Gulenko V.V. Synthesis and antisynthesis of polarities: epistemological dichotomies

Socionics in this article meets with philosophy in the hope of establishing a dialogue. But will this conversation be equal? After all, socionics, in comparison with the philosophy that goes back centuries into centuries, is just a silly child. However, in our dynamic age, children quickly grow up. It seems that the path to the unity of the theoretical knowledge of man will begin precisely with the interchange of generations.

Current socionics are forced to fight for physical survival. But it is even more useful to free the brain from the dictates of everyday life, everyday routine at least for a while. Do not forget that the philosophical concepts of Descartes, Hobbes, Leibniz and Spinoza derive modern European thought. So let's analyze ideas about a person and the reality surrounding him, regardless of regalia and time barriers. Comparative analysis of concepts is a good tool for interdisciplinary research. One of the results of such work could be the translation of the main categories of philosophy into the socionic language. Certainly, the action on the "socionization" of philosophy will be perceived by academic science as an invasion, to which a response cannot follow.

I hope that among the responses will be not only the requirements to ban and shield, but also more balanced judgments. Socionics as a new fundamental discipline is in need of a qualified philosophical analysis. Socionics of philosophy, in turn, assumes the philosophy of socionics. The controversy of wounded pride hardly leads to truth, but at least it clarifies the positions of the parties.

It is strange, but when you look at the polar concepts of philosophy and methodology of science from a historical perspective, you are amazed at the fact that they all have already been, have repeatedly spoken before. Speech, for reasons unclear at first glance, stubbornly speaks of the same meanings, only given each time in a changed guise.

This kind of perverse succession is puzzling. It would seem that the already developed problem is being transferred to a new generation of thinkers, but the “school” suddenly ends and the research starts from scratch. The question itself is transmitted in time, but the result of its solution is mercilessly filtered as an unnecessary residue. Why did “Sisyphean toil” become the theoretical norm of philosophy?

Philosophy has repeatedly been criticized from the standpoint of the exact sciences for the frivolous process, in which there is no, and it seems that one should not expect the result. K. Jaspers, reflecting on this phenomenon, came to the conclusion that only philosophy itself can be true philosophy. But why is the history of philosophy reduced to wandering around a nebulous goal? We will approach the answer gradually, comparing the philosophical theories of thinkers from different countries and epochs.

1. Background analysis

For the purposes of this study, I will distinguish four large sections of philosophy. They are easily distinguished from the standpoint of socionic methodology, as shown in [13]. These are, firstly, ontology, secondly, gnoseology, thirdly, the philosophy of personality (philosophical anthropology), fourthly, social philosophy. For clarity, I will present a comparison of socionic levels of communication with sections of philosophy in tabular form:

Levels of communicative space	Sections of philosophy
Physical	Ontology
Psychological	Philosophical Anthropology
Intellectual	Epistemology (epistemology)
Societal	Social philosophy

And the "maturing" of these sections in time is traced. Antique and medieval philosophy was mainly occupied by ontological problems (the origin of the universe: cosmo and theocentrism), the philosophy of the new time shifted the focus of attention to epistemology (Noocentrism), the 19-20th century focused on the philosophical study of the human personality (anthropocentrism), and now 20th century philosophers most of all reflect on the fate of civilization and the global problems of mankind (sociocentrism).

And how did the ancients divide the “body” of philosophy? Zeno from Kition, the founder of Stoicism, divided his philosophical system into three parts: logic, physics, and ethics. They correspond to such our sections: physics - ontologies, logic - gnoseology and ethics - personality philosophy. The fourth, societal section of the Stoics as a separate one was not formed. This three-part classification has become a tradition. But does it really matter which classification to choose - ternary or quadruple?

Not a single theory has been built without analysis - division into parts, studies of the composition of the whole. In practically any philosophical concept, we will encounter the dichotomy of dividing the whole into two equivalent but opposite parts. Recall the ontological dichotomy of Parmenides (Eleatic school of ancient Greek philosophy): fire - earth. The ontological polarities (beginnings of being) of Taoism - one of the leading currents of ancient Chinese philosophy are called "yang" - "yin".

There is also a monotomy , that is, the elimination of only one beginning. It is peculiar, for example, to the early Greek natural philosophers. So Thales considered everything as a transformation of water, Heraclitus - fire, etc. Monotomy - just a reduction of the dichotomy, the absolutization of one of its poles. Monistic, single-pole thinking is methodologically very close to reductionism.

Less often you will find trichotomy in the philosophical theories - a three-part division. The founder of Neo-Platonism, Plotinus (3 v. E.), preferring the trinity, singled out the following hypostasis of the deity: the one, the mind, the soul. An even more consistent triadist was Proclus (5th century AD), who described the three stages of the development process: 1) stay, 2) deployment (emanation), 3) reverse coagulation.

Trinity and most of the theoretical constructs of classical German philosophy. In particular, I. Kant's triad "truth-good-beauty." Hegel was particularly addicted to ternary divisions, thanks to which the understanding of development as a chain of thesis-antithesis-synthesis was firmly established in scientific use.

More rarely, philosophers deal with stetratomy - the fourfold division. A good example of tetratome is the doctrine of the "elements" in Empedocles (5th century BC). In the philosophical poem "On Nature", Empedocles reduces all the variety of phenomena and things of the external world to four "roots" or elements - earth, water, air and fire. The combination and separation of the elements occurs under the action of two opposing forces - "friendship" (attraction) and "hostility" (repulsion).

Dichotomic analysis - the dilution of polarities with their subsequent synthesis (transition to trichotomy) is a generally accepted, though poorly understood, methodology for constructing conceptual systems. In the present study, I will try to show with various examples that tetra-tomia, nevertheless, has the greatest system-forming power.

Indeed, any trichotomy is replenishable to tetratomy. From the Heglev triad thesis-antithesis-synthesis, in which the last member does not have its opposite, we proceed to a logically more complete tetrade thesis-antithesis-synthesis-antisynthesis.

How does antisynthesis differ from simple synthesis? Synthesis is a fusion of polarities in which the internal structure cannot be distinguished. Opposites merge into each other. Antisynthesis is an operation inverse to synthesis, during which parts are separated, while preserving their specific roles as part of structured integrity.

In mathematical logic there are special symbols of these operations. Gnoseological synthesis is identical to the operation “conjunction”, its mathematical symbol is “/ \”. Gnoseological antisynthesis is the rejection of conjunction, or anti-conjunction. Anti-conjunction is symbolically recorded with a Schaeffer stroke - “/”. In the following, I will use the symbolic recording of trichotomies.

It is important to understand that the internal logic of philosophical theories lies precisely in the selection of these structures, the study of their composition and functions, as well as the links within and between them. Structural functionalism, therefore, is the basis of fundamental science - the one that seeks for laws and principles unchanged in time. Here is how its complication occurs over time:

Monotomy → dichotomy → trichotomy → tetratomy ...

In this article I will touch mainly on the epistemological section in philosophy. Gnoseology, as it is known, is a theory of knowledge (other Greek. "Gnosis" - knowledge and "logos" - the doctrine, concept). Socionics has its complete system of categories for the description of information and cognitive processes. There is a direct interest to compare these conceptual constructions - philosophical and socionic - by the criterion of instrumental efficiency. Which one is more redundant?

2. The dichotomy "material - perfect"

CG Jung linked this philosophical opposition with extraversion-introversion [1, p. 35 - 49]. It was he who first touched upon the subject of the psychic foundations of philosophy. Extroverts, according to Jung, are oriented towards matter, which is outside, and introverts, toward the ideal world, which is inside a person. This is the first possible interpretation. It seems to me that there is a more convincing link.

The “material-ideal” rather corresponds to the dichotomy “sensory-intuitiveness”. Modern socio-analysis understands sensorics as empiricism, given sensations, materiality, objectivity. Intuition is understood as speculation, the construction of ideal images.

