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 Classification:.  UNCLASSIFIED        Status:         [STAT]
 Document Date:    ~01 May 89          Category:       [CAT]
 Report Type:      JPRS Report         Report Date:
 Report Number:    JPRS-UKO-89-014     UDC Number:
 Author(s):   Boris Viktorovich Raushenbakh, academician, department
 head at the Moscow Physical-Technical Institute, Lenin
 Prize winner, member of the International Academy of
 Astronautics]
 Headline:  A Rational-Metaphorical Picture of the World
 Source Line:  18020014j Moscow KOMMUNIST in Russian No 8, May 89
 (signed to press 17 May 89) pp 89-97
 Subslug:   [Article by Boris Viktorovich Raushenbakh, academician,
 department head at the Moscow Physical-Technical Institute,
 Lenin Prize winner, member of the International Academy of
 Astronautics]
 FULL TEXT OF ARTICLE:
 1.  [Text] Very lively debates are currently under way in society, in
 the course of which the qualitatively renovated features of socialism
 are emerging more clearly. By no means the least important in such
 discussions, in my view, should be problems-rela-ted--t-o-the world     -
 outlook of modern man and the determination of his place in Space, in
 the universe, as well as, metaphorically speaking, in the space of
 relations with other people, society and nature on earth, outside of
 which we shall not be able to exist in the foreseeable future. The
 extent to which we-shall be able to understand such problems and find
 the proper ways of solving them will determine, without exaggeration,
 the future of civilization as a whole. And although man since most
 ancient times has considered such problems, the rapidly changing
 reality and surrounding world ascribe ever new content to them,
 motivating us again and again to turn to them and to seek answers
 consistent with the realities of the present and, perhaps, the
 future.
 2.  Let me begin with an example drawn from my own life.
 3.  In the past I wrote books on graphic art without resorting to
 mathematics but using my customary logic of rational scientific
 knowledge. In discussions with readers an amazing pattern emerged: I
 was perfectly understood by mathematicians, physicists and engineers
 but totally misunderstood by many artists who, actually, praised the
 books (possibly unwilling to insult the author). At that point I
 recalled that I personally "did not understand" some works by our
 outstanding art experts. It turned out that something similar was
 3ry
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 felt by other representatives of the "precise" sciences: to us in
 frequent cases works on art are "streams of words" without any
 strictly defined rational meaning. Yet the universally known names of
 their authors unquestionably guaranteed the high quality of such,
 books and it is we who were to be blamed for our failure to
 understand them.
 4.  Thus, I came across the fact that, conventionally speaking, we
 could divide the Russian language into two components: the first uses
 the logic of rational scientific knowledge and the other the logic of
 metaphorical thinking. These are not only two components of the
 language but also two types of viewing the world, the supporters of
 which find it difficult to understand one another.
 5.  In order to explain this phenomenon more fully, I believe, we
 should turn to the currently intensively studied fact of the
 functional asymmetry of the brain. It turns out. that the left
 hemisphere is responsible essentially for the processes of rational
 thinking while the right one deals with the metaphorical perception
 of the world.  Apparently the fact that a person could be classified
 as a "physicist" or a "lyricist" also depends on which of the
 hemispheres dominates in his brain. Naturally, this separation is not
 absolute. Geniuses such as Leonardo da Vinci and Goethe, for example,
 were able to achieve outstanding successes in the precise sciences,
 which require a strictly rational thinkingnd-i-n-the---ar-ts-,-which----------
 demand of the artist particular emotionality and a developed
 metaphorical way of thinking. As a rule, however, it is one of the
 types that nonetheless dominates, whether it applies to noted workers
 in science and culture or ordinary people not possessing any
 particular talent.
 6.  The metaphoric perception of the world is older than logical
 thinking, which developed later (perhaps that is why dreams which
 originate in the right hemisphere do not amaze man by presenting the
 most incredible miracles, for the left hemisphere, the "rational"
 one, is "disengaged" during that time). There are two different
 ways for perceiving and knowing the world, as was pointed out a long
 time ago. In Homer's "Iliad," Hector speaks of the tragic fate
 awaiting him:
 7.  "...I firmly tell myself, talking to myself in my mind and my
 heart that the day will come when sacred Troy will perish...."
