Аннотация: Attempts to explain a person from himself could not but be a failure, because a person is more a means, not an end.
Practically, all researchers of a person and his beingess put the emphasis on man and his properties, giving more or less attention to one or the other.
Nevertheless, one of the founders of philosophical anthropology, V. Dilthey, quite adequately believes that science has absolutized the human mind.
But Dilthey finds a way out of this impasse in an equally one-sided absolutization of the human life as a whole, understood by him as a way of beingness a person in cultural and historical reality.
Dilthey colorfully wrote that in order to represent life in its integrity and completeness, it is necessary "a representation a person in all the diversity of his forces, about a person as a willing, feeling, representing being" [1].
Dilthey saw the basis for such representation of life in life experience: "All knowledge grows out of inner experience and cannot go beyond it; it is the starting point for logic and the theory of knowledge. We represent and comprehend the world only insofar as it is experienced by us, becomes our direct experience" [ibid.].
Therefore, Dilthey presents the spiritual world of a person as a series of connected forms of consciousness - religion, art, general knowledge, identical to the historical world.
Quite rightly criticizing the natural sciences in their approach to reality, ignoring a person, Dilthey exaggerates the experiences of a person, believing that there is no difference between the spiritual world and objectified spirituality.
That is, Dilthey considers the original connections and meanings of the human life as a fundamental experience, once the subject and object are not divided, which can serve as food for scientific knowledge.
Thereby, he disproportionately simplifies the relationship between human life and science, mistakenly believing that the human intellect is capable of to perceive the world together with a person as a whole, based only on the experience of sensation.
Indeed, the awareness of a living being of himself in time provokes him to know the world around him, but it does not mean at all the inclusion of this world in itself, that is, in the mental development of the individual, but only leads to the use of this world for its own purposes in stages in accordance with the development of human self-awareness, moreover, only the study of texts, comparing oneself with others and the study of the history of culture, do not give an opportunity to fully know either own personality or own individuality.
Nevertheless, Dilthey has noted that history is a means "to open a person to himself" [ibid], making a start the foundation for the understanding that a person is an abyss, into which one can after all look.
In other words, the temporality of the human life along with that shows something eternal, hiding behind it and not allowing a person to stop.
Also interesting is Max Scheler"s attempt to get out of the impasse of the old philosophy with the help, as he believed, of an anthropological "U- turn": "The questions of what a person is and what is his position in beingness with the awakening of my philosophical consciousness have become for me the most significant, central among all other philosophical questions" [2].
Scheler believes that the duality of the human action is expressed both ideally and vitally, representing both corporeality and meanings. Meanings are related, on the one hand, to experiential-situational reactions to the world, and, on the other hand, to transcendental values that cannot be derived from the objects and phenomena of this world.
The defects of modern civilization stem, according to Scheler, from an exaggeration of the role of reason in culture and cognition, while values can only be felt.
Scheler believes that science, metaphysics and religion based on contemplative-speculative knowledge are necessary to clarify the human essence.
At the same time, Scheler has noted that the formation of meanings aimed at values in modern culture turned out to be relegated to the outskirts, which actually led to the loss of the meanings of culture.
Therefore, Scheler called for the study of human nature in order to proceed from the consideration of this nature from himself, thereby realizing the principle of philosophical anthropology.
Scheler places man between animals and God, considering a person as a bridge from one to the other. Biological and mental are supplemented for a person by an extra-natural spirit that forms the personality of a person, thanks to which a person is able to contemplate absolute and eternal essences - values. Therefore, the personality is unknowable, being held by the extra-life spirit in the world of values.
However, the spirit in itself is powerless. Therefore, he realizes oneself through human instincts, as if putting a person in the position of his own co-author, although he does not have an understanding of his own position.
Although the lowest principle acts as a condition for the highest - spiritual, the development of the spirit is carried out by denying life, placing a person both in the world and beyond the world.
According to Scheler, the purpose of the modern philosophy lies in deciphering such a duality of a person, since only by penetrating into the human essence, which is what philosophical anthropology does, one can find the initially true [ibid].
Scheler, like Dilthey, is trying to find the truth through penetration into the human essence.
In this study, he achieved considerable, having determined the nature of the duality of a person, consisting in his animal nature and extra-natural spirituality.
However, Scheler did not go further, being satisfied with the recognition of spirituality as a divine phenomenon.
In other words, Scheler could not approach a person as a carrier of consciousness, which is an attribute of all living things, but which manifests itself at different levels of development of living things in such a way that at the peak of the development of alive, consciousness itself is able to reach the level of self-consciousness, above which nothing exists, since awareness of oneself as a subject in time provides this living being with the opportunity to create the world like God, and God manifests itself in these subjects who are aware of themselves.
The inadequacy of such studies of the essence of a person stems from the lack of a foundation for him, which cannot be in beingness, that is, the reality surrounding a person, and at the same time cannot be some kind of non-material world spirit that creates and directs this reality for purposes known only to him.
It is this circumstance that indicates the need to create a hypothesis, at least explaining the need for the existence of living beings in reality, among which something appears joint and separate from them in the image of a person with the clarification of the role of living beings in Creation, and this role is not limited to only one beingness.
In other words, without additional layers of the universe, it is impossible to explain either the appearance and essence of a person, or the eternal existence of beingness, which includes universes in reality only as an infrastructure for active beings capable of creating, receiving and transmitting information, that is, producing, as well as perceiving, analyzing and combining data coming to them through a special kind of sensors (sense organs), turning them into understandable information for themselves by processing this data in the appropriate centers, using the resulting information to ensure their own existence, as well as to transfer it to descendants through reproduction.
