Practical Turn in Cosmological Discourse Ethical and Educational Interventions

Maria Kultaieva

Doctor of Philosophical Sciences, Professor,

H.S. Skovoroda Kharkiv National Pedagogical University, Corresponding Member of the National Academy of Pedagogical Sciences of Ukraine

(Kharkiv, Ukraine)

Lesya Panchenko

Ph.D., Professor, Dragomanov Ukrainian State University (Kyiv, Ukraine)

Nataliia Radionova

Doctor of Philosophical Sciences, Professor,

H.S. Skovoroda Kharkiv National Pedagogical University (Kharkiv, Ukraine)

The practical turn in cosmological discourse is explicated in the contests of actual post-secular tendencies with their searching for new worldview orientations in research practices of cosmology and self-understanding of human as active and passive actor in space explorations. The interdependence of cosmological and ethical discourse within their educational possibilities is analyzed on materials of universal and suffering ethics emphasizing of imperatives of responsibility and reverence for life. The educational potential of cosmological studies is explicated with their contribution to new planetary spiritual culture requiredfor preventing ofplanetary ecological crisis. The distinction between astronomy and astrology is showed on the borders of cosmological discourse and in educational practices.

Key words: cosmology, practice, ethics, education, human, heaven, universe, Earth, ecology

Introduction

The cosmological discourse developed since the Modernity is mostly representing as a theoretical one with hidden practical ambitions. As well scientism and non-scientism were motived within their activities by endeavors to draw the borders between theology, philosophy and natural sciences. However, those attempts were never completely successful what might be caused by their hidden epistemic problems in cosmological studies. The interdisciplinary approach in cosmology makes it possible to gain different experiences on this field, which can be systemized only on axiomatically fundamental assumptions that require verification with every new fact received by cosmic space exploration immediately or indirectly. This is why the theory development in cosmology includes astronomy, physics and other natural sciences as well as philosophical, theological and moral elements. Their combining, embedding and dis-embedding in a corpus of cosmological theories can be contingent and the matter of conviction or belief with the same grade of probability.

These combinations within cosmological theories with different epistemic cultures begin to play a more important role in the post-secular contexts, what can be explained by the increasing instability of human being in globalized risk societies. This tendency is especially clear evident in the extremely situation of the Ukrainian war reality which might be described using complementary the ambivalent of heaven's attributive semantics: salvation and death. The practical turn in the cosmological discourse - what should be showed below - makes the cosmological studies open for discussion also in the fields of ethics, policy and education. The purpose of this article is to explicate the functional possibilities of ethical and educational components in cosmological discourse making its practical turn.

This article can be regarded as further considering of some problem lines which were analyzed in former article of the authors however opening perspective of interpenetrating of cosmological, ethical and educational semantics (Kultaieva et el., 2021). There proposed some reflections upon the possible answers to the question how the practical philosophy can be useful for building of cosmological theories in actual socio-cultural contexts. In spite of the interdisciplinary character of the cosmology it also shows the tendency of referring to Edmund Husserl's concept of regional ontologies as a jointly methodological basis of natural and humanitarian sciences which are involved in structuring of the practically oriented cosmological discourse as “pieces of those sciences” with the regional meta-concept (Husserl, 1986: 74). It makes possible to link also cosmological and ethical discourses and to show the educational, moral and cultural consequences of this linking.

Very fruitful explorations in this direction were made by Karl-Otto Apel and other representatives of the planetary and discourse ethics. It must be mentioned also the publications of Oleg Basaluk, who had systemized the philosophical cosmology in its historical dimension, including the works of West-European and Ukrainian cosmists, especially those of Henry Bergson, Dmytro Chyzhevsky, Pierre Teilhard de Chardin, Anatoliy Yermolenko, etc. Some ideas of American philosopher Edward Slowik became here a further development. His proposal of “moving to the deeper metaphysics” and searching for “the third-way spatial ontologies” emphasize the necessity to give them ontologies more practical acceptance combining holistic approach with Husserl's concept of regional ontologies (Slovik, 2017: 210-211).1 The article proposed the rethinking of ideas of Buckminster Fuller and Teilhard Pierre de Chardin in new socio-cultural contexts.

Cosmos and human being: a holistic approach and regional ontologies

cosmological discourse ethical

The concept of the cosmos is used in different contexts and shows flexibility in its application in theoretical and practical philosophy. Whereas the theoretical philosophy is focused generally on the cosmos as a natural or metaphysical phenomenon, the practical philosophical explorations on this field are moving from the relationship “God-Human-World” to ethical, cultural, communicative and educational aspects of this relationship. This relationship was reduced in Late Modernity to “the human place in the cosmos”2 but thereafter restored in the Post-secularity.

