Chapter 4
History, Philosophical Futureand Science

"There is an urge in history", a native of Valea Teleajenului said,and subsequently lapsed into silence as if he were developing this idea in the representations and aspirations of his mind.
1. That there is an oriented drive in history, related to the time arrow, has become a common awareness nowadays. However, there is an equal interest in having a philosophical view of the absolute future, which will be here referred to as philosophical future. Any attempt to understand history with respect to its own progression and the philosophical future may bring new ways and criteria for comprehending what mankind has been living. However the philosophical future cannot be cogitated in a unique way for it depends on the one's vision of the world. Even a materialistic approach can give a glimpse of the philosophical future in compliance with one philosophical outlook or another.
Once we have accepted that the philosophical future* is an aim of our society and consciousness, then this notion raises further questions. Is the philosophical future a determined goal of matter, beyond our consciousness ? If it is, then the human efforts are inevitably exerted in this direction. In the exertions towards a philosophical future, the human efforts may be brought to failure by, say, a cataclysm or because society turned out to be unable to use its stock of intelligence and will to survive during the most hard period in its history. This failure by external or internal accident would be a mere event in the hosts of progressions made by all possible consciousness in the universe towards the philosophical future. And in case after a like accident on the earth, a new consciousness would originate, then it will begin its progression towards the same philosophical future anew. Does this mean that history is an automaton ? If the philosophical future appears as an ultimate aim subtending all aspirations cherished by the social consciousness and finally all material constructions, then, ignoring happening, we may believe that everything is subject to a strict determinism. This progression is no doubt deterministic provided that we confine ourselves to the materialistic canons of thought. However, in a dialectical view, the deterministic philosophical goal should itself contain an indeterministic constituent which is of the order of creation. Indeterminacy is virtually given by information in the sense that there exists an indefinite number of structuring possibilities. Intelligence qua informational manifestation is the outcome of the determinism pertinent to the laws of nature, but as soon as it is at play, the possibilities of creation and action become infinite. In this respect, determinism may end in a potential indeterminacy. The final determined act must entail a new creation. We may now righteously ask whether this creation is a possibility for nature or for the consciousness. Or whether this final creation transcends the historical automaton. If it does, then the ultimate creation is being prepared during the whole history of the social consciousness and history is never an automaton in its own right. The artistic creation, which is so free an exertion of the human mind and soul, is itself paving our way for great creative achievements. These achievements will be made by the social consciousness in the future and knowledge will become just the prime matter for several determinations to be made by virtue of our aesthetic aspirations. Art and knowledge will work together increasingly in creation.

Of course, the philosophical experiments developed during the second half of the 20th century together with a large number of gains in contemporary science should be used in justifying the above statements.
Certain barriers of our thought as instruments for cognition have to be used in projecting a certain vision towards the profundities of the existence. In this way, one may reach the conclusion that we cannot confine ourselves to a world having only four "coordinates" - three of which are space and one temporal - and should admit a fourth additional "coordinate", i.e. an orthoexistence so as to have a meaningful explanation of the material world. The most difficult task is to imagine the structure of orthoexistence as a source of our universe and maybe of other universes with their own determinations. The concept of orthoexistence could be approached using the notion of information. Orthoexistence may contain a source material substance and an informational material substance. This realm must be the seat of a substance dictating the laws of nature. Why do two bodies attract each other in our universe ? What programme, what kind of information is responsible for this attraction ? Restricting the discussion to electrical phenomena, we know that negative and positive electric charges are subject to mutual attraction, while those bearing the same sign are subject to mutual repulsion. Pure electric charges, isolated from substance, have not been found yet. The final drop of electricity was found in the electric charge of the electron. Now, a smaller drop may be found in a quark. But this is not essential for our argument. The electron bears this electricity drop as if this were an emblem or a state quantity, but is this not rather an information rooted in the informational material substance of orthoexistence ? This information is most likely hiding the secret of the force relations between particles and of the laws of nature at large. However, these items of information cannot be conceived unless they are inscribed into a prime informational material substance which may assume one form ar another. Who is the author of this inscription ? No divinity can inhabit orthoexistence from the very beginning since orthoexistence is material. Consciousness appears in the universe but it exists only by the universe against the background of the material world. That is why man, society in particular, assumes a paramount dimension. We ourselves are the consciousness of the material world and can create within the confines of the material world. Is then not our history aimed to reach accomplished cognition and to prepare some major acts of creation ? For indeed, exceeding accomplished cognition is tantamount to generating a new universal experiment, i.e. a creation. This might be the intricate play of the existence.
Assuming that this drive in history is towards what we have called the philosophical experiment, and that there exist other consciousness societies advancing inevitably along the same lines, it would not be unlikely that these societies would have gone as far as to generate a new creation. What we know is that we are ignorant of the conditions regulating the contact between the possible societies in the universe and the effects of this contact on the extension and choice of a world creation. This fact accounts for the sublime tinge in any human effort. We are now living the daybreak of civilization and cognition. The entire history of mankind is an exertion towards civilization, knowledge and creation. However, this exertion is only possible inasmuch as society assumes a sound social organization with an associated production and management mode. The social system is no doubt the basis of civilization, of knowledge and creation. And history is likewise the work of an appropriate social system.

* The notion of philosophical future has a limited significance related to the concept of the ring of the existence. It does not replace a certain philosophical view on history.

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