In this way, these active beings differ from other objects of beingness, capable only of carrying information that is more or less suitable for the living. Only living beings can be such active elements of beingness. It is they and only they who, at any level of their own development, are able to isolate from the surrounding that data, that is, information that can ensure their existence and development in the existing reality.
Arnold Gehlen tried to create philosophical anthropology in the form of a set of data of individual sciences, excluding a number of metaphysical abstractions from them: "It is necessary to put in parentheses any theory, consciously or inadvertently oriented metaphysically, because its existence or non-existence along with facts not only does not change anything in them, but also does not generate ever new specific questions in relation to them. In such case, any theory is metaphysical, which tendentiously or, as is mostly the case, naively groups such abstractions as "soul," "will," "spirit," etc. [3].
He believes that it is possible to explain a person starting from oneself, "if you do not associate oneself with the existing explanations of a person, but firmly hold on to the question: what exactly does this need to interpret a person mean?" [3]. Moreover, Gehlen believes, like Nietzsche, a person to be an insufficient being who is not able to survive in the natural environment due to the lack of natural instincts, as well as the "overload" of information. A person finds psychological relief in social institutions and culture, thanks to which he is able to survive.
Similar overload Gehlen reduces to the "principle of unloading," realizing it in the activities of self-realization, that is, a person, according to Gehlen, is constantly striving to change himself and his own environment, thereby removing excessive overvoltage [ibid.].
Thus, according to Gehlen, a person is forced to create his own world because of his inferiority, streamlining life experience through language and social institutions. That is, a person is not able to exist separately from culture: "By action, one must understand a prudent, planning change in reality, and the totality of facts changed in this way or newly created facts, together with the means necessary for this - both "means of representation" and "material means" - should be called culture ... ... there, where the animal conceives the surrounding world, the human has the sphere of culture "[ibid.].
Gehlen's philosophical anthropology, even with regard to the basic features of man, did not present anything new, precisely because he neglected metaphysics, and therefore, could not even make assumptions about why such a strange creature suddenly arose from the animal world - man.
In fact, the only thing that Gehlen noted was the insufficiency of man in comparison with animals. The banality of such a statement is obvious, but the role of this new being is not obvious. And Gehlen reduces it only to the "principle of unloading", which forces him to create his own world, as if by force.
Gehlen did not understand that a person, unlike animals, consciously or not, creates the world around him from his own needs, that is, he changes it in such a way that he changes himself along with it, repeatedly accelerating the development of his own consciousness in all its diversity.
In other words, both Gehlen and his predecessors mentioned above, focusing on penetrating into the essence of a person, did not notice the most important thing in him - creativity, stimulating very significant change in consciousness of a person, due to which a mass of new relations in society arises with extraordinary speed - both in culture and in constantly improving technologies and social life, which entails the manifestation of new forms of consciousness that could not have arisen without a person, limited to the depleted animal existence of consciousness within the elements of the natural environment without any signs of creativity, while a person brought the consciousness of living beings to a new level due to the acquisition of self-consciousness in addition to animal consciousness, mainly focused on the transformation of the environment, which gave him the opportunity not only to use what is, but to invent a new one that greatly facilitates his life and changing a person himself through the use of emerging new technologies, new samples of cultures and new relationships in society.
According to Helmut Plesner, a person should be considered as a natural and at the same time cultural being, which, occupying a central place in the world, is called upon to create order in it, oriented towards himself. A person leads his own life, and it is possible to unravel it only by moving from the body to consciousness, and not vice versa [4].
The human body is the original basic structure. Beingness of a person is always on the border, and it is one, despite its duality, laying the border between itself and the environment [ibid].
The human body fills the space with itself, and is not dissolved in it, like an animal, existing inside the space representing corporality dually - simultaneously "flesh (spatiality) and "body", positioning to its own spatiality.
The next level of the human duality is the interaction of soul and body, which constitutes the inner world of the body, due to the presence of which a person becomes one.
The third level of duality of a person is the combination in a person of an individual and a universal "I", which is involved in the socio-cultural world.
Revealing the boundary with the environment, a person thereby moves towards himself, as such, realizing this motion in behavior.
If the plant is directly included in the environment, the animal is not aware of its interaction with the environment, then a person is aware of this interaction, as if leaving the body into nothingness. By this Plesner explains the inability of the private sciences to capture the essence of man, believing that he has captured it in his anthropology.
Distancing himself from the natural-bodily reality, a person as a person puts himself in a position of independence from the world, while simultaneously influencing it.
In this capacity, a person reveals his openness to the world and, at the same time, the insecurity of his being.
Plesner expresses his ideas in three anthropological laws.
In accordance with the first law of natural artificiality, "outputting on nothingness" is compensated by the results of him impact on nature.
In accordance with the law of mediated immediacy, according to Plesner, a person becomes aware of his consciousness, that is, a vision of what is objectively such only for human consciousness.
In accordance with the law of utopian location, that is, denying the absolute, a person constantly needs it for his own retention in the world [ibid].
A person "wishes and hopes, thinks and wants, feels and believes, fears for his life and in all this must recognize the distance between perfection and his capabilities" [ibid.]. Plesner believes that it is the culture that compels a person to be creative that opposes the dangers that a person's openness to the world brings [ibid.].
Plesner's idea about the possibility of solving a person, tracing the motion of his body as the initial basic structure toward consciousness, is quite original, but, as it turned out, incapacitated, since he still did not unravel the person, despite his invention of rather strange anthropological laws, which actually boil down to a banal truth: a person, unlike animals, realized himself in reality as a being with the ability to creatively influence nature, that is, with a vision of it as an object of a target influences in accordance with own considerations, understanding at the same time his actual inseparability from nature.
