Is continuous development of reason infinitely possible?

Does reason have the limits?
On the one hand, this is stupidity, and on the other, a headache.

Abstract

It is obvious that without giving a clear definition of the concept of reason, it is impossible to answer this question. We can only state that in beingness known to us, continuity and infinity are clearly manifested only in mathematics, and even in physics, limits are set for everything. Nevertheless, there are and are even developing theories of the unlimited development of the human reason, which, apparently, are supported by the belief in the inevitable triumph of reason over chaos.

Key words: Creation, time, information, science, God, consciousness, self-consciousness, person, intellect, irrational, hologram.

Well-known definitions of the human reason reduce it to the ability to think, as well as to act meaningfully.
However, animals do the same thing, and some of them are characterized by abstract thinking, imagination, and foreseeing the future (rats), and dolphins have speech in relation to the transmission of complex signals.
This means that the main difference between humans and animals is not indicated in these definitions.
Moreover, the generally accepted definition of consciousness essentially coincides with the definition of reason (intellect), since it states that consciousness is the ability to think, reason and determine one’s attitude to reality.
It follows that, firstly, consciousness in these definitions coincides with reason (intellect, secondly, both people and animals have reason, or consciousness; thirdly, the main characteristic of reason (consciousness) is thinking.
The accepted definition of thinking comes down to the fact that a thought is a connection of concepts perceived and understood by the human consciousness, a connection between the image of a goal and the elements of a situation.
This definition, relating to the human activity, already quite adequately indicates the difference between humans and animals. The latter are trying to understand the situation in the same way, but they do not set goals in the form of certain concepts, often abstract, characterizing the future project, being satisfied with solving the current specific problems of adapting to the environment on the basis of experience, instincts, using the trial and error method.
In other words, the thinking of animals, as undoubtedly, considerations of all other living beings, is oriented only by adaptability to the environment, which gives them the opportunity to satisfy their needs, while people are also capable of purposefully changing this environment not only to satisfy needs, but also - interests, which may consist in knowledge of this environment, which can significantly expand additionally both the zone of their needs and make their life easier.
That is, the main difference between a person and any other being is that the latter are characterized only by adaptability, and a person is capable, in particular, of creative actions, which means that he is fully aware of them in terms of the conceptual purposeful design of future objects.
And this, in turn, indicates that a person has acquired the ability to control time in his actions, seeking to shorten or extend it depending on his goals and interests, feeling that this time is his own present, although it, on the other hand, flows away inexorably.
In other words, besides eternity, or infinity outside of time, that is, nothingness, there is also beingness, in which regular (cyclical) or, as it were, external current time manifests itself, in which, in particular, it is found a person, but which he cannot influence, and his own time, which is subject to him, but which he does not notice, although it is being formed by him.
All this indicates that outside the current time - in eternity - no events can happen.
Therefore, eternity cannot help but turn to the current time for the sake of its own manifestation, which is possible only in it.
And vice versa, one can go into timeless endless eternity only by losing current time and with it events, without which there is no life.
During the entire existence of civilization, perhaps only Aristotle and I. Kant to some extent understood the objective-subjective nature of time - its duality in relation to living beings.
Aristotle has formulated quite accurately concept of external time, having specified that it is associated with "movement of the celestial sphere", being in this regard as objective. But, at the same time, Aristotle absolutely fairly has marked that "if time – the measure of movement, it assumes number because there where is a measure, there is also a number, and the number should be counted by someone" [1]. Here Aristotle has hinted that external time is fixed only by consciousness. Actually, it is equivalent to ascertaining of the fact of problematical character of existence of time outside consciousness.
Kant, in fact, agreed with Aristotle's the hint as regards of the fact that outside consciousness time isn't present: "Time isn't something objective and real …, and it is an objective condition which is necessary by the nature of the human mind for the coordination among itself sensually perceived by a certain law, and - pure contemplation" [2].
However, the same Kant has argued that “"the thing in itself (the transcendental object) is outside all thinking,” meaning consciousness [3], on the one hand reasonably believing the unknowability of consciousness, but, on the other hand, not having noted that consciousness manifests itself precisely in the thinking of any living being.