 8.  What matters to us is that Hector speaks both of the mind (based
 on rational thinking) and the "heart" (based on metaphorical
 foreboding). It is characteristic of latter ancient tradition to
 separate the "opinion," i.e., that which has been obtained through
 the senses, from the "knowledge," which has the mind as its source.
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 It is only these two ways that lead to the integral perception of the
 world. Both are identically essential and neglecting either of them
 is fatal to the individual as well as to society.
 9.  We live in the age of the scientific and technical revolution,
 which is rich with impressive scientific discoveries which gradually
 encompass all areas of knowledge. In that case, why do we need some
 kind of irrational perception of the world based on feelings (such
 as, for example, the feeling of duty) rather than the mind and,
 consequently, something which is of indefinite and loose nature? The
 point is that it does not change what is rational and scientific but
 supplements it with essentially new elements.
 10. For example, let us consider the problem of man's moral
 behavior. The results of scientific studies obtained through rational
 ways of thinking may be true or false regardless of moral
 considerations. The table of multiplication and now also the art of
 making computer programs can be successfully applied by a very good
 person for good and useful purposes as well as by the worst scoundrel
 for his criminal intents. This situation is well familiar: science
 serves progress but can-be used also by the most reactionary forces.
 Therefore, the conclusions of rational science do not include a moral
 principle. However, to the people morality is of vital importance.
 Concepts of morality, and even more so "a moral feeling," appeared
 long before science, from the metaphorical and---"-  rrational'-'--(I arty--
 deliberately using this word) knowledge of the world as well as in
 the process of the summation of human empirical collective
 experience. It is only subsequently, in connection with the
 establishment of the world religions that, on a parallel basis,
 rational and ethic substantiations for moral doctrines appeared
 (Socrates, Plato, Aristotle, Spinosa and Kant).
 11.  What meaning do I invest in the concept of the irrational? It is
 by no means something secret, mystical or, in general, unattainable
 by the mind. Rather it is a question of what is irrational in the
 narrow logical understanding: an intuitive accomplishment seems
 irrational in terms of a discursive one; from the viewpoint of
 individual unique experience a logical conclusion and evaluation is
 irrational in terms of experimental proof, etc. Therefore, anything
 which I will be subsequently calling irrational and illogical, and so
 on, may turn out to be entirely rational from a broader viewpoint of
 the knowledgeable intellect, which explains and evaluates its own
 experience and metaphorical thinking.
 12.  The behavior of the individual in the world around him is based
 on the knowledge of this world. This knowledge is developed in two
 interrelated areas: one in which logic has the final word and another
 dominated by the feelings: compassion, love of one's neighbor and of
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 the fatherland, religious feeling, a poetic feeling (distinguished
 not only from literature but also from music and graphic arts), etc.
 Do these feelings lead to knowledge, albeit not logical-discursive
 but intuitive, sometimes subconscious, yet nonetheless knowledge?
 13.  Everything seems to indicate that they do. Indeed, when someone,
 even a child meets a person for the first time he immediately
 develops a sympathy or antipathy toward him without any obvious
 rational reason. This feeling becomes the first (albeit sometimes
 erroneous) intuitive knowledge (or, if you wish, a " preknowledge " )
 about the person, which largely defines our behavior. Sometimes
 behavior is dictated by a moral feeling and, in justifying the nature
 of his actions, the person states: "I cannot explain why but I was
 unable to act differently.- This too is not related to a direct
 logical analysis (for otherwise it could have been explained) of the
 knowledge of how one should behave in any give situation.
 14.  At the turn of the.century such examples, and they are numerous,
 enabled some poets to claim that there are truths which cannot be
 described through prose, i.e., truths which are based not on the
 formal understanding of logic but on the specific logic of the poetic
 imagery used in the perception of the world. Consequently, the
 metaphorical, the nonrational perception of the world, is another
 necessary source of our knowledge. Furthermore, occasionally such
 knowledge turns out to be more accurate ttia-nthe rat ona - ogie-a-l one
 in the area of rational science itself. If we ask what will be the
 aspect of technology in the future, it happens that the projections
 of specialists are frequently less accurate than those of writers.
