Institute of Ecological Culture 

 

The Institute of Ecological Culture carries out studies of our civilization in order to ensure the global security of man and the environment. The scientific hypothesis that the researchers of the institute are working on is that the global security of man and the environment is ensured by the formation of a new paradigm of human thinking and behavior - ecopolitics, ecobehavior and ecomanagement, which is based on the global ecological principle (GEP).

The global ecological principle is: not to harm the environment, other people and yourself (environment, neighbors, yourself). From the global ecological principle follows the global ecological ethical principle (GEEP) - one must behave in such a way as not to harm other people, oneself and the environment. The global ecological ethical principle is the basis of the ecological (moral) rule III-C: do not harm yourself (C1), neighbors (C2), habitat (C3) by thought, word or deed; to create for oneself, neighbors, habitat; by thought, word, deed.

The Institute of Ecological Culture was established on June 21, 2022 during the reorganization of the Institute of Cultural Values and Resources, created on November 04, 2018. It is an association of highly qualified experts studying the global and local consequences of implementation of the discursive-evaluative method in humanitarian development of our civilization, implementation of the new green agenda, aiming to overcome the problem of inequality, and aiding the formation of an ecological culture of behavior and management that would not harm humans and the environment.

 

Director of the Institute of Ecological Culture

Chigireva Alina Valeryevna

 

 

Executive Director of the Institute of Ecological Culture

Igor Barinov Igor Vyacheslavovich

 

The mission of the Institute of Ecological Culture is the implementation of the new global green agenda

 

The basis of the new world ecological agenda is the global ecological principle - do not harm the environment, other people and yourself (environment, neighbors, yourself). The global ecological ethical principle follows from the global ecological principle - one must behave in such a way as not to harm other people, oneself and the environment.

The global ecological ethical principle is the basis of the ecological rule: do not harm yourself, your neighbors, or the environment by thought, word, or deed; to create for oneself, neighbors, habitat; by thought, word, deed.

The new global ecological agenda is a source of international law that ensures the ecology of social relations in all regions of the world. This "green agenda" can be taken as a guide to action by citizens of various countries of the international community.

The new "green agenda" is aimed at legal support of an ecological approach to maintaining a favorable climate.

The global ecological agenda defines the specifics of ethical assessment of behavior of social actors and describes the civil procedures for its application in various areas of activity of citizens and organizations.

The new world ecological agenda defines a civil mechanism for implementing an ecological approach based on ecological indices (ECOI) in regulating public relations and social processes, maintaining a favorable climate on planet Earth.

This agenda describes the process of ethical responsibility for violation of the ecology.

The specificity of the new "green agenda" is based on the fact that it offers a concrete technology for exerting the influence of citizens and their associations on the implementation of ecological approach in all life processes.

 

New global ecological agenda

 

Article 1. International law for the protection of the ecology

1. International ecology law consists of the provisions of the New World Ecological Agenda, which citizens and associations of citizens from any region of the world are free to adhere to.

2. New World Ecological Agenda does not contradict the constitution of any state of the world community and is based on the generally recognized principles and norms of international law.

 

Article 2. Tasks of the new global ecological agenda

1. The objectives of the new global ecological agenda are:

The implementation of the ecological approach in the regulation of public relations;

the organization of ecological education and enlightenment;

the support and restriction of human and civil rights and freedoms to protect the environment.

2. To accomplish these tasks, the new ecological agenda establishes the basis and principles of ecological education and enlightenment of citizens, determines the civil procedure for ethical assessment and other measures to support and protect the ecology in any region of the world.

 

Article 3. The ecological principle

1. Ecological principle - do not harm yourself, others, environment. It is implemented in the ecological rule: do not harm yourself, your neighbors, the environment by thought, word or deed; create for yourself, your neighbors, the environment; by thought, word and deed.

2. Ecological friendliness is a general expression of those characteristics of human nature that act as a regulator of relations between members of society, regardless of social, national, confessional and other factors. This is a special mood of thinking and behavior that allows you not to harm yourself, others, and the environment.

3. Harm - a violation of a person's living that is perceived or truly experienced by a person. Threat - potential harm to a person's living.

4. The ability to recognize the harm and threats for citizens is formed during the process of socialization and is practiced during the course of studying the ethics of ecology.

 

Article 4. Ensuring the ecological friendliness

1. Ecological friendliness is provided by ecological education, enlightenment, propaganda, civil society institutions.

2. For ecological education in educational institutions and other organizations ecological ethics classes may be held, during which students and employees master the provisions of the New Global Ecological Agenda.

3. During the classes of ecological ethics, citizens, guided by the ecological rule, master the ability to give public ecological assessments of events and actions that are committed by other subjects. The ability to recognize harmful actions in one's own behavior and in the behavior of other citizens and organizations is a mandatory learning outcome of the ecological ethics classes.

