WHAT WE CANNOT IDENTIFY, OR ABOUT THINGS WHICH PERHAPS DO NOT HAPPEN

Abstract

The most important problem in philosophy is the answer to the question of identification «what is this?»: metaphysical and logical problems of the conceptual definition. Identification of «things» is related to their identity, and this last one implies their «real being», their reality. However, even Heraclitus believed that the «being» of Parmenides is an empty fiction: the «true world» does not exist, it is invented; there is only the «imaginary» world. «Things» are personalized by the personal projection of the integrity of a personal identity of human. Here the analogy method projects the «integrity» of the personality as the basis for the metaphysical mastery of the world by human. Culture as an imaginary reality for a human is more real than any reality of things; the law of the culture being is the law of imagination of «idols» (ideals, idealizations, mediation). Cognition is never explicable only from an object, it is realized through the subject’s own product. We reflect on the conditions for the possibility of fulfilling our own acts of cognition as such, but we probably never have the reflexive adequacy of understanding our own existence. It becomes appropriate to compare the identity of human with the conceptual way of mastering the world, that is, philosophical metaphysics, in which the «concept» is an «individual», that is, a whole that sets the mode of understanding and explanation. So, what if the concept is not yet invented? In this case, the identification, classification of the «thing» is impossible. In history there have been incidents that could not exist («some devilry»). This happened under circumstances so similar to the fictitious that they can’t be called «reality» in any way. However, without any reason, nothing is said. To think and to be are the same things. Even if the conversations do not quite reflect the truth. An impossible event is just an event, the probability of which is infinitely small. Historical analysis consists in weighing the probable and incredible, possible motives for truthfulness, falsity or misconceptions of witnesses. Scientists accustomed to «normal» phenomena, which are fixed instrumentally and reproduced in experience, do not recognize the reality of marginal, «paranormal» phenomena. However, every day there are reports of «impossible», «abnormal», «inconvenient» for science events. The main array of anomalies passes through a folklore channel. Collective superstitions prepare the plot of the story, an eyewitness just weaves personal experiences into it. According to folklorists, similar stories and images arise in different places in an independent way – simply because of the general laws of psychology, mechanisms of human imagination. It may seem surprising how many people gave out traditional folklore plots for what they experienced personally. Oral reports about abnormal phenomena may prove to be manifestations of collective verbal creativity, acting according to its own specific laws. If different people tell the same story independently of each other, this is not yet a guarantee of the authenticity of the stories. They can repeat widespread prejudices, typical schemes of folklore narratives. People’s ideas about impure force to a great extent «organize» the personal experiences of those who believe that they have encountered it in life. These collective «substances» are the backbone of the worldview. Many people still do not know today that they are dealing here with social constructs. For example, UFO-sightings are absurd encounters with mystical aliens-humanoids, stories like «Rip Van Winkle» – folklore genre of superstitious memorat. Such objects are both explainable and inexplicable (technogenic human control of these objects is impossible). However, who will guarantee that in addition to the mythological content there is no nontrivial phenomenology in them!