reklame, pomeshchaemoj na stranicah etih izdanij.

Problema rasprostraneniya informacii reshalas' by sovsem inache, esli by poyavilas' vozmozhnost' formirovat' vzglyady i prinimat' resheniya pri uslovii polnoj informirovannosti. V kachestve primera privedu sleduyushchij sposob resheniya dannoj problemy: v usloviyah demokratii souchastiya odnoj iz pervejshih i naibolee vazhnyh funkcij Verhovnogo soveta po kul'ture dolzhny byt' sbor i rasprostranenie vsej informacii, kotoraya budet neobhodima vsemu naseleniyu i kotoraya budet obsuzhdat'sya sredi grupp neposredstvenno vzaimodejstvuyushchih mezhdu soboj lyudej. V etoj vsestoronnej informacii dolzhny soderzhat'sya osnovnye fakty i al'ternativy dlya prinyatiya politicheskih reshenij. Ochen' vazhno to, chto pri nesovpadenii vzglyadov budut publikovat'sya mneniya i bol'shinstva, i men'shinstva, i eta informaciya budet dostupna kazhdomu cheloveku i prezhde vsego gruppam neposredstvenno vzaimodejstvuyushchih mezhdu soboj lyudej. Otvetstvennost' za rukovodstvo rabotoj etoj novoj gruppy reporterov i korrespondentov mog by vzyat' na sebya Verhovnyj sovet po kul'ture; estestvenno, radio i televidenie igralo by vazhnuyu rol' v rasprostranenii takoj informacii.

Nauchnye issledovaniya sleduet otdelit' ot ih prakticheskogo primeneniya v promyshlennosti i oborone.

Ustanovlenie kakih-libo ogranichenij stremleniyu k znaniyam bylo by tormozom dlya razvitiya chelovechestva; odnako prakticheskoe ispol'zovanie vseh bez isklyucheniya rezul'tatov nauchnyh issledovanij, kak my uzhe sejchas vidim, chrezvychajno opasno. Mnogie issledovateli uzhe otmechali, chto ispol'zovanie nekotoryh otkrytij v genetike, nejrohirurgii, razrabotke psihotropnyh preparatov i v ryade drugih oblastej mozhet prinesti i uzhe prinosit ogromnyj vred. Poka prodolzhaetsya besprepyatstvennoe primenenie novyh teoreticheskih otkrytij v interesah promyshlennosti i vooruzhennyh sil, izbezhat' etogo prakticheski nevozmozhno. Praktiku opredeleniya primenimosti rezul'tatov nauchnyh issledovanij s tochki zreniya ih pribyl'nosti i voennoj celesoobraznosti neobhodimo v korne presech'. Dlya etogo potrebuetsya sozdat' kontrol'nyj sovet, kotoryj budet davat' razreshenie ili nalagat' zapret na prakticheskoe ispol'zovanie lyubyh novyh teoreticheskih otkrytij. Bezuslovno, takoj kontrol'nyj sovet dolzhen byt' -- v pravovom i psihologicheskom otnosheniyah -- sovershenno nezavisim ot promyshlennosti, pravitel'stva i voennyh. Formirovat' sostav kontrol'nogo soveta i rukovodit' ego rabotoj dolzhen Verhovnyj sovet po kul'ture.

Realizaciya vseh predlozhenij, izlozhennyh na predydushchih stranicah, razumeetsya, budet dovol'no slozhnym delom; no esli uchest' eshche odno neobhodimoe uslovie sozdaniya novogo obshchestva -- yadernoe razoruzhenie,-- to nashi trudnosti stanovyatsya pochti nepreodolimymi.