In epistemology constantly confronted each other flow "sensationalism - rationalism." By rewriting this polarity socionically, we get a pair of sensory-logic. Philosophers rarely use the intuitive principle as opposed to sensual, which is the norm in socio-analysis. Most often, logic implies the opposite of intuition.

But in the main epistemological dichotomy (the main question of philosophy, according to Engels), this polarity is used precisely in the socionic sense, that is, as the opposite of the sensory (sensational) intuitive (ideational). All three different meanings of the logical (rational, rational) in philosophy are deciphered by socionic way as follows:

Logic (ratio)	as opposed to sensory	(one)
	as opposed to intuition	(2)
	as opposed to ethics	(3)

Therefore, instead of the term rational, in order to find a compromise between philosophical and socionic terminology, proceeding from the first meaning of this concept, I will use the term ideational, which does not contradict either philosophical or socionic ideas. The “sensational-ideational” dichotomy appears to be derived as a special case of the more common pair of polarities “material ideal”. The argument here is this: the material is perceived only with the help of our senses, and the ideal is perceived through intellectual intuition.

According to the theory of the communicative space [13], the categories of material / sensual differ only in the degree of generalization. Materialism is usually understood as the derivability of the intellectual and spiritual level from the conditions of the socio-economic life of people. In the case of "sensual" materialism, the material-physical level is taken as the defining principle. In the case of “economic” materialism, the societal level is considered to be the leading one.

intellectual → “intelligent” idealism

societal → “economic” materialism

mental → "psychological" idealism

physical → “sensual” materialism

The central thesis of sensationalism is formulated by the English philosopher J. Locke (1632 - 1704): "Nihil est in intellect, quod non prius fuerit in sensu (there is nothing in the intellect, which previously would not be in sensations)" Interestingly, Locke at the same time considered the main method of reliable knowledge to be not sensory experience, or even logical-demonstrative method, but intuition. This is not a rare case when the intuitive preaches sensory views.

A similar statement is found in the French sensualist K. Helvetius: "everything that is inaccessible to the senses is unattainable for the mind." Helvetius's sensationalism, like the entire cohort of French materialists of the 18th century, was rational: they considered the only source of knowledge to be the effect of physical objects on the human sense organs, which supply information to the thinking brain.

Among their opponents were the Descartes and Leibniz intuitionists. For example, R. Descartes' intuitivism (1596 - 1650) clearly opposes the sensationalism of F. Bacon (1561 - 1626), a recognized inducer theorist in cognition. Intellectual intuition, according to Descartes, is the contemplation of clear, distinct fundamental concepts. The deductive-axiomatic method, justified by him, refers to the inductive-empirical method of Bacon in the same way as intuition relates to sensorics.

Deductive-axiomatic method Intuitive type of gnoseology
-------------------------------- = ----------------- ----------
Inductive empirical method Sensory type of gnoseology

In the sensationalists and ideationalists of the 17th and 18th centuries. despite all their differences, there was a common base: they were united by rationalism. But the union of their positions did not have the character of a merger. Therefore, we are not talking about the synthesis (/ \), but about the antisynthesis (/). Moreover, their rationalism was logical. Therefore, the formula of the epistemological anti-synthesis of rationalists is written as follows:

sensory / intuitivism = logic.

Fast forward to our time. Phenomenology of E. Husserl (1859 - 1938) was built on the opposition of the intuitive to the sensory one. This German philosopher intended to create a separate science on the contemplation of pure entities, which would be based on the reduction (reduction) of "existences" to "essences", that is, events burdened by sensation to intuitive concepts.

Husserl opposed the "naturalization" of the mind, extolling the intuitive principle in epistemology. Husserlinian ideation is a speculation of entities, which is called intuition in social analysis. The logical game of concepts of this philosopher is interesting. In the term “phenomenology” generally accepted in science, which has a sensory meaning - a description of the specific manifestations of a phenomenon, he put a diametrically opposite meaning - the study of pure intuitions.

Husserl hesitated in assessing the connection between sensory and intuitive beginnings. In his early works, like rationalists, he relied on logical antisynthesis. The late Husserl turned to the search for an ethical basis for unification, which he saw in the “life world” of a cognitive personality. That is, the evolution of the epistemological formula of this philosopher from logical antisintez to ethical synthesis.

The desired version in terms of socionics is written as:

sensory ∩ intuitive = ethical.

The intuitivism of A. Bergson (1859–1941), one of the leading representatives of the “philosophy of life”, is devoid of logical shifts and has a uniquely ethical basis. He distinguished two opposite paths of knowledge. The first is through intelligence. He is dead, impersonal, not leading to deep knowledge. The second runs through intuition and experience. It is full of life and, therefore, preferable to man.

Bergson understands by intellect only that which is called logic in socionics. The intuition of Bergson is an action not of one, but of two functions at once - of intuition and emotionality itself. From the point of view of sociological analysis, he confused these concepts. The word "feeling" can be understood in the sense of intuition, and in the sense of feeling, and as a combination of both.

The concept of “creative evolution” by A. Bergson regards the explosion as the starting point, which launched the development of the life process. "Life impulse" is divided in the course of evolution into intellect (logic) and its opposite - intuition. However, the opposition of logic and intuition is not diametrically opposite, but contiguous. Indeed, from the following graphical depiction of the tetrathomy of the Jung functions adopted in the socio-analysis, it can be seen that logic and intuition are side by side, not opposed to:

intuition ethics
-------- + ------
sensoric logic

In what respect are they dichotomous? The dichotomy of the adjacent poles of the tetratomic cross is recorded through the logical operations of implication ("if-then") or its negation-anti-multiplication ("if-then not). The record of the implication a ⇒ b (read: if a, then b) means that a includes b as an integral part. The anti-implication entry a = / ⇒ c means that “c” is not part of “a”.

And now let us write the relations between the intuition of so much exalted by Bergson and her closest neighbors - logic and ethics. There is no doubt that intuition implies ethics (intuitive insights are necessarily accompanied by emotional outbursts), but anti-implications of logic (rejects it as a factor that binds creativity):

intuition ⇒ ethics, but intuition = / ⇒ logic.

In the most accessible way to the ordinary consciousness, the gnoseological categories of the ideal and the material can be represented through the theory-practice dichotomy related to them. The basis of any theory is one or more unobvious hypotheses. This is the intuitive side of scientific knowledge. Then comes the test of experience, confirmation or refutation in the practice of the sensory side of science.

—Theoretical → intuitive hypotheses — ± -? Practical → sensory verification

Materialistic philosophy unequivocally recognizes practice as the leading pole. This absolutization was opposed by the famous philosopher of science K. Popper: the fallacy that scientific research begins with “pure” observations, having no intention, a general scheme, a set of initial ideas - “something similar to theory”. It turns out the opposite: the theory dominates any purposeful experimental work.

A person has perfect goal setting. Before doing something, he thinks about it. It turns out that the first movement comes from the head. Thus, the roots of idealism are hidden in the process of human activity itself. This explains the fact that idealistic theories were created in history more often than materialistic ones. However, one intellectual factor is not enough to explain the dominance of idealism in philosophy.

Here the psychological factor also works. Virtually all significant philosophers had an abstract-thinking (intuitive) type of psyche. The omission of the human sciences, obviously, lies in the fact that they tacitly assumed and continue to do so even now that the mental structure of the personality is the same for everyone.

A new chapter of humanitarian knowledge will open up when the anthropic (subjective-psychic) principle from the declared one turns into a real one taken into account when constructing theories. Then the various philosophical camps that are in a state of protracted "cold" war will get a chance to at least temporarily conclude an armistice. The compromise is to recognize the presence of people with both idealistic and materialistic psyche.

The first step in this direction was made in the dualism of R. Descartes and I. Kant. They proceeded from the existence of two relatively independent and irreducible principles, the material and the ideal (the length and thought of Descartes, the phenomena and noumena of Kant). Thus, the third line was born in the New Philosophy, borderline to some extent between idealism and materialism.

