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Файл:Цифровизация общества и будущее христианства к вопросу о трансформации ценностно-нормативной системы общества. Материалы VII Между народной научной ко
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Andrew Tsz Wan HUNG. Эллюль, Тэйлор и цифровизация
As a matter of fact, reality is itself a combination of determinisms and
freedom consists in overcoming and transcending these determin-
isms… We must not think of the problem in terms of a choice between
being determined and being free. We must look at it dialectically, and
say that man is indeed determined, but that it is open to him to over-
come necessity, and that this act is freedom. Freedom is not static but
dynamic; not a vested interest, but a prize continually to be won. The
moment man stops and resigns himself, he becomes subject to deter-
minism. He is most enslaved when he thinks he is comfortably settled
in freedom. [3, p. xxxiii].
Thus, for Ellul, the dialectical relationship between freedom and necessity, the struggle against the deterministic forces of technique, laid the
foundation for freedom itself [15, p. 42].
The above discussion shows that being vigilant is important to fi ght
against the pervasive dominance of technical consciousness. And Christian
faith provides hope for human beings to resist enslavement by technique
because God’s revelation in Christ is the message of liberation against
which no system of enslavement can stand. Christian freedom is ensured
by the work of Jesus Christ and thus Christians are called to exercise their
freedom by technology while resisting the pressure of technological necessity.
According to Ellul, the incarnation of the Word of God not only opposes the modern culture of technique, but also gives meaning to the technique. The Incarnation of Christ is so unthinkable that it has disrupted the
organizational order [5, p. 73]. The miracles by Christ and his ministry
in the wilderness also challenge the emphasis of rationality and effi ciency
[4]. Christ’s compassion for the multitude made himself the person in the
crowd and to extract the person from the multitude and restore individuality [4, pp. 129–132]. Christ desacralized the Temple of Jerusalem and
replaced it by the Temple of His body, and thus, “Jerusalem becomes a
means for man to justify his own work” [4, p. 145]. And Jesus Christ calls to
repentance, His death and resurrection also indicates human freedom and
submission in the work of Christ[5]
1
.
1
One may refer to [2, pp. 141–176] writing for further discussion about Ellul’s
idea of person and ministry of Jesus Christ and his relation to technique.
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Морально-нравственные основы общества в свете цифровизации
Inspired by dialectic theology of Karl Barth, Ellul argues that our authentic freedom is in God. The Word of God is the source of human freedom, “everything comes from this fi rst interchange: God speaks. Thus he
manifests his freedom, just as a human speaker does. He invites his listener
to the freedom involved in answering.” [6, p. 59] As Partick Troude-Chastenet argues that Barth “considered obedience to God the sole source of
bliss, enabled [Ellul] to think dialectically about the obedience of the free
man to the free God.” [7, p. 5]. Thus, Ellul argues that “man, who is free,
obeys a God, who is free” [7, p. 103]. And this free God wants a free man
to be his counterpart rather than his slave or puppet.
For Ellul, Jesus Christ acts as the Liberator. “That is why he got into a
fight with the Pharisees because they transformed God’s Law — in other
words the law of liberty and freedom — into sets of rules, moral codes,
dogmas… For each one of us the knowledge of God frees us from a certain
number of elements that weigh heavily on us: we are freed from destiny,
freed from the anguish of living and freed from the fear of death, we are
freed from our sins” [7, p. 103].
Taylor’s Retrieval of the Moral Background
of Technological Culture
Basically, Taylor would agree with Ellul’s Christian idea of freedom
and resistance of the pressure of technological necessity as stated above.
Nevertheless, the cause of unawareness of the prevalence and domination
of technological consciousness is the problem of inarticulacy. The inarticulacy of morality has obscured the underlying moral sources of the technological development and thus the development has debased and deviated from their ideals [16, pp. 21–22]. Thus, for Taylor, we must retrieve
the richer moral background of the primacy of instrumental reason. Apart
from the pursuit of the ethics of authenticity, Taylor also fi nds that there
are three moral contexts from which the stress of instrumental reason has
arisen.