4. Preparation and implementation of an ecological ethics lesson is coordinated by civil society institutions, interested citizens and organizations.

5. Ecological education and propaganda are carried out through the media and with the help of information and communication resources. They are aimed at visualizing the benefits of ecological behavior and provide civil society with examples of legal liability for ecological violations, unethical behavior and lack of conscience.

 

Article 5. Ecological ethics and civil society

1. The behavior of a person guided by the ecological rule is ecologically friendly.

2. Ethical behavior is ecological behavior that ensures the emergence of trust.

3. Trust - public relations that arise between citizens and unions of citizens in the absence of mutual harm and threats. Without trust, the existence of a civil society, the maintenance of a favorable climate on planet Earth is impossible.

4. An open civil society is a set of free citizens and their unions that carry out their life activities regardless of interference and regulation from the authorities on the basis of mutual trust.

5. The common goal of a citizen and civil society is mutual development and creation.

6. The development of civil society is ensured by the openness of social processes, public administration and local self-government procedures, free discussion and ethical assessment of the behavior of social actors, the right of citizens and their unions to form civil society institutions aimed at implementing the provisions of the new ecological agenda.

 

Article 6. Ethical assessment

1. Ethical assessment is an assessment by citizens of the ecological friendliness of actions (inaction) of other citizens and organizations from the standpoint of causing or not causing harm and threats in order to protect the ecology.

2. The process of ethical assessment is open, regulated by civil society, and is one of the forms of public control.

3. The basis of an ethical assessment is the commission by a citizen or organization of an act assessed by other persons as harmful or threatening to them and the environment.

4. A negative ethical assessment is an ethical burden on a social subject.

 

Article 7. Civil consent and the scale of ethical assessment

1. Civil consent (positive or negative) is the opinion of citizens, expressed in an evaluative form, regarding the social actions of social actors.

2. Social action is the result of the activity of a social subject: intentions, statements, decisions, actions affecting interests, capable of causing harm, creating a threat to more than one citizen.

3. A social subject is an individual, groups of people and their unions, organizations, enterprises, administration, government, civil society as a whole.

4. A social process is a way of existence of a social subject, their life activity, carried out while interacting with other social subjects.

5. Negative civil consent is a consolidated condemning opinion of many social actors about social actions or inaction of other social actors. It is a tool of a civil society for the correction of social processes.

6. The scale of ethical assessment (binary, multi-point) is a way to digitize and visualize the assessment of the level of ecological friendliness of a social subject. Ethical evaluation scales can be used by citizens to organize the ethical evaluation of social actors.

 

Article 8. Conscience and social justice

1. Conscience is an ethical regulator of the behavior of a person and a citizen, their inner attitude, formed in the process of education with the help of other citizens and unions of citizens, constantly correcting the behavior and self-esteem of a person.

2. Conscience arises from an ethical assessment, public discussion and condemnation of the behavior of a social subject.

3. Social justice is established and maintained by social actors acting in line with their conscience.

 

Article 9. Legal liability for violation of ethics

1. Punishment and other measures of a legal nature applied to social subjects who have committed unethical acts, acting without conscience, are permissible only to the extent they are determined by the current legislation.

2. The commission by a social subject of a social action that is ethically assessed by other subjects as harmful leads to the formation of negative civil consent.

3. Negative civil consent in relation to the social subject leads to the loss of trust in them on the part of other social subjects.

4. Loss of trust leads to the destruction of the reputation of a social subject.

5. Lack of trust and reputation naturally hinders the living of a social subject. Thus, self-punishment is carried out for unethical behavior and lack of conscience.

 

Article 10. Global Security

1. Global security - the state of protection of the population of all countries of the world from behavior and government that cause harm to humans and the environment.

2. Global security is ensured by maintaining the ethics of social actors and civil consent.

3. Unethical socio-economic policy of the authorities leads to the loss of public trust, destroys civil consent, violates the ecology.

4. The rotation of personnel, including those who discredit the authorities by the fact of their presence in public positions, restores confidence in the authorities, contributes to the protection of the ecology and the environment.

 

Article 11. Social parasitism

1. Social parasitism is a way of existence of a social subject guided by the idea of personal gain at any cost. A consequence of money-centric outlook, double standards, discrepancy between words and deeds. The social parasite causes significant harm to the ecology, lives at the expense of other social subjects, does not participate or imitates participation in creative activities.

2. Socio-parasitic structure - an organization, all efforts of which are aimed at obtaining funds to maintain its own existence. A characteristic property of such a structure is the imitation of its main activity in solving social problems that are topical to citizens.

3. Social parasitism is the cause of damage to ecology.

4. Ways to prevent social parasitism - public control and ethical assessment of social actors.

 

Article 12. Ethics and rotation of governing personnel

1. Governing personnel are obliged to strictly abide by ethical standards.

2. Citizens can continuously evaluate the social actions of governing personnel. This process can be supplemented by the public discourse of social actors and the visual presentation of the results of discursive practices.

