3 research outputs found
ΠΠ°Π½Π΄Π΅ΠΌΠΈΡ: ΡΠΈΠ»ΠΎΡΠΎΡΡΠΊΠΈΠΉ Π΄ΠΈΠ°Π³Π½ΠΎΠ·
The paper examines the event of the pandemic in three aspects: a metaphor of our age, an issue of ethics, a new phase of anthropogenesis. As the metaphor of the era, the pandemic stars as Belikov (A. Chekhovβs The Man in the Case): the form of bio-phobia and socio-phobia, the growing sterility of contacts, socializing over distances, closeness, and the priority of packaging (covers) before the procedures of openness, nudity, fusion. There appears a change in genres: the detective as a genre based on the revelation and removal of a shroud of mystery, the punishment of crime, gives way to the genre of the protectIva (from protegere: to shroud, to pull the veil, to shield). The protective is a genre to avert a catastrophe, protect against crime that has already become a norm, β the experience of survival on edge. There emerges homo tegens, βman who enclothesβ, who pulls a veil over everything including himself. The pandemic as an issue of ethics poses a multitude of ethical challenges and choices (between utilitarianism and egalitarianism, the principles of "not doing bad things" and "doing good"). The pandemic as the dawn of a new phase of anthropogenesis demonstrates the transformation of a man climbing and walking upright into a man sitting (in front of the screen) β Homo Sedens. With the development of civilization