In other words, both material objects - a thing and consciousness - are capable of manifesting themselves really only in the form of a living thing surrounded by inanimate objects, that is, in beingness in the interaction in time, providing, in particular, for consciousness a possibility to think in a living being among other living beings surrounding it, and objects. All of this, collectively, creates events, so as not consciousness in itself only influences on itself and surrounding it, but and the thing always influences on consciousness. This mutual influence means that the friend without friend they are lost. Therefore, Fichte's thought: "I do myself: own beingness by means of the thinking … I – it is unconditional, is own creation" [4], is correct only half. Without the support of consciousness in alive by other infrastructural objects of beingness consciousness in the form of alive can create nothing, including itself. Though, certainly, it is difficult to deny the leading role of consciousness in the process of this interaction.
For a person who has consciousness, itself consciousness remains as "the thing in itself (the transcendental object)” at any level of development of the person. It is implicit a person himself recognized this fact long ago, having declared that consciousness is incorporeal, ideal. Really, consciousness can't be touched, but after all and a magnetic field we can't feel.
Actually there is nothing more real than consciousness thanks to which, actually, all and occurs, more precisely, everything is manifested.
Consciousness as the highest material component of Creation responds for maintenance of an animation of beingness and manifests it variously, taking care of itself and it. However similar high-organized form of a matter has no basis in our three dimensional measurement, and only goes it through the appropriate carriers, restricting itself in this finite who, naturally, can only rejoice and be surprised to this arrival but who will not be able to penetrate into structure of matter of the "highest" measurement. Therefore, we can only build guesses about consciousness and our own mission, as temporal owners of consciousness.
Therefore, consciousness and the inanimate cannot exist without each other in beingness, and in living beings they are united, just as they are united outside of time, but in living beings they are already in the current time, that is, in the thick of events, thinking and acting.
This can only happen if between a timeless infinity, or Uniform, and beingness, or reality with its current time, there is a kind of spacer (gasket) - a hologram, which, like a timeless infinity, is nothing more than nothingness, differing, yet, that it has gaps of infinity gaps that constitute the prototype of time [5, Ch. 2.1].
This hologram is a kind of bridge between a timeless infinity (Uniform) and beingness, since consciousness and inanimate objects in the ultra-high-frequency form of the hologram are no longer in a single, but divided form, present in it, and along with that they present in beingness, as if covering it, converting through living beings into denser matter and thereby constituting beingness with its current time, in which each individual consciousness exists within the framework of its carrier - a living being, and which is being formed by the living beings due to their constitution, whereas within the framework of a hologram outside of time, their single consciousness is "located," with which each individual consciousness coincides in accordance with the known property of the hologram - all in one. Thereby, consciousness gets the opportunity of output into the current time, remaining also out of time, and provides itself with eternal life, preserving in a hologram the memory of all the past lives of each living creature, access to which, in particular, any person receives at the time of death, that is, when he has not yet stopped thinking, but also did not find himself in his consciousness out of time [5, Ch. 2.1; 2.2].
Such triune structure of Creation allows it to be eternal without beginning and end, and along with that provides the opportunity for consciousness in beingness to change and develop endlessly through mortal living beings, but not continuously, but discretely in a series of mortal organisms of various kinds, the most effective of which is a person with his self- consciousness and constant life collisions in the conditions of the accelerating time of the technological civilization, which, like a person, has its own “century” - from the slave system to capitalism. This “age” of civilization ends at the point of singularity as a result of the onset of information collapse, when its own time comes to an end, but through some time the process of formation of the civilizational shell of humanity it is repeated either again in the form of a technological civilization with its rapid development or in the form of an equilibrium ecological civilization [6, Ch. 2, 3].
This kind of discrete series of civilizations, along with a discrete sequence of human lives, ensures the change and development of consciousness endlessly in the current time of existence only under the conditions created by a technological civilization, while in the conditions of an equilibrium the development of the civilization development slows down and comes to naught [ibid.].
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Science, represented by scientists who followed I. Kant, has not realized till now the objective-subjective essence of time.
Since time immemorial, time on Earth has been measured by people in accordance to periodic processes, associated with the rotation of the planet around its axis - a full revolution occurs in a day - and with the rotation of Earth around the Sun - a full revolution occurs in a year.
In terms of physics these periodic changes, going consistently, create a progressive course of events, or time in which we live, that is time in physics is considered a form of passage of these or those processes, or the condition of possibility of changes.