Odno iz uyazvimyh mest nashej ekonomiki -- eto to, chto ona nuzhdaetsya v pomoshchi voennoj industrii. Dazhe segodnya samaya bogataya strana v mire -- Soedinennye SHtaty -- vynuzhdena sokrashchat' rashody na zdravoohranenie, obrazovanie i social'noe obespechenie, chtoby vyderzhat' bremya voennyh rashodov. Gosudarstvo, razoryayushchee sebya proizvodstvom vooruzheniya, kotoroe ono mozhet ispol'zovat' tol'ko kak sredstvo samoubijstva, mozhet okazat'sya ekonomicheski nesposobnym provodit' social'nye eksperimenty. I bolee togo: duh individualizma i aktivnoj deyatel'nosti ne mozhet sushchestvovat' v atmosfere usilivayushchejsya s kazhdym dnem voennoj byurokratii, kotoraya prodolzhaet vnushat' strah i vse podchinyaet sebe.

Sushchestvuyut li real'nye shansy sozdat' novoe obshchestvo?

Sila korporacii, apatiya i bessilie znachitel'noj massy naseleniya, nesostoyatel'nost' politicheskih liderov pochti vo vseh stranah mira, ugroza yadernoj vojny i ekologicheskoj katastrofy, a takzhe takie yavleniya, kak klimaticheskie izmeneniya, kotorye sami po sebe sposobny vyzvat' golod vo mnogih stranah,-- znaya vse eto, mozhem li my schitat', chto est' real'nye shansy na spasenie? S tochki zreniya biznesa takogo shansa prosto net; esli veroyatnost' vyigrysha sostavlyaet vsego 2%, ni odin zdravomyslyashchij chelovek ne stanet riskovat' svoim sostoyaniem i vkladyvat' svoj kapital v kakoe-nibud' predpriyatie so stol' maloj veroyatnost'yu na uspeh. No esli rech' idet o zhizni i smerti, to kakim by ni byl "razumnyj shans", on dolzhen byt' ispol'zovan i prevrashchen v "real'nuyu vozmozhnost'".

No zhizn' -- ne azartnaya igra i ne delovoe predpriyatie, i poetomu vezde, gde tol'ko vozmozhno, my dolzhny iskat' hotya by namek na real'nuyu vozmozhnost' spaseniya: naprimer v iscelyayushchem iskusstve mediciny. Tak, esli bol'noj imeet hotya by nichtozhnyj shans na zhizn', ni odin soznayushchij svoyu otvetstvennost' vrach ne predlozhit ostavit' vse popytki ispol'zovat' etot shans i pribegnut' tol'ko k palliativam -- on sdelaet vse vozmozhnoe, chtoby spasti zhizn' bol'nogo. Ochevidno, kogda rech' idet o bol'nom obshchestve, sleduet ozhidat' togo zhe.

Dlya duha sovremennogo delovogo obshchestva ves'ma harakterno to, chto shansy na ego spasenie obescenivayutsya s tochki zreniya azartnoj igry ili biznesa, a ne s tochki zreniya chelovecheskoj zhizni. Nemnogo zdravogo smysla v segodnyashnem stol' modnom tehnokraticheskom mirovozzrenii, soglasno kotoromu v tom, chto my pogloshcheny rabotoj ili razvlecheniyami, ne ispytyvaem nikakih chuvstv i t.d., net nichego opasnogo i chto dazhe esli eto i est' tehnokraticheskij fashizm, to v konce koncov on ne tak uzh i ploh. No my prosto prinimaem zhelaemoe za dejstvitel'noe. Tehnokraticheskij fashizm neminuemo privedet k katastrofe. Degumanizirovannyj chelovek v konechnom schete okazhetsya ne v sostoyanii podderzhivat' sushchestvovanie zhiznesposobnogo obshchestva i v skorom vremeni ne smozhet uderzhat'sya ot primeneniya yadernogo ili biologicheskogo oruzhiya.