3. Non-compliance of governing personnel’s actions with ethical standards, revealed in the course of ethical assessment carried by citizens, should lead to personnel’s rotation.

4. Rotation of governing personnel caught in violation of ethical norms ensures the solidarity of civil society with state and municipal authorities, ensures the normal ecology of the environment.

 

Article 13. Ethical assessment as an ecological procedure

1. Ethical assessment - an environmental procedure carried out by citizens who have experienced harm from the activities of other citizens and organizations. Public ethical assessment is a publicly available way to regulate social relations, implements the right of citizens to freedom of speech and ethical choice, and ensures the safety of human life.

2. A social subject may bring information about unethical acts of other social subjects into the public sphere for open discussion. The social entity is responsible for the reliability of this information in accordance with the current legislation.

3. The information about unethical behavior of social actors that has been released into the public sphere is subject to ethical assessment. All interested social subjects can take part in the process of ethical assessment.

4. For the ethical assessment of information released into the public sphere, the subjects that carried out the ethical assessment and (or) organized it cannot be held liable in accordance with international law.

5. In the course of ethical assessment, a citizen, in written form or on electronic device, expresses in free format their assessment of harm that they received from an individual or legal entity being assessed, or their opinion about the harm from this or that social action of any social subject.

6. Individuals and legal entities regulate their activities taking into account the ethical assessments of citizens. Accounting for a positive or negative ethical assessment is carried out independently in the form of taking appropriate measures to restore and maintain public trust and reputation.

 

Article 14 Discursive practice as an ecological procedure

1. Discursive practice as an ecological procedure is the free participation of interested social subjects in the ethical assessment and discussion of socially significant actions of other social actors.

2. Discursive practice can be carried out by citizens in the form of civil forums, state, scientific, expert and public councils, open communication, reflected in the media and other information and communication resources.

3. The personal ethical assessment of any social subject can be changed only by them personally an unlimited number of times in the course of discursive practice.

4. Discourses are of a continuous nature and ensure the education in morality of social subjects, social justice and civil peace, form private norms that regulate the behavior of social subjects.

5. Discursive practices are dynamic, subjective and cannot be grounds for holding liable the social subjects participating in them in accordance with the current legislation.

 

Article 15 Ecological Index (ECOI)

1. Ecological index (ECOI) - a numerical indicator of harm from social actions or inactions of a subject. The index is formed in the process of ethical assessment.

2. Each social subject can have a dynamic individual ecological index.

3. Ecological index is a dynamic characteristic of a social subject that changes in the course of discursive practices.

4. Information about the values of ecological index of social actors is open and accessible.

 

Article 16. Ecoideology

1. Ecoideology includes the idea of ecology, freely accepted and shared by most social subjects, as the idea of a person not causing harm to himself, others and the environment; and the associated procedure for measuring the ecological friendliness of social actors.

2. Measurement of ecological friendliness of social actors is carried out in the process of ethical evaluation of their social actions. As a result, each social subject receives an individual ecological index, constantly adjusted in the process of discursive practices.

3. Individual ecological indices of social actors are used by other social subjects in ensuring a favorable ethical and natural climate on planet Earth, openness of civil society, state growth, public administration, local self-government etc.

 

Article 17. Discursive-evaluative method

1. The basis of the discursive-evaluative method is the global ecological principle, which is understood as a way of human behavior that ensures the survival of mankind, based on a person not causing harm to the environment, other people and themself.

A global ethical principle follows from the global ecological principle, according to which a person needs to behave in such a way as not to harm himself, others and the environment.

2. The discursive-evaluative method consists of creating a special information and communication structure that allows for directed network discourse and mass ethical assessment in real time, visually reflecting the harm or threat posed by a social subject. Such a reflection allows people to exert a precise humane influence on the social subject, and to prevent the harm done by the subject, to neutralize the threat they pose.

3. The discursive-evaluative approach is a procedure for evaluating the ethical behavior of specific social subjects, based on the discursive practices of the specific life of these social subjects. In the course of these procedures, discursive-evaluative regulators arise. They remind the subject how to behave in a particular social situation, provide the subjects with an opportunity to explain why they behave in one and not another way. Other subjects are given the opportunity to evaluate the social actions of subjects who are recommended to change their behavior in accordance with the global ecological principle.

 

Article 18. Ecoethics

1. Ecoethics (environmental ethics) - a field of research that studies ecology, which is understood as human behavior in which harm to oneself, others and the environment is not caused in equal respects. Ecoethics expresses the main sphere of regulation of human relations and the associated feelings of solidarity, justice, freedom and ethical restrictions on behavior, protection of the environment.

2. Ecoethics underlies ecosocial technologies, which is understood as a set of methods for applying the discursive-evaluative method to form an ecological worldview for all mankind.

