تحلیل فلسفی مهندسی تمدن در بستر جنگ اراده ها (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تبیین فلسفه تاریخی از روابط اراده های سازمان یافته که به قدرت تمدنی تبدیل می شوند، مسئله ی ساده ای نیست. ظرفیت تمدن ها ازیک سو تابع قدرت کنش گری اراده های قاهر و ابزارهای آن و ازسوی دیگر به مکانیزم گردش قدرت برمی گردد. چه طیفی از اراده ها و با چه ضریب نفوذی، مبدأ ظهور تمدن ها هستند؟ حرکت تمدنی، حاصل هماهنگی شبکه ی اراده های جهت یافته است. کنش گری اراده ها ضریب نفوذ یکسانی ندارند؛ بلکه برخی به دلیل قدرت روحی و عقلی، قاهرند؛ لذا ساخت جامعه، برآیند نفوذ قدرت برتر و پذیرش آن می باشد. نظام اراده ها نیز در سه مقیاس: «تاریخی، اجتماعی، فردی» محور تحولات می باشند و در صورت هماهنگی بر محور واحد و عهده سپاری همدلانه به قوانین سازمان تمدنی خود، جامعه در وضعیت تکاملی قرار گرفته و تمدن ها شکوفا می شوند. فرایند ظهور تمدن ها، در یک روند خطی صورت نمی گیرد، بلکه از بستر جدال اراده های درونی و بیرونی عبور می کند. این پژوهش با روش تحقیقات کتابخانه ای و مطالعات نظری نشان می دهد که غلبه بر وضعیت موجود تمدنی، با کنشگری اراده های سازمان یافته در مقیاس فرد، در سه بعد «اخلاق، عقلانیت، رفتار» و در مقیاس جامعه با تولید «علوم، ساختارها، تکنولوژی» متناسب با بافت بومی و ارزشی امکان پذیر است.Philosophical analysis of civilization engineering In the context of the war of wills
Purpose: It is not a simple matter to explain the historical philosophy of the complex relations of organized wills that have become civilizational power. The capacity of civilizations is on the one hand subject to the capacity of active power of mighty wills and its tools and on the other hand it goes back to the mechanism of power circulation. But what range of wills and with what penetration factor are the origins of the emergence of civilizations? The civilizational movement is the result of the coordination of the network of directed wills. The activism of the wills also does not have a penetration factor, but some are powerful because of their spiritual and intellectual power; Therefore, the construction of society is the result of the influence of superior power and its acceptance. The system of wills is also the axis of developments in three scales "historical, social, individual" and if they are coordinated on a single axis and sympathetically entrusted to the laws of their civilizational organization, the society will be in an evolutionary state and civilizations will flourish, so the emergence of civilizations is in a process. It does not take place in a line, but it crosses the bed of the conflict of internal and external wills. The power of wills inside and outside the opposite civilization will eventually either put themselves in a state of compliance with the superior power or dissolve in a state of passivity in the new civilization and merge their power in this new and dominant will power.Methodology: In order to present its hypothesis, with library studies and descriptive and analytical methods, by collecting data related to philosophical analysis of the evolution of history and society, this research seeks to prove its claim. The application of the holistic model analyzes the process and the voluntary mechanism of the evolution of history and society on a micro and macro scale, by applying it to the development of modern society and by drawing different tables and matrix multiplication.Findings: Institutionalization and development and evolution of every civilization is subject to mental and spiritual intensity and multiplicity and harmony of will in a single direction. Civilizations are living and dynamic organisms, not a mechanical system that cannot change direction and axis and suffer from systemic determinism. Accordingly, the organism of the living historical society in any civilization operates in the context of the system of wills and the network of wills. Wills also have the power to choose different directions. The difference and differentiation of the orientation of wills in two mutual value systems can be divided into two directions of right and wrong or disbelief and faith or with more modern literature into modern civilization and religious civilization. Based on this, modern civilization, which is the result of a system of wills oriented towards material and worldly direction, is considered a secular civilization, and in fact, according to this type of analysis, modernity is the same as power, and in other words, modernity is the manifestation of material wills that establish materialism in the world. he does. Analyzing the above problem, he finds it possible to overcome the current state of civilization with the activism of wills on the individual scale, in the three dimensions of "morality, rationality, behavior" and on the society scale by producing "sciences, structures, technology" in accordance with the value context.Conclusion: The engineering of any civilization is not possible without relying on the relations of power and social knowledge, since power is the result of the intertwining of social wills that have determined a certain direction, the construction of power and its relations are not neutral, and the network of knowledge arising from it in the determined direction, the society does engineering Consequently, such social engineering makes the construction of civilization possible in both religious and secular directions, and the application of the network of knowledge and technology arising from the power relations of material civilization, in the construction of modern Islamic civilization, is not without negative requirements and requirements, therefore, it is in a transitional state of adoption and adaptation. Conditional and rule-based can prevent the eclecticism and mixing of civilizations to some extent; But in the long run, it leads to the dissolution of a civilization; Therefore, the flow of religion in civilization will not be possible without the reproduction of the "social power network" through the construction of a network of local knowledge and technology.
تبلیغات
