Π§ΡΠΎ ΡΠ°ΠΊΠΎΠ΅ Synergia?
π€ Π₯ΠΎΡΡΠΆΠΈΠΉ Π‘Π΅ΡΠ³Π΅ΠΉ Π‘Π΅ΡΠ³Π΅Π΅Π²ΠΈΡ
ΠΠΎΠΊΠ»Π°Π΄ Π½Π° ΠΠ΅ΠΆΠ΄ΡΠ½Π°ΡΠΎΠ΄Π½ΠΎΠΌ ΡΠΈΠΌΠΏΠΎΠ·ΠΈΡΠΌΠ΅ βΠ‘ΠΈΠ½Π΅ΡΠ³ΠΈΡ: ΠΊΠΎΠ½ΡΠ΅ΠΏΡΠΈΠΈ - ΠΌΠ΅ΡΠΎΠ΄Ρ - ΠΏΠ΅ΡΡΠΏΠ΅ΠΊΡΠΈΠ²Ρβ. ΠΠ΅ΡΠ»ΠΈΠ½, 29 ΠΈΡΠ½Ρ - 1 ΠΈΡΠ»Ρ 2011 Π³.
The talk presents a systematic analysis of the concept of synergy in principal spheres of its usage, both in history and contemporary academic discourse. It is found that the βterritory of synergyβ formed by all its meanings includes three main domains, resp., in theology (chronologically, the earliest appearance of synergy), anthropology and synergetics. Corresponding versions of synergy are described, and their mutual relations are elucidated. It is shown that of all versions, the most important role belongs to synergy in anthropology: the original theological notion of synergy can be translated to anthropology as a paradigm of manβs βontological unlockingβ and then extended to a general paradigm of human constitution that is a core of anthropology of a new type, nonclassical, nonessentialist and subjectless. What is more, we describe a program that makes it possible to develop the line of anthropological extensions of synergy even further converting synergy into the methodological principle of a new episteme for the humanities.
Analyzing the relation of this βanthropological mainstreamβ in the usage of synergy to synergy in synergetics, we find overlapping parts of the two domains. The general conclusion is drawn that all the territory of synergy corresponds basically to one universal paradigm with ramified structure and great heuristic resource which is not yet exhausted by far.
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ΠΠΎΠ΄ΡΠΎΠ±Π½Π΅Π΅ / Π‘Π΅ΡΠΈΠΈ