Текст книги "Образ человека будущего, Том 7 (СИ)"

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Speaking about the immanence of evil, its rootedness in everyday life of a market society, he is echoed by one of the most impressive modern representatives of critical sociology – Michael Hoffman, «The ideals of the 60s – high morality, social responsibility, the right to personal freedom – lost their appeal, lost their social and moral pathos. <...> The scope of criminal offences is just the top of the iceberg – they are the index of the desire to find the shortest path to success which is widely accepted in the society. <...> All segments of the population are involved in the business game, everyone exploits everyone. In the dynamics of the transition of banknotes from one hand to the other, they find themselves in the most vigorous, the most shameless, the most flexible people in achieving personal success. They advance the economy, increasing its efficiency in general, throughout the country» [Hoffman, 2015].

Finally, it is worth mentioning the widely known scientific papers, which are directly aimed at the subject considered. In the first place, these are the works by Jean Baudrillard, who identifies Evil with the repressive artificiality of consumer society that is inhumane and destroys the reality of genuine existence: «Thus, all our categories have entered the era of unnatural where the matter does not concern desire, but forcing to desire, it does not concern action, but forcing to do it, it does not concern cost, but forcing to cost (this can be exemplified by any advertisement), it does not concern cognition, but forcing to know, and, at last, the last but not the least – it does not concern pleasure but forcing to enjoy. < ...> Strong motives or, in other words, positive, selective, appealing impulses have disappeared. <...> And the complex of Evil will, rejection and disgust, on the contrary, have become brighter. <...> Perhaps, it is some new form of the Evil principle. <...>?» [Baudrillard, 2000].

This is quite an acute description of manifestations of Evil in consumer society, but unfortunately, it does not correspond to a somehow distinct strategy of its overcoming. On the

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contrary, the logic of Jean Baudrillard about «metaphysical inseparability of Good and Evil» [Baudrillard, 2000: 156] leads eventually to the acceptance of «normality» of the evil: «An illusion that makes us think that it is possible to separate Good from Evil so as to develop one thing or another is just absurd (it dooms those, whose objective is to retaliate evil with evil, to weakness because eventually they do good)» [Baudrillard, 2000: 163].

Moreover, there is a profound and thorough research of an issue of Evil that was undertaken by Lars Svendsen in terms of critical rationalism [Svendsen, 2008]. Svendsen, along with all liberal individualists, obviously accepts a prejudiced approach to the facts of the Soviet-Russian history – for example, when talking about «the most serious war crimes committed by Russians in Chechnya since World War II» [Svendsen, 2008: 297]. However, he is much deeper and more «humanitarian» than his scientific colleagues Karl Popper and Friedrich Hayek. Consistently studying the problems of theology and anthropology of Evil, observing violence and cruelty as its main forms, Svendsen defends the praxeological aspect of his approach in researches of the evil: «It is also clear that, basically, none of us is insured against a nuisance of committing evil by oneself. <...> Evil is not „others“, but also „we“ are ourselves. <...> Evil, first of all, is a practical problem, but not theoretical. . <...> First of all evil should be referred to spheres of personal morality and politics. < ...> The necessity of fighting Evil is an axiom of any moral, it also has to be the same for politics» [Svendsen, 2008: 247, 292].

In conclusion to this fragmentary and inevitably superficial review of literature on the subject of the research (or rather the most noticeable tendencies of its development in the 20th century) some Russian scientists should also be mentioned.

First of all, the works of Yury Davydov – perhaps, the most prominent of the domestic social scientists, who touches upon the issues of Evil [Davydov, 1975; Davydov, 1989; History of Theoretical, 2002].

Interesting ideas about human Spirit and conflict Good and Evil in it we found in works of Andrey A. Ostapenko [Ostapenko & Shuvalov, 2012; Ostapenko, 2014].

The works of Alexander Panarin written with a profoundly Orthodox approach are qualitative theoretical papers and they are considered as a very serious research in the field of «political nature of the Evil» [Panarin, 2002].

Undoubtedly, the major theoretical and methodological achievement of the last several years are the scholarly writings of Sergey E. Kurginyan that correspond a profound analysis of forms and roots of Evil with praxeology and politics [Kurginyan, 2009].

The works of Sergey V. Gerasimov [Gerasimov, 1999] and Valeriy G. Gitin [Gitin, 2006] with their catchy titles and an obvious «marketing» way to present the information are also vividly interesting (but rather in the sense of a factual account than conceptualization).