Nevertheless, Plesner intuitively guessed the true basic component of a person, calling it flesh, characteristic of all living beings, but the existence of which is due not to some kind of space and not nothingness, but to the consciousness of the lowest level, which gives life to the flesh until the death of the body, that is, keeping it in life for a certain period. What makes a living being by a person is an additional program in his genome, which allows him to reveal oneself to the world by awareness of oneself in the mainstream of creativity.
The human behavior is determined not by the boundary of a person with the environment, but by the interaction of his lowest consciousness and that additional "part" of his consciousness, which is his self-consciousness, expressed by a specific personality, while the lowest "part" of her consciousness reflects his individuality, characteristic of any living being [5].
It is thanks to the personality that reflects the highest consciousness, that is, the self-conscious "part" of consciousness that resists the influence of the lowest component of one"s own consciousness, reflecting his individuality, that a person in his communities acquires, unlike other living beings, an additional powerful developing force that arises as a result of the struggle of these mostly antagonistic components of consciousness, which give human communities an unprecedented acceleration, which leads to the creation of a technological civilization and the highest examples of culture.
Generalizing, it should be noted that the study of a person in his selfhood has not led the aforementioned anthropologists to any significant discoveries.
They did not clarify the paradoxical appearance of such half-hearted and even anti-natural being, appeared, in their opinion from the same nature, although it is clear that nature has nothing to do with it, since the same primates have remained the same natural creatures over tens of millions of years, while it is not known where the hominids who came from in just two million years turned into people who created a great technological civilization and a magnificent culture.
The philosophers-anthropologists discuss the spiritual world of a person, forgetting both about his temporariness and the temporariness of his entire civilization, which will sooner or later disappear, although it is clear that behind this temporality there is something eternal that a person serves in the quality of the finite, without which the infinite cannot do [6].
Again, having noted the lowest and highest consciousness in a person, they did not realize that a similar duality of human consciousness is the engine of history, the source of which is the dissatisfaction of any living being always striving for better than it has.
In other words, the duality of the human consciousness, which can be considered as inferiority in comparison with complete natural beings, actually allowed a person, like God, to construct his own world, in which he gained freedom to a much greater extent than natural beings, who actually do not have subjectivity.
All these anthropological philosophers have not identified either the source or the driving force of social development, which are, respectively, the dissatisfaction of the human consciousness with what is, and a powerful developing force that arises as a result of the struggle between the lowest and highest components of the human consciousness, for the most part antagonistic in their considerations.
It is this struggle that gives the human communities an unprecedented acceleration, and outwardly it is expressed in the actions of specific personalities who, nevertheless, have a special individuality [5].
Therefore, it makes sense to briefly outline our concept of a person as a means for the development of consciousness, which explains much of what the anthropological philosophers mentioned have tried unsuccessfully to understand and explain.
In order to understand the idea of our approach to a person, we will have to start with the hypothesis about Creation from several layers.
But first, let's turn to the concept of infinity, which is often associated with eternally current time, at least because it is opposed to concept of a finite, but is realized in it, not existing by itself. Really, in the world known to us it isn't watched anything infinite - even our Universe is finite. However, it is possible to assume that universes can be infinitely many and that each of them doesn't appear from nowhere and doesn't disappear completely, and as if hesitates in time infinitely.
Such approach is quite laid down in concept, so-called, the potential infinity known since antiquity. The potential infinity is understood as the infinite sets of objects, as well as processes, which can go unceasingly, i.e. without restrictions. However, the integrity of the infinite subjects and processes isn't considered.
As for the actual infinity, the infinite objects and processes which can be uniform and integral, but non measurable are implied by it. In mathematician to the actually infinite objects belong the actually infinite sets and the actually infinite-dimensional spaces.
It turns out that the infinity in time always "rests" on the finiteness of the processes and phenomena, which, as it seems to scientists, can last, interrupted, by an endless series.
However, by themselves they always have the same beginning and the same end, thereby not receiving development, that is, in this position they are meaningless.
In other words, such world in some objective time of finite things and phenomena, as the passive one, lacks both a developing component, that is, the active one, and the unifying component, that is, the information.
On the other hand, an infinite something out of time, potentially has everything in itself - both the active and the passive, uniting them, and in this respect it is Uniform, although it does not manifest by itself in anything, but has the possibility to endlessly "transmit" its content in the finite form.
As paradoxical as it may seem, this is what we observe around. That is, without us - without the living beings - the world of things and phenomena cannot exist precisely because we represent that active one that is capable of producing, perceiving and transmitting data that makes sense for it, that is, the information, thereby manifesting Uniform under a certain condition, which is represented by a holographic projection of Uniform [6].
Thus, Uniform in its timelessness, if it is one, is deprived of everything because of the impossibility of manifesting, that is, it turns out to be nothing, but if there is such a possibility, Uniform as the infinite can present everything.
Such opportunity can be provided by a projection of Uniform, that coincides with it, since it is zero on balance, thereby being nothingness, but both of its components with the opposite sign can carry content.
Therefore, it is able to "conduct" through itself, for example, in the form of ultra-high-frequency updating copies, fragments of those objects of beingness, that consciousness is able to identify in Uniform. These discrete ultra-high-frequency wave-like renewing fragments, manifesting themselves in the form of things, phenomena and living beings, and thereby composing beingness, represent the prototype of known to us time in an intermittent ultra-high-frequency form. In this temporal manifestation, the opposite of the projection of Uniform in relation to untimely Uniform One is expressed, which allows you to have infinitely operating system of the dual Creation from Uniform and its projection.
In other words, the things themselves are hidden in the untimely Uniform and consciousness updates only what is at his disposal in a holographic projection through copies of the things (the passive) from Uniform, which it recognizes.