The fi rst is that the disengaged reason, which links with the instrumental reason, is grounded in a moral ideal of self-responsible, self-controlling
reason. It is at the same time an ideal of freedom, of autonomous, selfgenerating thought [16, p. 103]. However, such stance of disengagement
tends to neglect the aspect of body and transcendence when we come to
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Andrew Tsz Wan HUNG. Эллюль, Тэйлор и цифровизация
moral exploration. Such understanding of morality turns out to be simply
moral laws which bind us and are considered as revealed by Reason. It then
comes out two directions of moral theory. First, Kant demands us to screen
out all our embodied feelings, our gut reactions, desires and emotions, in
our moral judgment. Second, Hume stands against the excessive claims of
reason and based our moral judgment on emotions. But he undermines
the aura of transcendence that used to surround these feelings and gives
a naturalistic explanation of emotion. Embodied feeling is no longer the
medium to what bearing the aura of transcendence. And Taylor calls this
move “excarnation” [18, p. 288]. The trend of excarnation can be seen in
current medicalization of the body which takes an objectifying standpoint
and fi nally devalues our lived body. We are trained in an objectifying way
to see ourselves. It has not only degraded our lived experience, but also
has changed it. It has altered our phenomenology of our lived experience
in which certain facets of this experience are suppressed while other facets
have been outweighed [18, p. 741].
The second moral context is the affi rmation of ordinary life, originated
from the Reformation, which stresses on the life of production and reproduction, of work and family. It gives us unprecedented importance to the
production of the conditions of life in ever-greater abundance and the relief
of suff ering on an ever-wider scale. Francis Bacon also emphasizes that the
rise of modern science should benefi t human well-being and relieve suff ering. He criticizes Aristotelian science for contributing nothing to relieve the
condition of mankind. Today, people launched large-scale international
campaigns to alleviate famine or help fl ood victims. We have already accepted that we should actively intervene in Nature rather than leaving people to be potential victims of hurricanes or famines [16, p. 104].
And third, the idea of universal benevolence also gives an important
place to instrumental reason [16, p. 105]. This, together with the idea of
self-determining freedom and the promotion of ordinary life, has generated another deeply entrenched moral imperative, that is, the universal
justice which has found expression in our century in the various universal
declarations of rights [17, p. 396]. This has also motivated various forms of
modern welfare.
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Морально-нравственные основы общества в свете цифровизации
Taylor’s Theological Response
Taylor claims that such retrieval of the richer moral background can
show that we don’t always need to be disengaged and to stress purely on
instrumental reason, and that in many cases it is indeed betraying its original moral aspiration in doing this [16, p. 105]. For Taylor, articulacy of the
moral good is important, it is not just “correcting what may be the wrong
views, but also in making the force of an ideal that people are already living by more palpable, more vivid for them; and by making it more vivid,
empowering them to live up to it in a fuller and more integral fashion” [16,
p. 22].
Indeed, Taylor considers the ethics of authenticity underlying modern
culture as a valid ideal; however, the anthropocentric shift and the rise of
atomistic culture lead to the travesty of such ideals. It leads us to see community and life instrumentally. For Taylor, we are dialogical self, we cannot pursue the ethics of authenticity without a certain self-transcending
horizon and our relationship with others [16, pp. 36–41].
Taylor refers to writing by Ivan Illich, Roman Catholic priest, and argues that the Christian church in the ancient world created new service/
welfare institutions, which is based on a new motivation and a new kind of
community. According to Illich, the parable of the Good Samaritan liberates believers from the limits of boundaries of community by the sense of
sacred power. It creates a new kind of fi ttingness. People are fi tted together
in a dissymmetric proportionality, that comes from God’s agape shown in
God’s incarnation (God became fl esh). God’s enfl eshment links people
together into a network. Such link is not based on kinship, but on God’s
agape [18, p. 739].
For Taylor, the network of agape can only be established in enfl eshment
in which agape are released from our instinct. However, the corruption by
excarnation takes us ever farther away from the network of agape. We can
no longer understand this gut feeling as we go along with these alienating
self-images. We can understand Resurrection only if we have overcome excarnation and taken enfl eshment seriously [18, p. 741].