Thus, still it is considered that we live in some external sequence of events with almost not changing temporary stream, within which all processes, including the most complex ones, they have no influence on the uniform, continuous and constant “course” of time.
This approach of scientists to time as only objective process did not allow them to explain the reason for the obvious accelerated development of living nature and the even greater compaction of the own time of a technological civilization in the course of its development in comparison with monotonous astronomical cycles.
As a result, scientists were unable to foresee the current systemic crisis, fraught with the collapse of civilization.
The very moment of disintegration occurs for each technological civilization in an information collapse (the singularity point, or the collapse point), following the discovery of nuclear technologies, the genome and the Internet, when, with the avalanche-like growth of information flows, control systems based on the work of artificial intellect, begin to malfunction, since programs compiled by humans do not cover the entire diversity of complex systems, and a significant amount of contradictory information does not allow a person - the recipient of information - to choose the right solution.
Added to this is the crisis in scientific research, since, as it turns out, there is nowhere to go beyond the structureless quarks that make up all hadrons participating in the strong interaction, that is, all scientific discoveries are in the past, that also indicates the end of their own time of the civilization in its development.
It is curious that very few thinkers, although they did not understand the fundamental reasons for the impending collapse of civilization, felt it with an appropriate reaction, especially since civilization itself does not provide the overwhelming majority of the population with acceptable living conditions. Naturally, these thinkers wanted maximum benefits for everyone without exception instead of living in the horrors of hostility, anger and mutual destruction.
But they, not in the example of Kant, could not realize that any development requires contradictions, struggle, violence, which stimulates the opposing parties towards improvement for the sake of victory, survival or strengthening positions - a kind of selection similar to the natural - and not harmony and goodness, the achievement of which the best minds of mankind believe, but the population also hopes.
However, the recent experiments with rats placed in ideal conditions of existence have shown that in them both reproduction and development slow down, and then the extinction begins.
All these views of the benefactors of mankind come, again, from a misunderstanding of the essence of time and a person.
A person oneself, like any living being, forms his (own) time not by oneself, but under the control of consciousness, being a kind of temporary instrument of his own eternal consciousness, which gives him life for a certain time, but for oneself at the expense of a succession of people - life eternal in development in this series discretely, resuming his development and change in each new organism. But this change is impossible in eternal goodness, which consciousness already "has" beyond time, that is, this goodness alone "gives" only nothingness, but we do not observe this. So, everything should go as it goes under the flag of consciousness in alive in beingness and along with that the same consciousness out of time.
That is, the main reason for the rather strange theories of some quite sensible philosophers and physicists is their belief in achievability a world without violence in complete happiness and harmony specifically for each person, while the consciousness of the same person requires not goodness, but change and development, for which, in fact, consciousness through a person and all other living beings are forming time. Only in this way - through the finite in time - is the infinite outside of time capable of manifesting itself in the living, receiving, in addition to everything else, life with all its shortcomings and problems, but this is after all not nothingness.
It was the belief in the possibilities of a person, without understanding a person as a temporary instrument of consciousness, that prompted some thinkers, of whom below we note two, apparently surpassing the rest with their super-original approaches to the development of reason in a person, combined with ensuring for him and all mankind complete happiness and creative successes in complete harmony endlessly.
In such inadequate approaches to the development of the human reason, since without a person they do not think of the reason, these scientists, however, noted many omissions of modern science and negative features of civilization.
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One of them, the famous Russian philosopher Nikolai Fedorovich Fedorov, at the end of the 19th century, assessed civilizational progress as follows: “If progress, improvement occurs with the help of evolution, development (the change of states) of what is happening (?), then progress is not so much the action of an intelligent being as a manifestation of blind force, and therefore cannot be called the improvement” [7, part 1, note 9], and he quite correctly predicted an inevitable end for it: “If the unification of the living for a universal return to life does not is carried out consciously, then the unification of sons turns into civilization, into alienation, hostility, into destruction, and instead of the return to life appears culture, that is, degeneration and finally extinction” [ibid., part 3, paragraph 1].
