Читать книгу The ideological foundations of technological singularity - Boris Shulitski - Страница 6

The reality, according to Hegel’s dialectic, does not stand still, but changes, develops. Everything that was valid, reasonable, necessary some time ago, is denied in the course of the next time period, loses its right to exist. The place of dying reality is occupied by a new one, more viable. Hence the conclusion: “everything that is real in the field of human history becomes unreasonable over time, and everything that is rational in human heads has reason to become real, no matter how it contradicts existing apparent reality” (30-XXI, 275).

Hegel’s dialectic, as Engels notes, finally refuted all sorts of ideas about the final significance of the results of human thinking and action. In other words, the process of cognition can never be completed, since the object of knowledge, namely, the nature and society, is in constant change and development. “For dialectic philosophy,” writes F. Engels, “there is nothing entirely and permanently established, unconditional, sacred. On everything and in everything it sees the signs of an inevitable fall, and nothing can stand it except for the continuous process of emergence and destruction, the infinite ascent from the lower to the higher. It itself is only a simple reflection of this process in the human brain…” (30-XXI, 276). “We should never forget that all the knowledge we have acquired is pro re nata limited and are determined by the circumstances in which we acquired them… What is stated as necessary is formed by the pure coincidences, and what is considered a coincidence is in fact a form, beyond which necessity is hidden” (30-XXI, 302). These are revolutionary conclusions implied by very spirit of Hegel’s dialectic.