Actually, according to Taylor, this objectifi cation view partly arises
from Christianity. There was a desire for power and control, but also the
aspiration to heal and bring us a better life. It can be seen in Bacon’s link
of science to “improving the condition of mankind” [18, p. 741]. For Illich these developments were out of our fears of evil. In earliest forms of
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Andrew Tsz Wan HUNG. Эллюль, Тэйлор и цифровизация
religions, we prevented its infl uence by propitiating them or turning for
protection to benign spirits. Gospel provides a new path apart from these
old protections, and secure in our impunity before these evil forces. Nevertheless, this impunity is based on our faithfulness to the network of agape.
Once we turn away and try to organize and regulate the network, we fall
away from the faith and the fear arises again. The fear just further drives us
towards the path of objectifi cation, because science and technology deny
the perspective of evil power. We are comforted by this aspect and fears are
calmed. However, the sense of the evil power remains in popular stories/
fi lm & events of diabolical evil in history. [18, pp. 741–742].
Taylor does not advocate to abolish systems or technology. It is conducive to human life in many ways. However, Taylor reminds us that codes
or techniques or systems can even become idolatrous traps. Therefore, we
should not totally commit to the code or techniques or systems, but rather
ground the center of our spiritual lives beyond these, and in networks of living concern [18, p. 743]. In such a cultural struggle with prevalence of technological consciousness, Taylor argues that as a community with a shared
future, it is important for human beings to achieve certain common goals
to contend with these atomist-instrumental forces. For instance, regarding
the problem of ecological desolation, without some common understanding and a common sense of purpose formed in the society as a whole about
the preservation of the environment, merely the battle of isolated groups
was bound to fail [16, pp. 111–112].
Comparison and Conclusion
Ellul’s writings off er a comprehensive analysis of the culture of technique. His seven characteristics of technique help us to grasp the phenomenon of modern technology that most people are unaware of. Ellul’s
criticisms and responses to the dominance of technique by Christocentric
theology inspired by Barth have off ered a Christian approach for believers
to deal with modern technological culture. Compared with Ellul, Taylor’s
analysis focus on the primacy of instrumental reason induced by modern
technology. Taylor’s concern is actually a bigger picture about the phenomenon of modern culture in which technology is one part of an integrated whole. Apart from stressing the freedom to resist the dominance
of technological culture, as Ellul does, Taylor emphasizes the necessity of
moral articulacy of modern culture, to explore the origin of moral motiva-
155
Морально-нравственные основы общества в свете цифровизации
tion underlying the development of modernity. With such an awareness of
original moral motivation, we can have a better understanding of the value
and function of technology, and we can know better how we can use technology for the sake of human good and Christian values. Taylor’s emphasis
of enfl eshment joining together in the network of agape remind us that all
things are lawful, but not all things are benefi cial and edifying. All things
are lawful, but I will not be enslaved by anything. (1 Cor. 6:12; 10:23). Basically, Ellul’s and Taylor’s writing can be complementary for Christians to
explore how we should use technology for the sake of the Gospel in the age
of digitalization.
Keywords: Jacques Ellul, Charles Taylor, technological society, instru-
mental reason, freedom, enfl eshment.
Ключевые слова: Жак Эллюль, Чарльз Тэйлор, технологическое
общество, инструментальная причина, свобода, воплощение.
References
1. Coleman, John A. 2011. “Ellul The Technological Society Re-Visited.”
Refl ective Practice: Formation & Supervision in Ministry, Volume 31
Formation and Supervision in a Digital Age: 43–8.
2. Dunham, Trey 2016. Jesus and the City: A Theology of Technique in
Jacques Ellul. CreateSpace Independent Publishing Platform.
3. Ellul, Jacques. 1964. The Technological Society, translated by John
Wilkinson. New York: Alfred A. Knopf
4. Ellul, Jacques. 1970. The Menaing of the City. Translated by Dennis
Pardee. Reprint, Eugene, OR: Wipf & Stock, 2011.