I vse-taki nekotorye imeyushchiesya faktory obnadezhivayut. Tak, vse bol'she i bol'she lyudej prihodyat k osoznaniyu istiny, sformulirovannoj Mesarovichem i Pestelem, |rlihami i drugimi specialistami, a imenno: esli zapadnyj mir ne hochet ischeznut' navsegda iz zhizni, neobhodimo na chisto ekonomicheskoj osnove sozdat' novuyu etiku, novoe otnoshenie k prirode, chelovecheskuyu solidarnost' i sotrudnichestvo mezhdu lyud'mi. |tot prizyv k razumu, dazhe esli ostavit' v storone vsyakie emocional'nye i eticheskie soobrazheniya, sposoben mobilizovat' umy dovol'no bol'shogo chisla lyudej. K etomu ne sleduet otnosit'sya legkomyslenno, nesmotrya na to chto, kak izvestno, v hode istoricheskogo razvitiya mnogie narody ne odin raz postupali vopreki svoim zhiznennym interesam i dazhe vopreki instinktu samosohraneniya. Oni mogli dejstvovat' tak potomu, chto ih lidery ubezhdali ih v tom, chto oni ne stoyat pered vyborom "byt' ili ne byt'". No esli by oni znali vsyu pravdu, to imela by mesto normal'naya nejrofiziologicheskaya reakciya: osoznanie ugrozy svoim zhiznenno vazhnym interesam vyzvalo by sootvetstvuyushchuyu zashchitnuyu reakciyu.

Eshche odin obnadezhivayushchij faktor -- usilenie neudovletvorennosti sovremennoj social'noj sistemoj. Vse bol'she i bol'she lyudej stradayut la malaise du siècle1: oni ispytyvayut depressiyu i osoznayut ee, nesmotrya na vse usiliya ee podavit'. Oni oshchushchayut sebya neschastnymi ot sobstvennoj izolirovannosti, chuvstvuyut pustotu svoego uedineniya, bessilie, bessmyslennost' svoej zhizni. Mnogie osoznayut vse eto ochen' otchetlivo, drugie -- menee chetko, no kogda kto-nibud' raskroet im istinu, oni polnost'yu osoznayut ee.

1Bolezn' veka (fr.)-

ZHizn', sostoyashchaya iz pustyh udovol'stvij, na protyazhenii vsej mirovoj istorii i do sego vremeni byla dostupna lish' nemnogochislennoj elite, kotoraya, v obshchem-to, sohranyala blagorazumie, ponimaya, chto kol' skoro vlast' nahoditsya v ee rukah, to dumat' i dejstvovat' sleduet takim obrazom, chtoby etu vlast' ne poteryat'. Segodnya ves' srednij klass, predstaviteli kotorogo ne obladayut ni ekonomicheskoj, ni politicheskoj vlast'yu i lichnuyu otvetstvennost' za chto-libo oshchushchayut lish' v ochen' slaboj stepeni, vlachit nikchemnuyu, ogranichennuyu potrebleniem zhizn'. Bol'shaya chast' naseleniya zapadnogo mira izvedala radosti i schast'e potrebleniya, i shiryatsya ryady teh, kto vkusil etih blag i ne poluchil udovletvoreniya. Lyudi prihodyat k ponimaniyu, chto obladat' mnogim -- eshche ne znachit byt' schastlivym; tradicionnoe eticheskoe uchenie bylo podvergnuto ispytaniyu -- i poluchilo podtverzhdenie na praktike.

Staraya illyuziya ostaetsya privlekatel'noj lish' dlya teh lyudej, ch'ya zhizn' lishena burzhuaznoj roskoshi,-- eto melkaya zapadnaya burzhuaziya i bol'shaya chast' naseleniya "socialisticheskih" stran. Dejstvitel'no, burzhuaznaya nadezhda na "schast'e cherez potreblenie" sohranyaet svoyu zhivuchest' glavnym obrazom v teh stranah, kotorye vse eshche daleki ot osushchestvleniya etoj burzhuaznoj mechty.

Odno iz naibolee ser'eznyh vozrazhenij protiv vozmozhnosti preodoleniya alchnosti i zavisti, soglasno kotoromu oni gluboko ukorenilis' v chelovecheskoj prirode, pri blizhajshem rassmotrenii teryaet silu. |ti poroki stol' zhivuchi vovse ne potomu, chto oni yavlyayutsya vrozhdennymi, a iz-za togo, chto cheloveku trudno protivostoyat' davleniyu so storony obshchestva, trudno ne stat' volkom sredi volkov. Izmenenie social'nogo klimata, pereorientaciya samoj sistemy cennostej -- kak horoshih, tak i plohih,-- sdelaet perehod ot egoizma k al'truizmu ne takim uzh trudnym.