3. On the basis of eco-social technologies, discursive-evaluative networks are constructed and implemented ensuring ecologically friendly and creative behavior of people, eco-behavior and eco-governance.

4. Eco-behavior (ecological behavior) is a way of behavior according to which harm to oneself, other people and the environment is excluded.

5. Eco-government (ecological government) is a process of goal-setting, planning, motivation, organization, execution and control of a socially significant action, a governing act, in which harm to oneself, other people and the environment is excluded.

 

Article 19 Eco-governance

1. For the implementation of eco- governance, studies of the real professional activity of a particular object of governance (specialist) are carried out, based on the results obtained models of this activity (models of professional activity) are created.

2. Research and refinement of models of real professional activity are continuous in order to take into account the changes introduced by variations in situations.

3. On the basis of models of professional activity, models of personality of a specialist are created, the qualities of which correspond to the nature and requirements of the activity.

4. Personality models of a specialist form the basis of continuous training and education throughout the working life of a specialist. Changes in the working situation result in balancing of a specialist's personality model which in turn is immediately reflected in the content of training and education of a specialist. Training is carried out by researchers in the field of the practical activity of specialists, who are experts in the subject of training and education. Intermediaries without practical experience in their profession and research of practical aspects in transfer of knowledge are unacceptable.

5. Compliance with the model of professional activity and the specific personality of a specialist is carried out through a group expert and mass ethical assessment, as well as discourse - an open public discussion.

6. If a discrepancy between a model of professional activity and a specific personality of a specialist is detected, such a specialist is rotated for additional training and education.

7. If a model of professional activity and a specific personality of a specialist are consistent, such a specialist is encouraged and appointed to a more responsible and leading position.

8. Eco-government allows to control the energy of the human masses, directing it towards creation.

 

20. Eco-behavior

1. For the implementation of eco-behavior, studies of the real civil activity of a particular subject of civil society are carried out, based on the results of which models of this activity (models of civil activity) are created.

2. Research and refinement of models of real civil activity are continuous in order to take into account the changes introduced by the variations in circumstances.

3. On the basis of models of civil activity, models of personality of a citizen are created, the qualities of which correspond to the nature and requirements of a citizen’s real activity.

4. Models of a citizen's personality form the basis of continuous education and upbringing throughout a person's life. Changes in the living situation result in balancing of a citizen's personality model which in turn is immediately reflected in the content of training and education of children, youth and adults. Training is carried out by researchers in the field of the real activity of citizens, who are experts in the subject of training and education. Intermediaries without practical experience in their profession and research of practical aspects in transfer of knowledge are unacceptable.

5. Compliance with a model of civil activity and a specific personality of a citizen is carried out through a group expert and mass ethical assessment, as well as discourse - an open public discussion.

6. If a discrepancy between a model of civil activity and a specific personality of a citizen is detected, such a citizen is sent for additional training and education.

7. If a model of civil activity and a specific personality of a citizen are consistent, such a citizen is encouraged and their nomination to the authorities is carried out.

 

Article 21. Discourse-evaluative networks

1. The construction of discursive-evaluative or social-evaluative networks is carried out on the basis of the discursive-evaluative method.

2. Discursive-evaluative or social-evaluative networks constitute the technological base of eco-social technologies that visually reflect the process of group expert and mass ethical evaluation and discussion of the behavior of social subjects using various scales.

3. Evaluation of behavior in real time allows the education of a person, forms the ability to comply with the requirements of the global ecological principle, the global ethical principle and the ecological rule and helps to implement them in one's behavior.

4. Discourse-evaluative networks used by civil and professional communities for self-government and organization of their activities have the right to be called ecological communities: eco-culture, eco-education, eco-medicine, eco-law, eco-science, eco-police, eco-security, eco-economics, eco-politics, eco-army, eco-product, eco-service, eco-information, eco-production, eco-consumption.

Our general tasks are: to change the metacultural code of humanity, to move to eco-culture; to carry out eco-education, which is understood as an organization of training and education, in which education is based on the personality models of specialists and citizens obtained in the course of research on their real activities. Eco-education can be carried out by subjects with the necessary qualities and experience in researching the real activities of specialists and citizens who are able to organize training and educational discursive-evaluative practices. This is a new specialty - subjectology, professional activity aimed at obtaining, analyzing and including in training and education, managing data on relationships with a particular citizen, specialist, leader.

 

These tasks are solved by supporting eco-behavior and eco-government in human relations with the help of eco-social technologies based on visualization in information and communication environments, constructed on the basis of a discursive-evaluative method, feedback social links in real time.

The discursive-evaluative method used in governing and other activities allows each person to become a subject of their life activity, to create for other people and for themself; not to harm the environment, neighbors and oneself. Thus, our civilization will become ecologically friendly, harmless to the environment and to every person on planet Earth.