Another type of this movement is psychophysical parallelism. This concept is formulated by G. Leibniz. Soul and body, according to Leibniz, are equally and independently interacting authorities, although it seems to them that they are coherent. None of them is the cause of the other. Parallelism insists on equivalence (equivalence) of the material and the ideal.

However, there is also a fourth line. Material and ideal are dependent, but they determine each other in turn. This means that there are situations in which material needs shape the course of a person’s thoughts. But there are also opposite situations: a person can create his ideal image and so believe in him that he will be embodied in the external world. Many psychological techniques are built precisely on the thesis “thought forms reality”.

	Legend
material → perfect	→ reason
material ← perfect	← consequence
material ⇔ perfect	⇔ equivalence
material → perfect	→ compensatory

When analyzing the relationship between polar concepts, it is necessary to distinguish between direct and feedback. Feedback is to create an ideal sample (program, plan, algorithm, model, objective function) and control for its observance. The ideal is precisely the role of feedback in relation to the material. Direct communication, in contrast to the reverse, is not informational, but genetic (generative) and substrate (bearing) in nature.

Apparently, the following spiral chain is built up.

Biological generates mental. Mental leads to the emergence of the intellectual. The intellectual is the carrier of the social. And social as the main feedback corrects, seemingly independent biological. Or in graphical representation:

social intellectual psychological biological

If we proceed from the concept of “reflection” adopted in epistemology, then each subsequent step of this series is a reflection of the previous step. If we use the general scientific concept of "function", then the arrows show the direction of the functional dependence between these four instances of human nature.

Psychological is a biological function, intellectual is a psychological function, and social is an intellectual function. The biological at a higher level of development turns out to be a function of the social: the planetary social mind (the noosphere according to Vernadsky) transforms nature.

And now a socionic conclusion from the above. Sensory is the leading, primary component in the vital sphere, and intuitiveness is in the intellectual, creative. Without intuitive speculation, knowledge would have degenerated into bare empiricism, a mere gathering of factual data. A developed person (healed, self-gained) is one who is able to consciously make a choice on which point of view to become - materialistic, idealistic or mixed, taking into account the sociotypes involved in the action.

Through antisynthesis, the logical sphere is a mediator between the world of reflection (intuition, conceptual sphere) and the world of material reality (sensory, empirical facts), which determine each other by the principle of direct and feedback. But besides this, there is a second mediator between them - ethics, that is, personal experience. The ethical principle merges in itself the sensory and intuitive, in the limit reaching full synthesis.

3. The “subject-object” dichotomy

In the scientific literature one can encounter no less than two basic understandings of this polarity. The first understanding: how active passivity. The subject acts as an active, cognitive beginning, and the object - as a passive, knowable. This approach corresponds to the socionic dichotomy of “extraversion-introversion”.

One should not confuse socionic use of this dichotomy with the traditionally psychological one, which means sociability as extraversion, and introversion as insularity. In socio-analysis, the scale of extraversion / introversion conveys the degree of energy consumption, expansion / deepening in any activity, and not only in communication.

The second understanding of the subject-object: as "personal - impersonal." Corresponds to the “ethics - logic” dichotomy in socionics. It is this understanding that dominates gnoseological theories. Thus, subjective = personal = ethical, and objective = impersonal = logical.

Under the "logic" in philosophy often understand cause-effect relationships. In this sense, socionics uses the term rationality. Socionic rationality means discursiveness, deductiveness, deducibility of one statement from another on the basis of some rules.

Socionic logic is only an objectivity, a disinterested assessment, a complete structure. Rational in philosophy is often used as a synonym for logical. In socionics, this is unacceptable: rational = / = logical.

The subjective-anthropological trend in ancient Greek philosophy originates from the teachings of the Sophists and Socrates. The motto of the ethical turn was the statement of the sophist Protagoras "man is the measure of all things." Before them, the impersonal (logical, if using socionic definitions) cosmism of the Ionians, the Eleatics and the Pythagoreans prevailed.

I. Kant introduced the polarity of theoretical philosophy - practical intelligence into German philosophy. He strictly theoretically substantiated the distinction of the objective, deterministic world of nature, which is reflected by the epistemological function of logic, on the one hand, and the free, subjective world of man, reflected by the epistemological function of ethics, on the other.

theoretical reason logical
------------------- = ----------
practical reason ethical

The great merit of Kant is that he shifted the focus of epistemology from the object to the subject of knowledge, giving priority to ethics over logic. Another characteristic trend from a socio-analytical point of view in theoretical activity: the logician preaches ethical views, obeying the law of compensation (striving for the opposite).

I. Fichte (1762 - 1814) transformed Kant's dichotomy into the form “I” - “non-I” and tried to resolve this contradiction through synthesis in the category “absolute I”. By "I" was meant the subjective-personal beginning, and "not-I" symbolized all the extrapersonal, anti-subjective.

The socionic formula of this operation is as follows:

ethical ∩ logical = intuitive.

F. Schelling (1775 - 1854) finally overcomes the opposition of the objective world of nature and the subjective world of the Self on the basis of the teaching about their identity. The identity of subject and object must again be understood as their synthesis. Such a synthesis, Schelling believed, is carried out at the point of “indifference” of these polarities. It is there that the act of creativity is born - intellectual intuition.

G. Hegel (1770–1831), the finisher of German classical idealism, unfolds his own version of the identity of subject and object according to the scheme logic -> nature -> spirit. These are the three stages in the movement of the Absolute Idea and at the same time the three parts of Hegel's philosophical system. Abstract thinking (Logic) and sensory (Nature) find their union in the spirit of Intuition. The ethical component as an independent beginning in Hegel's triadist is omitted.

Here, for the second time, we are faced with an operation not between the polar, but between adjacent gnosiological aspects. This is a transition from logic to sensory. This transition corresponds to the logical-mathematical operation implication, since, by Hegel’s definition, with each new step of his movement, the Absolute Idea is increasingly objectified (implies a new specific content):

logic ⇔ sensorics.

The founder of philosophical anthropology, M. Scheler (1874-1928), in his The Position of Man in Space, identifies four forms of the relationship of man with the world: sensual impulse, instinct, associative memory and intelligence. Scheler, as we see, goes on tetratome. He once again "invented" the same epistemological functions - ethics, sensory, intuition and logic, respectively.

Another representative of the philosophical anthropology of E. Rothaker (1888 - 1965) in the work "Layers of the Personality" noted the existence of 3 instances of the psyche: 1) vegetative and animal life (socionic sensory), 2) determined by emotional instincts and feelings and 3) self-aware self (socionic intuition). The objective-logical component of the psyche is absent in Rothaker due to the threefold approach.

Philosophical anthropology, as we see, has re-raised practically the same questions as the German classical philosophers. As if no solution had been proposed before them. How much more time will pass before the blindfolded wanderings will happily end with finding an acceptable classification of epistemological foundations?

The concept of personal knowledge in postpositivist M. Polani (1891 - 1976) is simplified to the dichotomy. He considers it necessary to distinguish only two types of human knowledge: 1) articulated, expressed in terms of rational and 2) implicit, not amenable to reflection, associated with individual skill - irrational.

Thus, Polani identifies irrationality and subjectivity. From the point of view of socionics, there is an unjustified confusion of concepts. Personal knowledge is a subjective refraction of information through the identity of its carrier, it can be both rational and irrational.

Irrational = / = personality.

Is the knowledge process a reflection or projection? Most likely, it is two-sided, containing both. Platonic ideas, a priori categories of Kant, ideal types of M. Weber, Jung archetypes project. Aristotelian forms, associations of T. Hobbes, on the contrary, reflect. The former consider the process of typologization as a concrete definition of the initially finished sample, its embodiment, objectification, and the latter - as an abstraction, the creation of a sample by the method of averaging, distribution.

In the antinomy "scientism - anti-scientism", the last pole can be safely replaced by "humanitarianism" (philosophy of life, existentialism, personalism, hermeneutics ...). Scientism as an epistemological type is a combination of logic and intuition, it reached its apogee in the 50s of our century, when cybernetics took shape as an independent discipline. But humanitarianism requires a combination of ethics and intuition, it naturally followed the path of psychologism, its culmination - in the now popular transpersonal psychology.

scientism = logic x intuition,
humanitarian = ethics x intuition.