and the transition to intellectual work and a sedentary lifestyle, sight and hearing gain superiority. These organs are of remote perception, and in this sense, they meet the requirements of social distance and self-isolation that favour the preservation of man as a species. Physical sensitivity and tactility in the culture of Late Modern times have a paradoxical linkage with a change in the concepts of tact and decorum, with the ability to keep a distance, not to impose their views on another person. The author expects the consequence of the pandemic to be the movement of the frontier of civilization deep into the virtual worlds. Globalization is moving from an extroverted stage to an introverted one. The author concludes that when faced with a common danger that does not make national, ethnic, or religious distinctions, humankind becomes a concrete reality that one used to feel vague.Π‘ΠΎΠ±ΡΡΠΈΠ΅ ΠΏΠ°Π½Π΄Π΅ΠΌΠΈΠΈ ΠΈΡΡΠ»Π΅Π΄ΡΠ΅ΡΡΡ Π² ΡΡΠ΅Ρ
Π°ΡΠΏΠ΅ΠΊΡΠ°Ρ
: ΠΌΠ΅ΡΠ°ΡΠΎΡΠ° Π½Π°ΡΠ΅ΠΉ ΡΠΏΠΎΡ
ΠΈ, ΠΏΡΠΎΠ±Π»Π΅ΠΌΠ° ΡΡΠΈΠΊΠΈ, Π½ΠΎΠ²Π°Ρ ΡΠ°Π·Π° Π°Π½ΡΡΠΎΠΏΠΎΠ³Π΅Π½Π΅Π·Π°. ΠΠ°ΠΊ ΠΌΠ΅ΡΠ°ΡΠΎΡΠ° ΡΠΏΠΎΡ
ΠΈ ΠΏΠ°Π½Π΄Π΅ΠΌΠΈΡ ΠΏΡΠ΅Π΄ΡΡΠ°Π΅Ρ Π² ΠΎΠ±ΡΠ°Π·Π΅ ΠΠ΅Π»ΠΈΠΊΠΎΠ²Π° (Π. Π§Π΅Ρ
ΠΎΠ² Β«Π§Π΅Π»ΠΎΠ²Π΅ΠΊ Π² ΡΡΡΠ»ΡΡΠ΅Β»): ΡΠΎΡΠΌΠ΅ Π±ΠΈΠΎΡΠΎΠ±ΠΈΠΈ ΠΈ ΡΠΎΡΠΈΠΎΡΠΎΠ±ΠΈΠΈ, ΡΠ°ΡΡΡΡΠ΅ΠΉ ΡΡΠ΅ΡΠΈΠ»ΡΠ½ΠΎΡΡΠΈ ΠΊΠΎΠ½ΡΠ°ΠΊΡΠΎΠ², ΠΎΠ±ΡΠ΅Π½ΠΈΡ Π½Π° ΡΠ°ΡΡΡΠΎΡΠ½ΠΈΠΈ, Π·Π°ΠΊΡΡΡΠΎΡΡΠΈ ΠΈ ΠΏΡΠΈΠΎΡΠΈΡΠ΅ΡΠ΅ ΡΠΏΠ°ΠΊΠΎΠ²ΠΎΠΊ (ΠΏΠΎΠΊΡΡΡΠΈΠΉ) ΠΏΠ΅ΡΠ΅Π΄ ΠΏΡΠΎΡΠ΅Π΄ΡΡΠ°ΠΌΠΈ ΠΎΡΠΊΡΡΡΠΎΡΡΠΈ, ΠΎΠ±Π½Π°ΠΆΠ΅Π½Π½ΠΎΡΡΠΈ, ΡΠ»ΠΈΡΠ½ΠΈΡ. ΠΠΎΠ½ΡΡΠ°ΡΠΈΡΡΠ΅ΡΡΡ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΠ΅ Π² ΠΆΠ°Π½ΡΠ°Ρ