From the standpoint of methodological holism, the human is regarded on the most abstract level of philosophical reflection represented as the unity of nature and spirit. However, Husserl's phenomenological approach with its methodological requirement of reduction is necessary to achieving intuition for essence, presumes for the analytic aims turning to regional ontologies which have semantic connotations to cosmic space and its structures. The cosmic space and time in mathematics or astrophysics are not the same as in philosophical anthropology, science fiction, or pseudoscience, such as astrology. The general ontology of cosmology which is focused on cosmos itself is a construct based on Albert Einstein's theory of general relativity. However, considering the same topics on a section of the cosmos and human being provokes to make their rethinking in modus responsibility.

Cosmos and human beings are weaved narrow in regional ontologies. The diversity of human being representations in cosmological discourse can be regarded in connection with practical acts of space exploration aboard spaceships with laboratories and technical instruments and personal. The description of the laboratory life made by Bruno Latour can be also served as a model for life-world aboard spaceships making their discoveries. It includes all the things taking place in the relative hermetic laboratories with the particular laboratory culture (Latour, 2013: 53-54). This approach to explanation of cosmic objects is connected with human present but it has validity also for the Earth. Besides these anthropological-technical implications it must be mentioned identifying of the Earth with the spaceship (Fuller, 2008: 57). The start position of this type of mega-ship is unknown; the orbit is given with the relative restricted recourses and habitants drifting in galaxy. All these facts can be considered as surviving of the well-known idea of existing predestination of Earth and human being. The idea of freedom and unlimited possibilities of human self-realization and perfectionism are therefore transferred into regional ontologies of anthropology and pedagogy.

The crossing of Earth's and human fates opens two possibilities of reaction on these facts, namely an optimistic and realistic one. The optimistic or rather utopian position is founded on the so-called axiom of believing in non-limited human's abilities and the progress of Earth's In the actual cosmological discourse, which is focused on “the post-seventeenth century evolution” describing the universe structure, can be recognized except for ontology also ethics as the methodological guide discipline see: (Zaibert, 2017:46-48). On Husserl' foundation of “regional ontologies' see: (Husserl, 1986: 28-29, 74). See Max Scheler (2008). The Human Place in the Cosmos. Evanston, Illinois: Northwestern University Press. 104 p. The first edition: 1928. More onT historical aspect of the relationship of human, God and world see: Karl Lowith (2022). Gott, Mensch und Welt in der Metaphysik von Descartes bis zu Nietzsche. In: Samtliche Schriften. Bd. 9. Berlin-Heidelberg: J.B. Mentzler. S. 1-194. civilization. In the secular age and in the post-secularity the theory and practice of the space exploration become justification both from philosophy of cosmism and political economy of the space. The intuitions of the noosphere of Volodymyr Vernadsky and Pier Teilhard de Chardin also continue today producing the enthusiastically energy for space exploration. The political economy of space is connected with geopolitics and operates with concepts of appropriation of cosmic recourses and “colonizing our solar system, galaxy and beyond” (Vending, 2020: 5).

The practical turn in the actual cosmological discourse is a reaction on politicization of the human being and domination of economical rationality. Ecological problems, especially chaotic state of climate take an important place in the practically oriented cosmology. Human intervention into the nature order, conquering it were regarded during a long time as efficient economic and social strategies, which had a leading position during a long time in Modernity. But today they have catastrophic consequences. The topic on ecological crisis is present in all discourses connected with the perspective of mankind's survive. The change from nature wasting to the renewable sources might be a new stage in the development of Earth's civilization. Therefore, the analyze of communications which are devoted to ecological crisis management shows that all they have predominantly the appellative character of anti-crisis strategies. The ecology of the space waste there is always replaced on the background of ecological debates. The space contaminations caused by all the satellites on earth orbits serving for needs of postindustrial technologies are as the rule a blind spot in ecological communications. The advantages of informatics technologies including gadgets using for everyday needs have also their negative aspects, which are connected with their unknown long-term effect on space structuring and energy balance in the galaxy. The same keeps also validity for studies in cosmos with involving the artificial intelligence by searching for others celestial bodies that can probably throw off the galaxy from its ecological balance. There is taking generally no care of this argument as the warning signal3.

