Autor = Romuil Tsyrakson
In a memory of Professor of the Philosophy Alexander Gostischeve
(translation into Russian - http://www.proza.ru/2015/11/29/2245)
A problem of ecology of a man is essentially a synthetic scientific sphere as it includes medico-biological and socio-cultural aspects. Characteristically, that both spiritual and physical environment reflect on the consciousness of the individual and, cosequently, reasons for further activity are formed. Accordingly all the objective reality, being of a man are reproduced in the consciousness in the shape of separate ideas, the synthesis of which gives a systematical picture of reality and defines the character of the reaction of the subject to complex change of the environment. In connection whith this it can be noted, that a great role in solution of number of problems in the philosophical anthropology will play a conception of ecology of thought.
In its essence it is binary and includes both onthological and ethical aspects. A traditional notion of thought is restricted by its contentional component. The onthological part of the problem is connected with the process of materialization of thought, which is realized in the linguistic and energetic formes. The more semantically defined the expression of thought, the more stable the conditions of its objectivization. Among the first who supposed the analysis of this problem in this way was L. Wittgenstein:”What is cogitable that is possible”. (L. Wittgenstein. Logico-philosophical treatise. Ì., 1999. 3.02.) Nevertheless his position has subjective-idealistic and gnosiologico-solipsistic trend.
Ecology of thought presupposes linguo-contential correspondence. It’s the liberation of thought from formal polysimy, from its de-ecology, this way the bounds of thought, as of subjective-ideological phenomenon are destroyed. On the individual level the thought represents subjective-ideal reality. The process of its objectivization has dual nature: the thought is taken as an ideal component of consciousness and is realised in the objective capacity, becomes practically significant. From another side it proves to be a spiritual reality, joining the system of values of the universal spiritual culture. In this connection one of the basic aspects of the expression of ecology of thought is a moral aspect, that let us speak about ecology of a man from the point of ecology of moral consciousness or of ecology of thought of a moral subject. In this sense a philosophical heritage of F. M. Dostoevsky is of great interest, Carrying out detail researches in the field of philosophical anthropology, the philosopher singles out certain psychological types, which are formed under influence of moral standards. We should comprehend the ecology of moral thought with regard for the fact, that moral consciousness is indifferent to any societies and contains specific invariants common to all mankind. In their turn, the latter are going through the selection in the field of dialectics of necessity and chance. In the context of the problem of ecology of thought it is necessity which formes a containing link of the concrete-hystorical moral thinking. According to the opinion of F. M. Dostoevsky such kind of thinking is typical for the orthodox moral. The philosopher definitely accepts Christian-Orthodox principles as moral imperative, understanding them as value-orientated. In religious-philosophical orthodox culture such theoretico-practical synthesis characterizes more completely the real sense of Russian idea. The writer notes that Russia represents some particular type of civilization, which is unique and at the same time combines separate features of spiritual culture of the East and of the West. East-West dichotomy is expressed in complexity and cotradictory of moral system of Russian society in the epoche of Dostoevsky.
Arising on the basis of western culture, the Russian capitalism favored the emergence of the appropriate moral principles of the enlightening rational egoism and even the individualism of Shtirner. At the same time in the national culture there were subcultural currents appealing for the universal unity, fraternity, sobornost. Co-existence of such contrary social currents as Occidentophilizm, Slavophilism, Freemasonry, etc. within the limits of one cutural integrity determines the statement of the problem of free will as fredom of force (will for the power) or freedom arising from reasonable (conscious) altruism, which is, according to Dostoevsky, an indication of high spirituality, as a component of ecology of thought. In such context the ecology of thought is understood as a sphere if its co-operation with the externel social. A famous Russian lawyer A. F. Cony, revealing the socio-psychological aspects of crime in the novel of F. M. Dostoevsky “Crime and Punishment”, wrote: “The thought of a crime, as a seed, is tightly connected with the soil on which it falls. It doesn’t develop itself... it finds the soil prepared by life everywhere...” (Smolyarchuk V.I. Cony A.F. and his antourage. Ì., 1990. P. 156.) Parallel with this, ecology of thinking tells about its positive moral component. It is known that this fact expresses the ethic content of Russian idea. Underlining this, F. M. Dostoevsky actually reaches the sphere of the problem of ecology of thought, solving it at the point of the contact of different cultures, and emphasizing the real meaning of Russian culture.