Therefore, things in this process of updating the holographic projection are connected with consciousness, since it, on their basis, more precisely, on the basis of the passive from Uniform, forms copies of things in a frequency form and updates by them the previous copies in a holographic projection, but not inextricably, since each "moment" update is a certain duration, for which after a pause the next update occurs.
These "gaps" constitute the prototype of the current time in beingness, in which the infinite manifests itself in the finite infinitely. Otherwise, information about things for consciousness would remain hidden in Uniform, since Uniform without its projection would not manifest itself, which means non-existence for it, but we do not observe this, since the changing world is open to us.
In a holographic projection all things - material, frequency formations - are formed by consciousness in the form of copies from Uniform and therefore depend on it and on consciousness, i.e. they are formed by consciousness on a basis of the infinite and timeless Uniform, which can't directly be present in the finite formations of an infinite holographic projection, which thereby are in this projection in time, and in this regard, things, as the passive and merged in Uniform, don't depend on consciousness and remain in timeless Uniform in the same "dissolved state". This is the only way they can be there out of time - "in dissolved state", including consciousness oneself [ibid].
Thus, the information copies of things from Uniform for continuous updating of a holographic projection are formed by consciousness, but don't arise in itself so how to identify in Uniform things can only consciousness on the basis of the previous copies and own form-building abilities, thanks to what consciousness "chooses" from Uniform some other form of a thing and copies it, updating thereby the previous copy, having access through sense organs of the carriers into Uniform in one form or another. Therefore, in this relation, things, more precisely, their copies in the projection of Uniform, depend on consciousness which forms them, but nevertheless without the passive from Uniform consciousness is incapable to form the corresponding copies.
In this model isn't present not only any self-development of matter, but it also isn't required, inasmuch consciousness and things in copies don't arise in a holographic projection, but exist as polytypic material formations discretely in infinity of updating which is "produced" by a single consciousness.
Time for each individual consciousness in beingness is being represented as current smoothly whereas in its basis - a holographic projection - time is irreversible sequence of durations, separated by pause.
These durations (the "moments", more precisely, the updating positions) exist not in itself, but are formed during information discontinuous process of the identification (the recognition) of things from Uniform for consecutive updating of previous copies of things in a holographic projection.
Each individual consciousness in the development and life in any of measurements of beingness is merged with the body-thing without which it can't act in the corresponding measurement of beingness due to their different characteristics (individual consciousness has no the sense organs, appropriate to the particular form of matter of these or those measurements of beingness). This connection of the eternal consciousness (the active) with lifeless (the thing) as the finite lasts temporarily - during the possible existence of this association, the term of which is determined by the accumulation of the inescapable failures in its ultra-high-frequency holographic basis, by the environment itself, as well as the program of actions of consciousness oneself during the information process connecting the living beings with the things [ibid].
Merged in Uniform, things and consciousness in copies exist in a holographic projection of Uniform not without "intervention" of consciousness in separateness of each copy, without losing thus unity in a holographic projection owing to its main property, as holograms, as well as getting the unity in time of coexistence of the individual consciousness and a body.
Consciousness is not the incorporeal, ideal, unique, capable self-developing in own loneliness, as, for example, thought Hegel. On the contrary, in a holographic projection consciousness exists among copies of things, which are being updated by it in the form of a set of copies of the individual consciousnesses representing quite material frequency structures, same frequency formations as things, but higher order, and possessing in the living beings without self-consciousness only ability to self-development, but having self-consciousness in the highest expression.
Except the frequency structures in a holographic projection there is nothing, and they didn't arise and didn't disappear, but existed, in our understanding, always, changing only the range and harmonics during updating. At this all of them are equal to zero integrally, being in antiphase each other, that is reflected on beingness, which is a derivative of a holographic projection of Uniform, since beingness contains both matter and antimatter.
The difference between these formations consists in what the simplest structures (the passive) are not able to change themselves on own understanding which they don't have - they are changed (updated) logically in succession only with "challenge" of them from Uniform, more precisely, by their consistent identification by the most complex frequency structures (the active), having the understanding, which "search" themselves in changes by them of the passive.
Thereby, indirectly, through the passive, are possible changes of the most active. But for "work" of the active with the passive on change of itself it is required steady formations, which are absent in a holographic projection of Uniform.
This requirement is fulfilled due to consecutive "clutch" of updated frequency structures of the passive that is quite possible for information copies (information packages) owing to loss of pauses between positions of updating of the passive, or pauses between information packages.
Pauses drop out in each individual consciousness in own carrier (the living being) generally, because of a certain duration of processing of each package of information (the threshold of perception). This delay allows as if to catch up by the new package the previous package to every time and replace it, creating in individual consciousness illusion of smoothly current information of the certain forms.
Thus "the clutch" can be carried out only through frequency structures of the active (consciousness) in the living, connecting in it all incoming frequency structures in the form of pulse information packets in the irreversible sequence of the identification. It means transformation of the arriving information out of the motionless, but consistently replaced formations, into the moving world - as analog up to some extent can serve demonstration of the movie for the audience with that difference that the movie itself "is scrolled" inside of the active by the active oneself.
Fluctuations of one sign in the form of the separate packages of information (impulses), which are arriving consistently in the processing centers of the living being, are being merged in them in the holistic material, being transformed to the picture not the frequency type, but, for example, into the picture known to us the world of the things and the phenomena. On the one hand, this picture has an information-frequency material basis, on the other hand, the picture of the world represents, like a computer game, an artificial steady formation with own regularities, rules and establishments which can differ for the various measurements, but for which always are typical the current time, motion of the specific objects in a certain space.