The other problem lays on the level of interpretation and evaluating of space discoveries. The domination of the economy rationality both in industrial and postindustrial societies has provoked last years' increasing popularity of mysticism and pseudo-scientifically explorations in cosmology. In the contemporary cosmological discourse are most discussed the following direction of cosmos and nature mystic: mystic of world creation, mystic of cosmos, mystic of human's vocation (Mierzwa, 2020: 269-271). The mystic of world creation generally was and stays a prerogative of theology. However, the secular versions of this mystical explanation can make a concurrence to their religious antipodes. The theory of natural origin of galaxies are operating with metaphors with hidden mysterious senses: black holes, bottom-up theories, galaxy merger, aliens etc. An assumption of extra-terrestrial civilizations, their appearances on Earth are commuting between so-called “strong science” and mystically colorized science fiction. The methodological program of the enactivism theory which is practically orientated can explain this kind of disenchanted miracle4. The mystic of human vocation as godlike creation has a long tradition both in theology and philosophy and belongs to so-called eternal or “open questions” arising with every new change in cultural or social life. Some resolute statements of Buckminster Fuller which were made by him in the 60^th are still very actually today. His advice addressed to mankind has a form of hidden imperative: “There is no energy crisis, only crisis of ignorance” and can be conquered only by accumulation of relevant knowledge (Fuller, 2008: 45-46). His own position and subjectivity are characterized by himself in the book with speaking title “I seem to be a verb”. It illustrates his self-understanding as an actor of evolutionary process and shows at the same time integral function of the universe by creating human (Fuller, 1970). This theory deals with embodied mind which is at the same time also extended, embedded and enactive (Fingerhut & Hufendiek, 2017:17; Clark, 2015: 76).

Conceptualizing of human being within actual cosmological discourse takes into account the experience both of space explorations and cosmos immanent spirituality. In the European post-secular context arise the demand on Teilhard's cosmic Christology with its mystically attempt of “universalizing of Christ and christifying the universe” (Vallina, 2009: 2-3). See also the original text of Teilhard de Chardin (Chardin, 2003). The review of secular versions of evolution theories see: (Bazaluk, 2018; Bazaluk, 2023). As the axiom of faith there is taking an assumption that the person of Christ generates the energy for evolution therefore can be identified with the cosmo-genesis. The human ability to transcendence is explicated by mystically oriented cosmologist from extrasensory position. Theoretically this ability cannot be realized without taking into account the assumption about the sacral nature of discoveries and persons making that. This assumption is represented as an axiom in cosmological mystics, is connected with image of human god-likeness with some corresponded functions, such as creation, foreseeing, healing. However, the perspective of irreversible global ecological crisis is very probably. Its symptoms appear in different forms and regions on the planet, which also can cause a misbalance in the solar system. Bruno Latour searching for an exit of this situation examines two strategies: migration to others planets or radical changing the human relation to nature: respect instead conquest of it. Albert Schweizer's idea of reverence for life is transformed by Latour in the following question: “Do we continue nourish dream of escaping or we start seeking a territory that we and our children can inhabit?” (Latour, 2018: 5). He completes this rhetoric question also with imperative “down to Earth”. He puts also this imperative in the title of his essay see (Latour, 2018). This imperative means more than only changing the intentionality and, therefore, can be considered as an appeal addressed to the contra-factuality of mankind. From the methodological standpoint, the concept of mankind has a relatively wide range of meanings: reaching from the meta-subject of the Earth's civilization including its historical dimension to the anthropological foundation of inter-subjectivity in phenomenological approach.

In the cosmological discourse, this concept is generally used in opposition to extraterrestrials, which probably should be widespread among the Earth's habitants. This assumption belongs traditionally to the theological stereotype of the devil's appearance among the people. Establishing contacts with extraterrestrial civilizations can open a new perspective for the theory and praxis of communication with galaxies on the scientific basis. The mass culture with its mass-media possibilities sill overtakes scientific research producing a lot of fantastic pictures and narratives making performance of these exotic communications and other's forms for contacts with aliens. Therefore, the symbolic meaning of heaven as God's and paradise places had become from the mass-culture a negative connotation with star or sky wars and other threads for human being. The answer of philosophical cosmology on all requests of space exploration can be regarded as a contribution to arising of a new culture of spiritual life with significant moral content both in the secular and religious versions More about this tendency and possible communication models between heaven and human see: (Sloterdijk, 2022).. However, the projects of new spiritual culture or “new culture of the consciousness” See: (Metzinger, 2023: 160, 169)., despite of their declaration to support responsible policy of space explorations, are developed mostly in the appellative mood. The subject or agent of those desirable changes needs revision of stereotypical views on human being in relation to comic nature and concrete space objects. For that must be examined the selfconsciousness of contemporary human and communities with ambitions to be God manager with unrestricted powers.