From these simple formulas it can be seen that humanitarian, subjective sciences are not the exact opposite of exact, objective sciences.

These two forms of reflection of reality have a common component of intellectual intuition, on which theoretical thinking is based. The first contact of both forms of theorizing occurred at the beginning of the twentieth century, when in physics (theory of relativity and quantum mechanics) the fact was found impossible in principle to objectively describe phenomena without taking into account the properties of the observer, that is, the subjective factor.

4. Dichotomy “rational - irrational”

These polarities, from the socionic point of view, have the same degree of importance as the “material-ideal” or “subject-object”. Giving preference to the rationality or the irrational in theorizing deserves the right to be called the basic question of philosophy no less than the dichotomies we have already examined. At the same time, the ambiguity of meanings invested by philosophers of different times in these concepts is perhaps the greatest.

4.1. The first interpretation is: how ordered - disorderly. It is historically the first and basically coincides with the socionic use of these terms. Ancient Greek philosophers called this dichotomy "Logos - chaos". According to the natural-philosophical concepts, cosmos with its harmonious order was born from primary chaos with time.

Ordering occurs in accordance with any rule or law, so it is legitimate to equate it to the natural. The disorderly, by definition, does not obey any pattern, therefore, random is applicable to it as a synonym.

An example from ancient philosophy. One of the creators of the first atomistic concept, Democritus, adhered to extreme determinism — complete predestination. For any accident, he taught, lies only unknown reason. Absolutization of the rational principle leads to mechanism.

Absolute causality (causality) of a mechanical nature in the Enlightenment was defended by Laplace (1749 - 1827), who believed that knowledge of the exact coordinates and momenta of all particles in the universe at the moment uniquely determines its state both in the past and in the future. Determinism, causality, strict adherence are all extreme manifestations of that pole, which in socionics is generally called rationality.

In the philosophy of science, much attention is paid to the discrete-continuum dichotomy. Discrete should be understood as dissected, analytical, and under continual one - integral, synthetic. According to this criterion, all matter is divided into particles (corpuscles) and fields (waves).

Wave-wave dualism can serve as a typical example of antisynthesis in theoretical physics. The term dualism, introduced by the German philosopher H. Wolf (from the Latin. Dualis - dual), is usually used precisely in the sense of anti-synthesis. To denote synthesis, socionics uses the term duality :

dualism antisintez anti-conjunction operation (/)
---------- = ---------- = ---------------------------
duality synthesis conjunction operation (∩)

It is on the principle of dualism that relativistic effects are kept in the microworld: during the transition from macro to micro dimensions, the fields become discrete (quantum), and the bodies - continuous. This is a world inside out - living according to irrational, probabilistic laws.

Fridtjof Capra in his famous book “The Tao of Physics” [17] showed that the ideology of the modern world of the microworld would be much better served by the ancient irrational philosophy of the East (Hinduism, Taoism, Buddhism) than the Western philosophy of rationalism.

In exact sciences, in connection with the criterion of determinism, the dichotomy of linearity - nonlinearity is formulated. Strictly deterministic, that is, only linear systems are rational. Nonlinear systems with more or less cyclical components belong to the socionical pole of irrationality.

In place of the mechanics of classical science in the 20th century, the so-called systematic approach came, insisting on a holistic consideration of the object, the impossibility of explaining it with the sum of its component parts. In the general framework of the systems approach, both its rational and its irrational branches develop in parallel.

Stable systems that maintain homeostasis due to the presence of negative feedback are studying cybernetics, the principles of which are laid down in the writings of N. Wiener. This is the rational side of the systems approach: management according to a given program is rational functioning.

Systems are unstable, moving to a higher energy level due to the effect of positive feedback, studies synergetics, the founder of which is the German physicist G. Haken. Self-organization, the laws of which are formulated by synergetics, is an irrational process, since it proceeds multivariately and spontaneously, does not have a fixed program.

cybernetics sustainable processes rationality
----------- = --------------------- = ----------------
synergy unstable processes irrationality

The rationality / irrationality of the human psyche greatly influences the way they perceive information, including its learning in a real school. In practice, this dichotomy was repeatedly identified independently by American experts on the theory of teaching styles. They distinguish students of the right and left hemispheric type [8].

The former are most often auditory-minded, context-dependent, their synthesis prevails over analysis, induction over deduction. The latter, as a rule, are visual-minded, context-independent, prone to analysis and deduction operations. The first, irrational category of students is in a worse position in the conditions of the modern school, which is built on a strictly rational class-time principle.

4.2. The second use of the terms rational / irrational in philosophy: their interpretation as logical - sensual. And the concept of "sensual", in turn, is two-digit. The sense of feeling (perception), which corresponds to socionic ethics, and the feeling, which corresponds to sensation, are invested in it:

- perceived (sensory) irrational as sensual - ± - experienced (ethical)

The main epistemological question of I. Kant, which he posed in The Critique of Pure Reason, is connected with the antinomy of the rational and the irrational: how are a priori synthetic judgments possible? He divided the judgments, firstly, into synthetic and analytical, and, secondly, into empirical and a priori.

The division of judgments into synthetic / analytical, as we already know, fully corresponds to the dichotomy of irrationality / rationality.

Empirism has already been discussed in the first section on sensory / intuitiveness. The concept of empiricism is completely covered by the socionic term sensory. Its opposite - a priori, therefore, will be identical to the concept of intuitive. Intersecting these axes, we get the tetratome familiar to socionics:

            empirical
               1 | 2
synthetic --- + --- analytical
               4 | 3
             a priori

A fourfold classification of epistemological types is built. Synthetic empirical judgments characterized irratsiosensornoy group types ( SLE , SEE , SFI , SEI ), analytical empirical - ratsiosensornoy ( FEL , ESE , LSI , ESI ), analytical priori judgments are standard product ratsiointuitivnyh types ( LIE , EE , LII , EII ), and Kant’s agitated a priori proceeds mainly from irrational intuitive types of intelligence ( ILE , IEE , OR,IEI ).

In the 20th century, irrational philosophical theories pushed rationalism into the background. It is believed that the reason for this is a compensatory reaction to unsuccessful attempts to arrange the world on the basis of reason. When a new philosophical worldview emerges, which will be worthy of the future of the 21st century, its starting point is likely to be neo-rationalism that has overcome its mechanism.

The dialectic of the rational and the irrational is well captured in the aforementioned synergetic — the theory of self-organization: order (rationality) emerges through fluctuations — random deviations from the average position (irrationality). Structural determinants stand in the background, but we see their current shifts in the foreground. Synergetics describes self-organization as a transition from disorder to an ever-increasing order [16]. The language of socionics is nothing but a change of the irrational rational.

Progressive development = irrationality → rationality.

The ratio of ordered and chaotic areas of development is still leaning towards order. Irrational periods provide an opportunity to choose alternatives, which is carried out at bifurcation points. After the choice is made, mechanisms for fixing homeostasis are activated. And this is the synthesis of the polarities under consideration.

Thus, irrationalism is not necessarily a mysticism, as everyday consciousness often thinks. These are oscillations from side to side, accompanying a free search. Rationalism, however, presupposes a sequence of actions, a fixed chain of steps in one direction - a rigid algorithm.

4.3. Rationality / irrationality in many respects also coincides with the dichotomy "conscious - unconscious (unconscious)". In fact, in order to manage something, you need to figure it out, establish causal relationships. Therefore, understanding (both in semantic interpretation and in terms of the ability to sympathize) is synonymous with the rationalization of perceptions.

The category of understanding is central to such a humanitarian course as hermeneutics. Understanding is realized through interpretation, or interpretation. Hermeneutics considered understanding in four different aspects. It originated as the art of explaining texts of ancient literature based on their lexicogram analysis. This is a logical bias in hermeneutics that has existed for many centuries.