: Π΄Π΅ΡΠ΅ΠΊΡΠΈΠ² ΠΊΠ°ΠΊ ΠΆΠ°Π½Ρ, ΠΎΡΠ½ΠΎΠ²Π°Π½Π½ΡΠΉ Π½Π° ΡΠ°Π·ΠΎΠ±Π»Π°ΡΠ΅Π½ΠΈΠΈ ΠΈ ΡΠ½ΡΡΠΈΠΈ ΠΏΠΎΠΊΡΠΎΠ²ΠΎΠ² ΡΠ°ΠΉΠ½Ρ, Π½Π°ΠΊΠ°Π·Π°Π½ΠΈΠΈ ΠΏΡΠ΅ΡΡΡΠΏΠ»Π΅Π½ΠΈΡ, ΡΡΡΡΠΏΠ°Π΅Ρ ΠΌΠ΅ΡΡΠΎ ΠΆΠ°Π½ΡΡ ΠΏΡΠΎΡΠ΅ΠΊΡΠΠ²Π° (ΠΎΡ protegere: Π·Π°ΠΊΡΡΠ²Π°ΡΡΡΡ, Π½Π°ΡΡΠ³ΠΈΠ²Π°ΡΡ ΠΏΠΎΠΊΡΠΎΠ², Π·Π°ΡΠ»ΠΎΠ½ΡΡΡΡΡ ΡΠΈΡΠΎΠΌ). ΠΡΠΎΡΠ΅ΠΊΡΠΈΠ² β ΡΡΠΎ ΠΆΠ°Π½Ρ ΠΏΡΠ΅Π΄ΠΎΡΠ²ΡΠ°ΡΠ΅Π½ΠΈΡ ΠΊΠ°ΡΠ°ΡΡΡΠΎΡΡ, Π·Π°ΡΠΈΡΡ ΠΎΡ ΠΏΡΠ΅ΡΡΡΠΏΠ»Π΅Π½ΠΈΡ, ΡΠΆΠ΅ ΡΡΠ°Π²ΡΠ΅Π³ΠΎ Π½ΠΎΡΠΌΠΎΠΉ, β ΠΎΠΏΡΡ Π²ΡΠΆΠΈΠ²Π°Π½ΠΈΡ Π½Π° ΠΏΡΠ΅Π΄Π΅Π»Π΅. ΠΠΎΠ·Π½ΠΈΠΊΠ°Π΅Ρ homo tegens, Β«ΡΠ΅Π»ΠΎΠ²Π΅ΠΊ ΠΎΠ±Π»Π΅ΠΊΠ°ΡΡΠΈΠΉΒ», Π½Π°Π±ΡΠ°ΡΡΠ²Π°ΡΡΠΈΠΉ ΠΏΠΎΠΊΡΠΎΠ²Ρ Π½Π° Π²ΡΠ΅, Π² ΡΠΎΠΌ ΡΠΈΡΠ»Π΅ ΠΈ Π½Π° ΡΠ°ΠΌΠΎΠ³ΠΎ ΡΠ΅Π±Ρ. ΠΠ°Π½Π΄Π΅ΠΌΠΈΡ ΠΊΠ°ΠΊ ΠΏΡΠΎΠ±Π»Π΅ΠΌΠ° ΡΡΠΈΠΊΠΈ ΡΡΠ°Π²ΠΈΡ ΠΌΠ½ΠΎΠΆΠ΅ΡΡΠ²ΠΎ ΡΡΠΈΡΠ΅ΡΠΊΠΈΡ
Π²ΠΎΠΏΡΠΎΡΠΎΠ² ΠΈ Π²ΡΠ±ΠΎΡΠΎΠ² (ΠΌΠ΅ΠΆΠ΄Ρ ΡΡΠΈΠ»ΠΈΡΠ°ΡΠΈΠ·ΠΌΠΎΠΌ ΠΈ ΡΠ³Π°Π»ΠΈΡΠ°ΡΠΈΠ·ΠΌΠΎΠΌ, ΠΏΡΠΈΠ½ΡΠΈΠΏΠ°ΠΌΠΈ Β«Π½Π΅ Π΄Π΅Π»Π°ΡΡ ΠΏΠ»ΠΎΡ
ΠΎΠ³ΠΎΒ» ΠΈ Β«Π΄Π΅Π»Π°ΡΡ Ρ
ΠΎΡΠΎΡΠ΅Π΅Β»). ΠΠ°Π½Π΄Π΅ΠΌΠΈΡ ΠΊΠ°ΠΊ Π½Π°ΡΠ°Π»ΠΎ Π½ΠΎΠ²ΠΎΠΉ ΡΠ°Π·Ρ Π°Π½ΡΡΠΎΠΏΠΎΠ³Π΅Π½Π΅Π·Π° Π΄Π΅ΠΌΠΎΠ½ΡΡΡΠΈΡΡΠ΅Ρ ΠΏΡΠ΅Π²ΡΠ°ΡΠ΅Π½ΠΈΠ΅ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° Π»Π°Π·Π°ΡΡΠ΅Π³ΠΎ ΠΈ ΠΏΡΡΠΌΠΎΡ
ΠΎΠ΄ΡΡΠ΅Π³ΠΎ Π² ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° ΡΠΈΠ΄ΡΡΠ΅Π³ΠΎ (ΠΏΠ΅ΡΠ΅Π΄ ΡΠΊΡΠ°Π½ΠΎΠΌ) β Homo Sedens. Π‘ ΡΠ°Π·Π²ΠΈΡΠΈΠ΅ΠΌ ΡΠΈΠ²ΠΈΠ»ΠΈΠ·Π°ΡΠΈΠΈ ΠΈ Ρ ΠΏΠ΅ΡΠ΅Ρ