 

 

Institute Laboratories

 

Laboratory of Environmental Policy

 

The Laboratory of Environmental Policy conducts research on the real professional activity of a particular management object (specialist), based on the results of which models of this activity (professional activity models) are created.

Research and refinement of models of real professional activity are continuous in order to take into account the changes introduced by variations in living circumstances.

On the basis of models of professional activity, models of a specialist’s personality are created, the qualities of which correspond to the nature and requirements of real activity.

Models of a specialist’s personality form the basis of continuous education and training throughout a person's working life. The refinement of a specialist’s personality model, caused by changes in working circumstances, is immediately reflected in the content of education and training of specialists. 

Training is carried out by researchers in the field of the real activity of specialists, who are experts in the subject of training and education. Intermediaries without practical experience in their profession and research of practical aspects in transfer of knowledge are unacceptable.

Compliance with a model of professional activity and a specific personality of a specialist is carried out through a group expert and mass ethical assessment, as well as discourse - an open public discussion.

If a discrepancy between a model of professional activity and a specific personality of a specialist is detected, such a specialist is rotated for additional training and education.

If a model of professional activity and a specific personality of a specialist are consistent, such a specialist is encouraged and appointed to a more responsible and leading position.

Ecomanagement allows to manage the energy of human masses, directing it towards creation.

 

 

Ecological Ethics Laboratory

The Laboratory of Environmental Ethics carries out research on the real civil activity of subjects of civil society, based on the obtained results models of such activity (models of civil activity) are created.

Research and refinement of models of real civic activity are continuous in order to take into account the changes introduced by variations in living circumstances.

On the basis of models of civil activity, models of a citizen's personality are created, the qualities of which correspond to the nature and requirements of a real activity.

Models of a citizen's personality form the basis of continuous education and upbringing throughout a person's life. The refinement of a citizen's personality model, caused by changes in living circumstances, is immediately reflected in the content of education and upbringing of children, youth and adults. 

Training is carried out by researchers in the field of the real activity of citizens, who are experts in the subject of training and education. Intermediaries without practical experience in their profession and research of practical aspects in transfer of knowledge are unacceptable.

Compliance with a model of civil activity and a specific personality of a citizen is carried out through a group expert and mass ethical assessment, as well as discourse - an open public discussion.

If a discrepancy between a model of civil activity and a specific personality of a citizen is detected, such a citizen is recommended for additional training and education.

If a model of civil activity and a specific personality of a citizen are consistent, such a specialist is encouraged and their nomination to the authorities is carried out.

 

 

Scientific School of the Institute of Ecological Culture

 

The basis of Scientific School of the Institute of Ecological Culture is the achievements of Soviet scientists and psychologists in the field of state defense and citizen security, who carried out relevant developments for the USSR Ministry of Defense in Leningrad. The Institute provides remote education that combines education and upbringing, forming ecological thinking and moral qualities of students, which is a unique combination, since no remote learning system in the world has an upbringing unit.

The educational block was created by scientists of the USSR, who adapted the introduced automated control systems (ACS) for the training of personnel for all higher military educational institutions of the USSR Ministry of Defense, supplemented by us and implemented in our remote education. 

 
 

Online school of the Institute of Ecological Culture

 

An online school is a personal training program for an interested person under a specific research professor, research associate professor or senior researcher.

Areas of study at the Institute of Ecological Culture

1. Bachelor of Cultural Studies

IEC 101 - ecocultural studies

IEC 102 - ecogoverning

 

2. Master of cultural studies

IEC 201 - teaching ecocultural studies and ecocultural behavior

IEC 202 - diplomatic activity for the protection of man and the environment

 

3. Doctor of philosophy of culture

IEC 301 - philosophy of ecological culture

IEC 302 - philosophy of eco-behavior and eco-governing.

 

Individual training courses:

IEC 001 - new green agenda and international ecological activity

Qualification: international diplomat for regulation of relations in the field of ensuring global human and environmental security

IEC 002 - web design

Qualification: web designer

IEC 003 - aesthetics

Qualification: aesthetic evaluation expert

IEC 004 - ethics

Qualification: ethical evaluation expert

IEC 005 - ecocultural studies

Qualification: ecoculturologist

IEC 006 - ecomanagement of cultural organization

Qualification: head of cultural organization

IEC 007 - regional and global human and environmental security provision

Qualification: expert on regional and global human and environmental security

 

 

Institute concept

The discursive-evaluative approach is based on the global ecological principle – being a way of human behavior that ensures the survival of mankind, based on a person not causing harm to oneself, others and the environment.

Harm is a violation and destruction of a living process (existence) felt (truly experienced) by a subject.

A global ethical principle follows from the global ecological principle - a person needs to behave in such a way as not to harm oneself, others and the environment.