True, to prevent this end, he did not find anything better than to try to immortalize all mankind, resurrecting all the dead and providing them with complete harmony and eternal creative development on countless planets of space: "One restoration of the disappeared, its conversion to conscious and active is proof, complete knowledge and lasting, immortal existence" [7, part 2, paragraph 16], without having payed due attention to the fact that separately the immortal (timeless) and the finite objects in the current time are not able to exist, nevertheless, concretizing own statement as follows: “The duty of the return to life requires the opening of a path to heavenly space, for without the possession of heavenly space the simultaneous existence of generations is impossible, although, on the other hand, without the return to life of all people it is impossible to achieve complete possession of heavenly space... ...The question of the fate of the Earth leads us to the conviction that the human activity should not to be limited to the terrestrial planet... ...stable existence is impossible while the Earth remains isolated from other worlds. Each isolated world, due to its limitations, cannot have immortal beings. On each planet, the means of life are limited, not infinite, although they can be very large, and, therefore, death should eventually appear due to lack of means of subsistence, if it had not had time to appear earlier for random reasons” [ibid., part 4].
Rejection of current reality, duplicating, however, but on a scientific basis, the idea of the nonviolent development of society of Leo Tolstoy and Gandhi, prompted the famous Russian physicist and philosopher of our time I. N. Ostretsov to create a scientifically based theory of the nonviolent development of the reason, under which he, apparently, meant the development of the human consciousness: "The most valuable in the ideology of the democratic motion is, albeit only intuitive, but the desire for absolute denial of violence... ...It is this circumstance that is one of the starting points of my understanding of the world, logically full of a system of views that would justify the need and inevitability of a non-violent philosophy... ...And if Marx's theory was aimed at creating a materialistic theory of human society, then the task of non-violent philosophy is to build a theory of the development of reason "[8. Instead of introduction].
Ostretsov begins by presenting his theory of the development of reason from afar as follows: “... the properties of an individual object can manifest themselves exclusively through the properties of classical, group objects. Without interaction with group structures, individual objects cannot be perceived; they are irrational or at least quasi-material. Just as the properties of an electron cannot be known without its interaction with a classical “device,” the properties of the human intelligence cannot appear without its interaction either with the material essence of the person himself or with groups of other intellects. In mathematics, however, this circumstance was clarified much earlier. For example, Dedekind defined an irrational number as a special type of section in the set of rational numbers; individual objects have the property of identity. In particular, this means that a separate, individual object cannot directly determine the properties of classical, collectivist objects. The properties of collectivist objects are determined only by statistical patterns that manifest themselves as a consequence of the interaction between members of the entire group” [ibid., Ch. 1.2].
That is, Ostretsov is quite rightly recognizes that a person has something unknowable within the framework of a known reality (beingness), calling him irrational, which manifests itself only in the interaction of objects. In other words, he recognizes the presence in a person of that invisible and incomprehensible, but the main thing, namely what we call consciousness.
However, Ostretsov comes to the conclusion that consciousness is immaterial, as well as everything that underlies the materialistic universe on the following basis ":..what is inside the proton? They can answer us: quarks. But quarks cannot exist separately in the material world. This is just a mathematical model, and they are no longer material objects. Thus, the materialistic universe is based on intangible objects "[ibid., Ch. 1.2].
Similar misconception, on a basis that seems quite convincing, immediately leads Ostretsov to the problem of Nothingness, which he resolves in the traditional way by placing God in Nothingness: “...an individual object cannot arise without the Creator. Therefore, a comprehensive science can only be built on an idealistic basis” [ibid., Ch. 1.2].
Indeed, physics has reached the limit of cognition of existing beingness in quarks, and consciousness itself should be attributed to irrational, since it seems to be, but is not recorded by instruments in any way.
All this is so, but only within the framework of beingness, since we do not know what is being done outside it, but only "pure" nothingness cannot be there, since we are in material beingness, and this beingness may well be produced by material objects, but of a different order.
In particular, one can assume by no means incomprehensible and intangible, omnipotent and omniscient God in Nothingness that looks, at least, unconvincing, but to accept a hypothesis based on the fact that outside of beingness there is a certain structure in the form of a hologram of a ultrahigh frequency type, which is therefore not perceived by our feelings or instruments. This structure is connected with beingness, manifesting itself through living beings invisibly, although it only goes beyond the frequency spectrum of beingness and, in particular, for this reason, it is not able to act independently in beingness, but able to manifest itself in thoughts and actions through living beings, since the latter have a set of organs and properties that allow informatively to perceive this as if an outside structure without its real manifestation in beingness.