Any living being, that is in the current life "inside" of this world, naturally, perceives it objectively, i.e. it isn't capable anything to change in the world, it cannot manage by this world, similar a soldier in the computer game, but, unlike the soldier, no one has control over any living being in this world - it does everything itself, however obeying to a certain extent the fixed rules. It cannot, for example, cancel the law of conservation of energy, chemical bonds of elements, own metabolism, limitation of life of a body in the conditions of environment or condensation of time with development of all living [ibid].
A person - the most perfect, unique and completed representative of Creation as a whole, because he in own holographic basis combines the simplest frequency spectrum of things, the complex frequency spectrum of the living beings without self-consciousness (only sensing formations) and the most complex spectrum of the self-conscious beings.
At this combination (merge) each person is an image of Uniform, inasmuch he is equipped with everything that is only possible in Creation, - there is no only of eternity of Uniform. Anyway, a person is the interaction of the lifeless, thingness components, the consciousness of the lowest level (the level of sensations) and the thinking, projecting, understanding itself consciousness
Similar living beings together with other, simpler living beings in their single expression "hold" all beingness in a state of change, updating a projection of Uniform, and consciousness is a key link in dual system of Creation, doing it stable by means of the removal from the state of nothingness, into which without consciousness would turn everything.
The active (consciousness) in a person provides for oneself the actual, though every time temporary life, which brings into consciousness the changes.
Consciousness in its individual expression, appearing in finite beings over and over again, keeps its active character, its main frequency basis due to actions in the resisting world, which consciousness seeks to change as soon as can, despite all obstacles arising before it.
Consciousness, which is the frequency structure in own particles, is subjected to failures in the process of update in a holographic projection. These purely statistical mistakes, happening in super-high-frequency formations, can change the quality of the formation and even to destroy it at their accumulation, what happens to the passive (things), as a result of what things are finite under form; this, how it seems, has also to dislocate the frequency structure of each individual consciousness, up to his destruction.
However, it doesn't happen for the following reason.
If the passive (things) isn't capable (things have not consciousness) to correct happening changes in own basis (the frequency spectrum) and sooner or later it is degraded - any thing, as the passive, has not the aspiration to keep anyway its own feature, which thing is not aware, having only standard feedback mechanisms preventing its chaotic disintegration, whereas every living being, and not only a self-conscious being, by all possible ways, which it has enough, clings to life. Thereby, consciousness in any living being keeps its main feature - the activity, or the inescapable aspiration to the changes in itself and round itself. However, consciousness in any living being can't influence destruction of thingness components of the body, disintegration of which stops the functioning and existence of this symbiotic formation (concrete living being).
Existence of consciousness into things and among things, as well as near other particles of consciousness in the form of the living beings, on the one hand, allows each individual consciousness on reactions to its actions to correct the structure of own frequency kernel at means of a single consciousness, restoring this kernel, and thereby not to lose own feature - the aspiration to the changes, i.e. liberty in a varying degree of the expression.
In other words, the actions of a person, promoting the restoration of the frequency structure of individual consciousness, allow to be by eternal to each individual consciousness. Therefore, consciousness cannot be separated completely from the living beings and it is compelled for preservation of itself again and again "to plunge" itself into the living beings. This way, i.e. discretely, consciousness preserves itself as the active in the finite temporal world infinitely [ibid].
On the other hand, similar temporary existence of consciousness in the finite being provides the ability to use changes in itself and round itself, which it is capable to sense and/or understand, anyway, with advantage for itself, but not to the detriment.
As a result, the stay of the active beginning in a person not only gives to a person as to a separate being, conscious life, higher which anything isn't present, but also each individual consciousness has an opportunity in actions of a person to be changed and along with that to keep own kernel from destruction, remaining, unlike the things, as the eternal and along with that, possessing individuality inherent only to it.
The consciousness of any living being, and not only a person, creates own world, its "now", scanning through sense organs the surrounding and penetrating thereby locally into boundless Uniform.
Naturally, any individual consciousness having a certain level of development, cannot cover by sensations of own body-carrier and by its understanding all infinite Uniform; but it is capable by those means which it has (a person has five main sense organs), and by those forms which single consciousness provides to it according to its level of development and type of its carrier, to identify in Uniform the things corresponding to its life cycle, and by consecutive irreversible copying through a pause to form own time, which is "transformed" in each individual consciousness due to loss of a pause in it in colourful, moving and changing "now", in which this individual consciousness can exist in the company with other particles of consciousness among recognizable and copied things, remaining inseparably with own carrier for a certain time in this existence and sensing this existence.
Thus, it is possible to note that according to the offered model of the dual Creation quite possible is the existence of the actual active infinity (consciousness) and th boundless, potentially full by all things, but the passive infinity, which are merged in timeless and motionless Uniform, as well as the existence them in infinite change discretely in a holographic projection of Uniform, which is "converted" in each individual consciousness into beingness with the moving and changing things.
In this model Uniform and its projection sustain each other in the form of the equilibrium dual system, and they aren't capable to existence in separateness. Their division would mean disappearance of Uniform, so how separately it is net zero, or it is nothingness.
A single consciousness finds itself in plurality of particles-copies in the world into time, and thereby the motionless uniform consciousness in Uniform through its projection becomes capable in the form of copies to alter itself through the change of own particles-copies providing it by information about own finite lives in the living beings infinitely at a support on things in the form of copies manifested by them from Uniform, which there is everything and nothingness in own infinity, as if enlivening in this process Uniform, full by everything.
An infinite and timeless Uniform, thus, is the merged together the active and the passive; but in own projection it is presented by a multiple steady active, seeking to development, and - the passive, receiving different forms. The passive makes base for this development in infinitely updated by the active a holographic projection.