We proceed from the fact that each person is internally perfect, does not want to harm oneself, others, or the environment. They want to follow the moral rule of behavior or the “Three Cs” rule: not to harm oneself, their neighbors, or their environment, either by thought, word, or deed; to create for oneself, neighbors, a habitat; by thought, word and deed.

However, life circumstances are such that a person is forced to harm oneself, their neighbors and their environment.

The contradiction between innate morality and its violation in the process of human life leads a person to delusions and mistakes due to the fact that in the living process they are forced to harm oneself, their neighbors, and the environment.

Religious, philosophical, cultural, educational systems have been trying for a long time to explain to a person why they should not act badly towards others, be moral and behave morally towards people around them. However, such efforts throughout the history of mankind have not been sufficient, they cannot "force" a person to behave in a certain way. For this reason humanism in interpersonal relationships is being rejected, inequality flourishes along with crime, wars, worship of money and faith in money as in God.

The theoretical and heuristic substantiation of the discursive-evaluative approach are the approaches of well-known scientists.

Jürgen Habermas (German: Jürgen Habermas; June 18, 1929, Düsseldorf) is a German philosopher and sociologist, professor in Frankfurt am Main (since 1964), director (along with K. Weizsacker) of the Institute for the Study of the Living Conditions of the Scientific and Technical World Max Planck Society in Starnberg (1970-1981). Considered a representative of the Frankfurt School. The views of Jurgen Habermas influenced the student movement in many Western countries in the 1960s and 1970s, and Jürgen Habermas is currently Germany's most important contemporary philosopher.

Jurgen Habermas

 

Jürgen Habermas defines discourse as a way of testing a controversy claim to validity through the use of arguments in a process of dialogue in order to reach a generally legitimate agreement among people. The discourse according to Jürgen Habermas is based on the following rules:

participation in the discourse is open to any subject capable of expressing their thoughts, maintaining absolute equality among all other participants in the discourse;

in discourse it is forbidden to exercise any coercion in order to reach agreement;

participants in the discourse have the right to act only on the basis of the motive of achieving a cooperative and reasoned agreement.

In relation to actual communication, discourse is, according to Jurgen Habermas, an ideal communication situation.

Jürgen Habermas believes that the ideal communication situation is a necessary premise from which participants in actual communicative practices proceed if they are serious about the prospect of recognition of their claims by others.

Jurgen Habermas interprets the discursive ethics of communication as a language game in which both agreement and violence, suggestion, manifestation of force and manipulation are possible.

However, practice shows that discourse itself needs ethics, so that the participants in the discussion do not harm each other by thought, word, or deed.

Karl-Otto Apel (German: Karl-Otto Apel; b. March 15, 1922, Düsseldorf) is a German philosopher. As part of the Wehrmacht, he participated in World War II. Graduated from the University of Bonn in 1950. He taught at universities in Germany. From 1972 to 1990 Professor of Philosophy at the University of Frankfurt am Main, since 1990 Professor Emeritus.

 

 

 

Carl-Otto Apel

Carl-Otto Apel introduced the concepts of transcendental pragmatics, "ontic reduction", when an entity is defined through another entity. Carl-Otto Apel asserted the primacy of dialogue as intersubjective communication over individual consciousness. The basis of such a dialogue K.-O. Apel considers the language understandable by its participants.

According to Apel, the solution to all ethical problems should be sought in discourse.

The language game is able to normalize relations in social systems. Both of the above researchers understand discursive ethics as a process behind which discourse stands as a mechanism for reaching a convention regarding norms of mutual behavior.

French scientists made a significant contribution to the development of the problem under consideration. Gilles Deleuze (fr. Gilles Deleuze; January 18, 1925, Paris - November 4, 1995, ibid) - the French philosopher began to use the concept of "rhizome" together with Pierre-Felix Guattari.

Gilles Deleuze and Piera-Felix Guattari

 

Piera-Felix Guattari (April 30, 1930, Villeneuve-les-Sablons, Oise department, France - August 29, 1992, Cours-Cheverny, France) - French psychoanalyst, philosopher and political activist, one of the founders of antipsychiatry, who wrote together with the philosopher Gilles Deleuze famous treatise Anti-Oedipus. Capitalism and Schizophrenia (1972).

A rhizome (French for "rootstock") is a decentered network, analogous to a rootstock: unlike a tree, it has no roots, trunk or leaves, a specific shape or territory. The rhizome is a series of neutral plateaus that sit in the middle between thought, material reality, culture, and society.

 

Rhizome

 

A rhizome has the following characteristics:

connection and heterogeneity - any point of the rhizome can be connected to another, there is no sequence of elements;

plurality - there is no subject and object, as well as the terminology of the One and the Many;

signifying break - the destruction of any point does not lead to a break, but to the renewal of the rhizome at one point or another;

cartography and decalcomania — there is no hidden structure and genesis.

The multiplicity of the rhizome is an alternative to the logic of representation, the binary subject-object structure of Western thinking.

