THE INTEGRITY PAPERS - James N. Rose Genre Group -VAKourinsky http://www.ceptualinstitute.com
====[ progress date: reference: March 23, 1999]======
OF HUMAN BEHAVIOUR
1998 and forward ...
Preface by the CI Integration Group:
From the heart of the Cyrrilic communities - Eastern Europe & Western Asia - comes a voice that celebrates human qualities, from the subtle to the obvious. Humanity is a visionary species, that has produced greatness, and can achieve much more. But it depends on how we as individuals and as members of communities of great scale see ourselves. We will be what we propose ourselves to be. We will do more than millions of generations of life that has been our foundation, and not just live out our lives, but create our lives by design. That means we are all participating artists whether we realize it or not, and we must reach deep within ourselves, draw out that absolute creative spark, hold it up for acknowledgement and inspection, and clasp it to our souls, never to be taken for granted or cast aside.
Kourinsky is clear: We are leaving behind ourselves as Homo Sapiens "Thinking Humans" and becoming ourselves as Homo Globalis "Ecumenical Humans of the Whole Earth". CI-IG
Global Transformation ~ the Chapters i. Introduction
01. Transition from the Animalistic to Anthropic Level of Behavioral Deeds
02. Between Data and Interpretation
03. Events are Generated by their Witnesses
04. Formula of Anthropity
05. Oscilatory Circuit of Beauty
06. Life, Deprived of Low Spirits
07. Dexterity in the Noetic Area
08. Social Duties and Physiological Desires
09. Multilinear Happiness
10. About Benefit of Poetry
11. Appearances of Inappearable
12. Activity by Means of Opinions
13. The Dialectical State of Mind
We have to begin with definitions of this' global transformation of human behavior ' in question ---in general, and not only in the concrete question of Duncan who have been provoked this my boring intention to explain some things…
The notion 'global' and 'transformation' are not too difficult to interpret: 'global' means here evidently 'whole', 'overall' and 'transformation' - 'change of morphological state or situation', 'modification of the existing'. Thus, altogether it may be defined as "an overall change of morphological state or situation, or whole modification of the existing (as such)". By now we shall try to define the phrase 'human behaviour' and, strangely enough, this two more simple words do not come easily, as it seems on the face of it. The adjective 'human' has meaning that steady, century by century and year by year, is changing and demanding from a serious researcher the constant and deep attention. Yet yesterday we might boldly determine the 'human' as simply "related to the humankind" and that was a satisfying version for us. Today we evidently are not so calm when hearing such explanation because the reference to 'humankind' is senseless, tautological iteration.
What have we to do? Whether to stay longer with uncomfortable sensation of indefiniteness and even dismay and bewilderment, or to seek another inner comfort instead of the previous one that is obsolete and 'does not work' any more?
We are always out of whack semantically! Semantics exists always on high gear and is much faster than we are becoming conscious of its change. We must to catch up with it. Otherwise we are missing the 'train' entitled Life, and at the same time a 'car' called Desire. And anorexia, tedium vitae step by step conquer our mental space and dominates over the rest of the very human part of ourselves, and gobble it out like a Tasmanian devil…
Today's view of 'human' tends to general, assessment stating our constant slipping down towards animalistic behaviour. And only each single rise to some surely not animalistic point allow to our self-sensation to translate message about that through the specific brain telegraph in order to calm our conscience. Namely this - the conscience-is the property that has absolutely human sense.
Thus, 'human' so far we define as 'conscientious' or 'having conscience' or 'acting in its existence with the help of live organic apparatus which works under influence of a law of the Being that apparatus can to decode, prohibiting the inappropriate acts'. As to behaviour we may say approximately the same - being pre-evaluated by the conscience and correspondingly ruled, it is more 'human', whereas otherwise more animalistic.
Summarising all said above, we may temporally define 'global transformation of human behaviour' as 'an overall change of coherent deeds, which are a result of dynamic process governed and controlled by means of conscience'
It is clear that this definition makes our problem more transparent. We can see the skeleton of its growing sense and transfer our impression into area we need for our further analysis - indeed, the sub-problem that appears necessary in our case is the connection between internal and external behaviour. Within such-widened through the addition of the vast internal sphere -analytical territory we may have a happy presentiment of a searcher, who is sure that place of seeking is right and findings are to be soon done. The object of our investigation becomes the dialectics of mutual influence of the mental inside and the mental outside. It seems trivial until we imagine the construction of any internal event. And with a brief explication of this really complex phenomenon featured from the point of view shared by some contemporary neurophysiologists.
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