To sum up such an extended introduction to the problem, it should be pointed out that the subject under speculation is immense, as well as the number of scientific reference sources on this topic. In our opinion, the original issue of Evil in deviantology lies in the pure ignoring of this subject, in its transformation into a marginal one. Meanwhile, without studying the Evil, it is impossible to fight against it. As the theologians of Modern age said: «The major victory of the devil is that everybody believes that it doesn»t exist". The «pure» science, which disregards an issue of Good and Evil and is looking only for the dispassionate Verity, became problematic in the world shaken with passions already at the level of physics: let us remember Oppenheimer"s tragedy. Even more, it is problematic at the level of sciences about society and a person. A person is a being that is not able to remain a person beyond the values, so can the science, which studies the one, remain beyond them? However, we

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realize that the issue of introducing an evaluative discourse to science is by no means easy and it requires a careful and diplomatic dialogue. Thus, this article is an attempt to start this dialogue.

 References

Berger, Peter Ludwig, and Thomas Luckmann. The Social Construction of Reality. The Treatise on Knowledge Sociology. Moscow: Medium, 1995.

Baudrillard, Jean. Transparency of Evil. Moscow: Dobrosvet, 2000.

Construction of Deviance. Compiled by Yakov I. Gilinsky. St. Petersburg: DEAN, 2011. Davydov, Yury N. Aesthetics of Nihilism: Art and «New Lefts». Moscow: Iskusstvo, 1975. Davydov, Yury N. Aesthetics of Love and Metaphysics of Willfulness: Problems of Moral

Philosophy. Moscow: Molodaya Gvardiya, 1989.

Derrida, Jacques. Round the Babel Towers. Commentaries. 1997. No. 11.

Foucault, Paul-Michel. To Supervise and to Punish. The Birth of the Prison. Moscow: Ad

Marginem, 1999.

Foucault, Paul-Michel. The Birth of Clinic. Moscow: Academic project, 2010. Gerasimov, Sergey V. Psychology of Evil. Moscow: Smysl, 1999.

Gilinsky, Yakov I. Deviantology: Sociology of Crime, Drug Addiction, Prostitution, Suicides and Other «Deviations». St. Petersburg: Alef-Press, 2013.

Gitin, Valeriy G. This Vicious Biped. Biased Research of the Irreparable. Moscow: AST, 2006. History of Theoretical Sociology. In 4 volumes. Volume 4. Edited by Yury N. Davydov.

Moscow: «Canon +», 2002.

Hoffman, Max. Criminality – Business in Another Way. http://www.gazetanv.ru/article/? id=5489

Kurginyan, Sergey E. Esau and Jacob. The Destiny of Development in Russia and in the World. Moscow: IPF ARC, 2009.

Lyotard, Jean-François. Condition of Postmodernism. Moscow: Aleteya, 1998.

Merton, Robert King. Social Theory and Social Structure. In Sociological researches. Moscow, 1992: 2-4; 118-124.

Milgram, Stanley. Experiment in Social Psychology. St. Petersburg: Piter, 2000.

Mills, Charles. Wright. Ruling Elite. Moscow: Foreign literature, 1959.

Ostapenko, Andrey. The Process of Development and Types of Pedagogical Diagnostics. In Future Human Image. Volume 4, 2014: 82-88.

Ostapenko, Andrey, and Alexander Shuvalov. The Way to the Complete Education of a Man.

In Future Human Image: Whom and How to Educate in the Rising Generations? Edited by Oleg Bazaluk. Volume 2, 2012: 34-51.

Panarin, Alexander S. Orthodox Civilization in the Global World. Moscow: Algorithm, 2002. Panarin, Alexander S. Temptation of Globalism. Moscow: Eksmo-Press, 2002.

Popper, Karl R. Open Society and its Enemies: In 2 volumes. Moscow: Phoenix, 1992. Schur, Edwin M. Our Criminal Society: Social and Legal Sources of Crime in the US. Moscow:

Progress, 1977.

Sorokin, Pitirim A. Man. Civilization. Society. Moscow, 1992.

Statement of the President to Federal Assembly. The President of Russia. http://www.kremlin. ru/events/president/news/50864

Svendsen, Lars. Philosophy of Evil. Moscow: Progress-Tradition, 2008.

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Weber, Max. Selected Works. Moscow: Progress, 1990.