Deleuze and Guattari distinguish two types of sets: extensive (molar) and intensive (molecular). Extensive sets are divisible, they can be ordered and combined; intensive sets cannot be divided or completed without changing their nature. This division corresponds to the distinction between rhizome and tree, leveling and hierarchy, micro-level and macro-level of political or sociological analysis, rhizome and tree sets, two types of Riemann manifolds. Sets do not oppose, but coexist: a tree has rhizomes, and a rhizome has woody roots. The rhizome is immanent, not transcendent; the rhizomatic process has no properties, structure, or causes.

In the discursive-evaluative approach of Chigirev V.A. and Yunatskevich P.I. the concept of rhizome is considered as a concept of postmodernity, fixing a fundamentally non-structural and non-linear way of organizing integrity; non-equilibrium integrity (an analogue of a non-equilibrium environment studied by synergetics - the theory of catastrophes); permanent creative form, immanent (intrinsic) instability.

The classic example of a rhizome is not a root, but a bulb containing a hidden, potential stem.

In models of philosophical analysis, it is convenient to represent social subjects as a rhizome.

A rhizomorphic environment is a substance consisting of interacting rhizomes, which has an immanent potential for self-organization and self-development. In fact, all social environments are rhizomorphic environments. They are also sometimes called chaos (controlled chaos, control in chaotic environments).

A classic example of a rhizomorphic environment is the environment of writing (a text is a product of writing as a process that does not result in a given text).

A social subject is an individual, groups of people and their associations, organizations, enterprises, states, corporations, etc., humanity as a whole.

By definition according to Chigirev V.A. and Yunatskevich P.I., the discursive-evaluative approach is the creation of a special network structure that allows for directed network discourse and mass ethical assessment in real time, to quickly visualize the harm (threat) to the “health” of a social subject. Such “highlighting” allows any network activists (socially active people) to exert a precise humane influence on the social subject, and prevent harm caused to them (destroy the threat they pose), change behavior, correct the lifestyle that caused the “disease”.

A general approach to the construction of discursive ethical regulators in all spheres of life allows one to create network information regulators of the behavior of specific social subjects aimed at humanizing their relations and solving the problem of inequality.

The discourse-evaluative approach was developed by the Soviet scientific school (Chigirev V.A., Yunatskevich P.I.). It is based on a procedure for assessing the harmfulness of behavior of specific social actors, with the emphasis on the discursive practices of the specific living processes of these social actors. In the course of these procedures, discursive-evaluative regulators arise.

 

Yunatskevich Petr Ivanovich

 

Discursive ethical regulators act exclusively humane. They simply remind the subject, advise them without violence: “You can’t behave like this, think about it,” provide them with an opportunity to understand why they do it this way and not otherwise. At the same time, all subjects are given an opportunity to evaluate the social actions of other subjects.

Social action is a result of an activity of a social subject, expressed in an intention, statement, decision, act, etc., that can harm or benefit, create a threat or provide aid for more than one social subject.

According to Yunatskevich P.I., the foundation of the discursive-evaluative approach and practical discursive ethics are mass ethical (moral) assessments of acts of social subjects.

Ethical assessment - determination of the level of morality of a social subject.

Morality is a special mood of thinking and behavior of a social subject, which allows not to harm (create threats) to oneself, others, the environment, the harmony of spiritual and material aspirations and actions, the balance of rights and obligations of social subjects (universal morality ensures safe life and spiritual dominance of social subjects without violence against each other).

A moral (ethical) principle is a way of human behavior that ensures the development of mankind, based on the consideration and assessment by each social subject of the harm (threat) caused by one or another activity (inactivity) of other social subjects in the process of communication (discursive practices).

Ethical assessment of an act of a social subject is based on an innate sense of harm, immanently inherent in every person.

The ability of a person to feel harm has biological and ethological grounds.

Konrad Zacharias Lorenz (German Konrad Zacharias Lorenz; November 7, 1903, Vienna - February 27, 1989, Vienna) - an outstanding Austrian zoologist and zoopsychologist, developed ethology - the science of animal behavior.

Konrad Zacharias Lorenz

 

Lorenz described the typical forms of aggressive behavior, the physiology of instinctive manifestations in general and aggressive ones in particular. Lorentz showed the clarity of spontaneous and uncontrollable, periodically repeated outbursts of aggression. The process of ritualization carries out the isolation of new instinctive urges needed to contain aggression. Human nature "invented" the mechanisms to direct aggression in a safe direction, through ritual. Ritual is dictated by responsible morality.

To create not a ritual, but a motivated moral custom (turning into a traditional spiritual need) as a cultural value and a resource for the humane development of human civilization is a practical task that the Institute of Ecological Culture is solving.

If aggression is not dissipated, then it passes onto the person themself and manifests in their destructive behavior aimed at satisfying one’s own selfish urges by causing harm to others. Aggression directed at others leads to human inequality, terrorism, extremism, wars and crime.