This duality is the only condition of manifestation Uniform, or - as a result - such duality is the only condition for life and development of consciousness.
It is curious that, represented as "thing in itself" the timeless, infinite Uniform, is being "unpacked" by sense organs of the person every instant - just look around, - thereby Uniform gives the opportunity to human consciousness to recognize his existence without belief in something fantastic, all-powerful and external.
Each person understands own spiritual essence, i.e. - understands that he is not a thing, that he can do a lot of things on own understanding, but when everything goes well in his life, the person, as a rule, doesn't think about it.
However, at these or those failures, as well as at the end of life, he willy-nilly looks for support, understanding own powerlessness, and often - and a vanity of hopes, one prays, another person meditates - and he can be addressed to God, an idol, etc.; but any person is addressed in fact, without noticing that, to own essence - to own consciousness: and this address is equivalent to the appeal to single consciousness.
In reply he receives that looks for: either hope, or confidence, or if everything is very bad, - consolation.
A person as image of Uniform, creates own "now", naturally, with assistance of Uniform which can't but respond on him [ibid].
Let's note further very remarkable fact: the randomness in usual life, presented inside a person in the form of the lowest (animal) consciousness, and the highest consciousness (consciously-target expression of consciousness) are antagonists in the respect what, if the subject, having the highest consciousness, is mistaken, then he will be is capable to understand the mistake and to correct deeds, significantly having accelerated own advance on the way of development, while the random is some kind of edge of consciousness, making the essence of the lowest part of consciousness. Consciousness uses the random if it doesn't know what and how to do at this level of development, but, accepting in attention a random, though slowly - with kickbacks and zigzags - nevertheless moves ahead.
Thus, the antagonism of the lowest and highest forms of consciousness both in the person, and his communities means emergence of the new driving force, providing the fastest development of consciousness in its carrier - a person.
The randomness, more tending towards chaos, isn't capable to be a reliable support to a structural order, breaking its all the time. Therefore, giving continuous changes to the living environment, it promotes so continuous destruction of the prevailing order, forcing the living beings to obey to itself completely, without especial thinking. The basis of this is reflex-instinctual mechanism of action, which is the same for all sentient beings, what would not occur with them.
However, it is required to Creation both destruction, and more or less successful creation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.
Thus, in Creation the most succeeds concerning acquisition of meanings in conjugation them with sensations is only who can figure how more effectively to destroy or create something, but on this effect are able not accidental procedures, not some order, a prerequisite for which is stability, but only the creativity and initiative, always leading to rather rapid achievement of the expected or unexpected result, harm, advantage or even insignificant meaning of which can understand only the being having these properties, i.e. a being who understands oneself: dissatisfaction with oneself, understood by this being by all means provokes the being to search interesting, permission of various riddles and problems, often not utilitarian that very significantly develops consciousness and allows it to express with the greatest return and satisfaction itself in the current life.
Thereby, the state of dissatisfaction of consciousness by oneself which is realized into development of ways of own change by impact on the current beingness taking into account its counteraction, gives to a self-conscious being the limit degree of liberty.
Therefore, no one and nothing is capable of creating and destroying in the most efficient way, except for a subject, possessing both consciousness at the level of sensations and self-consciousness, which means that for both for the single consciousness and for individual consciousness it is impossible to do without this subject-person as the most effective tool for their own development and consumption of vital collisions.
The appearance of a being with two levels of consciousness as a living and freest representative of the active (consciousness), effectively forming a passive environment (beingness) for oneself in Creation, that is, the pearl of beingness, is an inevitable manifestation of functioning of the active among the passive.
What kind of essence makes after all living beings change and evolve?
This essence turns the motion into development (complication, improvement which for a person is conscious) by own forces.
Activity of the living beings, including the person, unlike other objects of beingness which are submitted only to natural laws: to conservation laws, the law of non-decreasing entropy, Newton's laws, etc., has to outgo out of consciousness - the only difference of the living beings from other objects of beingness.
Otherwise, the activity of living beings would differ in nothing from circular motion of other objects of beingness, but we do not observe it.
This essence, property, feature forces a person, and in general, all living things to do not stand still - to develop, at the same time it sensitively reacts to circumstances of life and the environment, manifesting itself for a person in of senses, thoughts, and action in two ways: on the one hand, forcing him in any case not to lose activity, on the other hand, dramatically increasing or decreasing own level at certain confluence of circumstances, both natural, and man-made.
The active is different from the passive - exactly by the inner aspiration to the change oneself in a person in the external environment, by the inability to safely and constantly arranges itself among things, the order of which the active (consciousness) cannot be satisfied, because it itself arranged this order without full confidence in the correctness of this order. Consciousness in a person immediately reveals in it the shortcomings that lead to the awareness by the human mind of its own omissions and, accordingly, its own certain insolvency.
Similar state of activity, or state of conscious destruction and creation is the source of liberty, which is manifested in all actions of each person in his relations with the outside world, things and fellow tribespeople that means his development. And this state maybe only when the living being realizes himself, i.e. in the case of the emergence of self-consciousness at it. Self-consciousness, which is initially active, that is, restless and dissatisfied with itself and, consequently, any order and any relationship, which are absent without him at all, or which in fact completely depend on him, because external circumstances a person (his consciousness), except global circumstances, produces personally, and is freed from them independently.
In a person this activity of consciousness is expressed in its enduring aspiration to build an ideal order and to arrange the harmony between people, what he, naturally, never reaches among unstable things and imperfect people, but in this aspiration it reaches the main thing - development of own consciousness, and this development is his true destination.