Zimbardo, Philip George. Stanford Prison Experiment. In Pines, Eyala, and Maslach Christina. Practical Work on Social Psychology. St. Petersburg: Piter, 2000: 296-320.

Zimbardo, Philip George. The Lucifer Effect: Understanding How Good People Turn Evil.

New York and London: Random House, 2007.

Future Human Image. Volume 7, 2017 45

Pedagogy of Peace and Philosophy of War: the Search for Truth

Serhiy Klepko – Doctor of Philosophy, Associate Professor

M. V. Ostrogradsky Poltava Regional In-Service Educator Training Institute

(Poltava, Ukraine)

E-mail: [email protected]

Peace pedagogy (German: Friedenspedagogik) and the Peace education are identified as relevant educational paradigm and set of educational projects aimed at solving problems of teaching non-violence and the capacity for peace in the context of the democratic movement for peace. There is a set of reasons to state that the education system of the world depends not only on technological trends and mastering the sum of strategies of war and peace but, first of all, on what extends the whole education is true for its subjects and able to provide research on the ultimate question of social and personal life, including eternal mankind"s dream for peace. This paper describes methodological role for pedagogy of peace of geophilosophy as a concept to solve socio-economic conflicts in the dimensions of truth and earthly life in which modern geo-philosophical research carried out to find a man"s place in the world and territory for him.

Key Words: Peace pedagogy, Peace education, the truth, being, geophilosophy

Peace pedagogy and Peace education within international programs and critical educational literature are identified as important aspects of education [Suvorova, 2008]. Peace pedagogy is seen as educational paradigm and pedagogical project those considered extremely important and worthy of thorough study in the context of the democratic movement for peace [The

Education, 2016].

However, peace education is not modern or even postmodern phenomenon. German theologian and religious teacher Karl Ernst Nipkow in his fundamental work «Der schwere Weg zum Frieden: Geschichte und Theorie der Friedenspädagogik von Erasmus bis zur Gegenwart» [Nipkow, 2007] doing his pioneering research in the history and theory of Peace pedagogy, analyzes the flagship texts of the outstanding «teachers of peace» on the problem «Is it possible to teach people the non-violence and capacity for peace?», sums up 500 years of discourse «theology – violence – war» and develops his own «theory of peace pedagogy» which is based on the terms of enhanced global responsibility, empathy and trust.

On this time, some researchers identify crudity of philosophical foundations of peace pedagogy. Some studies of possible ethical and philosophical foundations of peace education provide only fragmental reasons for it and do not holistic and integral understanding of the culture of peace [Page, 2008; McGregor, 2014]. Even more concerning is the state of theory and practice of Ukrainian peace pedagogy, where the leading role belongs to the methods of word and literary influence.

Problems of education through the lens of peace, forming peacemaking attitude of pupils and students in Ukraine are solved in theoretical studies, too (Viktor Andruschenko

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[Andrushchenko, 2014], Olena Bezkorovaina [Bezkorovaina, 1999], Anatoliy Demianchuk [Demianchuk & Demianchuk, 2000], Stepan Demianchuk [Pedagogy of Peace, 1995]); in educational practice, for one, Ukrainian Movement «Educators for peace and mutual understanding» actively encourages teachers to peacemaking activities, promotes the culture of peace; secondary schools award a title of «school of culture of peace» and the peace pedagogy is its theoretical basis. However, the «The National Report on the Status and Prospects of Education Development in Ukraine» (2016), which intends to be «comprehensive analysis of the status and prospects of development of national education during the 25-year period of independence of Ukraine» [National Report, 2016], does not mention the presence in Ukrainian educational space of peace education, peacemaking activities in education.

This significant lack of attention in the «National Report...» to the peace education clearly demonstrates the need for the conceptualization of theory and practice in the current war in Ukraine. Nevertheless, student"s or teacher"s progress in the peace pedagogy does not guarantee their safety from the war challenges to human being. Peace pedagogy, in fact, establishes an utopian goal: to form the peacefulness of education subjects unconnected and considering the a lot of factors those impact on making decisions resort to war on their territory, most of which are made neither by them, no by their compatriots or their government. Wars and conflicts do not occur due to the lack of education and training; more than likely, they are started and planned by well-educated rulers those manipulate by ignorance and roughness of their subjects.

