vyazano s ob座asnitel'nym ishodom. I hudozhestvennaya cennost',
ili krasota, byla by raznovidnost'yu ishodyashchego namereniya.
CHrezmernaya uverennost' Tiplera v svoej sposobnosti predskazat' motivy
lyudej vblizi omega-tochki privela k tomu, chto on nedoocenil vazhnoe sledstvie
teorii omega-tochki dlya roli razuma v mul'tiverse. Ono zaklyuchaetsya v tom, chto
razum nahoditsya tam ne tol'ko dlya togo, chtoby upravlyat' fizicheskimi
sobytiyami v ogromnom masshtabe, no i chtoby vybirat', chto proizojdet. Imenno
my budem vybirat' konec vselennoj, kak skazal Popper. Dejstvitel'no, v
bol'shoj stepeni budushchie razumnye mysli soderzhat to, chto proizojdet, ibo, v
konce koncov, vse prostranstvo i ego soderzhimoe stanet komp'yuterom. V konce
vselennaya budet sostoyat' bukval'no iz razumnyh myslitel'nyh processov.
Gde-to vblizi dal'nego konca etih materializovannyh myslej, mozhet byt',
lezhit vse fizicheski vozmozhnoe znanie, vyrazhennoe v fizicheskih modelyah.
Moral'nye i esteticheskie namereniya, kak i rezul'taty vseh takih
namerenij, takzhe vyrazheny v etih modelyah. V samom dele, sushchestvuet ili net
omega-tochka vezde, gde est' znanie v mul'tiverse (slozhnost' cherez mnogie
vselennye), tam dolzhny byt' i fizicheskie sledy moral'nogo i esteticheskogo
rassuzhdeniya, opredelivshego, kakogo roda zadachi sozdayushchaya znanie sushchnost'
vybrala reshat' tam. V chastnosti, prezhde chem lyuboj otrezok fakticheskogo
znaniya mozhet stat' pohozhim cherez polosu vselennyh, moral'nye i esteticheskie
suzhdeniya tozhe dolzhny stat' pohozhimi cherez eti vselennye. Sledovatel'no,
takie suzhdeniya takzhe soderzhat ob容ktivnoe znanie v fizicheskom smysle, v
smysle mul'tiversa. |to opravdyvaet ispol'zovanie epistemologicheskoj
terminologii, kak-to: "zadacha", "reshenie", "rassuzhdenie" i "znanie", v etike
i estetike. Takim obrazom, esli etika i estetika voobshche sovmestimy s
mirovozzreniem, zashchishchaemym v etoj knige, krasota i pravil'nost' dolzhny byt'
stol' zhe ob容ktivny, kak nauchnaya ili matematicheskaya istina. I oni dolzhny
sozdavat'sya analogichnym obrazom, cherez gipotezy i racional'nuyu kritiku.
Takim obrazom, Kite rezonno skazal, chto "krasota -- eto istina, a
istina -- eto krasota". |to ne odno i to zhe, no eto odna i ta zhe
raznovidnost', oni odinakovo sozdayutsya i nerazryvno svyazany drug s drugom.
(No on, bezuslovno, byl ves'ma neprav, kogda prodolzhil "eto vse, chto vy
znaete na zemle, i vse, chto vam nuzhno znat'").
V svoem entuziazme (v pervonachal'nom smysle etogo slova!) Tipler
prenebreg chast'yu uroka Poppera otnositel'no togo, kak dolzhen vyglyadet' rost
poznaniya. Esli omega-tochka sushchestvuet i esli ona budet sozdana tak, kak
izlozhil Tipler, to pozdnyaya vselennaya dejstvitel'no budet sostoyat' iz
voploshchennyh myslej nepostizhimoj mudrosti, tvorchestva i absolyutnyh chisel. No
mysl' -- eto reshenie zadach, a reshenie zadach oznachaet konkuriruyushchie gipotezy,
oshibki, kritiku, oproverzhenie i vozvrashchenie. Veroyatno, v predele (kotorogo
ne oshchutit nikto) v moment konca vselennoj mozhno budet ponyat' vse, chto
ponyatno. No v kazhdoj konechnoj tochke znanie nashih potomkov budet izobilovat'
oshibkami. Ih znanie budet bol'she, glubzhe i shire, chem my mozhem predstavit',
no i masshtab ih oshibok sootvetstvenno budet titanicheskim.
