The topological aspect of the social organism

In philosophical research it is important to establish not only the spiritual nature of a social organism, but it is necessary to define also its topology, i.e. its position, and that system of coordinates, in which it is possible to observe this unique intelligible substance.

According to G. Zimmel, the society exists, where a great quan­tity of individuals come into contact [See: 148, 37]. The least or the simpliest society, in his opinion, could be composed of two people [148, 38]. It is important to mention, that “any interaction of people is carried out as the exchange of their individual activities” [145, 118]. Here, as K. Marx wrote: the activity and the application of its re­sults, both: by implication and by the mode of existence, have social character: social activity and social application [See: 134, 118].

And the fact, that a society as the product or a result of social interaction, is between its agents, is proved by different fields of sci­entific and unscientific knowledge. At this point G. Zimmel made an accurate observation, that such statement is based per se on the dou­ble sense of a word “between”.

This sphere, which is believed to be the existence of the person as the Person, and conceptually yet not comprehended, M. Buber names the sphere “between”. He considers this very sphere to be the initial category of the human reality. This reality is located neither in the internal life of the lonely person and nor in the surrounding the indi­viduals concrete in general world. It actually is revealed “between” them. According to M. Buber, “between” is not an auxiliary struc­ture - on the contrary, this place and the agent of the interhuman efficacy, i.e. of the social morph, it did not attract to itself special attention, because unlike the individual soul and surrounding world it does not reveal (express) simple continuity; on the contrary, to the extent of human contacts, and depending on circumstances, it again constitutes itself, as the result of what, naturally, everything, that belongs to between, the researchers connected with the continual el­ements, the human soul and the world [9, 94].

Here we, ex facte, face the irony, when the energy and informa­tion field is equally the characteristic of all parts. Thus, the social life, as the social phenomenon, “does not only include always at the same time many, but also, in this connection, the unconditioned by the span of life of an individual: the state, the law, the mode of life etc. According to the general rules, longer of the separate human life; the single, numerically identical social phenomenon may include a number of generations”, - S. Frank wrote [190, 67].

It appears that the society is a specific object, as far it exists in­dependently in relation to the participants of interaction and irre­spective of them.

We should single out the life span of topological object. The mat­ter is that the time category coincides with the action, and the time here is present only while the interaction process proceeds. Thus, any social system or a social body has its specific time span. It transforms into action or actual transformative force. However, what we have formulated here concerning the time span, is only a working hypoth­esis, which needs further consideration.

For understanding the essence of the morphogenesis of a social body, it is very important, that the interaction here takes place in the “person-person” line. During the gnoseological analysis we have shown, that the interaction is possible only between concrete people.

The participants of the social interaction have specific attribu­tive properties, which provide efficiency of their interaction as of the members of a society. This entirely answers the ideas of the dia­logical and polyphonic nature of consciousness according to M. Bah­tin. The same concerns also the ideas of L. Vygotsky, who has revealed the nature of intrasubjectivity in intersubjectivity, and A. Uhtom- sky’s ideas about “the dominant on the personality of the other”, with­out which it is impossible to speak about the person as about the per­sonality. This sphere is filled with intrinsic and borrowed from me­diators “lines of force”. Not without reason O.

It has been shown above, how between human beings a weak intel­lectual interaction takes place, or according to M. Buber‘s terminol­ogy “something”, equal to which cannot be found in the nature. The language for this “something” is only a sign and a medium, through “something” any spiritual act is evoked [See: 32, 92]. Here we come to the conclusion, that when one person enters into the elementary relations with another person, in this intellectual interaction, car­ried out in a plane “person-person”, the thin space of the personal I, which needs to be filled with the other I, will form, as M. Buber wrote [See: 32, 92]. It is the crossing of two “I“ concepts that is the morph of the objective social body.

M. Bakhtin (Toward a Philosophy of the Act) is more confident concerning the “residuals”, remaining in the process of the sociall interaction. Thus, he stated the following: “The sign can appear only in the interpersonal territory, therewith this territory is not “natu­ral” in direct meaning of this word... It is necessary for the two indi­viduals to be socially organised” [12, 13-14].

The process of interaction of people among themselves with the addition of new quality, certainly, was noticed and displayed in the world philosophical thought long ago. Thus, for example, the con­cept of interindividual interactions is the central concept of the the­ory of symbolical interactionism of G. Mead [See: 48, 211], and the views of Munkh are built round the concept “interpenetration” what is possible to consider as the development of the idea of functional integration [148, 59]. This weak intellectual interaction is no other than the primordium of the collective intelligence.

Thus, it is clear, that morphogenesis has resulted in formation of a social body, which does not only occupy “its own” niche in the Uni­verse, but also functions permanently, generating specific effects.

It is known, that the topology is defined by the space co-ordinates, therefore for the position determination of a social organism it is im­portant to see the characteristic of the social space. We were warned of the so-called “eccentricities” of the social space by V. Vernadsky who stated the following: “There are two main concepts among the general concept range, caused by the act of a descriptive natural sciense. And they are worth consideration: the first of them is the state of the space and the second is rightness and leftness. They are closely connected woth each other, the main of them is the state of the space” [36, 257].

In due time even Helmgoltze underlined, that the physical space differs from the geometrical space, in case it has its own characteris­tics - rightness (rightism) and leftness (leftism). So, the appearance and functioning in our political life of the right and left parties is the material expression of the properties of social space.