 Thus, as late as the 1930s, many scientists, including some of the
 most noted ones, claimed that nuclear power can never be used by man,
 whereas "irresponsible" writers fully accepted it in their works.
 In his "The Hyperboloid of Engineer Garin," A. Tolstoy described a
 "death ray" which, at that time, was absolutely impossible
 according to the scientists. Today, however, we speak of laser
 weapons as something obvious. In his novel "Doroga na Okean" [Ocean
 Road] Leonid Leonov described a radar system which did rot exist as
 yet at that time. How to explain this? In all likelihood, the
 scientists are excessively attached to science and technology and to
 their present postulates and axioms and, proceeding on the basis of
 strictly logical conclusions, are unable to anticipate revolutionary
 discoveries, whereas the writer, the artist, who is free from such
 "prejudices," can obviously "sense" (or anticipate) better the
 course of mankind's development.  Naturally, this is not a call for
 proceeding from knowledge to feelings in the areas of science and
 technology. As we pointed out, the irrational, the emotional
 component of human knowledge is related, above all, to the moral and
 poetic factors in human awareness.
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 15.  In harmoniously developed people both sources of
 knowledge--rational and illogical--define their behavior and are in
 some state of balance. Naturally, this is the ideal system. In
 reality, a great deal depends on the individual characteristics of
 mental development and on the individual's living conditions.
 16.  In contemporary society the volume and significance of rational
 and logical knowledge are increasing steadily.  This is clearly
 manifested not only in the way computers are taking over ever new
 areas of life (from children's games to computing the trajectory of
 space apparatus), but also in human motivations and actions. Today,
 with increasing frequency the people are seeking optima? solutions to
 the problems which face them and, as a rule, the concept of
 optimality has a strictly rational sense, such as how to build a
 given system at the lowest possible cost, how can an enterprise
 obtain maximal profits, what is the likelihood that any given event
 may happen, and so on. This way of thinking is basic in our daily
 life as well: how to handle our available funds in the best possible
 way; how to reach our place of work within optimal time, etc. In this
 case the headlong pace of change in our lives exclude the formulation
 of "traditional solutions" which would be considered acceptable
 both today and in 10 or 20 years. All of these problems must be
 resolved under new circumstances on each separate occasion. Today
 even professional knowledge and skills cannot remain unchanged
 throughout a lifetime. Experience proves that-many-peopre--have--to--be----------
 retrained each 10 or 20 years, for the average "life span" of
 contemporary technology is much shorter than that of human life.
 17.  These are precisely the circumstances governing the fact that
 the rational component of our knowledge of the world must be used all
 the time and increased steadily.  Man's attention is focused mainly
 on it while irrational knowledge assumes second priority. However,
 the latter has a major influence on important aspects of the
 perception of the world: a moral assessment of events or moral
 motivation for actions. Yet morality becomes somehow secondary, which
 is something of increasing concern to the human community. Actually,
 is it not a matter of concern the fact that a rating such as
 "successful businessman," or "good production organizer"
 occasionally proves to be more important than the term "decent
 person?"
 18.  In speaking of the decline of morality, at this point we draw
 attention to the fact that in the past a rational component of
 knowledge did not play such an excessive role. Let us consider the
 life of a peasant in past centuries. The grandson used the same
 "technology" as his grandfather and this technology of peasant
 labor was defined less by strictly rational considerations than the
 age-old experience passed on from generation to generation in the
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 form of customs, habits and traditions. The brain was not
 overburdened by the problem of seeking optimal solution-: to
 rationally formulated problems, and man was able to a greater extent
 to concentrate on problems of morality (naturally, as time passed the
 assessment itself of what was moral and what was immora'. changed;
 here it is a question only of the trend followed in intellectual
 activities).
 19.  Today, in the time of triumph of the natural science and
 impressive discoveries in physics, astronomy, biology and other
 sciences which provide a rational explanation of life in the
 universe, the tremendous task has appeared of drawing a scientific
 picture of the world and, on its basis, developing a scientific
 outlook. Many people believe that the solution of this ^upertask will
 benefit mankind. However this claim is quite arguable.
