Философия /3.философия культуры

kand. of philos. sciences Tinyakova E.A.

канд. филос. наук Тинякова Е.А.

Sergiev-Possad Branch of NS HEE “ Moscow Institute

оf Entrepreunership and law”

Сергиево-Посадский Филиал НОУ ВПО «Московский Институт

предпринимательства и права»

Devoted to my long fruitful contacts with

Philosophy Documentation Center in the USA

What has come in philosophical positivism after

Karl Popper

Philosophical positivism refers to epistemology, the basic part of philosophical knowledge. In antique philosophy episteme was associated with cosmic logos (arche−logos−lekton). Already in ancient society people attempted to know and understand the rhythms and vectors of nature for a favorable and profitable life. But even in those far-off times people understood that not all people could get the good simultaneously and equally. That is why alongside with aspiration to apply the good of nature there developed aspiration how to snatch the bigger part of the good to themselves. In access the good was limited in time and space. That is why alongside with positive ways and rhythms of investigating the world negative ways began to appear. Nowadays there are two kinds of human knowledge about nature−“white” (the good) and “black” (the evil); they stand in contradiction and sharpen the problem. What is true in our world? The “white’ kind of human knowledge is led away from investigating nature for human profit because it has become more necessary to investigate what the ”black” kind of knowledge has done and whether it is threatening the good nature and mankind.

The branch of philosophical knowledge−“positivism”− stands immanently to the problem raised. After reminding of the status of philosophical positivism and its brief course of development we’ll try to look inside and understand what is happening now in this branch of philosophical knowledge and as a conclusion to confirm its 5-th and 6-th stages of development.

Philosophical positivism was started by the French philosopher Auguste Comte in 1798. He was a good encyclopedist and systematizer. He recognized Le Grand Être (the Great Human Unity). According to Comte the true knowledge is based on the recognition of the world unity and order. The source of this idea by A. Comte was in his recognition of Christian monotheism. Still he didn’t present true knowledge as abstract but based it on the generalized and summarized data and ideas from sciences. A. Comte put 6 sciences at the basis of knowledge: mathematics, astronomy, physics, chemistry, biology and sociology. And the knowledge of these sciences stands in two contradictions: 1) between the abstract and concrete; 2) between the static and dynamic events and objects.

The second stage of philosophical positivism is presented by the two Austrian scientists: E. Mach and R. Avenarius who went deep into the psychological process of cognition. They referred true knowledge to the exactness of human cognitive empirical investigation. But multi variation of results in the process of individual cognition stopped the stage and gave way to the third stage−“logical positivism” (B. Russell) and “linguistic positivism” (L. Wittgenstein). It has become clear that human language plays a decisive role in transference of knowledge either in subjective or objective realizations.

B. Russell was an attentive analyser of language. He set a numerous seria of complex philosophical questions under the microscope of logic. He cared much for the values and merits of cognitive investigation and the boundaries of empirism. The relation between words and life was in the focus of the philosopher’s attention.

L. Wittgenstein defined human language as “projecting image of reality”. Thanks to Wittgenstein philosophy has become a science making language more exact. The philosopher tried to meet what comes to the surface in language communication and what stays in its depth.

Up till now the fourth stage of philosophical positivism has been recognized as the last. It has got the name “post-positivism”. Its author K. Popper orients language communication to science language as keeping the true knowledge of the world. He explores the cardinal dialogues between: theory and practice, facts and conceptions, traditions and innovations, the true and the false, the absolute and the relative.

His main aim is how to balance the possibilities of human language and growth of knowledge, predominantly scientific. The author of the article proposes further stages of philosophical positivism−the fifth and the sixth. The fifth stage is called “non-linguistic positivism”. The idea structure of this stage is as follows: overcoming the abundance of human language in communication, sorting out language use following not cognitive priority as stated in post-positivism (the fourth stage) but episodic extraction of language from communication and making up with languages of culture; orientation to save communication space at the cost of language use; active use of non-verbal means of communication (kinetics, prosody, takesics, proxemics); recognition of man’s semiotics as the basis of linguistic communication; the religious aspect of non-linguistic positivism is communication to God, silence as a reservoir of useful meaning. The fifth stage of philosophical positivism recognizes the role of other languages of culture in communication. In previous periods it was a mistake to isolate human language in communication and assess all its aspects with reference to the true and false. Human language is becoming more and more supported by other languages of culture nowadays. Science is penetrating into art, sculpture, architecture, music and other languages of culture. This idea is related to other considerations of the author of the article: the ecologic conception of the origin of the language. The extraction of sense and meaning from nature by our ancient predecessor was syncretic, it was not scientific but it was balanced among various ways of communication. Human language took the leadership in the process of civilization and some drawbacks appeared: communication has become too overloaded by language−it is defined as information crisis. Other languages of culture are less detailed in meaning quotas. The fifth stage−“non-linguistic positivism”−is a culture saturated branch of humanitarian, linguo-philosophical knowledge. In this branch meaning carrying images of the world stand brighter and multi-profile. This stage of philosophical positivism investigates deeper the meaning about the world elaborated by human cognition in the form of language.

The author gets a just start to the sixth stage of philosophical positivism. Its aim is to bring human communication closer to beyond the earth rhythms of the cosmos. The background of this conception is presented by the author’s non-classic anthropological paradygma, a digital conception of a personality, transference of a human to the intangible level, recognition of sense-carrying vectors of the Universe (cosmic rhythms). Through this conception humanity unites itself with cosmic communication through language (here artificial language of ICT helps). The pragmatic aspect of this conception is as follows: human language in communication should be in harmony with nature meanings. This idea is supported by the ecological conception of language origin presented by the author in other publications.

The sixth stage of philosophical positivism is closely connected with philosophy of technique and philosophy of cosmic space.

The bibliographical literature attached to the article crowns (on the part of the author) the conception presented and prolongs philosophical ideas (on the part of other authors).

Literature:

1. Тинякова Е.А. Язык как форма существования культуры и концепция нелингвистического позитивизма (монография).− Москва: МПГУ, 2003.−222 с.- 13,48 п.л.

2. Тинякова Е.А. Философские свойства языка в современной коммуникации (монография с приложением учебника по английскому языку).−LAMBERT Academic Publishing, 2011. (Германия). ISBN 978-3-8454-2317-3−24 п.л.

3. Тинякова Е.А. Южно-русский тип этничности (монография с электронным приложением).−LAMBERT Academic Publishing, 2011. (Германия).ISBN 978-3-8465-2860-0−20 п.л.

4. Тинякова Е.А. Лингвистическая коммуникация и культурный процесс (монография).−Сергиево_Посадский филиал НОУ ВПО «Московский институт предпринимательства и права».-Москва: Издательство МИПП, 2012.−7,8 п.л.

5. Тинякова Е.А. Мир немецкого языка (монография). Ч. 1.− LAMBERT Academic Publishing, 2013. (Германия).ISBN 978-3-659-47389−0 8 п.л.

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Ч. 2.−LAMBERT Academic Publishing, 2014. (Германия).

ISBN 978- 3-8484-4120-4−8,5 п.л.

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