The essence of liberty, or the pursuit of destruction and creation of all available to ae person, is realized only in the representations of the same person, who is nothing but the combination of lowest and highest consciousness in the form of organic compounds of the body. Therefore, all human actions are expressed in the interweaving of instinctive and conscious.
The germ of liberty in the form of the unconscious aspiration of any living being to destruction of the unfit or uncomfortable for it and the construction of more suitable one is inherent in all living things. In other words, this initial (unconscious) internal state of consciousness of a living being is conditioned by permanent own activity, without which it simply could not be considered alive, and this unconscious activity manifests itself in the permanent dissatisfaction with oneself among things and other living beings in dynamics.
For any kind of consciousness in the living being liberty is the internal state of consciousness caused by steady own activity in the resisting environment, and the activity itself is manifested in the permanent dissatisfaction with itself, entailing creation and destruction of the surrounding in the course of which there is both a change of activity, and change of the carrier of activity.
The space of similar dissatisfaction expands in person by the awareness of this feeling (property, essence, feature), transforming into his conscious activity, which again reduces to the processes of destruction and creation in everything that surrounds him.
This dissatisfaction, which is now inherent in human consciousness in its self-consciousness, but which does not go away anywhere and from its lowest consciousness, and not at all will, as Schopenhauer believed, and not passionarity, as Gumilev considered, leads any living being forward, being reflected in conscious and unconscious actions to overcome the unceasing resistance of the environment.
Liberty, or action of dissatisfaction is manifested by the lowest consciousness of a person instinctively, i.e. without the obvious purpose - by trial and error, in its aspiration to survival, reproduction, convenience and safety. Nevertheless, at the heart of any aspirations and solutions of the lowest consciousness in the living being the dissatisfaction of consciousness is laid, inasmuch alive (active being) aspires away from what it has, therein, where, how it presupposes by own sensations, is better, than in this moment, i.e. - more pleasant and more profitable: more food, more comfortable, more warmly, more safely, etc. But, as we know, it is impossible to rely on feelings always: that is proved, for example, by regular flights of a locust to the desert or migration of fish jambs directly into a mouth to predators for own death.
Liberty, or action of dissatisfaction manifests itself by the highest consciousness (self-consciousness) as aspiration to the planned purpose. This type of consciousness is already capable to qualify, i.e. to understand at least visible restrictions for its aspirations to the planned purposes as shackles, and the release from these restrictions as liberty "from", naming so this release as independence, which can be reached by persistence in a certain direction. Besides, a person gains ability to choose from some aggregate, that more corresponds to his interests as at present and also on the future. In other words, due to the feeling of dissatisfaction in the self-consciousness of a person, he acquires the ability to regulate and plan his life in the way he wants, but taking into account surroundings, and assessing in advance the consequences of the planned actions, i.e. understanding, that he will have to answer for himself, and before own surroundings.
However, this significant addition in the consciousness of a living being (self-consciousness), which allows him to realize himself and, it seems, to act reasonably and responsibly, does not diminish action of the lowest (animal) consciousness, which in any moment can begin to block any aspirations of the highest consciousness, if only seems to it, that they contradict survival of the person or even if they can worsen quality of his life, or, on the contrary, when the lowest consciousness of the person will accumulate own dissatisfaction with real circumstances to such limit (not enough food, too cold, a lot of harmful neighbors, too much anxiety), at which a person (a whole community) shall rush there, where the horizon of the best flashed, according to the lowest consciousness, which is not able to design, but capable, in the case of sufficient fullness, to push aside the highest consciousness together with all its arguments, and to force the community to migrate to an unfit terrain where it will find own perdition or to force the whole people to get involved to a hopeless war with neighbors for the best share in which it will completely lie down.
Nevertheless, a person, who represents by himself the lowest and highest consciousness merged together in the form of a body, is material manifestation of action of liberty as in instinctive, and conscious aspirations. The internal contradictoriness of these aspirations and at the same time their unity in a basis does not allow to distribute unambiguously actions of a person on purely conscious and purely unconscious. Therefore, accurately to predict actions of any person or to predetermine them is impossible, and in it he is also free.
Thus, the free manifestations of a person, i.e. his advancement, occur through both instinctive and conscious actions, which are based on an inescapable dissatisfaction with themselves and their environment. It is another matter, in what state is this fundamental property of activity, that is, its fullness both in the sphere of the lowest consciousness and within the limits of the highest consciousness.
The overflow of a person by dissatisfaction, in particular, with his place in the society, for example, in the form of an unfulfilled desire for power, which enters the sphere of the lower consciousness, leads him to forget all moral norms and crush by any possible ways of opponents, also aspiring in power.
The overflow of a person by dissatisfaction with a place in life from the position of possibly the most effective protection of one's own dignity, the dignity of his fatherland from unrighteous encroachment of enemies, remaining in vain in everyday life, and this is the sphere of self-awareness, forces a modest accountant display miracles of heroism in the war, where this property of consciousness allows him, unlike ordinary life, to unfold so, as did not dream the professional military.
Nourish this dissatisfaction of consciousness, which cause the aspiration to unknown, the unceasing and changing information streams, penetrating all being of person which he can interpret, having consciousness, differently, to the extent of his understanding.
Thereby each person inevitably perpetrates always the fluctuation from a habit, or the settled way of life, to destruction of an order created by no small efforts, to liberation from it. Having established one and having joined it, he begins to be tired by it sooner or later and decides to change it, no matter how resisted to this change the external conservative nature of the person.
As a result of the appearance of the new, additional connections arise, the cognitive environment is expanded, which means the continuous growth of information flows, to which every person is again forced to be applied.