 20.  Mankind needs an integral world outlook based on a scientific
 picture of the world, as well as an unscientific (including
 metaphorical) perception of the world. The world can be learned, as
 Homer said, both by the mind and the heart. It is only the sum of the
 scientific and the "heart" picture that can-provide an image of the
 world worthy of man in his own conscience and that could be a
 reliable foundation for behavior.
 21.  In speaking of the need and possibility----of--crea-t-ing-an--in-tegral
 picture of the world, we cannot ignore the question of religion. It
 is frequently believed that religion is a sum of myths, behavioral
 rules and ceremonies.  Obviously, in that case poetry will be the
 ability to speak rhythmically and in rime. It is obvious to everyone
 that such a definition of poetry loses its main feature: the poetic
 image, the poetic feeling. In precisely the same way failure to
 mention the religious feeling in the concept of " religion"
 deprives it of its main feature.
 22.  A religious feeling may be inherent in a given person
 (naturally, however, by no means in everyone) in the same way that
 people frequently have a sense of beauty.  And if such a person is
 raised in an atheistic family and finds himself in an atheistic
 atmosphere, he may feel a certain spiritual discomfort, frequently
 without knowing why. In some cases, trying clumsily to satisfy his
 mental aspiration toward mystery and miracle, such a person
 feverishly seeks some kind of surrogate: he becomes attracted to
 mysticism, begins to believe in "flying saucers" (should such such
 "saucers" become universally acknowledged by reality, he would
 immediately lose any interest in them), etc. We know of many cases
 when such "hereditary" atheists have joined the church and felt a
 sudden fullness of life and become happy people, in the full meaning
 of the term. It is difficult today to say at which stage in the
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 history of the human community this need appeared. In any case, the
 need for some kind of "faith," consistent with the human mentality,
 including religious faith, became more complex and stronger in the
 course of the biosocial evolution.
 23.  Therefore today the religious feeling of people in developed
 countries is by no means related to their "ignorance," or
 insufficient enlightenment (in the sense of sciences based on
 rational knowledge). The satisfaction of this feeling is a natural
 need for many people with a strongly developed emotionality. Is this
 not the reason for which there are more frequently believers among
 members of the artistic intelligentsia than among engineers?
 24.  However, if a religious feeling is a normal phenomenon for such
 people, no primitive atheistic propaganda can be effective. Some
 propagandists of atheism proceed from the fact that faith in God will
 disappear the moment the people are given a "intelligible
 explanation" of the natural scientific picture of the world and
 proven that religion is the consequence of the lack of scientific
 knowledge and that it should yield to the pressure of science.
 However, in the case of a person in whom a metaphorical thinking
 prevails, the arguments of rational knowledge will appear secondary
 and unconvincing (we already cited the example of the reciprocal lack
 of understanding between "physicists" and "lyricists").  These
 arguments to him are insignificant compared-iri-th-the liv-i-ng-fee-ling-----
 of the presence of God, which is so strong that he not simply
 believes in God's existence but, on the basis of his own feelings, he
 "knows" that God exists. Therefore, any rational proof provided by
 the atheist can only irritate the person who is certain of the
 veracity of his concepts.
 25.  Naturally, religion cannot be reduced exclusively to the
 phenomenon of an irrational component of the mind or, even less so,
 to the belief that one cannot get rid of it as long as the right
 hemisphere of the brain retains its functions. Unquestionably, the
 religious feeling is related to features of the human mentality, such
 as imagination, and so on. However, theology is also the rational
 substantiation of religion. And whereas scientific atheism can refute
 more or less successfully precisely such rational substantiations
 concerning the existence of God (ontological, gnosiological,
 teleological, etc.)  it is unable to do anything with the need of man
 to believe.
 26.  Let us say a couple of words about the meaning which is usually
 invested in the concept of "God." To the contemporary Christian,
 for example, faith in God means faith in the supernatural, a
 transcendental reality with personal characteristics, paralleled by
 faith in the existence of a meaning to individual human life,
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 exceeding the limits of a limited human life. Belief in the
 purposefulness of the world and the meaning of history have not been
 proven scientifically to their fullest extent.
