlier, than the light of reason” [212, 198].

In other words, due to the trans - actions arises a new, functional in nature, organ of an individual, the personality. In this way a hu­man acquires new degrees of freedom, which repeatedly reinforce the effect of his/her self-realization in planetary and space systems. It is important to understand that the main content of vital processes of the human is not adaption to the environment, but the generation and implementation of internal programs of social purpose. This is exactly the function of the reason. This action of an individual, di­rected at another individual, turns on the rebound back to him/her, “reflected” from other individuals as if from the obstacles and thus turns from an action aimed at “others” to an action, directed (indi­rectly through the “other”) itself.

Ontologically the personality is a specific force field, created by a person in the process of interaction with other people. It is not a the­oretical isolation, but a substantial sensual reality that puts pres­sure on other people. Its “body organization” is a part of the “collec­tive body” or “an ensemble of social relations”, of a force field, which every individual is a part to.

This personality ontologically has internal social content, record­ed in each Semantic nest of a social sense of an element of the seman­tic structure, and its outer system is recorded in the form of skills (functions or a system of social roles) of performing of specific types of relationships with other people. Inner and outer parts of the social content consist of what is used to be called subjective social relations or individual social environment.

Closer imagining of the social content of the inner world of an individual as a basis of social world can only be done by social philos­ophy, based on the achievements of various branches of social scienc­es. This is due to the fact that when the formalization of the struc­ture of outer human interaction happens, different specialists use “their own” elements as the basis, aspects of the grounds, to be more specific. Thus, sociologists will recreate the external relations of a man’s personal identity through the functions he/she performs in the external social environment. In their vision, a human appears as a multifunctional being, that is why materialists considered him/her as “a partial employee, a simple media of known partial public func­tion”, who is now being replaced by a versatily developed individual, for whom “ the various social functions replace one another as a means of living” [130, 499].

Psychologists will consider this aspect through the prism of idea of social roles of human behavior in society. In this regard, the struc­ture of a personal identity can be recreated by social psychology by means of theory of social roles that man’s personal identity plays in the family living. At this point, the functions performed by a man’s personal identity appear from the outside as the nature os his/her own, i.e. his/her personal social needs. Outer activity of a human appears as the nature of work, which also is the basis of volitional processes, as the intelligence is the basis of thinking processes, and as temperament is the basis of emotional processes.

Potential social world is always unique is always a result of ac­tive inner life of a person, who produces the idea of an optimal ar­rangement of the social world for him/her self and others. Accord­ing to G. Hegel (Philosophy of Law), thinking as being subjective is only observing this development of an idea as its own activity of mind, adding nothing to it. To consider anything wisely means not to bring the outside mind to the subject, working on it this way, but seeing the subject as intelligent; the spirit here in its freedom, as the high­est peak of - conscientious mind, conveys the reality and creates a world as existing [54, 91). In dwelling on life and a unique social world in a single and unique performance is born. It is suitable here to re­call the words of H. Skovoroda that a human should “generate eter­nity in his/her body, which is like a spark... nd this spark represents other worlds” [165, 148].

Once emerged, the potential social world of a human exists rela­tively independently, as a rule, throughout all of his/her life. More­over, a identity carefully guards it because, according to G. Hegel (Science of Logic), nature of spirit, unlike the nature of all living,will rather not accept anything primitive, in other words, not assume a continuation of any reason inside of it, and disrupt and transform it [48, 213]. This implies a few important implications for the develop­ment of theoretical foundations of the social world. One of them is that the self-realization of a human personality, resulting in objecti­fication of social reality, requires a great degree of freedom, it has inherent virtual character, a probable character, i.e. it immensely depends on the environment as a factor shaping the social world. The second consequence follows from the fact that the life of an individu­al unfolds simultaneously in two planes, the value-semantic and spa­tial - temporary. Let us evoke that self-motion of a personal identity within the two planes is possible due to the presence in its structure of the two mechanisms: a mechanism of self-determination and self­actualization. Therefore, for an individual the spatial-temporary plane is a field of real action (actual and potential), which is reserved for self-actualization mechanism, and the value-semantic plane is a field of production or pinnacle of values and meanings, which, in turn is associated with a mechanism of self-determination. However, full implementation of its attribute as a basis of the social world a person reaches through the functioning of the mechanism of self-realiza­tion, based on trans-actions. Finally, the third outcome is that per­sonality as the foundation of the social world, depending on the de­velopment of personal internal substructures, determines the nature of the social world as an integrated system. These factors are related directly as the objective social world is the released from solitary con­finement potential social world. And if we take into account the norm of social reactions of an individual, the potential social world, the virtual reality, on the one hand, is determined by the nature of living of a personality, rights that may be of three types, reproductive, adap­tive and creative, but on the other hand, depends on external condi­tions, which also may vary by the degree of impact on the process of its self-development and functioning. The reason and that based on a global scale, do not interrupt their communication.

Thus, the analysis shows: if all achievements of sociologists and psychologists are brought to the organic system, it turns out that the potential social world, even being in its syncretism state, is al­ready structured. Its structure can be revealed through the types of its major external connections of a personality. The analysis also shows that here four main types of interaction of people should be discussed: anthropogenic or social, economic, ideological and orga­nizational or management. These, in the same time, are the elements of the potential social world, and the elements of the structure of personal identity we present interest for us.