Therefore, both consciousness and its derivatives, for example, in the form of seemingly ideal thoughts, feelings, mathematical models, etc., - material, reflecting, in particular, in the continuously appearing and instantly disappearing non-algorithmic electrochemical connections of the neurons of the human brain in all their aggregate implicitl, but the material ultra-high frequency spectrum of vibrations, characteristic of consciousness, that is, of a hologram outside of time.
In other words, a whole series of actually material objects cannot be measured by known means, apparently for the reason that the ultra-high-frequency structures of the hologram, representing, in particular, consciousness, go beyond the limits of what is measurable or countable in beingness, which in itself imposes a limitation on the possibility of knowing the human mind, that is, on the development of the human reason in this regard in beingness.
This fact in itself indicates that the consciousness (reason) of a person, limited both by the biological nature of a person and the material limit of beingness (the correlation of uncertainties), constructed by consciousness on the basis (infrastructure) of inanimate objects, is quite naturally focused not on the infinite knowledge of everything, which Ostretsov insists on:
“...the reason is capable of overcoming the conventions of materialistic beingness and therefore there are no limits to its development and improvement” [ibid., ch. 1.7], but the human mind, based on sensations, focuses on absorbing the endless changes of everything in beingness, that is, in the current time, which it is able to perceive or realize, which is just possible and even often pleasant, and this perception is called life, in contrast to that which is outside of time.
Boundlessness in itself in beingness is really possible. For example, number of combinations in chess in case of 64 cells makes 10 in the 120th degree, whereas the number of atoms in the Universe between which there are different conversions and combinations, makes 10 in the 80th degree. The modern science claims that the uncountable quantity of universes appears and disappears, like bubbles. So number of combinations of the infinite number of objects is also infinitely. Therefore, the course of events in which the consciousness acts, formally can go endlessly.
Apparently, this rather obvious texture passed by Ostretsov's mind, and he, like many of his predecessors and followers, was forced to turn to the ideal and timeless creator of everything - suddenly, who allows the human reason (consciousness) to endlessly strive for it as unthinkably perfect, while in fact everything happens the other way around: Creation exists forever for the sake of life, manifested in beingness in the interaction of consciousness and inanimate matter, under the control, but not management, of the aggregate consciousness of a hologram (a single consciousness), which gets as a result life, change, and development infinitely, but discretely.
Reckoning on the divine power, as if giving reason to a person, Ostretsov declares: “It is the belief in the endless improvement of the material forms of one’s existence that opens up grandiose prospects for reason and its bearer, a person... ... the mind is predetermined to develop to the realization of its irrational essence and the creation of new worlds on the rational basis" [8, Ch. 1.6].
It is curious that Ostretsov in this statement completely agrees with the above-mentioned domestic thinker N.F. Fedorov, who also believed that the human reason mind has the power to endlessly develop in creative achievements outside of time due to its own immortality, not taking into account, like Ostretsov, that the mind (consciousness) is inherent not only in a person, but also in all mortal living things, of which a person is a part. Therefore, consciousness is not able to separate completely from the living mortal, changing and developing only in it and being limited to it.
Nevertheless, the development of reason (consciousness) through an immortal person, impossible continuously at all through the mortal living beings, occurs, posthumously interrupted and arising in new organisms and civilizations, that is, this infinite change and development occurs discretely in the symbiosis of body and consciousness only in the current time, which is being formed through alive, while Ostretsov believes that the reason (consciousness) must escape from the competitive abomination of the material to where it should be - in perfect, and therefore - in non-violent and benevolent, which it does not allow in the imperfect beingness.
However, such non-violent and benevolent state of individual human groups can also manifest itself in beingness, but not as the crown of the development of the mind, but as a result of the collapse of technological civilization and the compelled transition of surviving communities to strategies and tactics of the survival in new conditions of the limited resources and refusal in connection with this from private property.