A completely different category was given to the understanding of such a hermeneutic problematics developer as F. Schleiermacher (1768 - 1834). He reveals understanding as an act of coincidence of the author’s original intent and interpretation by the perceiver. This act of coincidence of meanings is what Schleiermacher calls congeniality as a special term. Before us is the intuitive aspect of understanding.

As a special method of the humanities, hermeneutics is shaped by the work of V. Dilthey (1833 - 1911). He sharply contrasted understanding of the explanation, which he declared the prerogative of natural science. Understanding by Dilthey is a psychological reconstruction of the author's mental world. Obviously, as a leading aspect in the understanding, Dilthey declares an ethical-emotional aspect.

Is there a fourth side to hermeneutics? Yes, and we find it in G. Gadamer (b. 1900), who is often called the founder of philosophical hermeneutics. Understanding, according to Gadamer, is not connected with the meaning that the author has embedded in the text, but quite the contrary, with its substantive content. His method of application is to relate events to their historical context, i.e., to interpret in sensory terms.

The trichotomy of Z. Freud, a scientist who more than anyone else was tackling the problems unconsciously, is widely known: The ego or I symbolizes the intellect, the mind. Superego, or superego - reason, logic. Eid or It is the sphere of emotions and sensory inclinations. The Freudian structure of the psyche is easily converted to tetratomatic, if feelings are separated from sensations, as is customary in socionics:

EGO	intellectual (intuitive) layer of the psyche = representation
SUPEREGO	social (logical) layer of the psyche = concepts
ID	proper mental (ethical) layer = feelings physical (sensory) layer of the psyche = sensations

The superego, understood by Freud as a collective conscious, the normalizing factor of society, is the antisynthesis between Ego and Id: Superego = Ego / Id. Then it makes sense for the completeness of the picture to introduce a fourth instance of the individual - Superid (it is logical to call it collective unconscious), performing the role of synthesizing these same principles:

Superide = Ego / Id.

As a result, we obtain the following tetratomy:

            Ego
             |
 Superego --- + --- Superid
             |
             Id

The ego, as Freud asserted, is not "master of his own house." From time to time, compensation takes place, the seizure of power over a person by Ida’s drives is a protest of emotions and instincts against reason, the output of the lower layers of the psyche out of control of its higher layers.

We still experience the Freudian revolution of the unconscious today. Humanity is hesitating before choosing a further path. On the one hand, ancient and renewed irrational paths to salvation are offered - asceticism, ataraxia, meditation, yoga, nirvana, and transcendental care. But there is another way, the way of rationalism - through the awareness of its own physical, mental, social and intellectual nature. Along with other disciplines, socionics also works it.

5. The dichotomy of "faith - knowledge"

Like the previous polarities, this dichotomy is far from unequivocal. I will highlight its leading value: uncritically accepted information proven information. In this understanding, it coincides with the socionic dichotomy "ethics - logic".

From the standpoint of a typology in the problem of the relationship between faith and knowledge, even the Gnostics attempted to understand (the beginning of AD). They singled out three types of man according to the leading method of cognition: 1) pneumatic (man of logic), 2) psyche (man of feeling), 3) gilik (man of sensations). The Gnostics sought the rationalization of the dualism of matter and spirit. The struggle of the church against the Gnostics is the struggle of ethics against logic.

Faith is opposed to doubt. Doubt - an essential feature of logic, as it requires objective evidence. R. Descartes believed that one should doubt everything. Undoubtedly, only the fact of doubt, it is he who testifies to the process of thinking. Thinking is postulated by him as the main sign of existence. To doubt and check is the motto of logical gnoseology.

If we follow I. Kant, then the first, most necessary procedure for the improvement of science is criticism, since it contributes to the elimination of elements of bias, dogmatism and subjectivism from science. No wonder the name of his three major works includes the word "criticism". The critical trend in science is fighting for the priority of logic over ethics in the knowledge of the world.

The opposite epistemological tendency absolutizes the ethical-emotional function. It is extremely reflected in the paraphrase maxim of Tertullian (2–3 centuries), the ideologist of early Christianity: credo, quia absurdum (I believe because it is absurd).

Thomas Aquinas (13th century) went from absolutization to extremes: he preached harmony between faith and knowledge with the priority of faith. The formulation chosen by him is very successful, since it avoids the utopian thesis “half and a half”. Such a state of equal probability in socio-analysis is called the T-state. In practice, it is not harmony, but a painful duality, leading to fluctuations and doubts of self-identification [14]. Full quaternary scale

logic-ethics looks like this: only knowledge | knowledge complemented by faith | faith complemented by knowledge | only faith

On Russian soil, this problem broke in the 19th century through the struggle of Slavophils against Westernizers. In the concept of the Slavophiles, a special role was assigned to the Orthodox faith. Orthodoxy, unlike Catholicism, does not make concessions to logic. The Slavophils placed special hope on the religious and cultural identity of the Russian people. Ethics, in contrast to logic, always emphasizes the subjective side, the exception to the rules, dissimilarity. Slavophiles were looking for a way to protect spiritual and moral values from pernicious, destroying the faith of logical pragmatism coming from the West.

There was an acute question about the relationship between faith and knowledge in the Russian religious philosophy of the late 19th - early 20th centuries. Opponents of the rationalist Vl. Solovyov were L. Shestov, S. Bulgakov, P. Florensky, S. Frank, who considered only religiousness permissible in which feelings would infinitely dominate logic.

In particular, L. Shestov in his book “Only by Faith” puts the question firmly according to the law of the excluded middle: either reason or faith. He who tries to rely on logical knowledge in life, according to Shestov, will never find salvation.

The dogma about the trinity of God, according to P. Florensky, refutes the laws of logic and shows its inconsistency in relation to the spiritual world. The logical beginning turns a person into a thing. Truth comes through mystical intuition. Again, the already familiar pattern of resolving the contradiction between logic and feelings through intuition is carried out.

In a broader context, this problem is encountered as the opposition of humanitarian and natural-science knowledge. For the first time, a theoretical development in a similar vein was obtained by this dichotomy in neo-Kantianism. V. Windelband believed that natural science uses the nomothetic (legislative) method, and human science - ideographic (individualizing). Individualization is achieved through the correlation of the considered facts with universal values.

nomothetic method logical knowledge
-------------------- = -------------------
ideographic method ethical knowledge

The representative of logical positivism L. Wittgenstein believed that the tendency to faith, mysticism follows only from the fact that science leaves our desires unfulfilled. With no less right, the opposite formulation would have been said: science owes its existence only to the weakness of faith in most people.

Most likely, there is no point in absolutizing either logical-empirical or ethical-humanitarian types of knowledge. And where is the way out? Either methodological pluralism, or its alternative - antisynthesis (addition without merging). Yet it must be admitted that the integration of faith and knowledge remained the leading philosophical idea throughout the 20th century.

For whole knowledge advocated Vl. Solovyov (1853 - 1900): he dreamed of synthesizing empirical sciences, philosophy and theology within the framework of "free theosophy". Half a century later, the French scientist Teilhard de Chardin (1881–1955) tried to create a “scientific phenomenology” - another synthesis of science and religion. From the point of view of socionics, any attempts to merge together logic, intuition and ethics (without falling into sensation) are utopian.

In one person, you can combine philosophy and religion. They act as conscious incarnations of the intuitive and ethical principles. It turns out, as we know from the previous section, a humanitarian installation. But one person cannot transfer the bridge from them to the logic. Such a synthesis is achieved only in the collective collaboration of humanitarian and scientist personalities.

This is confirmed by the fact that the unifying project, if we understand by it the desire to synthesize logic and feelings through connecting intuition, by the end of the century (for the umpteenth time!) Suffered a final collapse. Now we are experiencing the dominance of not intellectual, but of vital-sensory irrationalism. A “new barbarism” has begun, repeating the main features of the archaic, pre-cultural period. Here is the formula for a process that displaces spirituality:

ethical ∩ logical = sensory.