ΠΎΠ΄ΠΎΠΌ ΠΊ ΡΠΌΡΡΠ²Π΅Π½Π½ΠΎΠΌΡ ΡΡΡΠ΄Ρ ΠΈ ΡΠΈΠ΄ΡΡΠ΅ΠΌΡ ΠΎΠ±ΡΠ°Π·Ρ ΠΆΠΈΠ·Π½ΠΈ Π²ΡΠ΅ Π±ΠΎΠ»ΡΡΠΈΠΉ ΠΏΠ΅ΡΠ΅Π²Π΅Ρ ΠΏΠΎΠ»ΡΡΠ°ΡΡ ΠΎΡΠ³Π°Π½Ρ Π·ΡΠ΅Π½ΠΈΡ ΠΈ ΡΠ»ΡΡ
Π° β Π΄ΠΈΡΡΠ°Π½ΡΠΈΠΎΠ½Π½ΡΠ΅ ΠΎΡΠ³Π°Π½Ρ Π²ΠΎΡΠΏΡΠΈΡΡΠΈΡ ΠΈ Π² ΡΡΠΎΠΌ ΡΠΌΡΡΠ»Π΅ ΠΎΡΠ²Π΅ΡΠ°ΡΡΠΈΠ΅ ΡΡΠ΅Π±ΠΎΠ²Π°Π½ΠΈΡΠΌ ΡΠΎΡΠΈΠ°Π»ΡΠ½ΠΎΠΉ Β«Π΄ΠΈΡΡΠ°Π½ΡΠΈΠΈΒ» ΠΈ Β«ΡΠ°ΠΌΠΎΠΈΠ·ΠΎΠ»ΡΡΠΈΠΈΒ», ΠΊΠΎΡΠΎΡΡΠ΅ Π±Π»Π°Π³ΠΎΠΏΡΠΈΡΡΡΡΠ²ΡΡΡ ΡΠΎΡ
ΡΠ°Π½Π΅Π½ΠΈΡ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΠ° ΠΊΠ°ΠΊ Π²ΠΈΠ΄Π°. Π€ΠΈΠ·ΠΈΡΠ΅ΡΠΊΠ°Ρ ΡΡΠ²ΡΡΠ²ΠΈΡΠ΅Π»ΡΠ½ΠΎΡΡΡ ΠΈ ΡΠ°ΠΊΡΠΈΠ»ΡΠ½ΠΎΡΡΡ Π² ΠΊΡΠ»ΡΡΡΡΠ΅ ΠΠΎΠ²ΠΎΠ³ΠΎ Π²ΡΠ΅ΠΌΠ΅Π½ΠΈ ΠΏΠ°ΡΠ°Π΄ΠΎΠΊΡΠ°Π»ΡΠ½ΠΎ ΡΠ²ΡΠ·Π°Π½Π° Ρ ΠΈΠ·ΠΌΠ΅Π½Π΅Π½ΠΈΠ΅ΠΌ ΠΏΠΎΠ½ΡΡΠΈΠΉ Β«ΡΠ°ΠΊΡΒ» ΠΈ Β«ΡΠ°ΠΊΡΠΈΡΠ½ΠΎΡΡΡΒ», Ρ ΡΠΌΠ΅Π½ΠΈΠ΅ΠΌ ΡΠΎΠ±Π»ΡΠ΄Π°ΡΡ Π΄ΠΈΡΡΠ°Π½ΡΠΈΡ, Π½Π΅ Π½Π°Π²ΡΠ·ΡΠ²Π°ΡΡ Π΄ΡΡΠ³ΠΎΠΌΡ ΡΠ΅Π»ΠΎΠ²Π΅ΠΊΡ ΡΠ²ΠΎΠΈΡ
ΠΌΠ½Π΅Π½ΠΈΠΉ. Π‘Π»Π΅Π΄ΡΡΠ²ΠΈΠ΅ ΠΏΠ°Π½Π΄Π΅ΠΌΠΈΠΈ ΠΏΡΠΎΠ³Π½ΠΎΠ·ΠΈΡΡΠ΅ΡΡΡ ΠΊΠ°ΠΊ ΠΏΠ΅ΡΠ΅Π΄Π²ΠΈΠΆΠ΅Π½ΠΈΠ΅ ΡΡΠΎΠ½ΡΠΈΡΠ° ΡΠΈΠ²ΠΈΠ»ΠΈΠ·Π°ΡΠΈΠΈ Π²Π³Π»ΡΠ±Ρ Π²ΠΈΡΡΡΠ°Π»ΡΠ½ΡΡ
ΠΌΠΈΡΠΎΠ². ΠΠ»ΠΎΠ±Π°Π»ΠΈΠ·Π°ΡΠΈΡ ΠΏΠ΅ΡΠ΅Ρ
ΠΎΠ΄ΠΈΡ ΠΈΠ· ΡΠΊΡΡΡΠ°Π²Π΅ΡΡΠ½ΠΎΠΉ ΡΡΠ°Π΄ΠΈΠΈ Π² ΠΈΠ½ΡΡΠΎΠ²Π΅ΡΡΠ½ΡΡ. ΠΠ΅Π»Π°Π΅ΡΡΡ Π²ΡΠ²ΠΎΠ΄ ΠΎ ΡΠΎΠΌ, ΡΡΠΎ, ΡΡΠΎΠ»ΠΊΠ½ΡΠ²ΡΠΈΡΡ Ρ ΠΎΠ±ΡΠ΅ΠΉ ΠΎΠΏΠ°ΡΠ½ΠΎΡΡΡΡ, Π½Π΅ Π΄Π΅Π»Π°ΡΡΠ΅ΠΉ Π½Π°ΡΠΈΠΎΠ½Π°Π»ΡΠ½ΡΡ
, ΡΡΠ½ΠΈΡΠ΅ΡΠΊΠΈΡ
, ΡΠ΅Π»ΠΈΠ³ΠΈΠΎΠ·Π½ΡΡ
ΡΠ°Π·Π»ΠΈΡΠΈΠΉ, ΡΠ΅Π»ΠΎΠ²Π΅ΡΠ΅ΡΡΠ²ΠΎ ΡΡΠ°Π½ΠΎΠ²ΠΈΡΡΡ ΠΊΠΎΠ½ΠΊΡΠ΅ΡΠ½ΠΎΠΉ ΡΠ΅Π°Π»ΡΠ½ΠΎΡΡΡΡ, ΠΊΠΎΡΠΎΡΠ°Ρ ΡΠ°Π½ΡΡΠ΅ ΠΎΡΡΡΠ°Π»Π°ΡΡ ΡΠΌΡΡΠ½ΠΎ