Therefore, for the holistic or integrated understanding of the culture of peace for the needs of education, the importance of philosophical knowledge of the nature and causes of modern wars, armed combat and non-military forms of confrontation, defense issues, particularly within the philosophy of education not only of Ukrainian one, but of the world, where subjects of the philosophy of war considered insufficiently, increases significantly. As some exceptions is speech by Michael Barber «Brief Remarks on Education and the Causes of War» [Barber, 2009]. Barber tried to find out the causes of war and thought about kind of educational capacity to eliminate them, in particular, he defined the question: «How does your life help to remove the causes of war?» as a challenge for everyday activities and education through the life.

Therefore, on developing pedagogy of peace we should consider an ontology of war and peace in it. The necessary amount of philosophical work in this field are exemplified in the book Oleg Bazaluk [Bazaluk, 2017]. Using concepts of geophilosophy, neuroscience, psychology, philosophy, social and military history, the author tries to find out the axioms of philosophy of war and peace and prove that the war and peace are the ways to achieve regulatory compromise between the active principle of the human psyche and the external environment. From the theory of war and peace proposed by Oleg Bazaluk one can follow that the transition from war to peace largely depends on the effectiveness of educational technologies [Bazaluk, 2017; Bazaluk, 2017a].

The next constructive approach, bringing into education some conclusions of the philosophy of war, presented by Sergey Pereslegin in his book «The Sum of Strategy», understanding the term «war» in the most general sense as «any conflict in which survival of the enemy in any sense: physical, social, economic, professional does not seen as an essential boundary condition.» This author believes with good reason that «modern education with all its best prepares the student to be a soldier, trained on several basic techniques. There is no unified system of military training in modern democratic states, and views of most people on antagonistic conflict problems are at the level of the cave.» According to Sergey Pereslegin, the

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basic idea of military science, the art of war should be the wealth of every educated person as «impossible to be master in advanced mathematics of peaceful life, being poor in the arithmetic of war» [Pereslegin, 2013].

Only such strategic approach to education based on the philosophy of war fail to meet the requirements of the development of pedagogy of peace. In the future the shape of the peace education system will be depended not only on technological trends and strategies for mastering the sum of war and peace, but on how education will dare to be true for its subjects and its ability to explore in own content the boundary problems of social and personal life, particularly, the eternal human dream of peace, which is reflected in the continuous history of writing Treatise on perpetual peace [Treatise, 1963].

In this context, we note that under conditions of expanding of military confrontation and tensions, researches in «geophilosophy» in the world are intensified, too. Summarizing the intentions of various definitions of «geophilosophy» one can consider it as the search for man"s place in the world and the territory for him. Geophilosophy is a particular social or individual concept of conflict resolution as for truth and earthly being described by Ukrainian writer of the 19th century Panas Myrnyi in his work «Khiba revut» voly, yak yasla povni?" (In Ukrainian, 1880) «Do the Oxen Low When the Manger is Full»: «Because no truth on the Earth... no good... and no land... gone!... The land was gone than all gone ... No land – no life» [Myrnyi, 1990]. Alienation of people from the truth and land, corruption of the land relations in society, including primitive functioning Land Cadastre in the modern Ukraine are the factors those rise geophilosophical discontentment, concentrated in aggressive behavior of many people. Therefore, for the philosophy of the pedagogy of peace is important to explore the complex of problems revealed by Heidegger in the relations between categories of «Alethea» and «Earth» in a comparative analysis of the concepts of «truth» and «untruth» [Miroshnikov, 2013].

 References

Andrushchenko, Viktor. Pedagogy of Peace: Actuality of Theory and Practice. In Higher Edu-cation of Ukraine. 2, 2014: 5-12.

Barber, Michael. Brief Remarks on Education and the Causes of War. Moscow School of

Social and Economic Sciences. 12 December 2009. http://www.eduwonk. com/Barber-MosccommDec%2009.pdf.

Bazaluk, Oleg. The Theory of War and Peace: The Geophilosophy of Europe. Newcastle upon

Tyne: Cambridge Scholars Publishing, 2017.

Bazaluk, Oleg. The Problem of War and Peace: а Historical and Philosophical Analysis. In Philosophy and Cosmology, Volume 18, 2017a: 85-103.

Bezkorovaina, Olena. Pedagogy of Peace: Definition, Tasks, Ways of Realization. In Pedago-gy of Tolerance. 3-4, 1999.

Demianchuk, Anatoliy, and Stepan Demianchuk. Theory of Teaching Pupils on the Ideas of

Peace. In Modernization of the Educational Content and Approaches in Schools. Rivne: RDGU, 2000: 149-197.