5. Ellul, Jacques. 1977. Apocalyse: The Book of Revelation, translated by
George W. Schreiner. New York: Seabury
6. Ellul, Jacques. 1985. Humiliation of the Word, translated by Joyce
Main Hanks. Grand Rapids: Eerdmans
7. Ellul, Jacques and Patrick Troude-Chastenet, 2005. Jacques Ellul on
Politics, Technology, and Christianity, Conversations with Patrick
Troude-Chastenet, translated by Joan Mendes-France. Eugene, OR:
Wipf and Stock Publishers
8. Innolytics, n.d. “What is digitalization?” Accessed 4 Feb. 2020. https://
innolytics-innovation.com/what-is-digitalization/
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9. Jerónimo, Helena Mateus, José Luís Garcia and Carl Mitcham. 2013.
“Introduction: Ellul Returns.” In Jacques Ellul and the Technological
Society in the 21st Century, 1–14.
10. Jerónimo, Helena Mateus, José Luís Garcia and Carl Mitcham, eds.
2013. Jacques Ellul and the Technological Society in the 21st Century.
Dordrecht: Springer Netherlands
11. Larsson, Anthony. 2020. “A Journey of a Thousand Miles: An Intro-
duction to the Digitalization of Labor.” In The Digital Transformation
of Labor, edited by Anthony Larsson and Robin Teigland, 1-11. New
York : Routledge
12. Lovekin, David. 1991. Technique, Discourse, and Consciousness: An
Introduction to the Philosophy of Jacques Ellul. Lehigh University
Press
13. Lovekin, David. 1977. “Jacques Ellul and the Logic of Technology.”
Man and World 10: 251–272. https://doi.org/10.1007/BF01248590
14. Ritzer, George. 2013. “The Technological Society: Social Theory, Mc-
Donaldization and the Prosumer.” In Jacques Ellul and the Techno-
logical Society in the 21st Century, 35–47
15. Shaw, Jeff rey M. 2014. Illusions of Freedom: Thomas Merton and
Jacques Ellul on Technology and the Human Condition. Pickwick
Publications — An Imprint of Wipf and Stock Publishers
16. Taylor, Charles, 1992. The Ethics of Authenticity. Cambridge: Harvard
University Press
17. Taylor, Charles, 1989. Sources of the Self: The Making of the Modern
Identity. Cambridge: Harvard University Press
18. Taylor, Charles, 2007. A Secular Age. Cambridge: Belnap Press of Har-
vard University Press
19. Toly, Noah J., Read Mercer Schuchardt and Jeff rey P. Greenman.
2013. Understanding Jacques Ellul. Cascade Books, an Imprint of
Wipf and Stock Publishers
Шамшурин Виктор Иванович,
д-р. соц. наук, профессор МГУ им. М. В. Ломоносова,
Москва, Россия
Shamshurin Victor,
Dr. of Sociology, Professor, Lomonosov Moscow State Univesity, Russia
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Digitalization and high school:
education and humanitarian values
(Patristics on education)
Образование в Патристике — это знакомство с основоположениями человеческой мысли, в том числе с тем, что есть добро и что зло, что вечно
и абсолютно, а что бренно и преходяще, что первично, а что вторично,
что сущность, а что мнимость. Один из способов передачи знания, который может быть использован как во благо, так и во зло, — цифровизация. Благодаря всестороннему, т. е. по сегодняшнему, высшему образованию, учитель-пастырь постоянно имеет дело с иерархией ценностей
и разбирается в различных вопросах, с которыми обращаются к нему его
ученики-прихожане.
Education in Patristics means knowledge оf basics of human thought. Also — what
is good and what is evil, what is eternal, absolute and what is continual, what is
primarily and what is secondary, what is essence and what is imaginary. One of
the ways of spreading knowledge, which can be good or evil — is its digitalization. Thanks to thorough, modernly speaking, high education teacher or priest
constantly deals with the hierarchy of values conserning diff erent questions which
are interesting to his disciples.
158
Шамшурин В. И. Цифровизация и высшая школа: образование...
ифровизация, как, впрочем, и Интернет в образовании, носит
Ö
операционально-функциональный характер. Это вспомогательный способ подачи материала. Здесь отвечают на вопрос: «Как
преподавать?». Для большей наглядности приведем следующий образ.