 27.  In millennia old human practice, rational knowledgc: and moral
 values have always supplemented each other, for which reason the
 contemporary believer considers his religious feeling a supplement to
 his rational knowledge.  Furthermore, this feeling does not prevent
 major scientists from achieving the highest possible peaks in the
 natural sciences.
 28.  Therefore, in itself science is unable to suppress the religious
 feelings of a sincere believer. A religious faith can be defeated
 only by another "faith" (or by something of the same nature). In
 this case the word "faith" should be understood in the broad
 meaning of the term. It could be some kind of ethical view, such as
 early Confucianism; in general, it could be any emotional-irrational
 component of human nature, which makes it possible to satisfy that
 which was already described as a religious feeling. It could fill but
 not crush it. In that case, however, the atheists must add to their
 "scientific atheism" some kind of "atheism of the heart," which
 is addressed to the metaphorical part of the human awareness (it is
 true that today the specific forms of the latter, to the best of my
 knowledge, are unknown to anyone).  Naturally, a feeling in itself is
 not morality and morality is not in itserf reri"~on.--However,------ --
 unquestionably there is a tie, a profound one at that, between them.
 29.  Let us go back to the question of the correlation between
 rational and irrational knowledge and consider how to strengthen the
 moral principle in contemporary life. This has become an urgent need
 both in our country and in the West. However, the way of restoring to
 morality its proper place in social life is by no means clear.
 30.  Of late there has been frequent talk, in this connection, of the
 need to humanize contemporary life. In my understanding, this means
 somewhat to restrain the "rational" and technocratic motivation and
 give some space to spirituality in shaping the behavior of the
 individual and of society as a whole. Although the term
 "spirituality" is being used today even more frequently than is
 necessary, it lack a universally accepted definition.  Actually, a
 strict terminology here may be unnecessary, for this is not a concept
 of rational logic. It was claimed in the past that the spirit is the
 wedge of the soul.  In such a case spirituality implies the highest
 and most refined aspects of the soul. In my view, such statements
 could be accepted as a kind of, albeit not excessively precise,
 indication of the general meaning of the concept of spirituality.
 31.  Many are those who are hoping to strengthen the spiritual
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 principles in our life by humanizing it, by turning,to the priceless
 monuments of domestic and global culture which, in the most people,
 in the course of their daily concerns, have somehow been pushed into
 the periphery of the mind and no longer participate in shaping human
 behavior. Familiarity with the history of the fatherland and its
 heroic pages and the activities of outstanding compatriots (public
 figures, artists, military leaders) to whom lofty (and by no means
 advantageous) objectives determined the meaning of their lives would
 all, unquestionably, contribute to restructuring the mind in the
 desired aspect.
 32.  It would be difficult to overestimate the role of the monuments
 of history and culture which materialize the past of the fatherland
 and which make it possible to feel the link of time and to feel that
 one is a link in the chain going deep into the centuries and to be
 imbued with pride in the past and awareness of the need to pursue the
 great cause bequeathed to us by previous generations. It may be
 useful to note here that "living" monuments yield much more than
 the "dead" ones. Touring the new building of Leningrad University
 is entirely different from walking along its old lengthy hall, the
 walls of which remember Mendeleyev. Naturally, erecting new
 university buildings is necessary. It is important, however, for the
 old building to remain "alive," i.e., to remain part of the
 university and not become one more set of offices.
 33.  Russian literature, in which problems of morality have always
 played a key role, could give us no less and, possibly, even more.
 Suffice it to recall such guiding lights as F.M. Dostoyevskiy, and
 L.N. Tolstoy and their search for moral ideals.
 34.  All of this was justifiably and frequently said and written by
 many of our contemporaries concerned with the gradual decline in
 spirituality and the strengthening of narrow-minded and short-sighted
 practicalism in all areas of life. Humanizing could be likened to a
 beneficial rain which allows the flowers of spirituality to bloom. I
 chose this pompous comparison to emphasize the problem. The thorough
 watering of the rows is, in itself, no guarantee of a good crop. If
 nothing has been planted nothing will grow. Water is merely one of
 the components which agriculture needs. This is precisely the case of
 a humanitarian education and the reading of the literary classics.