The powers of Saints versus Self-glorifying of Human

The post-secular restoration of the power of God and Saints has nothing to do with archaic reverence for them. It deals rather with a new attempt to economize the supra-natural powers. The time of the romantic discoveries is in the past. However sometimes the ethics of utilities is hidden in appeals to universal values. The personality of the self-glorifying human became new feathers in the socio-cultural contexts of post-industrialism.

The self-glorifying of human has a long tradition in the European culture. The competition human with Gods was one of the favorite topics in ancient mythology and literature. Celestial journeys of human (Icarus) and even demigods (Phaethon) attempt to do it were finished with disaster. The Christianity seems to learn from these competitions and has respect for God apartments. The modern transfer of God's rage into field of morality gives cause for selfaggrandizement of man in the frames of Christian ethics with its universal values and reverence for heaven territory.

In the secular version of this agreement, the human became from God an unlimited potential which can be realized in the creative actions without any borders and taboos however with moral law and responsibility for the fate of mankind. The addition to human main definitions is added also “a pontifical creature” in the sense “bridge-making-Man” which had actualized the old dream of the mankind of the self-fulfillment through travelling from the Earth to extraterrestrial spaces (Sloterdijk, 2009: 45). The widening of human being areal and increasing his power over nature should be regulated by international law, whose authors are searching for convincing ethics argumentation to be implemented in the legislative praxis.

New ethics intuitions in cosmological discourse and upholding of spirituality culture as an educational mission

The concept of spiritual culture is relatively new and connected with the concept of freedom culture. It means conditions for the free and responsible choice of the worldview principles in agreement and concordance with the choices of others which might be critically examined on coexisting potential (Metzinger, 2023:160). The old European idea of the tolerance as an universal moral principle becomes here a supplement in the form of the request for an active subjectivity. Thereupon it deals first of all with the “intellectual honesty, self-respect and dignity” as human qualities needed for coming out from the ecological crisis and returning respect for cosmic space (Metzinger, 2023: 23, 48-49)9. The ideas of unreligious Christianity or the “Christianity for Future” which probably can change setting of spiritual priorities and make them more altruistic and responsible for all God's creation is very popular in mainstream of cosmic-ethical discourse. Roland Mierzwa summarizes propositions for ethical innovations with practical turn: “The praxis of responsibility cannot be directed by ready-made value hierarchies. The moral culture cannot also be defined only by ethic experts” (Mierzwa, 2020: 4). The illusion of democratizing of creating moral principles through elimination from this process experts is very dangerous because the longtime decisions basing on ethical principle needs be systematically verified on validity. It applies also to the moral culture of the concrete societies. Therefore, the struggle for space recourses can provoke denying of law and order principles breaking agreements. With ethics Sloterdijk has made an attempt to analyze in the frames of the new spiritual culture the semantics of sky and heaven with the recourse on J.W. Goethe's theory of colours. Grey, so Sloterdijk, is most suitable to serve as a background for “the existential meteorology” and “weather forecast for the soul” (Sloterdijk, 2022: 10-11).

Exist the same problems because following to its principles depends of ideas that determine image of the human being. Not only the universal ethics need evaluating of its practices by experts, the same must be addressed to ecological ethics and ethical norms of human behavior strategies in the cosmic space. The universe is the living organism. Its communication with Earth habitants can be only in form of symbolic messages.10

The decoding of messages from the universe is as well theoretical and practical process. The reception of those messages can be regarded as a challenge for secular societies in which the ethics substitutes religion. The social consensus on leading moral principles is a necessary condition for the mutually and adequate reaction on information coming from cosmic space. However, the social stratification of the postindustrial societies makes additional burdens for it. Thus, the appearance of precariat, especially of its educated group, can cause irritation in the moral system basing on the altruistic principles of the universal ethics11. The social anthropology of the post-industrial world has also some problems with the human with multiply identity. The requirement of the sustainable development with its ambitions to be a new social ideal became unexpected difficulties with unequal distributions both material and intellectual resources. The former mechanisms of harmonization between different social groups was effective with support of religion or universal moral with its belief in the high calling of man and his ability to self-control. Nevertheless, this belief has got some pathological deformation in the late modernity.12 Egocentrism and consumerism repress often the knowledge interest in cosmological studies, especially by the academic precariat. The representatives of it have tendency to let down their responsibility level. The identifying of astronaut figures with a superman and glorification them as sky-power-men can be acceptable in the contexts of the mankind achievement. However, the attempts to make this for military or entertainment assignments can cause through their corporative interests uncontrolled cataclysms on the planet. As contrary for this tendency should be named the ethics of responsibility (Hans Jonas) and discourse ethics (Karl-Otto Apel) which were very popular in the last decades of the 20th century. They can be complied with some ideas of the so-called “suffering ethics”. The statements of this ethics are concentrated on the difference between legal and moral responsible action by suffering actors (Vinding, 2020:18). The category of suffering creations includes all creations of living and dead nature, which are opened for contact with man.