The development of events in the opposite expected direction is easy to explain, if we involve the principle of tetratome: the synthesis (complete fusion) of ethics and logic is sensory - the instinctively-animal principle. Intuition as the beginning of the spiritual is achieved in the way of antisynthesis: science and religion must be specialized (anti-conjunctive) to complement one another, but not change places in the process of cognition.

6. Forms of knowledge

In epistemology, two triads are traditionally considered. The first triad is the steps of sensory cognition "sensation - perception - representation." The second triad is a form of cognition of mental, which is also called logical: "concept - judgment - inference." For some reason, logical thinking is viewed as a separate, more separate branch. As a socioanalyst, it is obvious to me that all these are links of one unbroken chain. in full format:

Sensory → ethics → intuition → logic.

The ethical link plays a special role in it. Ethics is a transition from lower to higher forms of knowledge.

Sensation - the display in the human mind of individual properties of objects through a direct effect on the senses. This gnoseological function corresponds to socionic sensory.

Perception is a holistic image of the subject, based on individual sensations. Socionic ethics.

Representation - a generalized speculative image of the object or phenomenon. Socionic intuition.

They can be recombined and lead to the standard antisynthesis tetrad:

sensation sensation? ? perception - ± --- thinking = ethics - ± --- logic? ? Intuition representation

Let us now turn to the three canonical forms of thinking enshrined in textbooks: the concept, judgment, inference. Again, we have to admit that there is a lack of a fourth component, namely, such an intellectual form as a theory. Dr. Greek theoria - “consideration”, it includes the system of inference. The theory refers to inference as a judgment to the concept:

theory of judgment
---------- = -----------
conclusion concept

In the forms of cognition, the same hierarchy is traced as in linguistic units: the word (the carrier of the concept) - the sentence (the carrier of judgment) - the paragraph (it contains the inference) - and, finally, the text (more or less complete statement of opinion or views - the theory ).

What is meant in philosophy under the mind: reason or intelligence, or both? The difference between reason and reason is still found in Plato. Reason is a lower level of thinking, and reason is its highest level associated with reflection and penetration into the meaning of multi-valued concepts. Reason, therefore, corresponds to socionic logic, and reason, to intuition.

The most successfully conveyed the essence of the rational method of knowledge R. Descartes: it consists in the interaction of intuition and rationality. A full-fledged scientific theory, therefore, is a product of these two principles. Intuition gives primary concepts and axioms, and logic compares them to each other, drawing conclusions and proving theorems.

I. Kant, like R. Descartes, adhered to a priori - the concept of innate ideas. The same meaning lies in the theory of the archetypes of C. Jung. Jung's peculiarity is that he considered not the ideas themselves to be innate, but their perception ability. A priori categories are captured by reason, but not by reason. Kant, expanding the dichotomy of mind and feelings, builds the triad of “sensuality-ration-mind”. The mind of Kant is different from reason with the ability to give principles. According to the law of antisynthesis, sensuality should be divided into two qualitatively different origins — experience and sensation.

Now we will once again build a basic socionic tetratome:

- - mind -> mental intuition —- ± —– reason -> logic — experienced -> sensual ethics - ± - - felt -> sensorics

Such is the layout of gnoseological functions in science. In the ordinary consciousness, the situation is the same. Under the mind, everyday consciousness most often understands the socionic functions of L (structural logic) and T (intuition of time). The types of people whose functions are well developed are more often perceived in society as “smart”. Some in the sense of intuition, others in the sense of logic.

F. Bacon was one of the first to speak out for a new, practically oriented science, which should not invent and invent, but discover the laws of nature. He opposed the scholasticism that prevailed in the Middle Ages with an experimental method. In fact, he condemned the absolutization of ethical rationalism in science, which over time inevitably turns into epigonism and uncritical attitude towards authorities. Although it has a positive trait - continuity.

Ethical rationalism in its most extreme terms is sophistry, scholasticism, a kind of hypnosis. In such a communication, empty or filled with any meaning statements are linked by the rules of the syllogism. This affects many people, especially people who are not critical (as a rule, ethics). Syllogism does not provide new knowledge, but it orders the existing one.

F. Bacon figuratively identified three ways of knowing: the spider, the ant and the bee. The first path is a rational intonative one, which generates ideas from oneself, like a spider weaves a web. The second is an irrational-sensory one, which suffers from the unsystematic collection of momentary facts. And the third is a rational sensory, reminiscent of the art of the bee, which steadily processes nectar into honey. But these are the same epistemological types as Kant's! The only thing that is somewhat surprising is why the ant is worse than a bee? The same hardworking and organized insect.

     ant
        |
 spider --- + --- bee
        |
        ?

Bacon, unfortunately, ignored the fourth way - knowledge through revelation, insight. This is the way of the moth flying to the fire. It corresponds to the irrational intuitive epistemological type (a priori synthetic judgments in Kant's terminology).

7. The absolute-relative dichotomy

The absolute is usually understood as immutable, and the relative as changeable. In socionics, this dichotomy is called "statics - dynamics". The corresponding general scientific terms are “invariant - variant” (lat. Variatio - change and in - in the meaning of “not”).

For today's socionics, this dichotomy is decisive, since academic psychology refuses to recognize the presence of personality invariants — sociotypes. At best, types are accepted as rare extremes, and everything between them is declared atypical, mixed.

The standard argument against socionic typology: a person is an individual that cannot be squeezed into any framework. Thus, the position is reduced to absolutization along the "individual - typical" axis of the first pole.

Jung opens his famous work “Psychological Types” in this way: “In my practical medical work with nervous patients, I noticed a long time ago that in addition to the many individual differences in human psychology, there are also a number of typical differences.” [1, p. 29]. The presence of the type does not negate, but even emphasizes the human individuality, since a measure appears, a basis for comparison.

The concept of socionic type is dual. The type is treated, firstly, as an imprint, secondly, as a sample, the seal itself. Sample one, and many prints. In Jungian psychology, such a dichotomy is expressed through the polarity of an archetyparchetypical image. Judging by the prints, then everything is changeable, but if by the print, it is invariable.

Where does this absolute type, understood as a standard, fit? Not in the material-objective world, not in the world of the intellect, not in social norms and not in the psyche. It is localized in the fifth dimension of the communicative space, that is, between the communicative levels [20].

Ontologically, the problem of static and dynamic is transformed into the dichotomy “being-becoming”. Hegel built an antithetical dyad "metaphysics - dialectics" and, firmly taking the position of extreme dynamics, refused to seek a synthesis between these poles.

The competition of two approaches began long before Hegel, with the controversy of Parmenides against Heraclitus in the 5th century BC. uh. The first taught about immutable finished entities, and the second about their continuous transitions. Over time, the static point of view prevailed.

Parmenides statics
-------- = -------
Heraclitus dynamics

Invariance was proved by the method “by contradiction” in the aporias of Zeno of Elea, whom Aristotle called “the inventor of dialectics”, since he was the first to introduce the dialogical form in the presentation of views: Dichotomy, Achilles, Strela, Stages. The assumption of motion (dynamics), proves Zeno, leads to a logical contradiction. The infinite divisibility of finite things is possible in the mind, but not in nature.

Let me explain the idea of Zeno on the example of two forms of energy in physics - potential and kinetic. It would seem that the potential as a waiting, stored effort refers to statics, and kinetics as an effort of movement - to dynamics. In fact, both forms of energy are static. Only transitions from one form to another are dynamic. The paradox is explained by the fact that the constant dynamics is static by definition.

The word "dialectic" is used in two senses - static and dynamic. The first meaning: the dialogue of different points of view with the aim of comprehensive consideration of the subject. The second meaning: consideration of phenomena as processes, and not as stable states. Moreover, the second understanding as an extreme (absolutization of dynamics) contradicts the first point of view, which postulates an equal consideration of opinions.

- dialogue, comparison of coexisting polarities. Dialectics - ± -? process of crowding out one polarity of another

According to the same principle in philosophy, two extremes were defined in the understanding of truth. The recognition of absolute truth ultimately turns into dogmatism. Defending the position that there is only relative truth - relativism, degenerates with time into unprincipledness and complete skepticism.