McGregor, Sue. Prospective Philosophical Foundations of Peace Education. In FactisPax. Vol.

8, N 2, 2014: 150-166.

Myrnyi, Panas. Do the Oxen Low When the Manger is Full? Kiev: Dnipro Publishers, 1990. Miroshnikov, Oleg. Categories of «Aletheia» and «Ground» in the Philosophy of M Heidegger.

In Culture of the Greater Black Sea Area Peoples. 254, 2013: 213-216.

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National Report on the Status and Prospects of Education Development in Ukraine. National

Academy of Educational Sciences of Ukraine. Edited by V. G. Kremen et. al. Kyiv: Peda-hohichna dumka, 2016.

Nipkow, Karl Ernst. Der schwere Wegzum Frieden: Geschichte und Theorie der Friedenspäd-agogik von Erasmus bis zur Gegenwart. Gütersloh: GütersloherVerl. – Haus, 2007.

Page, James Smith. Peace Education: Exploring Ethical and Philosophical Foundations.

Charlotte, NC: Inform. Age Pub, 2008.

Pedagogy of Peace in the Secondary and High Schools: Paper presented at conference. In

Honor of the 70th Anniversary of Academician and Professor S. Ya. Demianchuk. Dec.

29-30, 1995, Rivne.

Pereslegin, Sergey. Sum of Strategy. Saint-Petersburg, 2013. http://www.university.kiev.ua/ sites/default/files/Summa_Strategia-1.pdf.

Suvorova, Dina. Education in the Spirit of Peace in the USA and Germany: Genesis and a Modern State. Kursk, 2008.

The Education and the Fate of Nation. Philosophy and Pedagogy of Peace in Ukraine and in the Modern World: ХV╤╤ International Scientific-Practical Conference (28-29th October 2016). G. S. Skovoroda Kharkiv National Pedagogical University. Kharkov: KhNPU,

2016.

Treatise on Perpetual Peace. Edited by I. S. Andreeva and A. V. Gyliga. Moscow: Sotsekgiz,

1963.

Future Human Image. Volume 7, 2017 49

Cosmic Humanity: Utopia, Realities, Prospects

Sergey Krichevsky – Doctor of Philosophy, Professor Institute of the History of Science and Technology named after S. I. Vavilov

(Moscow, Russia)

E-mail: [email protected]

The philosophical foundations of the theory and practice of the creation of cosmic humanity as a process of the evolution of human civilization, the emergence into space, with the prospect of resettlement outside the Earth are considered. There is a connection between myths, fantasies, ideas, concepts and projects aimed at the exploration of outer space, the creation of cosmic humanity. A new and voluminous definition of cosmic humanity in the evolutionary paradigm is given. Cosmic humanity is (essence and 4 stages of evolution): 1. Humanity living on Earth, sensing, knowing, understanding its cosmic origin, relationship with the cosmos and cosmic destiny. 2. Humanity living on Earth, leading aerospace activity for the purposes of exploration and use of aerospace space (Heaven, Space) for survival and develop-ment. 3. Humanity living on Earth and outside the Earth – in the solar system, preserving the Earth and mastering the Cosmos for survival and development. 4. Humanity, settled and living in the Cosmos. Now humanity is in the process of transition from the second to the third stage. In the process of this evo-lution, a complex transformation of man and society takes place. The problem-semantic field of cosmic humanity is described and its general model is presented. The meta-goal-setting is the justification of cosmic humanity with the application of the anthropic principle and its «active» super (post) anthropic supplement: «Cosmic humanity has an evolutionary purpose to actively manage evolution: change man, humanity and the universe.» The evolution of the «cosmic dream», goals and technologies of space ac-tivities is formalized in the form of a conceptual model. Challenges and negative trends are considered in connection with the crisis of space activity, criticism and attempts to limit the flights of people into space. The prototype of cosmic humanity, its basis and acting model is the cosmonauts" community. The main characteristics and tendencies of the development of the world cosmonaut community for 55 years of spaceflight, indicators of national competitions in selecting cosmonauts as indicators of the society"s attitude to cosmonautics and the cosmic future of humanity are given. The main results, consequences and prospects of spacewalk in the context of the evolution of technology, human and humanity, including the main potentialities, challenges and threats caused by technical development, the creation of a posthu-man, etc., are considered. The description and analysis of the social mega-project of the new space state ASGARDIA, which is created since October 2016 and is the institutional basis of cosmic humanity, is giv-en. In fact, it is a state for the future of cosmic humanity, which has already begun (itself) to be organized on Earth. There is a process of transformation of the almost fantastic and superglobal utopia of the first in the history of the earthly civilization of the cosmic state of people – the «cosmic international» – into the reality of a fundamentally new social contract. The idea and the project of the space state is exactly what was lacking for the process of space expansion to go seriously: a new geocosmopolitan subject and an actor who is interested in space exploration (including resettlement in it in the long run) as in its main goal and overarching goal, and Focused on this process. The first results of the project are encouraging. An interesting sociological model is being created, based on an analysis of the statistical relationships of the present earthly and promising cosmic humanity. The first, unique, but important and unique «cosmic referendum» on the Earth is being held. The characteristics of the state being created are shown, citizens

