subject: Cosmocentric Outlook And Its Loss [print this page] As part of the everyday, mythological, religious and scientific knowledge we could create a coherent picture of the universe, which meets the needs of the era and was adequate to the spiritual quest of society. Maximum harmonic, for example, the ancient conception of the cosmos; himself this term refers to the manner, order, order, beauty that has always emphasized by researchers of ancient civilization [1]. In the Timaeus Plato concludes: the main thing for the human soul - to imitate the movement of celestial bodies, for they rotate forever and the sky always the same symmetry, harmony, without any violations. "This space forever transition from chaos to universal design and from the latter to chaos. This eternal rotation of chaos and cosmos was in antiquity not only clear and convincing, but also comforting and reassuring "[2, 16].
But what about the gods? In ancient mythology, the Demiurge is the Cosmos itself, it creates the gods who are nothing more than as the personification of natural forces and laws. Cosmos is the absolute deity, eternal, not created by anyone, inclusive, specifying the scope of human existence that determines the destiny of man. Absolute kosmologizm ancient culture has created a harmonious perception of the world, however, the wind of change has led to its decline. Why? Space's not who and what, therefore, for all slimming world this is far from the person, is vnelichnostny character. The deification of the sky had a downside: the depersonalization of man, that felt acutely Platonists, paved the way ancient intellectuals to Christianity, to the belief in a personal God. Cosmocentrism inevitably had to give way theocentrism.
Let us turn again to Plato. In the Timaeus there is the argument: "... We could not say a single word about the nature of the universe, if never seen the stars, no sun, no sky. As the day and night cycles of months and years, the equinoxes and solstices visible, the eyes have opened to us the number, gave the concept of time and led to investigate the nature of the universe, and from this emerged what is called philosophy and the best of what was and never will be a gift to a death race from the gods "[3, 449 ... 450]. All true. Starry sky - this is the first hours of man, his original calendar, as well as the eternal object of lyrical delights and cognition. The sky seems to be the same, all the stars are moving on it in strict order, moving from east to west, but nevertheless, in every epoch the inquisitive eyes of man discovered new things when faced with exciting puzzles and a mind-celestial phenomena.
The idea of space was key to the ancient culture, but from her after the scientific and general cultural revolution in Europe, XVI - XVII centuries, we can say, nothing left. The historian of science Alexandre Koyr expressed this revolution as follows: "The destruction of the Cosmos, and as a consequence, the disappearance of the science of all based on this notion of discourse" [5, 130]. That is the main feature of modern European intellectual revolution, which led to the development of modern rational worldview. "The collapse of the cosmos - adds A. Koyr - that is, in my opinion, what was the most revolutionary change that is made (or which has undergone) the human mind after the invention of the Cosmos by the ancient Greeks" [5, 131].
As the dominant worldview construction, Space, of course, replaced by modern science and replaced by a picture of the world. It is finished, in the words of Max Weber, "Disenchanting" the world. "Clean", then there is a theoretical reason to resist aestheticizing mind of antiquity and medieval theocentric worldview. Nature does not recognize the more involved a person, it exists outside of and independently of him and, therefore, is the object of knowledge and transformation, of course, to meet the needs of the subject. The complex hierarchical structure of the Cosmos was replaced by an isotropic and homogeneous universe, governed by universal mechanical laws, not allowing any "sympathy" and "dislikes", ie the complicity between man and nature into a single cosmic cycle.
The word "space" in his pre-scientific and dofilosofskom sense means "order" versus "chaos". It was used to denote the military regime, state system and women's attire (hence - "cosmetics"). With respect to the device world, the term began to be used by Heraclitus, and musical-mathematical harmony of the cosmos, ordering it taught Pythagoras. The overall dominant for the ancient Greek thinkers were so understanding of the world as a complete, beautiful and orderly whole, concluded in certain border and penetrated life (Eros). In Plato's dialogues Timaeus, this top of ancient cosmological ideas, Cosmos is treated as a single living creature. Inscribing a picture of the device and the universe, Plato concludes: "For having apprehended a mortal and immortal beings, and they have been replenished, our space is visible living being, uniting all the visible, sensible god, god intelligible way, the greatest and the best, most beautiful and perfect unified and homogeneous air "[3, 500]. It is clear that the system cosmocentric world people spoke an integral part of the world process and really felt like a "microcosm".