«Философ философов» св. Григорий Нисский очень зримо и сильно
сказал о предназначении музыки, которое заключается в раскрытии,
насколько возможно, мысли, заключенной в тексте. И этой приправой, как пищей, придается вкус пище уроков. Но не только музыка — приправа к мысли. Цифровые технологии — тоже. Тем более
что, согласно пифагорейцам, число — это начало гармонии и му-
1
зыка вселенной
. Но началом в любом деле ограничиваться нельзя — вся сложность образования в том, чтобы оно было постоянно,
непрерывно и регулярно. А для этого надо знать, что и зачем преподавать!
Очень часто инославные, еретические авторы пренебрежительно называют Святоотеческую традицию Восточного Православного
Христианства и основанную на ней Православную Церковь «окаменевшей Церковью». При этом указывается, что она «не идет за временем» и не «приспосабливается ко времени». При этом почему-то
забывают, что она поступает в соответствии с заповедью ап. Павла
не сообразовываться с превратным течением века сего (Рим. 12: 2).
Как вечность может подчиниться времени и идти за ним вслед?
Не следует ли говорить об обратном? Неизменное может ли служить
преходящему? Значение — знаку? Качество — количеству? Наконец,
Царство Небесное — царству земному? Если весь мир лежит во зле
(1 Ин. 5: 19). Сейчас очень модно говорить об иудео-христианстве,
об экуменизме. Но если объединяться, то в истине. Но как быть
с тем, что Христос в иудаизме — лже-мессия, а мессия иудаизма
для христианства — антихрист? Так в какой истине объединяться?
1
«Он же (Пифагор), сам слышал гармонию Вселенной, воспринимая всеобщую гармонию сфер и движущихся в них светил, которую мы не слышим,
вследствие малости нашей природы» [1, с. 287]. А Филолай замечал, что «природа и сила числа действует не только в демонических и божественных вещах,
но также повсюду в человеческих делах и отношениях, во всех технических искусствах и в музыке» [1, с. 289]. «Пифагор впервые назвал философию (любомудрие) этим именем и себя — философом» [13, с. 147].
159
Морально-нравственные основы общества в свете цифровизации
В быстро устаревающих и не сообщающихся друг с другом локальных нарративах или все-таки в универсалиях?
Образование в Патристике — это знакомство с основоположениями человеческой мысли, в том числе с тем, что есть добро и что
зло, что вечно и абсолютно, а что бренно и преходяще, что первично, а что вторично, что сущность, а что мнимость, что ценность,
а что дешево и не стоит внимания. Один из способов ретрансляции
знания, который может быть использован как во благо, так и во
зло, — цифровизация. Благодаря всестороннему, т. е. по-нашему,
по сегодняшнему, высшему образованию, учитель-пастырь постоянно имеет дело с иерархией ценностей и разбирается в различных
вопросах, с которыми обращаются к нему его ученики-прихожане.
Наставника, как и любого преподавателя, спрашивают не только
о путях спасения, но часто предлагают его вниманию то, что вовсе
не относится к делу. При этом одни, как считают отцы Церкви, хотят
исследовать такие предметы, которые и знать было бы бесполезно.
А другие требуют отчета о конечных судьбах всего и вся и усиливаются измерить эту великую бездну. Поэтому тот, кто намеревается
отстаивать истину перед всеми, должен знать способы действия их
всех. Познание светских наук, по мысли святых отцов, нужно для
того, чтобы и учитель-пастырь, и ученик-пасомый приучали ум
к здравой, отчетливой и последовательной мыслительности. А также
для успешного отражения нападений на христианство со стороны
инакомыслящих, чтобы их же собственным оружием побеждать их.
Со ссылкой на апостольскую традицию, отцы отмечают, что
какие-либо истины усваиваются быстрее и прочнее, если: 1) они
построены на осознанной и внятно изложенной аксиоматике, т. е.
на известном для людей основании; 2) эти истины легко усваиваются, если они даются в строгой последовательности и в связи друг
с другом.
Однако очень многое зависит не только от дидактики как формы и правил подачи материала, но и от личности учителя, поскольку
тот, кто потерял власть над собой, тот потерял власть и над аудиторией. В этом смысл известного положения: «Подобает епискому
быти непорочну» и «целомудру». Последнее, кроме всего прочего,
подразумевает здравость ума и благоразумие, как универсализм,
системность и целостность, если говорить языком Ю. Хабермаса,
160
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