Untitled

Sola Ipse Valery Drozdoov

The soul is the unity of man, his integrity from the very fact of his existence, from his very flesh, and rises to an integral personality in the diversity of integral human existence, implying all levels of human existence, even natural ones. They are personified in personality in its terminal responsibility before being itself, before its contradictory unity, in which the poeisis of all things is accomplished. The connection between the soul and personality is a responsibility, the basis of which is its, the soul’s, universality, terminality, which is only emerging in the body. But the man of the masses, too cultivated in our postmodern age, responds mainly with his body, his needs - their satisfaction or dissatisfaction. This destroys the flesh, as the connection of everything that exists and exists with the individual, and the body, the body of responsibility, is exposed. It is difficult to say how widespread this phenomenon is, but it is massive, because it was created for the masses and creates masses that need power and seek it. But the phenomenon of the masses, for all their controllability and reduction to action, is not very productive and is the result of the alienation-fetishization of a person, turning him into a thing that is punished or pardoned. Therefore, such fetishization is especially true in countries with perverted forms of alienation, and is its ugly result. For Russia, the protection from such a sacred marriage is its agricultural, tellurgical basis, the tradition of the individual directly related to his activities; personality here is the result of active personal existence and its basis. Therefore, totalitarian massification rather affects the means of activity, the ways of functioning of the public, lowered to sociality, than on the individual himself. The way of connecting the soul and the personality is responsibility. Responsibility presupposes the self (it is singled out as an instance of the psyche by Jung), one’s own human Self, and it is generated by control over the success of activities. The Self concentrates all aspects of the personality around its Self, especially if it is a personality, and its Self transterminally, on the other side of time, space, causality and circumstances, personal and eternal, acts in the aspect of the maximum perfect poeisa, which, in fact, is the same thing. Terminality, going beyond the limits of one’s own existence, is inseparable from the activity of any person, and in the physical plane means risking the thanasic for the sake of erotic gain, suffering for the sake of pleasure, which gives rise to will, the psychological component of active human existence. But the thanasic implies the appearance of the I as a subject, also generated here, as the distance of the active from the body, life and death. In the terminal, the erotic and the thanasic, the external and the personal, converge, which creates the trait of selfhood. A person in his activity risks death in different senses, and this determines the measure of his responsibility. The Self of activity, eros, is replenished by the Self of death, responsibility, and even such a Self makes human intellectual activity fundamentally different from the intelligence of primates.

I, as the center of selfhood, is the source and result of the independence of the act, of all acting and responsible human active existence, and it itself exists as the existing being of human flesh. Therefore, responsibility concerns not only success in action, consumption, but also in all other circumstances of activity. Ultimately, the question is about responsibility for human beings - and not only for being, for its very existence in movement, without which it is death. In other words, the measure of responsibility is death. The triumph of thanatos. Responsibility is another name for an act, without which there is no human activity, which must see the situation not only from the point of view of its meaning, but also its meaning, that is, terminally, thanasically, without which the latter will not turn into eros, and man will not turn into a newly existing being of active, responsible being. Therefore, responsibility, like the self and the I, should be attributed to the soul, as the self-propelled principle of the existence of things in the world and to the factors of its deformation. But, as has already been clarified, the soul responds to deformation with reincarnation, reform, revolution or reformation. Therefore, the formation of Zhivagov’s man, transforming his soul, must go through these “res,” turns, turns and conversions, which we will summarize under the general sign of reformation. As a result, the Zhivagovian person becomes at a new level of responsibility, and therefore, responsibility for his incoming, evolving, responsible personal active being and all existing and existing being. As a result, his renewed being becomes not only the necessary freedom of active being, but also the necessity of its freedom.

