Философия/2. Социальная философия

PhD of Philosophy, Assistant professor, Dureev S.P.,

PhD of Philosophy, Assistant professor, Dureeva N.S.

Siberian State Aerospace University,

Siberian Federal University

Self – government as a social fenomenon

Social and historical practice can be seen as a form of existence of the mankind. It can also be seen as a form of self-assurance and development. The conscious activity of people is the basis of this social and historical practice. in the process of the conscious activity of people we can observe an active reorganization and change to natural and social living conditions, as well as people. The practice develops on the basis of the experience the mankind has. The experience comprises different kinds of relations between people and nature, and between people themselves while carrying out different kinds of activities where the leading role is given to self – government and government.

Existence of self-government can be explained by the necessity in cooperation between people and serves as a sphere of social relations. At the same time the local community solves many problems connected with its existence independently. This sphere involves all the specter of problems which characterize social life as a whole while self-government can be seen not just as a system of relations but also as an independent government where some objective and subjective factors should be taken into account. [1, p. 686]

As market economy and individual demands began to increase, and social relations became complicated, the society confronted increasing social controversies. To solve these controversies people resorted to a mediator who is authoritative and in position of power. That is how the first state appeared.

It is a well-known fact that democracy is connected with power coming from people. According to this principle people are an essential subject who the political legitimacy is given. As a matter of fact, national sovereignty means nothing. That is why it is almost impossible to take control over it, and those who are in position of power are never able to conquer it. [cit.:2, p. 35] The main democratic principle is based on the main judicial principle of division of power. It is important that this principle should spread over the executive, legislative, controlling and judicial power, and each member of the society. Nevertheless, in social practice division of power seems to be some kind of ephimeric theoretical development to which it is necessary to “adjust the society and the things that do not fit are cut off.” [1, p. 596] When such an attractive ephimeric development exists, there arises a problem of “unsolved democracy”. On the one hand, power comes from people. On the other hand, the power is divided between the branches of power, among which the leading role is given to the executive power.

According to the social and historical experience, excessive concentration of power discourages people from taking social responsibility for the state of affairs causing mass apathy and self-isolation, makes the life of the local community dependable upon government bodies. Any form of dependency limits freedom of human activity and activity of local community, and leads to the loss of responsibility. Only real existence of personal freedom is capable of instilling a feeling of personal freedom which is the only thing to create a full-fledged, creative labour activity laying in the foundations of self-governance. As a result, it is necessary to rest the power with each member of the society in order to make everyone responsible for the state of affairs within the society.

This principle of social structure can called be ideal to claim that power relations are too broad and embrace numerous spheres of government connected with the indispensable existence of administrative and hierarchical structures functioning at different levels of responsibility and freedom of activity. That is why this principle can not exist in its genuine form. As any other intellectual construction, this principle is abstract and tends to depict a permanent state. At the same time it is simultaneous and concrete because if it is given an appropriate level of dynamism and if it depicts its real inner contradictions, it will lead to creation of interdependent relations within all the spheres of activities. In this case responsibility plays a role of the most important activity a human being can perform while power can be defined as the function of responsibility. In a genuinely democratic state power can not and should not exist as some potential and actual form of restraint.

Existence of different kinds of dependencies can be explained by the existence of products of human activity, perverted form of human inner forces. That is why the isolation problem is the process of retrieval of power to man, liquidation of relations having one-side dependence.

Human activity and power should be carried out by delegating the power from the upper level to the lower level and by resorting to the complete accountability of the upper levels to the lower levels. “Provision of the state and those in position of power, from misuse of governmental power, - Hegel thinks, - is connected with the hierarchy and responsibility, from the one hand, and, on the other hand, with the rights of the commons… and insufficient control at upper levels can be fulfilled at the lower levels” [3, p. 388]

Lack of strict centralized relation between autonomous and self-sufficient parts of a whole, to which local community comes close to, opens new possibilities for inner self-development, makes them more flexible, stable and not responsive to changes. It is these possibilities that are restrained from the upper level. Moreover, development of the modern society focuses on the western standards and Russia is no exception. “Home theorists and practitioners must have set themselves a task connected with the investigation typical of our home way of produce social life and content of social determination, as well as count of the system of power division, but they continue to blind copy the western schemes of government structure and, what is more, insist on carrying the out” [1,p. 601] always forgetting that it solves an objective problem connected with leaving traditions and following civilization at every stage.

Mechanical transit of all that has been achieved in the European civilization to Russia always ends with political profanation. Architects of reconstruction who used to create “myth of the West” try to integrate Russia into the European space. Modern overall integration is becoming a paradoxical instrument of final disintegration and destruction of our state. Within the society a dangerous process of manipulation of human minds and instilling of values foreign to people is observed. Open and mass manipulation of the western values strengthens the apathy between people. In accordance, human activity becomes aggressive from the inside while the society is seen as an object torn out of the state of the overall relation between things, though being an object itself.

It is a well-known fact that genuine process can be observed when the government limits inner moral world of people as little as possible while leaving as much freedom as possible. There is no doubt about it, power was given in order “not to be a puppet of objective necessity, on the one hand, but, on the other hand, power should must not give too much freedom.” [4, р. 81] People are obliged to return to their essence. They are obliged to organize their being according to space law of matter organization. In this case they will open “a window to other essential and spiritually rich forms of being.” [4, р. 80]

All this demands increased measures to man – subject who should understand the essence of the changes happening in the social life which consists of collective intellect of the local community as a whole and its members. The higher the community intellect, the most effective its expression, its strive for self-development are, the most effective the actions of the subjects of government will be. By the subjects of the action we understand the society as a whole, state, government organs, each individual as an active member of public relations.

Personal power of the person – subject is not just capability and possibility to conquer power going through people and environment. It is, above all, ability to be controlled form the part of its purpose in order to develop and improve your being and the being of people surrounding you.

That is why self-government is a special kind of human activity which does not only consists in carrying out reforms, but it also consists in supporting its integrity, its optimal functioning and development.

Home social experience proves that it is necessary to democratize social development. At this stage the main function of the society is to insure that all the people are involved in governing the country. The main task of the purpose mentioned above is to create possibilities for self-development, realization of the essential forces of each person separately on the basis of self-governance and self-regulation.

Nevertheless, the philosophy, given above, deals with the feeling of common interest and responsibility of each individual and of the local community who get used to solving their problems and controlling the social development. The power is overall. The society has an opportunity to govern itself independently while the state is the essence of justice in the minds of people.

References

1. N.M.Churinov. Perfection and freedom. 3 edition, add,.N.M. Churinov — Novosibirsk: SO RAN, 2006. — 712 p.

2. Steckl K. Community after subject. Orthodox intellectual tradition and philosophical discourse of political modern. K Steckl. // Philosophy questions. — 2007. — № 8. — P.34-46.

3. G.V.F. Hegel. Law philosophy. G.V.F. Hegel translated from German by B.G. Stolpner. Mir Knig, Literature, 2007. — 464 p.

4. N.M. Urmantsev. Freedom of society and man: aspects of self-organization/ N.M. Urmantsev. // Philosophy and society — 2007 — № 4 — P. 68-82.

К.ф.н., доцент Дуреев С.П., к.ф.н., доцент Дуреева Н.С.

Сибирский государственный аэрокосмический университет,

Сибирский федеральный университет, Россия