Itak, my vnov' prihodim k tomu, chto orientaciya na bytie -- eto ogromnaya potencial'naya sila chelovecheskoj prirody. Tol'ko men'shinstvo lyudej rukovodstvuyutsya principom obladaniya, no i principom bytiya rukovodstvuyutsya nemnogie. Dominiruyushchej mozhet stat' kazhdaya iz etih tendencij, a kakaya imenno -- zavisit ot social'noj struktury. Esli obshchestvo v osnovnom orientirovano na bytie, to podavlyayutsya tendencii k obladaniyu i, naprotiv, sozdayutsya usloviya dlya usileniya tendencij k bytiyu. A v takom obshchestve, kak nashe, orientirovannom v osnovnom na obladanie, vse proishodit kak raz naoborot. I vse zhe, skol'ko by ni podavlyalas' obshchestvom orientaciya na bytie, vsegda nahoditsya kto-to, kto sushchestvuet imenno po takomu sposobu. Nikakoj Savl ne stanet Pavlom, esli do svoego obrashcheniya on uzhe ne byl im.

Poskol'ku v svyazi s proishodyashchimi peremenami pooshchryaetsya vse novoe, a ne staroe, to perehod ot obladaniya k bytiyu -- eto fakticheski vopros o tom, kakaya chasha vesov perevesit. I, krome togo, delo ne v tom, chtoby budushchij chelovek otlichalsya ot prezhnego, kak nebo ot zemli, a v tom, chtoby izmenilos' napravlenie razvitiya cheloveka. Snachala v novom napravlenii delaetsya odin shag, potom drugoj, i esli vybrano pravil'noe napravlenie, to eti shagi reshayut vse.

Eshche odin obnadezhivayushchij moment -- kak eto ni paradoksal'no -- svyazan so stepen'yu otchuzhdeniya, harakternoj dlya bol'shinstva naseleniya, v tom chisle dlya teh, kto upravlyaet obshchestvom. Vyshe, pri obsuzhdenii "rynochnogo haraktera", uzhe otmechalos', chto strastnaya tyaga k obladaniyu i nazhive preterpela opredelennye izmeneniya pod vliyaniem proyavivshegosya v povedenii lyudej zhelaniya prosto horosho funkcionirovat', obmenivat' samogo sebya kak tovar i pri etom ostavat'sya nichem. Otchuzhdennyj, rynochnyj harakter sposoben legche menyat'sya, chem harakter nakopitel'skij, kotoryj fanatichno derzhitsya za svoyu sobstvennost' i osobenno za svoe "ya".

V proshlom veke, kogda bol'shaya chast' naseleniya sostoyala iz "nezavisimyh" grazhdan, strah lishit'sya svoej sobstvennosti i ekonomicheskoj nezavisimosti byli samymi ser'eznymi prepyatstviyami na puti k izmeneniyu. Marks zhil v to vremya, kogda, po ego mneniyu, samym otchuzhdennym klassom byl tol'ko mnogochislennyj rabochij klass. Segodnya podavlyayushchee bol'shinstvo naseleniya yavlyaetsya zavisimym -- fakticheski vse, kto rabotaet po najmu (po dannym perepisi naseleniya SSHA 1970 g., lish' 7,82% vsego zanyatogo naseleniya strany starshe 16 let rabotaet ne po najmu, t.e. "nezavisimy"); i, po krajnej mere, v Soedinennyh SHtatah imenno "sinie vorotnichki" -- rabochie -- vse eshche prodolzhayut ostavat'sya nositelyami tradicionnogo nakopitel'skogo haraktera i, znachit, menee sklonny menyat'sya, chem sovremennyj, v bol'shej mere otchuzhdennyj srednij klass.