 Had this been sufficient, our writers would have been people of ideal
 morality. Unfortunately, the history of Soviet literature firmly
 refutes such an assumption and, consequently, all that we mentioned
 above is, naturally, a prerequisite which is necessary in order to
 assert the moral principles in the life of man and society but is by
 no means sufficient.
 35.  In order for humanizing to justify the hopes placed on it a
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 certain starting system of elements of morality must exist, which
 humanizing could strengthen, refine and channel. In the past this
 initial system was somehow spontaneously developed by life itself.
 Today this process has been weakened and distorted. Therefore, it
 would be useful to turn to the experience of the past.
 36.  The child developed the elements of morality in the family which
 in the past played a significantly greater role in the life of all of
 its members than it does today.  Today the family is no longer the
 focal point of common concerns and interests of its members.
 Frequently the father and the mother work in different areas, the
 children attend the "extended-day" school and everyone has his own
 interests, which frequently are difficult to combine within some kind
 of unity. Furthermore, in frequent cases intimate family talk is
 replaced by joint watching of television. It is not astounding that
 today the initial concepts of morality are acquired by the child at
 best from parental instructions rather than direct observation of
 their lives and the natural desire to imitate them.
 37.  In the past the moral obligations imposed upon man by virtue of
 his belonging to one stratum or another played a certain positive
 role. Let us recall perhaps the sense of honor of the nobility which
 made some immoral (from the viewpoint of the nobility) actions
 impossible. The unwritten honor code of the nobility was mastered by
 the individual in childhood by observing the-behavior of the    its-,-----
 listening to their conversions and evaluations of events and becoming
 the subject of strict remarks if the child committed an error: "a
 member of the nobility does not act like this!"
 38.  We must acknowledge that the church as well played a major role
 in the development of morality. It would be an unforgivE.ble error to
 believe that moral behavior can be the result exclusively of any type
 of education in school or elsewhere. Here again we have the same law
 as in the other areas of human activity: if you want to do something
 good you need systematic and daily training.  Familiarity with the
 rules of moral.behavior is not enough. One must live according to
 such rules in order gradually to turn knowledge into habit, into a
 natural standard. Metaphorically speaking, one should commit a moral
 act at least once a day. Real daily life is always more complex than
 beautiful plans and by no means could we classify all of our actions
 as being entirely moral. In such a case a person who aspires to lead
 a moral life must feel, as is now usually said, conflicting emotions.
 He may become sincerely regretful for his failure to cope with a
 situation which has appeared.
 39.  It would be unwise to let a serious matter such as moral
 "training" develop uncontrolled. Let us give the church its due: it
 developed a long time ago an efficient mechanism not only for
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 proclaiming morality but also for providing practical education and
 support of morality. I am referring to the sacrament of repentance.
 The believer must regularly confess his sins (i.e., his violation of
 the laws of morality), not only should he commit immoral actions but
 even should he think about them.  Sometimes the penitent would be
 punished by the church. It is important to note that there are no
 witnesses to the confession and that the priest does not dare to make
 this secret public. Therefore, conditions are created for the
 penitent to be maximally truthful, without which a true moral
 upbringing is impossible. In principle, it requires a secluded talk
 with an authoritative person. This circumstance has been well
 understood not only by Christianity but also by other religious and
 ethical doctrines in which student and teacher are a constant pair,
 who talk, as we used to say, heart to heart.
 40.  In our present life there is virtually no such mechanism for
 developing and upholding morality. The sacrament of repentance cannot
 be replaced by self-reports or by the discussion of immoral actions
 at large meetings. The concept of the class honor has virtually
 disappeared.  Some people write about worker's honor but,
 unfortunately, usually this means nothing (although in the past
 worker's honor was found everywhere and'did not allow a true master
 to do hack work. Incidentally, I began my own labor career at the
 start of the 1930s as an apprentice joiner at one of Leningrad's
 aviation plants, and I well remember the way--o-i.fieredi-tart'-wor-kegs-------------
 were literally pressured into "fulfilling the plan" at all cost.
 This was accomplished, above all, at the cost of low quality work and
 loss of criteria of professional honor.  Today a great many people,
 in committing an immoral act, experience a feeling of happiness
 rather than remorse (such as, for example, pilferers who have stolen
 with impunity something from their place of work).