A motivated moral custom of dissipating a person's aggression against oneself, others, and the environment is formed on the basis of a synthesis of modern technologies. Such a synthesis provides a modern level of development of IT technologies, social technologies, and media convergence.

Today we are able to create systems for effective regulation of behavior of social actors in order to effectively humanize all areas of human interaction and ensure fairness in regulating the distribution of resources and wealth.

Consider an example of a specific discursive regulator based on a harm scale (Chigirev V.A., Yunatskevich P.I.). It can be called a social "traffic light".

Green means that others judge the behavior of a subject as acting without harm, and a continuation of action is allowed.

Blue color means difficulty in assessing the subject, difficulty in recognizing the harm from them, the success of a social disguise of the person being assessed, whose threats are not distinguished by others.

The appearance of red color reminds the acting subject that others see harm or a threat in their actions, the cause of future crimes against oneself and society, the state and the world community.

The red color of a traffic light gives reason to think, analyze the current situation, bring new arguments for and against appropriate actions.

An important design feature of discursive ethical regulators is the principle of social self-punishment used in them, without the use of violence by the state.

It is implemented by "other people" through a mass ethical assessment of a person's actions, if such actions lead to social parasitism, aggravation of inequality.

Mass ethical assessment is the determination of the level of morality of a social subject by others, by a mass of evaluators who restrain, create motives for refraining from an act that leads to self-destruction of a person and harm to others.

The Voice of the People is the Voice of God. The object of mass ethical assessment forms a sense of responsibility for commission of an action that, according to "other people", may lead to a social catastrophe, the death of human civilization. In case of a harmful action, a feeling of guilt arises, without which there can be no question of a full-fledged correction, restoration of justice in relations with others. This feeling helps a person to engage in creation, moral correction and spiritual healing. A person develops the ability to empathize with other people, they cease to be "deaf", begin to hear and fulfill all the recommendations of society and the state. Humanitarian, environmental guilt and the associated sense of shame leads to a more creative, moral model of human behavior.

At the same time, ideally, a mass ethical assessment should lead a person to a clear understanding that no one else but them are to blame for their own social parasitism. They are faced with an internal question: “Why did I do this?”, “I don’t want to and I won’t do it anymore.” And this is the way towards creation and moral growth of oneself in the world with others. One of the most important points: this path is indicated without the loss of personality, with the preservation and revival of personality, as an independent part of the "set".

 

 

Chigirev Viktor Anatolievich

 

Chigirev Victor Anatolyevich: 65th anniversary

https://in.ast.social/menu-news/625-chigirev-viktor-anatol-evich-65-letie.html

 

 

Under the leadership of Chigirev V.A. unique metrics of human behavior have been created - scales for assessing harm, morality, ethics, proper behavior, professional compliance, and so on.

Being essentially quasi-metric scales, they make it possible to obtain "smooth" evaluation functions and, to apply the entire arsenal of well-developed methods of optimal control, game theory, etc. in scientific measurements.

The use of harm assessment scales in cognizing the human world allows one to effectively influence (manage) the behavior of everyone, make them follow the path of creating thought, word, deed for oneself, others and the environment.

Discursive-evaluative approach of Chigireva V.A. and Yunatskevich P.I. is aimed at regulating people's attitudes to their own behavior and the distribution of resources, it allows to eliminate the harm that a person does to oneself, to establish justice in regulating the distribution of public goods.

In order for the practice of moral behavior to become a cultural value and a resource for a person’s humanitarian progress (refusal to harm himself), it is important to maintain in society a motivated custom of discourse and mass ethical (moral) evaluation of specific fragments of a person’s behavior in relation to oneself and others.

This motivated custom may also be reinforced at the level of a legislative initiative by creating ethical and moral codes that would describe the procedures for discourse and mass ethical assessment of a person who does not harm oneself or others.

Informal application in practice of the provisions of moral codes makes it possible to switch the aggression of people from themselves, other people and the environment to ensure a balance of justice and eliminate inequality as a fundamental problem of modern society.

Where there are measurements, there is science. Today, scientists have achieved such an opportunity: to measure a complex construct of human behavior - their individual morality, have found ways to organize discourses in social networks that correct a person's behavior and the meaning of their individual morality. All this creates the basis for humanitarian progress and the transition to a new paradigm of human thinking, based on the adherence to the moral III-C rule: do not harm oneself, one’s neighbors, or the environment, neither by thought, nor by word, nor by deed; create for oneself, one’s neighbors, the environment; by thought, word and deed.

This new ecological cultural code, which includes the III-C rule, is proposed for implementation in all countries of the world to create a moral atmosphere on planet Earth. We invite all interested parties to cooperate. 

 

Secretary of the Institute of Ecological Culture

Flamina Alla Georgievna

Contact for cooperation

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