In this case, collective self-consciousness blocks the egocentric aspirations of the animal consciousness of each member of the community for the sake of the survival of the entire collective.
n such collective there is no violence against the personality, since each member is interested in the survival of the collective, on which his own survival depends, but to talk about liberty in the actual absence of development, always associated with destruction and creation, i.e., by violence, but not stagnation, since each individual is completely satisfied with such a passive life, which is still better for him than immediate death from hunger and cold in the wild, don't have to, in contradiction with Ostretsov’s opinion on freedom: “...freedom is the state of an adequate individual in an adequate collective, for only in an adequate in the collective there is no violence against an adequate individual” [ibid., Ch. 3.6].
The misunderstanding of the possibility of developing consciousness (reason) only in the current time is also evident from the following statement by Ostretsov: "The reason is absolutely free in its constructions. They are not connected in any way with time and place and are completely determined by the carrier of the reason...... The reason will reach a state in which it will fully determine all the properties of the material world...... Order manifests itself, first of all, in the fact, that it underlies not interaction and activity, but in the laws of preservation and symmetry that reject violence "[ibid., Ch. 1.7].
This statement by Ostretsov reveals his lack of understanding of the essence of Creation, beingness, time and information.
Creation exists forever and does not need to achieve any special “state”.
A single consciousness is not free in its constructions of beingness, since it can conclude in itself and save all living beings of a special structure - sensory organs, a genome, a center for receiving, processing and transmitting information - unlike inanimate matter, in beingness only with a combination of completely certain parameters and constants in it, i.e., order, not chaos, in which living beings can change and develop in the current time of ordered beingness, formed by them with the participation of a single consciousness of a hologram, which is a projection of infinity outside of time, and a place in the form of space filled with moving objects is nothing more than a product of the current time, not existing without it.
In other words, the laws of conservation and symmetry are applicable primarily to inanimate objects that make up the infrastructure of beingness, which, constituting a certain ordered structure, only ensures the development of the living, while the living always, due to dissatisfaction with the present, strives for what seems best for it, and therefore always , in order to avoid death from stagnation, tries to change its environment, violating the existing order in it and establishing a new one, and this, in fact, is the development of living things, in contrast to the stability of being as a whole, which guarantees the change and development of living things in it outside of chaos.
Along with that, Ostretsov perfectly understands and even tries to prove that there is something above beingness that guides it: “The great spirit is a gift from God. It is outside of time and outside of space" [ibid., Ch. 2.2], but his vision is limited, essentially, to the divine reason and nothing more: “The reason reigns both above us, in the form of the phenomenon of God the Father, and inside our world, as the Reason of the Son of Man. At the core of our world are the irrational, the Holy Spirit, and Reason. All worlds in which space-time forms of matter arose must obey certain rational laws. Therefore, these worlds must be defined by properly chosen basic characteristics. In these worlds there is a metric, i.e. the cardinalities of the sets characterizing their properties are always countable. And, therefore, the emergence of any materialistic space-time phenomenon outside the mind is impossible” [ibid., Ch. 1.8].
In addition, he rightly believes that “...in its technological growth, humanity has come to a point of “singularity”, a way out of which cannot be found by replicating standard classical approaches” [ibid., Ch. 4.4].
However, he sees a way out of the current situation of the collapse of civilization in the organization of society with “... a complete absence of rights and the presence of only obligations between individuals in relation to the collective... ... when a person is freed from property” [ibid., Ch. 3.6], which is equivalent to the creation of an equilibrium civilizations with self-regulating and self-governing cells-collectives, in which, as practice has shown, no development occurs [6, Ch. 2, 3].
Ostretsov’s main consideration boils down to the following: “... the development scheme in the material world can be presented as follows. At a certain stage, the fluctuation occurs associated with the emergence of a new idea of development. Due to its adequacy, this fluctuation is assimilated by a group of intelligentsia, involved in development. Taking this into account, conditions are created for expanding this group and improving its working conditions. In the extended group, the fluctuation of larger amplitude occurs. And so on... ...The development of the reason cannot occur in struggle... ...Development is the most natural state of the reason... ...struggle, in particular, is a condition of only inadequate development, which is in no way associated with the development of the reason. At best, struggle and violence only form the conditions for the development of reason at the stages of existence of inadequate social forms. The very development of the reason is always a natural evolutionary process, constantly expanding in time and space” [ibid., 2.2.].
