Vol 10, No 2, 2011 pp. 123-130
UDC 172
GLOBALISATION AND THE HUMAN MIND – PART II
Ivan Ribarić
University of Belgrade, Serbia
E-mail: ivanrib@hotmail.com
In the first part of this presentation (I. Ribaric: Globalisation and Human Mind, Facta Universitatis, Series: Philosophy, Sociology, Psychology and History, Vol.9.No 1. 2010, pp 15-21. – http: // facta.junis.ni.ac.rs/pas/pas2010/pas2010-02.html) we presented the starting point of this contemplation. The human mind participates in the development of human society and humankind by means of the feedback effect: a world created by the human mind.
Based on scientific facts, we can infer that the nature of the human mind is determined by a mixture of two qualities of equal importance: individual independence (autonomy as the psychological underpinning of "individualism") and social dependence (socialization as psychological underpinning of "collectivism").
The nature of the human mind matches ethical utilitarianism, which holds that a moral agent should treat one's self (the subject) with no higher regard than one has for others, but that one should also not sacrifice one's own interests to help other' interests, so long as one's own interests are substantially equivalent to others' interests and well-being.
In the society of the information age the classical external incentive system for human activity, material reward (compensation) or moral reward (social prestige) is joined by the intrinsic incentive system derived from the nature and needs of the human mind (interest or enjoyment of the task itself, because it is interesting and satisfying in itself, the motivation to participate and contribute).
The drawback of ideology of neoliberal economy is fragmented ethics: individual ethics; laissez-faire market ethics; ethics of firms, corporations, banks - each of them are expected to increase their own wealth and finance for the benefit of their own shareholders; ethics of financial systems (greed justification); poorly regulated and legal "lobbying" (the vote can be freely "sold"); at the international level local interests are often masked by false ethical behavior (some international aids);
The fragmented ethics of a neoliberal economy and society has resulted in frequent economic meltdowns that cannot be explained by theories of business cycles alone.
Frequent, destructive violence in the streets of many towns and regions in the world are manifestations of the general dissatisfaction and apathy of the masses due to poverty, lack of prospects, expectancy and hope (as opposed to the initiative and unity of the elites).
In the globalized society of the age of technology, ethics can only be worldwide and unique. The core of this ethics is scientific humanism (elaborated in: Ibid, part I). The global unique ethics means common ethical principles are accepted by all members of the world's population, including the upper classes and power elite. All individuals have to realize that this ethics is a necessity, morally and economically beneficial, and a common interest and need.
Key words:
globalization; human mind; property and human mind; society and human mind; assisted social evolution; fragmented ethics - unique ethics.
GLOBALOZACIJA I LJUDSKI UM – DEO II
U prvom delu ove prezentacije (I. Ribaric: Globalisation and Human Mind, Facta Universitatis, Series: Philosophy, Sociology, Psychology and History, Vol.9.No 1. 2010, pp 15-21 - http://facta.junis.ni.ac.rs/pas/pas2010/pas2010-02.html) izložili smo početno stanovište ovog razmišljanja. Ljudski um učestvuje u razvoju ljudskog društva i čovečanstva povratnim mehanizmom: ljudski um – kreirani svet (kreiran ljudskim umom).
Na osnovu naučnih činjenica možemo zaključiti da je priroda ljudskog uma određena mešavinom dva kvaliteta podjednakog značaja: individualne nezavisnosti (autonomije kao psihološke osnove individualizma) i socijalne zavisnosti (socijalizacije kao psihološke osnove kolektivizma).
Priroda ljudskog uma odgovara utilitarianizmu, koji podrazumeva da moralni subjekt ne treba da ima prema sebi više obzira nego prema drugima, ali, takođe, da ne treba da žrtvuje svoje interese radi interesa drugih sve dok je njegov interes jednak interesima i dobrobiti drugih.
U društvu informativnog doba, klasičnim spoljnim poticajnim sistemima ljudske aktivnosti, materijalnoj nagradi (kompenzacija) ili moralnoj nagradi (socijalni prestiž), pridružuje se unutrašnji podsticajni sistem koji potiče iz prirode i potreba ljudskog uma (interes i zadovoljstvo koje pruža sam zadatak, potreba učestvovanja i doprinošenja).
Slaba strana u ideologiji neoliberalne ekonomije je fragmentirani moral: individualni moral; moral slobodnog, neregulisanog, tržišta; moral firmi, korporacija, banaka – od svih njih se očekuje da povećavaju sopstveno bogatstvo i finansije u korist svojih deoničara; moral finansijskog sistema (opravdanje gramzivosti); slabo regulisano i legalizovano lobiranje (glasanje se može prodati); na međunarodnom nivou lokalni interesi su često maskirani lažno etičkim ponašanjem (neke međunarodne "pomoći").
Fragmentirani moral neoliberalne ekonomije i društva ima za posledicu česte ekonomske krize koje se ne mogu objasniti teorijama poslovnih ciklusa. Često destruktivno nasilje na ulicama mnogih gradova i oblasti, manifestacije su opšteg nezadovoljstva i apatije masa zbog siromaštva, nedostatka perspektive i nade (nasuprot inicijativi i jedinstvu društvenih elita).
U globalizovanom društvu informativnog doba moral može da bude samo svetski i jedinstven. Osnovu ovog morala čini naučni humanizam (elaborirano u: ibid, part I). Globalni jedinstveni moral podrazumeva zajedničke principe prihvaćene od svih članova svetske populacije, uključujući višu klasu i elitu moći. Svi pojedinci moraju shvatiti da je ovakav moral potreban, moralno i ekonomski delotvoran i od zajedničkog interesa.
Ključne reči:
globalizacija; ljudski um; vlasništvo i ljudski um; društvo i ljudski um; asistirana društvena evolucija; fragmentirani moral – jedinstven moral