Thus it is known, that “geometrical rightness and leftness can appear only in the space (area), in which the vectors are polar and enantiomorphous. Probably, with this geometrical property the con­nected the absence of straight lines and clearly marked curvature of the forms of life” - V. Vernadsky underlined [36, 31]. And it means, that we deal inside the social organisms with the space (area), which does not correspond to Euclidian space, but answers one of the forms of Reimannian space.

Proceeding from the quantum-wave nature of the social world, such space (area) must pulsate, i.e. contract and dilate with the fre­quency of a source of weak an intellectual interaction. It means, that the real, practical way of peple‘s life people should be displayed,on the one hand, as processes which are being rapidly developed, and on the other hand - to get some periods of stagnation and even destruc­tion, of returning to the past.

And we also should see the plane of self-expansion of the socil organism and thoroughly characterise its coordinates. For its visual representation it is necessary to get down to the range of parametres of the basis of the social world, that is to the person. Proceeding from morphology of the human person it should be envolved, as we have demonstrated earlier, in two directions : theoretical and practical. The first on is characterised by coordinates “value - sense”, and the second one - “requirement - action”.

However, to use strict approach to explanation of the paramtres of a self-expansion concept of the social world is impossible, but with­out such analogy it is impossible to present any connection between the phenomena at inaccessible for usual perception microlevel. It is known, that the area of self-deployment of the social world, like any other, has, conditionally speaking, horizontal and vertical compo­nents.

These components appear as the separate areas, then we can talk about the conventional horizontal and vertical areas of self-deploy­ment of the social world. We will summarize the approach to their origin and destination, particularly following the sense of propor­tion and care not in the working hypothesis, but in the conclusions.

The self-deployment of the social world in a horizontal area pro­vides the production and reproduction of material goods and services designed to meet the needs of individual rights. Hence, there are the roots of the prevalence of physical factors in our lives and the materi­alist conception of the history in general. This type of interaction be­tween the people is, of course, more close and clear to us, because it is thoroughly described by K. Marx, F. Engels, V. Lenin and their fol­lowers. Its functional purpose is to satisfy our needs: vital and social, material and spiritual. There is no need to dwell in detail on the char­acteristics of this aspect, since coverage of labor as a specific type of interaction between people is, as it was already above mentioned, the core of the Marxsist doctrine, which is well-familiar to us.

In the vertical area the inner content of the person opens through the line “value-meaning.” On this basis, we use the attempt to prove that the value-semantic nature matches the vertical ascent of the so­cial world, but the processes that occur in the external environment have somewhat different meaning and the name.

If in the horizontal area the work was the mechanism of transfor­mation, here it is fulfilled through the thinking of the man, who grad­ually develops the above mentioned level of mastering the univer­sum. He does this by learning the information, and more - its trans­formation into the knowledge. At the level of the objective social world this movement is achieved through the collective thinking and col­lective reflection. It is objected as the forms of the social conscious­ness. In fact, it happens so that the person masters the vertical area due to the accumulation of forms of consciousness. Thus, their num­ber must match the number of mastering levels of the unconscious mind to the Absolute form or Pure Mind.

So, it turns out that within the person or the coordinates “need­action” and “meaning-value” the social may be only in the potential shape. Therefore the social which is on the surface, requires “its” co­ordinates. So the value-meaning area that is supported by collective entity thinking can be imagined as a theoretical component, and needs- utilitarian area, supported by the labor, can replace the practice.

In other words, seen from above algorithm of the development of social organism as removing the contradiction between the purpose and the practical state leads us to the conclusion that the permanent being of the subject in a state of duality is: firstly, its normal state, because without it there would be no development of the social integ­rity, and secondly, the social life of individuals and even entire social world proceeds in coordinates “words and deeds”, “theory and prac­tice” because “the basis for the functioning of any form of mental activity is the work of self-regulating complex, where the incentive and executive components join together” [159, 63].

Recall that Hegel (Encyclopedia of the Philosophical Sciences) con­sidered the knowledge and practices as the two sides of the idea [55, 410]. The idea of the indissolubility of the theoretical and practical for the social world originally formed V. Belinsky, who wrote: “The sun rises over the mind of humanity, and none of those people who wear name will not be excluded from all gifts of equally characteristic hu­man spirit, and for all consciousness will be a life, and life will be con­sciousness, the thought will be a matter, the matter will be a thought, and for all will be a new earth and new heavens” [14, 353]. In this he saw the essence of a new social sociality. So, you can consider it theo­retically proved, that the social world takes place in the coordinate sys­tem “theory” - “practice”. It is a very important conclusion for under­standing the topology of social structure and algorithms of social move­ments in general. At the same time we point out that the process of the self-deployment of the social world in a horizontal plane is more fully reflected in the writings of the wing of the materialist philosophical thought representatives - K. Marx, F. Engels and Lenin, and in the vertical plane - in the works of Hegel and other representatives of the so-called idealist wing world of the philosophical thought. As it is now becoming apparent the contrast of K. Marx and G. Hegel still was not quite correct, and not just because of the difference of methodological approaches to the explanation of the world, but the plane of analysis of the objects they studied.K. Marx explained horizontal, and G. Hegel explained the vertical level of world self-deployment.

Understanding the theory and practice as fundamental coordi­nates, in which the social life runs, is crucial for understanding and explanation of the crisis of social systems in general and the Soviet Union in particular. Particular evidence that there was gap between word and deed in the former USSR, is not required. It was seen from the quality of the five year planning, and from the level of orders and decisions of the Party and Government, which were taken, and the “fancy” reporting, and cultivation of double morality in the society.

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