That is, he is inclined towards a rather primitive evolutionary idealism, in contrast to the hypothesis we have proposed, the essence of which boils down to the interaction between the material active (consciousness) and the material passive (inanimate matter), which do not produce one another, being in this respect independent, but, therefore, however, coexisting in beingness in such a way that the passive acquires certain forms under the influence of the active [5, Ch. 1.6].
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In conclusion, the following can be noted.
Of course, the task of humanity is not the accumulation of comfort, but the development of individual and collective self-awareness, which occurs most effectively and in diverse forms in the conditions of the most developed cultural and technological states of equipping humanity, what, on the other hand, inevitably leads a civilization to collapse at the point of singularity namely due to the biological and social nature of a person, producing in his communities a compaction of civilization’s own time due to the absorption by a person and his communities of an increasing volume of information flows in the course of the development of a civilization.
In addition, the biological construct of a person, as well as the social organization of communities, is such that as a person with his dual consciousness - natural consciousness and self-consciousness - and its communities, consisting of personalities, completely different regarding development of self-consciousness, and therefore in terms of needs and interests, are not able to agree, having different goals to the extent of their understanding of themselves and others, as well as reality, that is, for a significant part of these personalities the problems, associated with the processes of knowing and self-improvement, don't exist.
Similar heterogeneity of the members of the communities that make up civilization also contributes to its disorganization at the stage of capitalism, when individualism manifests itself most prominently.
Therefore, a single consciousness has to help create conditions for the revival of humanity and help bring it back to a civilizational form, thereby ensuring in this discrete regularity its own development through imperfect, but necessary, since this development is impossible outside of time, and the current time cannot be created without living beings, which in itself indicates the eternal coexistence of the active (consciousness) and the passive (inanimate matter).
That is, a human technological civilization cannot achieve a state of harmony, which is unattainable in the conditions of an antagonistic, but the only one contributing to the development the human consciousness society. Moreover, this civilization is not capable of developing indefinitely. Human technological civilization is the final product of the development of living things, but it allows consciousness to develop discretely in the struggle of personalities due to the regular resuming of each civilization, of which there are countless in Creation.
In this way, that is, with the help of the finite, the infinite single consciousness bypasses the comparative short-term existence of the human civilizations. Moreover, all living things, and not just a person, forming the current time, manifest a single consciousness through each individual consciousness in alive, giving both life, which is impossible outside of time, in which a single consciousness in the form of a hologram is “located”. That is, the living mortal, combining the inanimate structured matter and the individual consciousness, and the immortal single consciousness depend on each other, not existing separately, only alive, including a person and his communities, go through finite cycles of development, and consciousness through them manifests itself endlessly, receiving the entire limitless palette of life manifestations, and not just development and aspirations for knowledge.
This process has neither beginning nor end, since a single consciousness “is” outside of time, but receives through the mortal alive – in the current time – from each individual consciousness a portion of life, and the number of these portions is immeasurable. And in itself, the connection between each individual consciousness and a single consciousness is timeless, since all this is a single hologram, that is, a single consciousness and each individual consciousness as a single whole “make up” a hologram outside of time, and along with that are manifested in the current time of beingness.
Ostretsov, believing a possibility of achievement by reason (consciousness) of harmony in which there will be a true development of reason, confuses the development horizon with reality. The horizon in itself is not achievable, but stimulates development, always characteristic with discrepancy of the different purposes and interests which will never be able to be replaced by a single goodness. Therefore, Christ's precepts on which Ostretsov comments actually speak about two worlds – the world in the current time of contradictory development, and the world out of time, by definition, not capable to development, but capable to control the world of development. These two worlds depend from each other and in lack of any of them another is not capable to be shown. Therefore, they are compelled to support each other forever.
Thus, it is generally pointless to talk about non-violent development - there is no violence outside of time, but there cannot be development there, just like life in general, and in the world of current time, formed by the living, impossible to do without violence, since the principle of development is creation, which requires destruction of the obsolete for the sake of creating the new, etc.
The very dual nature of a person - a primate on the one hand, and a self-aware being on the other, thereby having dual consciousness, does not allow, without loss of biological essence, to isolate from him one “part” of consciousness - the self-aware reason for the endless development of this reason, which, moreover, however, it is impossible without biological-social life, which is what artificial intelligence shows us, which, despite its capabilities, remains in the status of a dependent blockhead.

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