Potential social world of a personality can indefinitely stay in syncretism condition, rarely undergoing the inventory from his/her master, or it can actively become apparent if an individual holds a high position in the organization and management field or in the field of science or culture. For the potential social world to enter the world there needs to be public demand for it. There should be a niche for “perception” of the social content in the external environment. Vir­tual social worlds serve as an effective factor of generation of the social world. Let us admit that the semantic worlds are as real as material world. If today hardly anyone doubts the reality of the ma­terial world, the existence of the Semantic reality is known for a few people. Meanwhile, the present level of scientific and technological progress and physiological human development, have led the plane­tary mankind to such a threshold, when information technology has enabled it to discover a new world, the world of so-called “virtual re­ality”, “the world of imaginary reality”, or “VR world systems”.

The essence of this world is that through the development of spe­cial means information transfer and development of quality of per­ception and feelings, a human gets the opportunity to become not only a spectator and a permanent observer of this world, but also its ac­tive and sympathetic participant and creator of the events of the world. Accroding to Dr A. Berestov, this imaginary world is as real, and when in terms of extent of feelings, is even more sensitive, than the existing world [See: 19]. According to Japanese scientists, by the year 2000 sales of new technologies related to the imaginary reality world will be 100 million US dollars, which will cause a real revolu­tion, like the nuclear, space, information, sexual and others.

In connection with the foregoing, a personality should be regard­ed as a monad formation, i.e. as an integrated system that can repre­sent the entire universe, compressed within a particular individual. No coincidence that in the philosophical literature, a personality has been long known as a microcosm. The Russian philosopher and law­yer I. Ilyin, investigating the conditions of the effective functioning of the state, wrote that living personalities are “bodily - mental - spiritual organisms, they do not only need the freedom and demand for it, but they should be worthy of it... A person participates in the political living of his/her country as a living organism, which itself becomes a living organ of the body of the state” [81, 379].

We can complete the analysis of the grounds of the social world and go to the brief summary of conditions as a factor determining the social world. It appears that conditions that determine the emer­gence of the social world can also be at least of two types: primary and secondary. Since a human is the biological integrity, then the primary conditions should include everything related to the organi­zation and occurrence of biological processes. Hence directly follows the influence of the Marxist postulate about the precedence of the material world for the generation of the social world, as indeed, to act, a person must be able to drink, eat, sleep, breathe, and so on, i.e. to fulfill his/her vital needs.

They also should include human mind, which bonds together the world and individual minds. Due to it, the personality is able to per­cept the content of the spiritual world. It happens, however, only in the period of maturity of verity, when” the ideal stands next to the real and builds in the image of the intellectual realm the world, per­ceived within its substance” [54, 56]. Thus, the ground has its “own” organ for perception of the potential social world.

Biological life is not simply a process of mediation of dialectical interaction of material and spiritual worlds, but is a specific form of energy production, which forms the second nature. Moreover, there is a necessity to demonstrate the mechanism of the above-mentioned process and to define the source of production of social reality within the structure of a human body.

The secondary conditions for the emergence of the social world include the parameters of space environment as determinants of the biological forms of human existence. Let us mention that regardless for the form of human existence in the universe, his/her most gener­al laws and properties remain unchanged due to the substantial unity of the world. This follows directly from the organic unity of the hu­man body with the universe. It is sufficient to show its quantum na­ture and ability to maintain a stable, to be more precise, a natural connection with the micro - and mega levels.

Human microcosm not only contains all that is in space, but also possesses the ability to entirely recreate it. To prove this, we should find a certain process which causes the subjective form to disappear and transmits its “re-produced content to the ground. Reproducing in its structure the regularities and properties of macro objects, an organic system converts inorganic conditions of life into the process of self-motion, thus resolving the contradictions between them and its own ability to live. This is a contradiction thus becomes an im­pulse of development of super organic world.

Yet, this means that a social form is not only essential part of the universum, but it also is indestructible for the reason that de­stroying of it means the destroying of the universum itself. This ability of a being to self-move and therefore to change the substan­tial conditions of its functioning is manifested not only in the chang­es of its certain conditions, but also in the rapidity of its self - rec­reation.

Thus, a man’s personal identity appears as an absolute cause of the social world in which, firstly, the essence of the social is primarily presented as the basis fir the basis, to be more exact, a man’s person­al identity defines his/herself as a social form and social matter and reports its social content to itself.

Secondly, a man’s personal identity is a particular cause as a rea­son for a certain social content, as the ratio of the cause when realiz­ing itself, becomes the outside of itself, it transfers to the entailing mediation. Thus, its living is a dynamic process of its self-releasing. And so, as any other change, its life is reflected in logical categories of action and reflection. This change is presented as the existence of this social thing as if by itself, the movement of its properties, which form the substrate, the matter of change.

In this regard, changes in the struc should be analyzed based on reflection. At the same time, the action is contrast, the existence as related to other beings, is a movement of relations, acting as the mat­ter, the of action, its content. In the external environment when it is combined with the actions of other personalities, it should be regard­ed as interaction.

Thirdly, a man’s personal identity assumes some specific condi­tions of living for the production of the social world, i.e. the free exchange with environment, substance, energy and information; but the condition of living equally assumes it as a cause; being not caused is their unity, the essence of the case that transfers from mediating entailing into existence.

Fourthly, the volume and intensity of production of social reali­ty entirely depends on the level of human development and wealth of its internal content, which is nourished by the material and spiritual components of the universe, being practically unlimited. The form of production and the level of development of social phenomenon de­pend only on the conditions under which a person is.

Fifthly, and quite importantly, a personality can not be identi­fied with the brain, mind, intelligence, consciousness or self-con­sciousness. He/she is a system quality of a human organism. Its struc­ture is “poured” around the whole human body and the elements are represented by the functional organs arising in the course of self­motion of a human organism as an integrated system. This single field form of intelligible substance during the outlet from the biological form will create a social form of the universum in the new environ­ment. After all of the above, we can finally get to the analysis of the nature of the social phenomenon.

2.2.