At the basis of this growth of information, and hence of development, is the inescapable dissatisfaction of the consciousness of maximum fullness.
So proceeds, want this or not a person oneself, the change of his own consciousness together with change beingness, that actually and is required for consciousness.
Outwardly, the confrontation between the lowest form of consciousness and the highest one in a person and his communities, which ensures the accelerated development of human communities, manifests itself in the struggle of the power elite, for whose members the lowest consciousness is the dominant, with the intellectual opposition, the dominant of which is the highest consciousness, in which altruism prevails.
In turn, the process of technological and cultural development of civilization is provided by a group of creative personalities who combine a high level of the lowest consciousness with fairly high level of altruism, and not some other groups or relationships. Therefore, creative people play the role of a mover of technology and culture, but, again, their creative properties are based on the features of their consciousness, and not some other forces.
Thus, in addition to such an external force as the struggle of the ruling elite with the intellectual opposition that opposes it, in any civilized society two more forces arise and operate, represented by two groups that are characteristic of their creativity, but divided by interests, since the interests of one are focused on scientific research and the development of technologies of different kind, and the interests of the other are in the sphere of culture.
Let us first turn to the first creative force aimed at the development of civilization in line with technology.
This force, operating mainly in the field of technology, is most interested in the knowledge of the surrounding world, applying the knowledge gained both to expand the scope of knowledge and for applied purposes of changing the surrounding reality - these are scientists and inventors, whose activities lead to the development of technologies and, as a result, to the constant re-equipment of technical means of production, trade, arms and everyday life. Most effectively, such a transformation of the environment in which the rest of the natives are found is carried out by applying a creative approach to changing reality.
Therefore, along with the improvement of the social order, one way or another, at one speed or another, take place a change in the technological equipment of society and, consequently, its economy, including the growth of labor productivity as well as the emergence of its lighter forms.
In other words, these creative persons make the maximum contribution to the technological development of civilization.
Thus, the struggle of the power elite with the intellectual opposition opposing it and the action of creative persons in the development of technologies ensure the process of creation both in public relations and in technology, significantly influencing each other, so that when they intersect, turns can occur that replace one way of life of a community or state with another - more perfect and convenient for the population in its ever-increasing coverage, which, in fact, is the process the development of civilization within the framework of proprietary relations - from the slave-owning system to capitalism.
However, the action of the first force was never noticed by the social sciences, which replaced it in the eyes of the public with the struggle or the interaction between the working people and exploiters, although in a number of countries it is already difficult to separate the working people and exploiters. In addition, if an exploited worker suddenly becomes rich or becomes an entrepreneur, he in the same way begins to take care of himself first of all, and not of the offended and oppressed, without experiencing strong moral problems. The explanation of this phenomenon is again in the sphere of consciousness, since the vast majority of the exploited and exploiters have quite low level of self-consciousness in its altruistic component, and the level of animal consciousness with its egocentrism is high enough [5].
Therefore, the action of both of these forces with their interests can manifest itself intensively only with comparatively high level of culture in society, including the appropriate level of education, thanks to which the development of the altruistic component of self-consciousness of at least part of the population ensures to the level of respect not only for themselves. This is confirmed by the practical lack of development of archaic societies that still exist in certain parts of the planet, although there are certain productive forces based on the use of sometimes not so primitive tools.
That is, any motion in society, including turns and upheavals in the social order, especially cardinal ones, occurs only at sufficiently high level of culture, if not of the entire population, then of its leading strata, the main contribution to the achievement of which is made by the third group of the creative intellectuals, manifesting itself in that sphere of development of society, which is closest to the inner world of a person, that is, to his self-consciousness.
This group of intellectuals, more interested in the inner world of man and his communities, tries to penetrate it in different ways, correlating some people with others, comparing a person with nature and society, and also finding out the ability of a person to reflect these relationships in artificial forms.
It is these creative people, to varying degrees, but still, that produce cultural values in various forms, and directly affect the minds and feelings of the population, touching the most sensitive strings of the self-consciousness of each person, due to which both individual and collective self-consciousness is gradually changing: mores are softened, the population's craving for knowledge is growing, the number of intellectually and emotionally developed people is increasing.
Such cultural development affects the growth of the altruistic component of the self-consciousness of the population, thereby expanding the layer of intellectual opposition to the authorities, who want to harmonize social relations contrary to the authorities
The result of this cultural development of society, seemingly far from the political struggle, is, however, the growing confrontation of informal intellectual opposition to the ruling elite due to the spread of altruism among the masses. In addition, the growth of culture and education of the population makes it possible to increase the percentage of creative people who are, in fact, the only effective lever for accelerating the technological and cultural development of society.
Thereby, the actions of the intellectuals of the sphere of culture have a decisive influence on the growth of the altruistic component of the self-consciousness of the population, creating conditions for the development of the social way of life.
Therefore, cardinal revolutions in the life of society occur against this cultural and educational background in the case of dissatisfaction with a significant part of society with the existing system of life in the presence of a certain level of technological development that allows to change the economic management.
The most characteristic and well-known example of such a coup is the resonant explosive effect in the form of the revolutionary abolition of feudal relations in French society in 1789.
These, in our opinion, are the main forces - hidden and external, contributing to the manifestation of both personalities in history and the layers of the population highlighted above, who play roles determined by the level of both components of consciousness - natural consciousness, expressed in the individuality of each person, and self-consciousness, externally represented by his personality [5].
Therefore, the absence or weak manifestation of all three of these external forces in society, the cause of the occurrence and actions of which are both components of consciousness - natural (animal) and self-consciousness - makes it accordingly archaic or stagnating, an example of which is currently a number of third world countries where nothing happens, and no active personalities or groups are manifested.
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