Hegel argued that absolute truth does not exist. But if you look, then against this extreme one can argue. There are laws that are of anchronic, timeless nature and in this sense are absolute. These are the physical laws of conservation, world constants, the laws of mathematics, the archetypes of the psyche. Human values, although subject to historical transformations, are perceived as an absolute standard.

The philosophical doctrine of equilibrium considers the structure to be the normal state of the system, and the movement, development, the transient. The balance of natural processes is the central idea of ecology. In the 20th century, it was embodied in the course of structuralism, which captured a whole complex of humanities - linguistics, literary criticism, philosophy, anthropology, and psychology.

The theory of structural functionalism in T. Parsons sociology (1902 - 1979) was built on the principle of equilibrium. Structural functionalism gained recognition in the 1950s and 1960s , after the world wars, which demonstrated the negative side of non-equilibrium states of society.

However, in the 1960s – 1970s , fair attacks against him became increasingly frequent. The weak side of the static approach was revealed: the theory of order describes the world as it should be - peaceful and harmonious, and not as it really is - contradictory and at war.

Opponents of structuralism declare conflict, not order, to be the leading pole of dichotomy. Changes in the system, according to conflictologists, occur due to endogenous (internal) causes, and not exogenous (external). The most famous authors of conflict theories are: L. Koser, R. Dahrendorf, and others. Those who defend the conflict as a developmental norm, it turns out that the goal of the system is not imbalance, but imbalance. The problem of evolutionary statics and revolutionary dynamics was acute in Russia at the beginning of the 20th century. Theoretically, it was expressed, in particular, in the controversy of A. Bogdanov, the author who was ahead of his labor epoch “Tectology” with V. Lenin.

Tectology, according to the author, was intended to study the forms and types of any organizations, as well as the laws of control [3]. Control is based on feedback, the mechanism by which deviations from the steady state are suppressed. Marxist dialectic A. Bogdanov contrasted the theory of dynamic equilibrium, based on the reconciliation of internal opposites.

Judging by the tectology, the laws of dialectics can be consciously limited. And if so, then through timely reforms, any system, including society, can be made stable and the need for revolution as a violent change from one extreme to the other disappears. Thus, Bogdanov anticipated the main ideas of L. Bertalanffy’s general theory of systems and N. Wiener's cybernetics.

The laws of stability prefer to change many psychological theories. A classic example is Gestalt psychology - a direction that emerged in Germany in the first third of the 20th century, studies the psyche from the point of view of “Gestalt” - integral structures that order individual perceptions according to the principle of pregnancy - grouping parts in the direction of maximum balance and symmetry [19].

Chr. Ehrenfels formulated the following three gestalt qualities, that is, the emergent properties of the whole, which are not derived from the properties of its parts: 1) structure is the structure of gestalt, 2) properties are the “material” of gestalt, 3) essence is internal qualities and somalia of gestalt. Again, the socionic functions of the systems are distinguished - logic (structure of the gestalt), sensory (material of the gestalt) and intuition (essence of the gestalt). The fourth component is missed - ethical-emotional.

Achievement of the completed form as the ultimate goal of development is known in biology as a process of typographic tendency - the tendency of organic formations from a form less defined to a form more typical. Evolution goes in the direction from dynamics to statics - typical.

Statics / dynamics are organically combined with the polarity considered earlier rationality / irrationality. Combining both dichotomies, we move on to the fourfold system, which gives a socionic classification of systems according to the degree of their energy saturation:

Extraverted Dynamics _ Extraverted Statics _ Introverted Dynamics _ Introverted Statics.

The diagram shows the four steps of the energy decline. Ekstraynamika - gradient, laminar system. Extrastatic - synergistic, turbulent, vortex system. Introdynamic - a system of organism type, homeostatic. Introstatic - a system of crystal type, stable, but with a low degree of adaptability.

Socionic typology takes as its basis the trade-off between constancy and variability. There is no complete change of one opposite of another with respect to the same object. In each dichotomy, there is a leading and a driven pole. But the superiority of the leading pole is relative. This means that the slave start at the time intercepts the initiative. After the compaction (adjustment) has taken place, everything gradually returns to its original state.

Moreover, opposites do not necessarily have to fight. Heraclitus of Ephesus absolutized this extreme, saying that war was the father of all things. The interaction between them, aimed at achieving synthesis or antisynthesis, can proceed in a peaceful way. If not in practice, then at least in the field of theoretical studies.

The source of development is not a struggle, but an initial supply of energy, dichotomousness as a potential difference, which eventually diminishes more and more. The struggle of opposites is a form, a mechanism, a technical side, and not a cause of development. And the irrational, non-linear form. With ideally rational development, one opposite completely subjugates the other, therefore there are no deviations from the direct course.

With an optimally rational, systematically organized process, the predecessor passes the baton to the successor consciously, without “grasping for power”. The rational path of development is available to man, since he alone in nature is endowed with the gift of awareness and foresight.

8. On the integral type of person

I devote the final section of the article not so much to gnoseology, but to the philosophy of personality. But such a turn of the topic will allow me to answer the questions posed in the introduction.

The integral type of modern man, apparently, appeared at the beginning of the so-called "axial" era, which gave a powerful surge in the 6th - 5th centuries. BC e. K. Jaspers, the author of the concept of axial time, proves that it was at this stage that the formation of a universal, mainline history took place [6]. Before axial time, only isolated local civilizations of the ancient East developed.

Confucius preached in China at that time, Zarathustra preached in Iran, the prophets in Palestine, the first philosophers created their teachings in Greece. In this era, almost all the polarities have been highlighted, the analysis of which is devoted to my article. The human brain has gained the ability to work rationally with ideal objects - concepts and ideas of a high degree of generalization, which was not the case in the pre-axial time.

Then the integral type of a new person was formed - ET, or ethical-intuitive extrovert. Type of preacher, leader, mythmaker, carrier culture. At the same time, the most controversial of all psychological types: preaching good, often does evil. The entire history of society is imbued with wars, riots, revolutions sanctified by ideological utopias.

Ethical-intuitive extrovert, or "Mentor" is very inclined to learn, as nature has given him a unique gift of imitation. Thanks to this gift, the child easily learns the language and, through communication, enters the culture of society. K. Jaspers showed that man differs from animals primarily in his ability to communicate .

Philosophy, according to Hegel, is “an epoch seized by thought.” The “mentor” is the reflector of the tendencies of time in the collective consciousness. The tool is the mental function "T" - the intuition of time [14]. Most philosophers had this particular type of psyche that was most prone to reflection and speculativeness.

The first onslaught on him was undertaken by the philosophers - the rationalists and empiricists of the New Age, although they themselves belonged to him. The turn of the 16th and 17th centuries was the time for the emergence of European science. Intellectuals made considerable efforts to replace the ET-psyche that is prone to religiosity and scholasticism with a rational-logical type of mentality. However, the “mentorship” managed to withstand and the logic remained an unattainable ideal.

In the 20th century, the type of ET is in a deeper crisis. This was the first time Nietzsche noticed and raised the alarm. He created a model of superman - personality, which combines physical perfection, high moral qualities and excellent intelligence. There is no indication of an intuitive function. Nietzsche presented nothing more than a project of the renewed ET : the carriers of this type in life often consider themselves elected.

Nietzsche’s project proved to be as untenable as the Soviet man, the so-called comprehensively developed person. First, the collapse of fascism, and then communism - two types of unified ET- ideology.

The current time is the second time and even more strongly requires updating. However, the same “mentoring” theories are created in response: existentialism, personalism, mysticism, postmodernism. They in acute form raise ontological problems, as if we are re-experiencing the transition to the axial epoch. The coming millennium will require new leaders, new prophets. "Mentor", paradoxically, it should be opposed to the monopolism of its own type.

The peculiarity of the current ideological crisis is that its earthly roots are much deeper than on the threshold of the New Age: the material and energy resources of the planet are running out. Requires exploration of alternative sources, the exploration of space, as well as a departure from market and totalitarian forms of society. What kind of integrates the psychology of humanity in the future?