 41.  I believe that humanizing will yield the desired results only
 when it is based on already accepted and practiced common moral
 principles. How to achieve this today?  For the time being, there is
 no specific answer but an answer must be mandatorily found, for it is
 this, as we mentioned at the beginning of this article, that will
 determine the future not only of our socialist society but also of
 civilization as a whole.
 42.  Contemporary life, with its exaggerated aspiration to rely above
 all on rational knowledge and, as a result, with its scornful
 attitude toward what I described as irrational, intuitive and
 emotional knowledge, is causing dangerous deformations in the
 behavior of the human community. As we consider the problems of the
 optimal combination of rational with other knowledge as guiding
 impetus-in our activities, we unwittingly reach the following
 conclusion:
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 43.  The irrational component must be mandatorily taken into
 consideration in defining the objective toward which we must advance.
 The rational component calls for suggesting the most sensible ways of
 solving the problems. In other words, the objective must be moral and
 the way to achieve it, reliable. It is entirely obvious that not only
 the end objective but each step toward it must be consistent with the
 criteria of morality.
 44.  This problem has assumed new features in recent years.  Until
 recently, rational science looked at anything "irrational- with a
 certain feeling of superiority, as though even as an obstruction to
 progress. However, this was progress conceived precisely from the
 viewpoint of rational knowledge. Let us consider the unrestrained
 aspiration of departments to build huge dams, canals and such similar
 "construction projects of the century." When the humanitarian
 public was indignant by this, pointing out that this would destroy
 historical monuments, unique landscapes and the habitats of small
 nations or, in other words, the immorality of such projects, its
 arguments were considered secondary, far-fetched and unworthy of
 attention. The claim that "the country needs metal, electric power,
 irrigation," and so on was always considered more substantive. The
 strictly "rationally" oriented "thinkers" undertook to define
 what precisely "the country needs," with enviable conceit. In a
 somewhat different form, this process is-also- inherent--i-n- t-heWes-t-.--
 It is the natural consequence of uncontrolled scientific and
 technical progress. We now see its results. The entire world is
 beginning to consider with concern its current condition, and
 forecasts leave no room for. complacency.
 45.  Everywhere we note an exceptionally curious picture: the
 strictly rational knowledge, based on numerous computers, all of a
 sudden noticed with a feeling of horror, where this had taken
 mankind. It became clear that a radical. restructuring is needed, if
 one may say so, in human behavior. Continuing the practice of recent
 decades would inevitably lead to ecological catastrophe.  However,
 even before this had been realized the humanitarians, the creative
 intelligentsia and a high percentage of the people had already
 started, with an enhanced feeling of moral responsibility, to
 struggle against the arising catastrophe: for many long years "red
 books" for the protection of the natural world from destruction have
 been kept, ever new movements are appearing for the rescue of unique
 natural formations such as Lake Baykal, etc.
 46.  It would be useful to reemphasize that the feeling, a kind of
 ache for the fate of the earth and the country, preceded the
 computations which merely confirmed that which was said initially.
 Furthermore, the loss of moral criteria in the daily behavior of the
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 Document 3 of 3                                                 Page  13
 people began to alarm not only "lyricists" but also "physicists."
 The result has been an increased interest in extralogical, in
 nondiscursive knowledge, the aspiration to achieve an integral
 perception of the world instead of progress toward the triumph of
 one-sided interpretation of the "scientific picture of the world."
 It is precisely thus that an integral world outlook is developed
 instead of a narrow rationally understood "scientific outlook."
 47.  Another important feature of the new world outlook should
 include asserting the priority of universal human values. But then
 one of the main universal human values is the planet earth, for which
 reason the new thinking should encompass not only the political and
 military areas but also all other areas of human activities,
 particularly those related to ecology. The primacy of universal human
 values is becoming increasingly important in relations among people
 and in the aspiration to unite mankind within a single harmonious
 family. New thinking is needed everywhere and one of its
 characteristic features should be the harmonious combination of the
 mind with the "heart," the rational with the emotional and logical
 with intuitive knowledge.
 48.  COPYRIGHT: Izdatelstvo TsK KPSS "Pravda", "Kommunist", 1989.