Cosmic worldview fed powerful roots - folk agricultural experience, coupled with human Gaia - the Earth. We agree with AV Akhutin, when he wrote: "None of what invention, arbitrary speculation there could be no question. Rocks, trees, animals, celestial bodies, the climate and terrain, the nature of wind, water, land, customs inhabitants; range of rural activities, determined by the changing seasons, the eternal circle of heavenly bodies - in short, all the space industry for an experienced him as a "philosopher" and "wise" in charge of his eternal structure, there is a direct experience of the pilot validated speculation ... The farmer knows from experience "nature" of its cereals, fruit-bearing trees, animals, wind, water, soil, weather seasons ... One can see that the ancient understanding of nature (indivisible internal start defining the growth, character, temperament, abilities, some "creatures"), as well, and the ancient understanding of space (always reproducing the procedure was completed in a whole), agricultural output "works and days" [6 , 166, 168].
In the Middle Ages the ancient understanding of the cosmos has undergone a profound transformation. The most important thing - disappeared image of a closed and self-sustaining organism, the world has submitted to the visible embodiment of the divine creative potential. Space - this material envelope of spiritual forces. The study was not seen as an end in itself, it is only a step to the contemplation of the mysteries of creation. Nevertheless, the Middle Ages preserved and even strengthened the ancient idea of compliance peace and human micro - and the macrocosm. Kosmos Thomas Aquinas and Dante Space legally inherit the images of the world of Aristotle and Plato. On the "disenchanting" the world and its experimental study and transform it had not yet come. Outlined in the XVI - XVII centuries of civilization breaking led to the assertion burgher, that is, urban civilization and the subsequent birth of industrial production, and hence to the separation of man from the land. A new historical subject - the bourgeois man with a fundamentally different mentality. The contemplative ancient rationalism joined with activity "Faustian man," for which the nature became the object of instrumentation and conquest.
Classical science, and behind her and classical philosophy explicitly opposed the object entity, moreover, through reduction of the multidimensional content of the subject was limited solely to consciousness - or rather, to the knowing consciousness. Armed employed by such entity in opposition does not space, not nature, but "world view". In this regard, surprisingly accurate is the following statement of Heidegger, which he made in his article "Time picture of the world:" Making peace in the world picture is the same process that the transformation of human beings within a subiectum [10, 51]. And further: "The subject gives all things and the measure requires the norm, because the objectivity and there is, because pass within its competence and orders" [10, 50].
Yearning for the Cosmos, of course, never died, it pulsated in the works of the Romantics, the representatives of the insights of philosophy cosmism; everyone who kept dogalileevskie intuition (Boehme, Goethe, Schelling, N. Fedorov, K. Tsiolkovsky, Chizhevsky etc. ). But their thoughts on the joint evolution of the cosmos, the biosphere and anthroposphere, about the nature of space and cosmic destiny of man is clearly not fit the canons of classical science. The scientific community has looked at them as cranks and heretics, reducing astrological construction. It is hard to imagine that the situation in the foreseeable future will change for the better. "Calculates" thinking (Heidegger) is gaining momentum along with the scientific and technological progress, which means that Technosphere will continue to have a tendency to increase, suppressing the natural world, and more divorcing man from nature. Martin Heidegger in the 50-ies of the last century, make the diagnosis: "The loss of rootedness comes from the very spirit of the age in which we are born" [7, 106]. And further: "This was made possible thanks to the fact that during the past century is a revolution in the basic concepts and the man was transplanted into another reality. This radical revolution took place in the world of philosophy in modern times. This leads to a completely new situation and people in the world and to the world. The world now seems the object, open to attack from calculates thought, attacks that the already nothing can resist. Nature has become a giant petrol station, the energy source for modern technology and industry. This is, in principle, technical, man's relation to the world wide first emerged in the seventeenth century and only in Europe. It was long familiar to other continents. It was completely alien to past centuries and the fate of nations "
