По-английски о себе
When they ask me "What is your profession?" or "What is
your main occupation?" I get a feeling of perplexity. I earn my living by
doing some research work in the general theory of industrial design: a
wonderful job indeed, because it encompasses exclusively wide range of
topics from handicrafts and engineering to aesthetics and socio-dynamics
of culture. But one can hardly call it the profession because up to now
there is neither recognized academic tradition of such researches nor any
accomplished and accepted theory or methodology of design in the strict
sense of this word. It'll be safe to say that I'm practicing some sort of
interprofessional activity which might be better understood within the
context of my own personal development rather than defined in terms
relating to an established division of labor
I was taught music in my childhood, and painting in my
adolescence; being a radio-amateur since 12, I decided to turn my passion
into profession at the age of 17.
Educated as radio-electronics engineer I spent 15 odd
years designing, constructing, and operating equipment for several quite
important scientific and industrial research projects. I had the privilege
to work under the guidance of some eminent scientists and managers,
travelling some distant places located high in the mountains, on the sea
level and deep below the earth-surface, and meeting quite unusual people,
being at times involved in some exciting adventures.
There were many unexpected findings (and losses) on my
way, among them was a discovery of the one palpable fact: that any of the
techno-scientific problems are deeply rooted in and backed by some
particular human situation with its characteristic individual aspiration,
ambitions, desires and attitudes, personality collisions, emotional
conflicts etc.. I have a bad habit to reflect and meditate on things
happen around and with me. So I came little by little to the conclusion
that the sources and reasons of those conflicting human situations are too
often lying in our limited ability to communicate, perceive and evaluate
the true sense and meaning of our own motivations and intentions, and in
our unskillfulness to discover the truth about other people as well as
about ourselves.
Thus I saw with startling clarity that science and
technology alone could solve neither basic human problems nor basic
problems of humanity. One might call it native and funny, saying that many
outstanding poets, philosophers and religious teachers had been telling
about similar topics for the last hundred years or even more, warning
mankind of a danger of being too rational and too confident in the
omnipotence of the so-called Progress.
I am ready to admit me complete ignorance in poetry,
philosophy and theology. But I should like to repeat that I got
appropriate knowledge not from the written texts or spoken words (these
came later) but exclusively from my personal experience; an experience of
being in and/or getting through some borderline situations where Freedom
and Captivity as well as Life and Death were neither poetic symbols nor
abstract notions but crude Reality; a challenge, demanding an immediate
choice and actual response.
There were also some other personal facts of my biography
which centered my interests around a simple question: is it possible for a
man - an ordinary every man, not a Saint or a Hero - thrown into so
perturbed and disintegrated world of ours, to survive without losing his
identity and retaining his heart and soul open to The Truth, The Good and
The Beauty. I have spent years contemplating on that question, discussing
it with my friends - experts in various fields of arts, science and
technology, and conducting some practical (at times encouraging, at times
distressing) experiments within the framework of my own lifestyle.
When I started to read the authors describing "cultural
split" (e.g. Two Cultures of C.P.Snow), alienation and mass-loneliness
(Sartre, E.P.Fromm, D.Reisner), one-dimensionality of to-day's man
(H.Markuse) and so on, I have found them astonishingly bright and precise
in depicting the syndromes and stating diagnoses of some major schisms and
diseases of both individual's soul and social body of contemporary Western
World, but rather vague and reluctant in their proposals for appropriate
cure and recovery measure.
I want to declare in advance that I am not going to go
ahead with my own recipe for heeling and salvation of the World because I
have none. But let me to emphasize one particular consideration which
deserves, from my point of view, much more attention and practical efforts
then it usually receives.
It seems doubtless to me that any solutions of such
problems as sealing off or blocking up the cultural split, demolition of
mutual alienation and estrangement and restoration of multi-dimensionality
of human personality can not and will not be achieved by messianic attempt
of sole individual whoever he might be - most brilliant poet, prophet or
charismatic leader.