Vse eto imeet chrezvychajno vazhnye politicheskie posledstviya: socialisticheskie deyateli, provozglashaya osvobozhdenie vseh klassov i stremyas' sozdat' besklassovoe obshchestvo, neposredstvenno obrashchalis' k "rabochemu klassu", t.e. k lyudyam, zanyatym fizicheskim trudom; segodnya zhe rabochij klass malochislennee, chem sto let nazad. Dlya togo, chtoby prijti k vlasti, social-demokraticheskie partii dolzhny zavoevat' golosa mnogih predstavitelej srednego klassa, a socialisticheskim partiyam dlya dostizheniya etoj celi prishlos' urezat' svoi programmy i vernut'sya ot socialisticheskih idej k liberal'nym reformam. Vmeste s tem socializm, nazvav rabochij klass rychagom gumanisticheskih izmenenij, vyzval neizbezhnoe protivodejstvie so storony vseh drugih klassov obshchestva, predstaviteli kotoryh pochuvstvovali, chto rabochie mogut lishit' ih sobstvennosti i privilegij.

V nashi dni prizyv k sozdaniyu novogo obshchestva dohodit do vseh, kto stradaet ot otchuzhdeniya, kto rabotaet po najmu i ch'ej sobstvennosti nichto ne ugrozhaet. Drugimi slovami, on zatragivaet interesy ne men'shinstva naseleniya, a bol'shinstva. |tot prizyv ne ugrozhaet sobstvennosti; chto kasaetsya dohodov naseleniya, to v novom obshchestve zhiznennyj uroven' bednyh podnimaetsya, a vysokaya zarabotnaya plata rukovodyashchih rabotnikov ne dolzhna snizit'sya, no, kak mozhno predpolozhit', pri novoj sisteme oni sami ne zahotyat byt' simvolom proshlyh vremen.

Bolee togo, dlya idealov novogo obshchestva vse partijnye bar'ery stanovyatsya preodolimymi: nravstvennye i religioznye idealy ne utratili svoej cennosti kak dlya mnogih konservatorov (|ppler nazyvaet ih "konservatorami cennostej"), tak i dlya mnogih liberalov i levyh. Kazhdaya politicheskaya partiya ekspluatiruet izbiratelej, ubezhdaya ih v tom, chto imenno ona yavlyaetsya istinnym predstavitelem gumanisticheskih cennostej. I vse zhe, vse politicheskie partii sostavlyayut lish' dva lagerya: te, komu vse nebezrazlichno, i te, komu na vse naplevat'. Esli by vse, kto vhodit v pervyj lager', otkazalis' ot lozungov svoih partij i osoznali, chto u nih vseh odni i te zhe celi, to veroyatnost' izmenenij v obshchestve namnogo uvelichilas' by, tem bolee, chto priverzhennost' bol'shinstva grazhdan svoim partiyam vse bol'she oslabevaet. Segodnya lyudyam ochen' nuzhny te, kto obladayut mudrost'yu i ubezhdeniyami i u kogo dostatochno smelosti, chtoby dejstvovat' v sootvetstvii s etimi ubezhdeniyami.

Odnako shansy na to, chto v cheloveke i obshchestve proizojdut neobhodimye izmeneniya, ves'ma maly dazhe pri nalichii perechislennyh vyshe obnadezhivayushchih faktorov. Nasha edinstvennaya nadezhda -- v prityagatel'noj sile novyh idej. Net smysla predlagat' tu ili inuyu reformu, lishennuyu pobuditel'noj sily motivacii, tak kak ona v konechnom schete nichego ne izmenit v samoj sisteme. "Utopicheskaya" cel' bolee realistichna, chem "realizm" segodnyashnih rukovoditelej. Novoe obshchestvo i novyj CHelovek mogut byt' sozdany tol'ko v tom sluchae, esli starye motivacii izvlecheniya pribyli i zavoevaniya vlasti zamenit novaya cel' -- byt', otdavat', ponimat'; esli na smenu rynochnomu harakteru pridet harakter produktivnyj, lyubyashchij, a na smenu kiberneticheskoj religii -- novyj, radikal'no-gumanisticheskij duh.

