Purpose. The purpose is to prove the synchronicity of anthropogenesis, noogenesis and sociogenesis based on emotions, which are their self-organizational principles, as well as to reveal the synergistic essence of these processes. Theoretical basis. The study is based on the self-organizational paradigm, the theory of autopoiesis, labour theory, pananthropological concept, as well as on the concept of synergy of biological and mental phenomena. Originality. The concept of synchronicity of anthropogenesis, noogenesis and sociogenesis based on the emotions is substantiated. (...) The concept of self-organizational emergence of emotions on the basis of hormones is developed. It is established that anthropogenesis is a process of anthropologisation of life based on biochemical reactions in the form of hormones and emotions, which are a synergy of genetic information, biochemical processes, instincts, and physiological phenomena. It was outlined that noogenesis has an emotional dimension, because emotions are the basis for self-organization of rationality, which begins at the level of emotional consciousness. The author shows the specifics of sociogenesis, which self-organizes based on social emotions, which in their turn "distinguish" a man from the sphere of natural existence based on the ability to control emotions. Conclusions. Emotions arise self-organizationally on the basis of hormones. They are self-organizational factors of anthropogenesis, noogenesis and sociogenesis based on the synergistic effect that arises through the combination of emotions and hormones at the biochemical level. The basic principle of anthropology is emotions that synchronize anthropogenesis, noogenesis and sociogenesis, which manifests themselves on the physical, mental, and spiritual levels. At the bodily level, emotions are expressed as biochemical and hormonal reactions. At the spiritual level emotions create the basis for the development of the mind, which originates as emotional consciousness. Emotions self-organize the process of anthropologisation of life, which is possible based on the synergy of human genome, biochemical, physiological phenomena and instincts. The concepts of synchronicity of anthropogenesis, noogenesis and sociogenesis and self-organizational emergence of emotions based on hormones initiate a promising direction of further research of the role of emotions in the processes of self-organization of social phenomena. (shrink)

How does Sylvia Wynter’s theory of the human depart from Western bio-centric and teleological accounts of the human? To grapple with this question I clarify five key concepts in her theory: the Third Emergence, auto- and socio-poiesis, the autopoietic overturn, the human as hybrid, and sociogenesis. I draw on parts of Wynter’s oeuvre, texts she works with and my conversations with Anthony Bogues. Wynter invents a Third Emergence of the world to mark the advent of the human as a (...) hybrid being. She challenges Western conceptions that reduce the human to biological properties. In opposition to Western teleology, her counter-cartography of a history of human life offers a relational conception of human existence which pivots around Frantz Fanon’s theory of sociogeny. She draws on Aimé Césaire’s call for a conception of the human made to the measure of the world, not to the measure of ‘Man’. This makes Wynter’s theory counter-, not post-humanist. (shrink)

The zone of proximal development (ZPD) is defined as an overarching concept that integrates the main tenets of Vygotsky’s theory of human development. The conceptualization of the ZPD begins with its social, cultural, and historical context and traces its development as a spatial and temporal metaphor that reflects the sociogenetic root of all human mental functioning. Beyond the explication of sociogenesis, the ZPD is reconceptualized to include the notions of voice and dialogicality. The insights gained from the fields of (...) semiotics and discourse studies allow a broader understanding of the ZPD by bringing to light participant structures and institutional and historical forces that may not have been included in the dominant interpretations of the ZPD. (shrink)

Divisão do trabalho e apologia da ordem em Thomas Hobbes e Norbert Elias Resumo: O artigo expõe os juízos afirmativos granjeados por Thomas Hobbes e Norbert Elias a respeito da divisão do trabalho e de suas relações com a ordem social, a despeito das diferenças de métodos e de métricas dos autores em pauta. De Thomas Hobbes, recolhe-se a demonstração, com subjacência no raciocínio hipotético-dedutivo do filósofo inglês, de que, do indivíduo, palmilha-se à sociedade, do contrato que edifica o Estado, (...) envereda-se à divisão do trabalho como uma das maneiras de estatuir o conforto necessário à manutenção da sociedade civil. De Norbert Elias, apanha-se a relação processual entre sociogênese e psicogênese que, sem opor indivíduo e sociedade, trata da formação da divisão do trabalho e da individualidade como fenômenos inseparáveis e peculiares ao processo civilizador. Palavras-chave: Divisão do trabalho. Ordem social. Thomas Hobbes. Norbert Elias. Division of work and apology of the order in thomas hobbes and norbert elias: The article exposes the assertive judgments made by Thomas Hobbes and Norbert Elias concerning the division of labor and its relations with the social order, despite the differences of methods and metrics of the authors in question. From Thomas Hobbes, the demonstration, based on the hypothetical-deductive reasoning of the English philosopher, is gathered from the demonstration that, from the individual, ingrained in society, from the contract that builds the State, the division of labor is divided as one of the ways of establishing the comfort necessary for the maintenance of civil society. From Norbert Elias, one picks up the procedural relation between sociogenesis and psychogenesis that, without opposing individual and society, deals with the formation of the division of labor and individuality as inseparable phenomena peculiar to the civilizing process. Key-words: Division of labor. Social order. Thomas Hobbes. Norbert Elias. División del trabajo y apología del orden en thomas hobbes y norbert elias Resumen: El artículo expone los juicios afirmativos desmenuzados por Thomas Hobbes y Norbert Elias acerca de la división del trabajo y de sus relaciones con el orden social, a pesar de las diferencias de métodos y de métricas de los autores en pauta. De Thomas Hobbes, se recoge la demostración, con subyacencia en el razonamiento hipotético-deductivo del filósofo inglés, de que, del individuo, se adapta a la sociedad, del contrato que edifica el Estado, se entra en la división del trabajo como una de las formas de estatuir el confort necesario para el mantenimiento de la sociedad civil. De Norbert Elias, se recoge la relación procesal entre sociogénesis y psicogénesis que, sin oponer individuo y sociedad, trata de la formación de la división del trabajo y de la individualidad como fenómenos inseparables y peculiares al proceso civilizador. Palabras clave: División del trabajo. Orden social. Thomas Hobbes. Norbert Elias. (shrink)