Kak i my, oni nikogda ne poznayut opredelennost' ili fizicheskuyu
bezopasnost', poskol'ku ih vyzhivanie, kak i nashe, budet zaviset' ot sozdaniya
imi nepreryvnogo potoka novogo znaniya. Esli u nih, hotya by odnazhdy, ne
poluchitsya otkryt' sposob uvelicheniya skorosti vychisleniya i emkosti pamyati za
imeyushcheesya u nih vremya, opredelennoe neumolimym zakonom fiziki, nebo upadet
na nih, i oni pogibnut. Ih kul'tura predpolozhitel'no budet mirnoj i
blagotvornoj, o kakoj my ne mozhem dazhe mechtat', no ona otnyud' ne budet
spokojnoj. Ona nachnetsya s resheniya ogromnyh problem i budet raskalyvat'sya ot
neistovyh protivorechij. Po etoj prichine kazhetsya neveroyatnym, chto ee uspeshno
mozhno rassmatrivat' kak "cheloveka". Skoree eto budet ogromnoe kolichestvo
lyudej, mnogoobrazno vzaimodejstvuyushchih na mnogih urovnyah. no ne sposobnyh
prijti k soglasheniyu. Oni budut govorit' v odin golos ne bolee, chem
sovremennye uchenye na issledovatel'skom seminare. Dazhe kogda oni sluchajno
pridut k soglasheniyu, oni chasto budut oshibat'sya, i mnogie ih oshibki ostanutsya
neispravlennymi proizvol'no dolgoe vremya (sub容ktivno). Po toj zhe samoj
prichine eta kul'tura nikogda ne stanet moral'no odnorodnoj. Ne budet nichego
svyatogo (eshche odno otlichie ot tradicionnoj religii!), i lyudi postoyanno budut
osparivat' dopushcheniya, kotorye drugie lyudi schitayut fundamental'nymi
moral'nymi istinami. Konechno, moral', poskol'ku ona real'na, postizhima s
pomoshch'yu metodov razuma, a potomu kazhdoe chastnoe protivorechie budet
razresheno. No na smenu emu pridut sleduyushchie, dazhe bolee zahvatyvayushchie i
fundamental'nye protivorechiya. Podobnoe disgarmonichnoe, no progressivnoe
skoplenie chastichno sovpadayushchih soobshchestv ves'ma otlichaetsya ot Boga, v
kotorogo veryat religioznye lyudi. No imenno eto, ili dazhe nekaya subkul'tura
vnutri etogo, i voskresit nas, esli Tipler ne oshibaetsya.
V svete vseh ob容dinyayushchih idej, o kotoryh ya govoril, kak-to: kvantovoe
vychislenie, evolyucionnaya epistemologiya i koncepcii poznaniya s pozicij
mul'tiversa. svobodnaya volya i vremya, -- mne kazhetsya yasnym, chto sovremennaya
tendenciya v nashem vseob容mlyushchem ponimanii real'nosti imenno takova, na kakuyu
ya nadeyalsya, buduchi rebenkom. Nashe znanie stanovitsya shire i glubzhe, prichem,
kak ya otmetil v glave 1, glubina pobezhdaet. No v etoj knige ya pretendoval na
nechto bol'shee. YA zashchishchal konkretnoe edinoe mirovozzrenie, osnovannoe na
chetyreh nityah: kvantovoj fizike vselennoj, epistemologii Poppera, teorii
evolyucii Darvina -Doukinsa i usilennoj versii teorii universal'nogo
vychisleniya T'yuringa. Mne kazhetsya, chto pri sovremennom sostoyanii nashego
nauchnogo znaniya priderzhivat'sya takogo vzglyada "estestvenno". |to
konservativnyj vzglyad, kotoryj ne predlagaet nikakih pugayushchih izmenenij v
nashih luchshih fundamental'nyh ob座asneniyah. Znachit, on dolzhen stat'
obshcheprinyatym, takim, otnositel'no kotorogo sudyat o predlozhennyh novshestvah.
YA zashchishchayu imenno takuyu rol' etogo vzglyada. YA ne nadeyus' sozdat' novuyu
tradiciyu; ya dalek ot etogo. Kak ya uzhe skazal, ya schitayu, chto pora dvigat'sya
dal'she. No my mozhem perejti k luchshim teoriyam tol'ko togda, kogda vser'ez
vosprimem luchshie iz nashih sushchestvuyushchih teorij, kak ob座asneniya mira.
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|TO DOLZHEN PROCHITATX KAZHDYJ
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DLYA DALXNEJSHEGO PROCHTENIYA
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