This idea of suffering nature is not new; it was very popular in the pre-modernity. Anyway, an attempt to turn the ethical thought into a direction of suffering can awake in consume societies interest for suffering environment which might be regarded as the field for activities for coevolution without reciprocal pressure. Such program of go-out from the planetary crisis might be a contra-version to the utopian happy-end promises. Anyway, taking into account the factuality of suffering by terrestrial and cosmic objects it is possible to reduce destructive consequences of the human intervention in the environment. However, it needs educational interventions.

The efficiency of cosmological, moral and ecological education depends on many factors, especially when it deals with cosmos-ecology. Therefore, without intensive learning about and from nature the ecological imperatives should have only restricted functionality: as abstract Fantastic imagines of aliens among us can be regarded as reverse of dreams to colonize planets in solar system, which is considered in options of romanticized and in the same time aggressive geopolitics. More detailed on precariat life styling see: (Standing, 2014). See: (Kultaieva, 2017). The convincing critic of the functional range of hyper-culture and strategy of doing universality see: (Reckwitz & Rosa: 2021). appeals. The noospherical education has gained experience last time and can make contribution to forming of individual and collective responsibility for life on Earth. The important component of this direction in educational praxis is training in conversation with nature Very useful for this training could be popular literature of personal experience of the existential encounter with nature and cosmic phenomenon see: (Jonas, 2020: 9-12).. The reaction of animals on cosmic phenomena also gives cause for the interpretation their body sight and sound addressed to the Moon, comets, stars or natural elements as a reciprocal exchange and learning process.

The practical turn in cosmology brings again on the agenda the relationship between astronomy and astrology with its moral and educational aspects. In pre-modernity they were in very nearly relationship with the references to mathematics and medicine. Their differentiation begins in modernity. Summing-up this process until today Philipp Zarka notes that “the astronomical sky is physical while the astrological one symbolic” (Zarka, 2011: 422). Furthermore, astronomy is in its self-understanding scientific both in as well in theory so in practice. It deals with evolution in cosmic dimension and is always making verification of its own postulates in accordance with imperatives of academic honesty and researcher's freedom. These features have a great educational potential. Teaching astronomy at school shows a tendency to searching for new approaches besides curricular options. To bring life into astronomy as a school discipline can complete its curriculum with informal educational activities such as “Galileo's night”, etc. More on educational informal activities by teaching astronomy see: (Zayets, 2010).

In the post-secular socio-cultural contexts, astrology, which since some centuries has bearing the title of the pseudoscience and commercial practices, imposes requirement related its scientific status. The institutional model of education is reproduced by astrologists with academic ambitions to become professorship and others academic ranges (Zarka, 2011: 421422). Their research objects are constellations in the sky with reducing the physical nature of luminaries. The astrological divinations are based on presumption that universe repeats cyclic the location of its own constellations what makes ostensible possible to see future events guiding on space and time coordinates. The politicizing of astrology and its popularization in the mass-culture, belief in horoscopes can be regarded as symptomatic of spiritual crisis taking place in contemporary societies. Astrology is developed last time to a psychotherapeutic praxis of emotional stabilization of human being. With their obsolete imagines of the universe, astrologists try to represent themselves as such human elites which are able to decode heaven messages sending to concrete persons, social groups and even countries. Anyway, their advice gives only illusion of stability and security to some who pay for those medicines with their autonomy and freedom.

Conclusions

The intervention of ethics and educational ideas into cosmological discourse isn't a contingent one. It is also caused from extern circumstances and intern problems of cosmology which aimed to extend its problem field and contribute to preventing the planetary disasters. Interpenetrating of ethics and cosmological experiences can be regarded as an intrinsic process with educational consequences. Self-knowing of mankind includes also a cosmological dimension with embedded value orientations and corresponded educational supplement. The risks accompanying space exploration needs to be reflected by practical philosophy, which can show ways to minimize of risking action bringing them in concordance with the imperative of responsibility. The appearance of the suffering ethics with its anti-hurt axiology cannot make concurrence with the universal one by solving global ecological or climate problems. It is advisable to make complementary use of them both.

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