On the basis of comparative views on social theories that deal with the normative foundations of modern societies (such as those of Bourdieu, Durkheim and Luhmann), the genesis of law is examined in the light of Norbert Elias’ reflexions on the process of civilization. One crucial element is the surmounting of the traditional division between micro and macro structures, which, in Elias’ thought, can be achieved by taking into account the relation between sociogenesis and psychogenesis. The psychogenetic development serves (...) as main focus, which - with regard also to Philosophical Anthropology - is examined in it’s effects on the emergence of legal awareness. (shrink)

This essay examines the cultural politics of Artificial Intelligence (AI) in China through the lens of postsocialism, proposing the concept of a ‘postsocialist AI’ that goes beyond the dominant paradigm of neoliberal informationalism. The essay first explores the distinct state-capital nexus in China’s AI development, characterized by paradoxical modes of operation driven by neoliberal motivations, yet also deeply influenced by symbolic lexicons, value systems, and institutional structures rooted in Leninist-Maoist traditions. The complex interplay of state support, local governmental practices, and (...) market investment showcases ongoing negotiations among contradictory political-economic objectives and subject positions that resist simplification into a globally universalized model of neoliberal capitalism. Further, the essay investigates the ontogenesis or sociogenesis of machine learning – the process through which intelligent machines become socialized through interactions with their sociocultural and political contexts. By foregrounding the interactive encounter between distinct modes of machinic intelligence and Chinese modernity experiences, the essay contests the prevailing neoliberal subjectivity in AI studies and seeks to expand the political horizon limited by the hegemonic figure of homo economicus. (shrink)

This chapter presents an argument about constructivism, schooling and reason. A central argument of the chapter is that the representationalist paradigm referred to by Brandom underpins much of the discussion of Vygotsky, with consequences for the way in which sociogenesis is theorised. It plays a decisive if undeclared role in the conceptualisation of pedagogy in contemporary schooling and has decisive consequences for the way that constructivist positions are taken in relation to the active participation of learners, both in their (...) learning and also more radically in the constitution of knowledge. This is considered in the latter part of the chapter. The chapter talks about Robert Brandom whose work is especially relevant to the distinction between causes and reasons. Constructivism is influential in the appropriation of Vygotsky, yet at the same time a tension arises as a result of the importance Vygotsky attached to instruction. (shrink)

Contra quienes suponen que no existe hoy una moral universal válida, o bien que ésta se genera sólo cómo un proceso de transacciones sociales, económicas o políticas asimétricas, este ensayo sostiene que tales transacciones generan unas estructura (en la modernidad) que su vez fomentan el universalismo moral. Se argumenta que hay una sociogénesis de la moral en las sociedades pluralistas de nuestro tiempo, pero es indirecta. En efecto, la urdimbre moral de la modernidad está basada en la estructura social de (...) la libertad y en el hecho de que la naturaleza humana es universal, a pesar de las variaciones locales, culturales y económicas, por un lado, y el surgimiento de un interés común mundializado basado en principios de fraternidad, igualdad de género y sostenibilidad ambiental, por otro. La incipiente aparición de una sociedad civil mundial y de derechos civiles transnacionales es señal de ello. Por consiguiente, el ensayo se presenta como alternativa tanto a las concepciones comunitaristas (relativistas) y a la sociologización de la ética, como a los desmanes del utilitarismo y del consecuencialismo contemporáneos. (shrink)

El presente artículo tiene como objetivo principal analizar el potencial heurístico de la teoría de la civilización, propuesta por Norbert Elias, para estudiar la violencia juvenil desde una perspectiva relacional y procesual. Luego de realizar breves aclaraciones respecto de ciertos términos sobre los cuales recaen las críticas en torno a su obra, se presentan tres claves de lectura. La primera se enmarca en los procesos sociogenéticos y psicogenéticos que impulsan, a lo largo del tiempo, el menoscabo del uso de la (...) fuerza física en el trato social cotidiano entre los individuos. La segunda clave hace hincapié en el conflicto generacional basado en los cambios de los equilibrios de poder entre las generaciones más jóvenes y las más viejas. Por último, se indaga sobre los posibles procesos descivilizatorios a partir del resquebrajamiento de las redes de interdependencia y el retorno de las coacciones heterónomas. El análisis realizado se centra mayormente en dos de las obras fundamentales del sociólogo alemán para comprender su teoría de la civilización: Über den Prozess der Zivilisation (1939) y Studien über die Deutschen (1989). Teniendo en cuenta sus fechas de publicación, se considera que ambas expresan el desarrollo del pensamiento procesual de nuestro autor. (shrink)