Historical Types of Rationality :: Culture History Essays

ABSTRACT In this paper we suggest that the contemporary global intellectual crisis of our (Western) civilization consists in the fundamental trans arrangement of the classical (both Ancient and Modern) types of rationality towards the nonclassical one. We return a brief account of those classical types of rationality and focus on the more detailed description of the contemporary transition of the formation of the brisk HTR which we label as nonclassical. We consider it to be one of the historical possibilities that mightiness radically transform the fundamentals of our human world in fact, this process has already begun. The paper mentions some of the main features of this process, such as formation of a new type of scientific object new abstract schemes new logical and methodological equipment of scientific research and new dread of human nature, human mind, human action, and social order. IntroductionApproaching the eat up of our millennium it becomes more and more evident t hat the modern type of rationality-which has prevail Western culture since the 17th century-is in crisis that it has reached the limits of its potentialities and something new is being created. We wait to be experiencing the global crisis of consciousness which perhaps concerns fundamental questions of our cultural identity operator and signals total social crisis of our civilization. This raises a question about the nature of our live cultural this identity Is it still modern or already postmodern? Or are we only experiencing the continuation from classical to modern (Krl 1994)? Is the crisis of modernity a permanent state from which there is no modal value out and where we can do nothing other than to endure bravely the fate of our time (Weber 1983)? Should we comply with its anamnesis as deconstruction and therefrom to acquiesce to the extremes of its dichotomies (Lyotard 1993, Derrida 1993)? Or is this crisis something temporary? Should we believe in the future and desir e that renovation of the past will take place in our pluralist caller (Ricoeur 1992)? Do we face a decisive turnabout consisting in a return to the past, a reevaluation of the Orient and a valorization of ecology (F. Capra 1983)? Should we essay an alternative in glorification of nature and desacralization of culture (Griffin 1988)? Does the way to give up civilization lead through deliverance of the individual self from the conquering of blunt rationality? Or does it lead through enforcement of the principles of fundamentalism whether with a chief city F (radical, aggressive, insisting on the upholding of the essential articles of faith, e.