The principle of life of the Turned Man is “Only himself,” in other words, to do everything for himself as long as this is possible without turning to others, to society. But even in this case, society and community must be “their own”, be in a mutual relationship with a person. The very necessity that gives rise to turning to the external must be the final argument in activity that is otherwise impossible. But on such a basis, development is possible, the urgic poeisis of the external, its improvement for solving the problems of the general calling of man and only him. This person should not personify society in his activity, but personify a society of joint active human existence. Thus, he should not shift his activity in any part to society and achieve partial, alienated goals through alienation and means, forms of alienation, but act entirely himself, based on his so-reformed self and the revolutionizing Self, relying on the re-incarnation of other people. Accordingly, social relations are established around and in the name of joint active existence, that is, independently, which is what they are in essence. Their basis is the polyphony of human destiny callings, which overcomes the solipsistic tendency in European philosophical thought, which represents that everything is presented to an isolated subject - the requirement to do it yourself, and not just imagine - and imagine how to do it - requires going beyond the boundaries of the isolated subject, but not earlier than everything possible has been done independently to achieve the goal. Otherwise, a situation arises of alienation, first of all, of a person from his Self, which at best leads him to fall into alienation and dependence, at worst leads to spiritual, and perhaps to actual, suicide, since selfhood is violated, terminality is destroyed and the Self disintegrates, in principle “Only myself” reaching its heyday as necessary moments of a full-fledged self-determining existential personality, or, what is the same, personality. Only man himself can achieve his unalienated goals, realize himself, fulfill his destiny and destiny - but “only” he determines them, reveals them, implements them and predetermines them - as we see, the principle “Sola Ipse is bidirectional, but it also extends to active subjects of other levels - including peoples and humanity, which is ensured by the polyphony of personal “solos”. It also originates in the internal mono-dialogue of the turning active human being, the basis of “ipse” polyphony. In Russia, with its civilizational traditions of love liberated from the “gathering of peoples” - and love in Russia is based primarily on the recognition of the freedom of another, another person or being - the principle of “only oneself” meets the urgent needs of life and flows into a new, as noted, era, the era of love, but complemented for Russia by correct, not alienated-egoistic, love for oneself. But this goes on in Russia covertly and hidden. Unlike Martin Luther’s Sola Fide, “Sola ipse” means the independence of an individual, a personality in its life aspirations and intellectual needs. However, the Self is meant not in the form in which it is formed by the immediate environment and nearby times, but in the fullness of the Self, that is, the terminal, when it appears to the individual and makes him Special. The path to singularity is the path of “sola ipse”, however, the first steps on it are to do everything that is possible, by oneself, which flows into the realization of the Self in one’s own life, and of oneself in oneself and for oneself as the basis for achieving oneself, that is, with a turn and turning towards oneself and the Other, which implies the action and deed of the Zhivagovian man, being in the spirit of wisdom. Ipsum - bringing the Self into the framework of the existing and discovering one’s own Self in the perspective of the Self of all that is real and existing. And this means a different attitude towards reality, overcoming the inclination towards only one alienated consuming action and guiding it alone. This will require a serious act from each and every one, turning him into humanity

This principle, carried out everywhere, should remove the situation of alienation. For the Oriental, it lies in the hypertrophy of “one’s own”, on which the I depends and submits, and thereby distorted; for the Occidental, alienation is in the hypertrophy of the Self, dependent on “one’s own” and thereby transformed; for a Russian, the form of alienation is selfhood, weak in personal naming; for the meridional, alienation is naming. In all cases, the principle of reformation of the soul, and therefore the transformation of the spirit and the revelation of wisdom, is a different implementation of the principle “only oneself”, without relying on or placing on another, the voluntary bearing of the turning active subjective personal active human existence, initially and increasingly selfish and named. In the end, the common proper name should be the non-grammatical “I”, with the addition “name”. But for this, everyone must become the master of his own destiny, and to begin with, simply the master of his activity on Earth. From predominantly peaceful activity, under the pressure of labor and even work in prehistory, to activity in the world and above the world, from the point of view of being not only as a world, a means, but also above the world, different and united as the beginnings of wisdom, that is, independently, without undue regard for the already existing world, and not another world, in a desacralized form - existential activity, creation of reality and reality as real, true and sophistical, independent, Himself (Losev, “The Same Samo”; Drozdov “The World Has Died!” M., 2009) and self-created. And therefore - to be self-sufficient, “auto-powerful.” What is needed is not hope for peace, but for its co-improvement from the point of view of a different, positive, sophistical principle, which was so lacking in the negative dialectics of the Frankfurt School in general, and Adorno in particular. Everyone needs to hope and rely on their own reality, the being of a world not given, but only given by activity. The revelation of one’s own creative potential, urgic principle, secular charisma, which, unlike Weber, is inherent not only in leaders, reveals that in the individual that needs cultivation, creative cultivation and from which one’s own sacred activity and its fruit + reality, the support of the development of the world will grow. You can rely on the world only when you yourself have done what you could. Or in the joint activities of gifted people. Man’s own nature, the source of his active creative being, his emergence into something else as the basis of poiesis, urgical self-development and improvement of his own integral activity, is the final condition for the realization of him as a person, himself, and the personality of the total, for example, the country. Therefore, asceticism in relation to the existing world is necessary for the formation of one’s own integral—or integral in free social coexistence—activity. Independence, therefore, requires freedom and dominance of the public structure and social structure - in turn, it becomes the basis for the manifestation of their maturity and effectiveness, reality. The support is, first of all, the existential nature of holistic human activity, which will create an existential, personal social environment. This affects the foundations of confessional and non-confessional, atheistic faith in the world, which allows us to pose the question of the Russian Reformation of all relations to the world. And not least - to the internal, often understood subjectively, as “only my consciousness,” and not intersubjective spiritual processes revealed by public, that is, communication, despite the alienated, reified sides of the prehistoric spiritual. That is, first of all and mainly concerning the truths and sophisophos of the personal, social and active, above all authorities. In the spiritual, everyone is first of all a solipsist, that is, he relies primarily on his own reality, in the perspective of his own reality.