Dejstvitel'no, dlya teh, kto ne yavlyaetsya gluboko veruyushchim chelovekom, reshayushchij moment -- eto priobshchenie k gumanisticheskoj "religioznosti" bez religii, bez dogm i institutov cerkvi, k toj "religioznosti", kotoruyu dolgo podgotavlivalo dvizhenie neteisticheskoj religioznosti ot Buddy do Marksa. My ne stoim pered vyborom mezhdu egoisticheskim materializmom i prinyatiem hristianskoj koncepcii boga. Sama social'naya zhizn' vo vseh svoih aspektah -- v rabote, v dosuge, v mezhlichnostnyh otnosheniyah -- stanet vyrazheniem "religioznogo" duha, i chelovek perestanet nuzhdat'sya v kakoj-to osoboj religii. No eta neobhodimost' novoj, neteisticheskoj, neinstitucional'noj "religioznosti" ni v koej mere ne yavlyaetsya nastupleniem na sushchestvuyushchie religii. Odnako ona predpolagaet, chto rimsko-katolicheskaya cerkov', i prezhde vsego ee byurokratiya, sama dolzhna obratit'sya k duhu Evangeliya. CHto kasaetsya "socialisticheskih stran", to i zdes' net nuzhdy trebovat', chtoby oni perestali byt' socialisticheskimi, no na smenu ih tak nazyvaemomu socializmu dolzhen prijti podlinno gumanisticheskij socializm.

Obraz Grada Bozh'ego vdohnovlyal lyudej pozdnego srednevekov'ya, chto i dalo tolchok rascvetu kul'tury togo vremeni. Rascvet sovremennogo obshchestva svyazan s tem, chto lyudej vdohnovlyal obraz Zemnogo Grada Progressa. Odnako v nash vek etot obraz prevratilsya v obraz Vavilonskoj bashni, kotoraya uzhe nachinaet rushit'sya, i pod ruinami kotoroj v konce koncov pogibnet ves' mir. I esli Grad Bozhij i Grad Zemnoj -- eto tezis i antitezis, to edinstvennoj al'ternativoj haosu yavlyaetsya novyj sintez: sintez duhovnyh ustremlenij pozdnego srednevekov'ya s dostizheniyami postrenessansnoj racional'noj mysli i nauki. Imya etomu sintezu -- Grad Bytiya.