Here we need a collective effort of individuals - true
individuals, not just human atoms bound together by hunger, fear or lust,
and led by Someone-Who-Knows-How. It is not my task to speculate about
philosophy or ideology that must be developed in order to integrate
various attitudes and strivings of all the activists concerned. The only
thing I should like to put forward is that such co-operative undertaking
will be doomed from the very beginning unless provided with some specific
facilities. I am completely agree in this respect with the authors of an
extraordinary challenging conceptions of The Universitas Project when they
are saying as follows: "As the medieval view of a divine order of things
gradually gave way, after the Renaissance, to the view of a world ruled by
come to be replaced by the realization that the milieu we now inhabit is
to a significant extent artificial, a man-made milieu. More and more it is
this man-made milieu that provides the framework for contemporary man's
thought and imagery.
Yet the profile being adopted by this newly emerging
milieus escaping control... To a large extent man continues to act as
though he could trust some external force to put things in order for him.
There is no reason, therefore, to expect that the aimless actions of
technology will eventually accommodate themselves to some pattern of
order. The future will provide only a continuation of the present if facts
of technological feasibility, rather than values of human existence,
remain the accepted shaping forces... modes of thought may be developed
which are better suited than the present ones for giving meaning and order
to the man-made milieu, thus enabling man to design his future."
The problem I am working upon right now is the search and
formulation of the general principles of that new mode of thought - a
designer's mode - arising from the synthesis of scientific, technological
and artistic approach to the man's role and destination in this world. I
am going to concentrate here on one of those principles which ░ in as mach
as our task demands essentially a group-work - constitutes conditio sine
qua non, namely: a provision of channels for adequate communications
between the members of the group.
By using the term "adequate communications" I imply not
only the right and possibilities to speak and (or express oneself freely;
these conditions, as very well known, are not enough for a true mutual
understanding because there is always a room for misinterpretations.
Exactly the same words, not speaking of phrases, may bear quite different
meaning for different people who refer these words to different primary
realities of they life-experience, class and group identifications, type
of mentality, temperament, somatic peculiarities etc. Empirical evidences
confirming this thesis are numerous. One can find them in the studies of
word-association response (Jenkins and Russel, Rosenzweig, W.E. Lambert
and Moor and many others), in the cross-cultural comparison of meaning
systems (Ch. Osgood), in the classical essay on Heuristics by Jacques
Adamar, in the encephalographic inquiry into the various modes of
perceptive activity of the human brain by Gray Walter, and in recent
reports on pattern-recognition problem.
In order to reach a true understanding of a message one
must refer to all its hidden implications and the question is how to
explicate these verbally inexpressible semantic (or even pre-semantic)
elements and archetypal structures which play so important part in the
mechanics of formation and interpretation of meaning.
ation and interpretation of meaning. The most efficient
way, in my opinion, would be the building of a special kind of theatre -
The Universal Theatre or Theatre-Universe, where spectators themselves
will be the playwrights, stage-directors and actors of a polythematic
play, revealing basic essential forces and laws that motivate and govern
man's behavior and thinking, both individual and social, conscious and
unconscious, rational and intuitive, techno-scientific and artistic.
Equipped with special system of "communicability amplifiers",
"image-synthesizers" and "creativity stimulators", including individually
controlled positive and negative feedback from "audience" to "actors" this
Univertheatre will give a possibility to imitate any form of interaction
between man and his artificial milieu together with specific
interrelations and interactions between people living in such milieu.
It also will give the participants a chance to
externalize the real content of their dreams and expectations as well as
their subconscious fears and desires in the form of controllable symbolic
images which could be analyzed and evaluated on the spot, that in turn,
will make apparent the corresponding emotional and socio-psychological
problems in order to design efficient means for its solution.
To build such a Theatre-Universe would be quite difficult
task, but it might have been a crucial test for a good will and skill of
those artists, poets, philosophers, scientists and technologists who are
ready to join their forces in breaking new roads to a better mutual
understanding and creative collaboration in all fields and areas of human
activity.
I will be glad to exchange the views, opinions and
further considerations about above mentioned topics and connected issues
with those who are concerned.
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