Articles

Global relativity awareness. The live awareness of relativity makes our mental forms conditional and we do not expect them to be the same as other people’s. We explore other people’s attitudes and categories like religion without a God and a fate, freedom without individual independence, nature without the division in ‘human’ and ‘animal’ and world beyond the division ‘nature–culture’. We realize the relativity and conditionality of the I, the Absolute, Necessity, Causality, Freedom. This brings us nearer to planetary wisdom: we all are human and living beings and have to uphold our unconditional life against the destructive forces.

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• Re-thinking By Global Relativity, 2008

Relation is definition. It is not something detached and real but is the very ‘thing’. Relating is virtual defining – projection of the real connection between moments of a life process. ‘This’ without ‘that’ is not this. ‘I’ without ‘you’ is not I. ‘West’ without ‘East’ is not west. ‘Man’ without other living beings is not man.
We pass each other. In the same degree we do not know ourselves as an ego, as community, as civilization. This is an unconsciousness relativity effect, which comes into being in the process of communication between cultures and between individuals.
Relativity in awareness can be a virtual freedom for a synthesis of definitions, relations and descriptions, and a real freedom for a synthesis of a life process, identity and life in a human form.
Which is real and which is not, if thongs are definite only in relation? Which is real and which is not in a global inter-relating and virtual communication?
The virtual pertains to all artefacts. The reality of artefacts, and especially of signs, lies in their being related to a meaning, their reality is relational. Meaning is understood as a moment of a human life process.

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• Virtual and Real Relativity, 2009

THE SOCIAL WORLD is a giant network of meanings. Social dynamics is the change in that network. Waves of meanings come and go. Forces stand behind them. They carry the meanings and objectify them in signs and texts. The social macro-dynamics could be described as flow or waves of big changes in the world of social meanings which are set in motion by macro-forces. This is the situation in any system which is not in equilibrium. The flows(dissipations) depend on the tensions, the gradients and the forces and continue till equilibrium is established. The flows can be transformed using their own energy to create new tensions and new flows.

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• Unhealthy Waves of Post-communism, 1992

There is hardly a more drastic change in history than post-communism. Even today it is still unknown how it will end up. None of the post-communist countries has reached equilibrium that could compare with the equilibrium of Western democracies. It is not clear whether the future equilibrium will correspond to the criteria of modern society. It might turn out that post-communism is sort of a chronic disease and it will never lead to equilibrium. In the best case a future equilibrium will bear the traces of communism.
The post-communist blizzard is created by the huge imbalance gradients of communism. What tensions does the communist catastrophe and subsequent stabilization remove and create? What does the catastrophe set free and what kinds of spirits does it let out of the bottle? Time will give an answer to these question. A forecast needs a deep insight of communism. An unsound system is destroyed owing to its destructive tensions.

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• Post-communist Society - shock and agony, 1997

In this article I suggest a new phenomenological notion of time. Time is contraflow “between” life and world, expansion and entropy, order and chaos. It has an theleological form. This form is “transcendental phenomenological” structure. A new idea is, that life is not only a quality of the transcendental (Husserl), but also its form.

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• Perceptive time, 1996

This study is an attempt to draw the basic structures through the re-synthesis and expansion of the human form. The formlessness, or the stream of spontaneous loss of the form as a transient life, is set as a premise. Thus, in the beginning, the chaos stands and the transient spatio-temporal form “emerges” and “plunges” out of it.

As the myth tells, the cosmos is born by the chaos. Actually, the world is being outlined every time when a human creature is born and loses its delineation along with his death. This is a world that depends on the human form.

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• Perceptive space 1997
• Perceptive space 1997

They could say, that post-communism is a shock and agony.
It is very simple from a physical point of view: life is a strain of structuring against the spontaneous entropy. You make resolute reforms or agonize day after day.
We can understand Post-communism as a transition from closed to open society in the sense of Karl Popper. Communism is totalitarian, man-made closed society and liberal democracy is the open society of Modernity and Postmodernity. (The transition of Post-communism is a parallel of the transition of Post-modernism).
My conceptual frame is a kind of social phenomenology, dynamised in an conceptual analogy to Unequilibrium Thermodynamics or “the theory of Chaos”. The social world is a giant network of meanings. Social dynamics is the change in that network. Waves of meanings come and go. Forces stand behind them. They convey the meanings and objectify them in signs and texts.

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• Non-balanced dinamics of Post-communist society, 1997

Does science have any limits?
My answer is Yes. Science is limited. Science is rational and it has form. But form is limit. So, science is limited not as relative or irrational, but as unrelative to some other culture forms and rational. The self-image of science as non-limited representation of non-limited world is an optical illusion. Such an optic ilusion we have when we go to the horison and never rich it. We could say, that hearth is non-limited. Bu we know it is. So, we say that there is no reason for science somehow to stop it work and discoveries. And this mean that science is non-limited.

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• Limits of Science

1. There is no “language as such”. There are linguistic phenomena and languages and they do not have non-relative essence. Linguistic phenomena do not constitute a “natural kind”.

2. Natural language outlines the world in a virtual way. We, the members of a language community, are at home when we use our language – in the world that is described as to be clear for all of us. Those states of affairs are not things as such but named things on which our shared life is built.
These named things are not necessarily the same across different language communities. In some communities “chair, door, and window” will be absent, in others there will be no understanding of “love”. For some “knowledge and ignorance” will not be an opposition. Yet for things such as white and black, pain and pleasure, malady and health, life and death there probably wouldn’t be misunderstandings and they will be present in all language communities.

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• Language Relativity

That is so, becouse both Western Science and Buddhism have different conceptual networks. Their experients are ordered in different kind of theoria. Protestant teology recognise God as an ultimate reality, and this „concept“ is not „at the same place“, where is Buddhist „Buddha-nature“ or Zen „Formless Self“ (Tilich and Hisamatsu). Western psychology“s „Conscious“ and „Unconscious“, which complete „mind“, arew not paralel to any of Buddhist concepts; „Formless self“ („Dharma-kaja“), „Empty Ego“ or „An-atman“. And this unparaleleness, this difference in form, makes such notions untranslatable.
It is impossible to combine any of concepts of both networks with some concepts belonging to the countepart’s scheme. So, even in the best form of cross-cultural communication of this kind, it is not possible to create some synthesys.

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• Human situation, East & West