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IMENNOJ UKAZATELX

Avgustin Avrelij 45

Avgustin Blazhennyj 305, 319

Aristipp 193, 194

Aristotel' 14, 146, 148, 222, 274, 276

Artc F.B. 318

Auer A. 303, 305

Baader F. fon 330

Babel' I. 116

Base 203-206

Bauer B. 207

Bahofen I. 140, 322

Bekker K. 321, 322

Benvenist |. 210, 211

Blekni R.B. 245, 247

Bloh |. 317, 331

Bor N. 327

Brentano F. 251

Bruno 179

Budmor M. 219

Bekon F. 350

Vasilij Velikij 244

Veber M. 5, 240, 251

Vejl S. 128, 184

Galilej 179

Gegel' G.V.F. 146, 212

Gejzenberg V. 327

Geraklit 146, 147, 212

Gess M. 333

Gete 204-206

Gitler 110

Gobbs T. 194

Gomer 319

Groddek Dzh. 297

Darvin CH. 327

Dekart R. 222

Del'gado H.M.R. 224

Dzhems U. 22, 26, 137

Dieraeli B. 330

Diogen Laertskij 193, 307

Dyu Mare S. 207, 208, 211

D'yui Dzh. 22, 26

Zimmel' G. 212

Zombart V. 251

Zommerlad T. 244

Ibsen G. 292

Illich A. 228

Ioann Zlatoust 244

Jerks A.V. 314

Jerks R.M. 314

Johanan ben Zakai 239

Kal'vin ZH. 26, 37, 55, 56,135

Kant I. 106, 195, 222

Karnegi D. 168

Kvint J.L. 245, 247-250

Kepler 179

Kestler A. 200

Kogen G. 331

Konfucij 25

Kopernik 179

Kropotkin P.A. 285

K'erkegor S. 15

Kempbell Dzh. 90

Lametri ZH. 194

Lange V. 275

Lao-Czy 25, 64, 146, 147, 191

Lejbnic G.V. 222

Lenin V.I. 312, 351

Libman Ravvi 17

Lobkovich N. 275

Lyubak A. de 305

Lyuter M. 25, 141, 322, 323

Majmonid 93, 331-333

Makkobi M. 328, 329, 383

Makmerrej Dzh. 22, 26

Maksim Ispovednik 305

Marks K. 5, 113, 146, 149, 159, 191, 195, 202, 203, 207, 208, 227, 236, 249, 265, 267, 277-279, 327, 330, 332-335, 339, 344, 345, 351, 376, 377

Markuze G. 257

Marsel' G. 189

Medous D. 198

Mesarovich M.D. 198, 339, 373

Millan I. 328

Mit D. 248, 249, 275

Moz L. de 232

Morgan L.G. 140, 322

Mussolini 181

Mejo |. 283

Memford L. 343, 360

Nicshe F. 15, 157

N'yuton 179

Origen 305

Otto R. 24

Parmenid 212

Pelagij 45

Pestel' |. 198, 339, 373

Piazhe ZH. 200

Pil R. 168

Platon 14, 63, 212, 222

Plotin 93

Psevdo-Dionisij Areopagit 230

Rejk T. 50

Rikardo D. 196

Rikkert G. 5

Rumi 119

Sad D.A.F. de 194

Salliven G.S. 58, 159, 160

Sartr ZH.-P. 222

Silard L. 327

Sokrat 14, 38, 55, 64, 77, 193

Spinoza B. 38, 41, 44, 50, 55, 64, 77, 91, 111, 149, 179, 222, 275-277, 279-301, 307

Stalin I.V. 312

Sudzuki D.T. 41, 203, 204, 293, 299

Tauni R.G. 251

Tennison A. 203-206, 294

Tertullian 244

Tillih P. 77

Titmas R. 285

Tokvil' A. 322

Tolstoj L. 184

Toro G.D. 195

Toskanini A. 219

Utc A.F. 240, 243, 244

Farner K. 244

Felps |.S. 285

Finkelstajn L. 240

Fisher 3. 212

Foma Akvinskij 196, 244, 274, 275, 303, 305

Frejd 3. 5, 6, 16, 17, 19-23, 25, 26, 31, 57, 58, 65-67, 69, 79, 80, 90, 120-122, 134-136, 138, 144, 149, 151, 157-159, 194, 213, 218, 227, 250, 265, 266, 279, 283, 345, 367, 368

Fromm |. 5-8, 11, 190, 336

Funk R. 190, 241, 243, 305

Hajdegger M. 222

Haksli O. 155

Harih V. 342

Hebb D.O. 282

Hrushchev N.S. 335

Hunziger M. 270

CHerchill' U. 283

CHzhuan-Czy 146

SHvejcer A. 77, 118, 175, 184, 192, 195, 278, 336-339

SHekter D. 262

SHilling O. 243

SHin 17

SHredinger |. 327

SHteelin B. 189

SHtirner M. 253

SHul'c 3. 241

SHumaher G. 243

SHumaher |.F. 199, 340-342

SHumpeter Dzh. 359

|jnshtejn A. 327

|jhman A. 361, 362

|khart I. Mejster 93, 139, 148, 150, 191, 201, 202, 226, 227, 230, 235, 245-250, 275, 298, 300, 307, 317, 333, 337, 339

|ngel's F. 207, 208, 267, 278, 332-334

|pikur 193, 194, 307

|ppler |. 342, 377

|rlih A. 341, 373

|rlih P. 341, 373

YUng K.G. 17, 19, 22-26, 69, 79, 206

YUstin Velikomuchenik 243

YAkobi |.R. 339

YAspers K. 5