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of which expressed a desire to become about 600 thousand people from more than 200 states, of which over 170 thousand people are certified as citizens and the process continues. A «cosmic» coefficient was proposed to assess the activity of citizens of the countries of the Earth in the ASGARDIA project and its values were obtained for the leading group of countries. The main problems, scenarios and prospects of the project implementation are considered. The main conclusions and recommendations are given.

Key Words: future, Earth, space state Asgardia, cosmic humanity, astronaut, cosmos, «cosmic» coef-ficient, model, posthuman, project, settlement, technology, civilization, man, evolution

Космическое человечество: утопии, реалии, перспективы1

Сергей Кричевский – доктор философских наук, профессор Институт истории естествознания и техники имени С.И. Вавилова

(Москва, Россия)

Рассмотрены философские основания теории и практики создания космического человечества как процесса эволюции человеческой цивилизации, выхода в космос, с перспективой расселения вне Земли. Существует взаимосвязь мифов, фантазий, идей, концепций и проектов, направленных на освоение космоса, создание космического человечества. Дано новое и объемное определение косми-ческого человечества в эволюционной парадигме. Космическое человечество – это (сущность и 4 этапа эволюции): 1.Человечество, живущее на Земле, ощущающее, знающее, понимающее свое космическое происхождение, взаимосвязь с Космосом и космическое предназначение. 2. Человече-ство, живущее на Земле, ведущее аэрокосмическую деятельность в целях исследования и исполь-зования аэрокосмического пространства (Неба, Космоса) для выживания и развития. 3. Человече-ство, живущее на Земле и вне Земли – в Солнечной системе, сохраняющее Землю и осваивающее Космос для выживания и развития. 4. Человечество, расселившееся и живущее в Космосе. Сейчас человечество находится в процессе перехода от 2-го к 3-му этапу. В процессе этой эволюции про-исходит сложная трансформация человека и общества. Описано проблемно-семантическое поле космического человечества и представлена его общая модель. Сделано мета-целеполагание – обоснование космического человечества с применением антропного принципа и его «активного» сверх(пост)антропного дополнения: «Космическое человечество имеет эволюционное предна-значение активно управлять эволюцией: изменить человека, человечество и Вселенную». Эволю-ция «космической мечты», целей и технологий космической деятельности формализована в виде концептуальной модели. Рассмотрены вызовы и негативные тенденции в связи с кризисом косми-ческой деятельности, критикой и попытками ограничения полетов людей в космос. Прообразом космического человечества, его основой и действующей моделью является сообщество космонав-тов. Приведены основные характеристики и тенденции развития мирового сообщества космо-навтов за 55 лет полетов в космос, показатели национальных конкурсов по отбору космонавтов как индикаторов отношения общества к космонавтике и космическому будущему человечества. Рассмотрены основные результаты, последствия и перспективы выхода в открытый космос в контексте эволюции технологий, человека и человечества, включая основные потенции, вызовы и угрозы, обусловленные техническим развитием, созданием постчеловека и т.д. Дано описание и сделан анализ социального мега-проекта нового космического государства ASGARDIA, которое создается с октября 2016 года и является институциональной основой космического человечества.

1 Публикуются результаты инициативных исследований автора в 2013-2017 гг. в ИИЕТ им. С.И. Вавилова РАН (Москва, Россия). Текст основан на выступлениях и других публикациях. Первый доклад на тему «Космическое человечество: утопии, реалии, перспективы» автор сделал 10 декабря 2016 г. на XVI Международных научных чтениях памяти Н.Ф. Фёдорова в Мемориальном музее космонавтики в Москве. См. также: [Кричевский, 2012-2017].

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