For these purposes, of the rational types (it is difficult to imagine a mature civilization irrational), the PS dyad (logical-sensory extrovert) - RI (ethical-intuitive introvert) is most suited Probably, the transition from the second, authoritarian-heroic quadra to the fourth - the quadra of non-violent solidarity through the intermediate stage of the third-quadratic industrial society has matured [21].

It seems that the European type of ET is beginning to look more and more like the American PT : more pluralistic, businesslike, but also much less spiritual. Characteristically in this regard, the opinion of the well-known Russian dissident V. Bukovsky, expressed in an interview with the weekly journal “Arguments and Facts” [15]: “I am afraid that the intelligentsia, as it developed by the end of the 19th century, have no future. "The masters of thoughts" - this all ends. "

“The Faust Man” by O. Spengler (Dr. Faust is described by Goethe as a logical subtype of ethical-intuitive extrovert) - the carrier of European civilization, unfortunately some and to the joy of others, is leaving the history arena, giving way to a third, more “civilized” logical man, and then the fourth quadra.

However, another trend can win. The countries of Islamic fundamentalism are not averse to imposing their own world order. And this type of LF is a logical-sensory introvert. Structuring the collective unconscious in an oriental way would mean a return to the pre-axial, static time. The civilized world, therefore, approaches the bifurcation point:

-> PS ( FEL ) ET ( EIE ) - ± - -> LF ( LSI )

“Wandering” ideas cannot be completed as long as the intellectual life of world civilization is determined by the type of ET ( EIE ). Dichotomies will again be declared resolved, but a new generation of thinkers will not agree with this and will try to solve them in their own way, etc. Knowledge for the sake of knowledge. Intellectual game in which there is a rational system, but there is no objective logic.

Let us recall in this connection the fourth type of delusions of the human mind according to F. Bacon - the so-called idol of the theater. Each philosophical system, Bacon argued, is a play performed, nothing more than the author’s self-expression to the public.

From the point of view of sociological analysis, who discovered that ethical-intuitive personalities dominate among prominent philosophers, this is true. By EIE - “Mentor”, which is most often the creator of philosophical systems, the second name “Player” is also applicable, because he is passionately and naturally endowed with the gift of acting reincarnations.

The first comparison of life with the theater belongs to Epictetus (c. 50–138). Following him, the “theatrical” analogy was repeated as a bitter truth by many philosophers and cultural figures. We do not hesitate to perceive this maxim as a beautiful phrase. But after all, it is amazingly accurately conveying the game integral type of humanity over the last millennia of its existence!

Therefore, J. Huizinga is right in many respects, who suggested that the current person be called not homo sapiens, but homo ludens - a person who plays According to him, “people turn the whole world into a toy” [7, p. 328]. The formula “reasonable person” in relation to the integral type of people, if rational-logical thinking is considered to be the mind, is incorrect. Huizinga, catching the dictates of time, called for a change in the ratio of play and seriousness (emotions and logic) in favor of the latter.

Stanislav Lem warns against littering of world computer networks with low-grade, entertaining, intellectually useless information [10]. There is another call for humanity to curb gaming emotions with business logic. In the era of the information society, the game as a universal means of entertainment becomes dangerous. It is necessary not only to speed up information exchange, which is achieved by purely technical means, but also to make it qualitative, by clearing away subjectivity and theatricality.

What can be done to strengthen the rational logical side in intellectual activity? Intellectual information (not just actual data and figures, but theories, concepts, models) must be presented in a standardized, standardized form, which will make it possible to objectively compare theories with each other. Such a standard provides for the integration of material to 7 ± 2 structural units, otherwise it is impossible to resist the information "explosion."

How can socionics be useful in this intellectual revolution? With its double tetratome technique, an analytical presentation of information in the geometry of the four poles (two conjugated through the synthesis and antisynthesis of dichotomy) and the four relationships between them. The octal form of “packing” information, which I use in this work, is simple enough to be technological.

She, of course, has one major drawback - coarsening. Numerous details, unique arrangements are cut off, the inimitable face of the author of the concept is largely erased. Tetratomas are awaited by the inevitable accusations of the "Procrustean bed." Yes, such is the fair fee for the “objectification” of knowledge. Objectification is all the more necessary when the concept is created by a team of scientists, which is so characteristic of solving complex problems of our era.

In philosophy, as well as in other theoretical disciplines, the typological aspect, a single systematizing beginning, is very poorly represented. It would be nice to build a measure of informativeness (structural and functional development) of philosophical theories. Of course, the benefits of such an activity will be felt only when the integral type of the new society becomes logical. Perhaps this is a post-industrial society?

Evaluation criteria could serve:

the number of basic dichotomies used,
their combinatorics, the resulting theoretical constructs,
system of relations between constructs,
the laws of the evolution of the first three points.

The second problem in curbing the information "flood" is to prevent duplication of meanings in standardized systems. A computer cannot do this, because such intellectual work is built not so much on logic as on intuition — ideational (speculative) thinking. A computer technology, even if the most modern intuitive information processing is not available. It remains to hope for a theoretical human activity with a computer.

Let's sum up. So, antisynthesis is a way of theorizing, a form of thinking that does not exclude contradictions, but pays attention to their complementarity and integrates them into structured integrity. The method of tetratomic antisynthesis may be replacing methodological pluralism.

I want to emphasize two features of antisynthesis. First, all informational components can be derived from one by applying to it operations of conjunction, anti-conjunction or implication. Secondly, each such component is a combination of the other three.

In particular, intuition is formed as a combination of sensorics, ethics and logic, in ethics there is a fusion of sensorics, logic and intuition, etc. From this point of view, the antitics of modern philosophy consists of three large groups of alternatives. The logical side is analytical philosophy, ethical - philosophical anthropology. On the irrational axis of the fourfold, only one pole is filled - the intuitive one, which is represented by various currents of postmodernism.

The sensory component of reality has not yet found a single philosophical reflection. It is realized within the framework of a heterogeneous practically oriented philosophy: the philosophy of sex, the philosophy of politics, the philosophy of technology, etc.

I. Kant believed that his philosophy was to answer four fundamental questions. They guess his desire for a holistic coverage of reality, on the way to which the philosophers have to solve four difficult tasks:

what can i know - the logical task of philosophy,
what should I do? - the sensory task of philosophy,
what can i hope for? - the intuitive task of philosophy,
what is man? - the ethical task of philosophy.

The last task is the main one, since man is his ultimate goal for himself. Socionics is not going to replace a person (ethics) with a scheme (logic). We are simply thinking about our options. Ahead as the highest reward awaits us the unattainable ideal of a holistic life, the comprehension of the Self.

Literature

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Brief philosophical encyclopedia. - M., Progress - Encyclopedia, 1994.
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The mirror of the week, 4. 01. 1997, p. 12.
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Gulenko V. V. Multi-window thinking. On the structure of scientific knowledge. In: Socionics, Mentology and Personality Psychology, No. 5, 1997.
Gulenko V. Century Expressive possibilities of mental states. Man and the world is the language of universals. K., 9. 04. 1995.
Arguments and Facts. Ukraine. No. 22, 1997, p. four.
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Yaroshevsky MG History of psychology. From antiquity to the middle of the twentieth century. - 2nd ed. - M .: Academy, 1997.
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Gulenko V.V. The quad relay. Silhouettes of time through a string of types. Kiev, 25. 07. 1995

Varlawend: Mysteries Among the Stars

Synthesis and Antisynthesis of Polarities: Epistemological Dichotomies

Gulenko V.V. Synthesis and antisynthesis of polarities: epistemological dichotomies

Content:

1. Background analysis

2. The dichotomy "material - perfect"

3. The “subject-object” dichotomy

4. Dichotomy “rational - irrational”

5. The dichotomy of "faith - knowledge"

6. Forms of knowledge

7. The absolute-relative dichotomy

8. On the integral type of person

Literature

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