Аннотация. Виртуальный человек выходит на авансцену мира. Пока это свершение находится в коллективном когнитивном бессознательном общества и коллективном  когнитивном неосознаваемом науки мейнстрима, что затрудняет, если не делает невозможным, осмысление проблемных полей глобализации, цифровизации экономики, социальной сферы и жизни каждого человека во всей полноте проявлений их феноменов, результатов и эффектов, включая паразитные. И, как следствие, актуализирует потребность в  глубинном – философско-антропологическом, - понимании скрытых процессов и  их природы в современном мире, в социуме, в группе и в каждом индивидууме. Природная виртуальность человека — способность человека переживать виртуальные психологические состояния и ошибаться, — которую не замечают и возможности технологий виртуальной (virtual reality technologies), дополненной (augmented reality technologies) и замещающей реальности (substitutional reality technologies) – далее VR, – вводить человека в обман — становятся фактором развития новой̆ эволюции человека. Феномен не различения — ошибок восприятия, — формирует новый̆ тип отношений человека с миром; технологии VR меняют способ производства и отношения человека с ними – с новыми средствами производства. Теоретическая научная новизна настоящей работы состоит в аттракции – привлечении внимания к тому, что «призрак Коммунизма» вновь бродит по миру: К. Маркс и Ф. Энгельс не могли предполагать как и в каком виде сбудется пророчество их Манифеста о том, что «на место старого буржуазного общества с его классами и классовыми противоположностями приходит ассоциация, в которой свободное развитие каждого является условием свободного развития всех». Ассоциации индивидов из «Манифеста коммунистической партии» преодолевают границы стран и континентов «виртуальными дорогами»; история неокоммунизма творится на наших глазах. Виртуальные человеки всех стран — соединяйтесь!

Ключевые слова: Карл Маркс, Фридрих Энгельс, Манифест коммунистической партии, виртуальная и дополненная реальности, виртуальный человек, Манифест виртуального человека, виртуалистика, ошибки психологической природы, феномен не различения у человека.

A spectre is haunting the world — the spectre of communism. Virtual humans of all countries are getting united.

Homo virtualis (lat.), a new human from the era of controlled virtual and augmented realities (VR), new Internet technologies, such as Block chain, co-working platforms, smart lean production facilities in virtual industrial corporations, etc., begets a new structure of productive forces. The new mode of production begets a new type of industrial relations. Imminent is the time when the political power, in the true sense, and in the sense of the Manifesto of the Communist Party (by K. Marx and F. Engels, 1848 [1]), as “the organised power of one class for oppressing another”, will undergo drastic alterations in all countries.

The logic of the history of neocommunism is made before our eyes. One only needs to look closely and match the theory of scientific communism with ongoing events. Theoretically, after the abolition of the capitalist relations, the dictatorship of the proletariat would exhaust itself and have to give way to the “association of individuals”. In the Manifesto, K. Marx and F. Engels defined neither the essence of this association nor its organizational and operational principles. It is no wonder. The mode of production they could not even imagine is changing the World. It is changing its history. The modern history of data storage development, i.e., floppy disks, cassettes, DVD, mechanical disk drives, SSD drives, cloud storage, etc., is the history of changes in the existentials of human beingness, if you look at it through the optics of philosophy, as the expert examination (the term of B.G. Yudin [4]).

Today, it is not that simple to distinguish the future of a virtual human in the Manifesto's “association of individuals” where “the free development of each is the condition of the free development of all”.

Recall the “forecasts” of the latest days: there is no Internet in Robert Zemeckis's 1985 film Back to the Future. In Wim Wenders's 1982 film Room 666, the reflections of the film-makers, who were at the forefront of the global film-making process at the time, on television as the primary source of evil for film-making, are much further from today's reality than the Manifesto's forecast of the “association of individuals”...

During that period, in 1986, the paper on virtual states in activities of a modern military test pilot, authored by N.A. Nosov (1952-2002) and O.I. Genisaretsky, was published [2]. Experiments with errors of psychological nature made by a person of a dangerous profession (the phenomenon of non-distinction between performed and unperformed actions) facilitated the development of the “virtual human” concept (N.A. Nosov Virtual Psychology, 2000 [3]). It turned out to be discrete inside, containing a plurality of realities in the physicality, the mentality, the personality, the will, and the inner human. Today, everybody can already experience the polyphony of its inner score in the play of its inner realities (the physicality, mentalities, etc.) in immersive environments of the VR (the plural form is correct here!).

So far, VR technologies can only deceive the human brain. Since the technologies are based on deception, they should be regulated both ethically and legally! Let us leave the topic of creating a new branch of legal studies until the next occasion.

The philosophy, as the expert examination, raises questions on this way. The very radical ones, relating to humans themselves are: Can we talk about a new type of the natural selection in humans — a “homo sapience deceived”? Several mundane examples include: a human who has misidentified, misspelled, misspoke by accident, but acts as if everything were correct. To what extent are humans protected by their own nature, because such deception and self-deception means death to them?

Where is their home where they can control the ways of their life? In what are their new existentials of here-beingness?

The rearrangement of the world is too radical for us to simply observe the things coming in — where is the motherland of a virtual human? In which country, in which land, in which reality?

Where is the solution? From a slogan, the phrase “A human, know yourself!” (Nosce te Ipsum, Lat.) is becoming an imperative of global sustainable development. The proactive apperception of themselves, adulthood and responsibility as the manifestation of their world-view maturity — those are the requirements for the virtolution of new humans. They will have to learn to work with non-distinction phenomena in themselves. After that, they cannot be deceived by social myths. These won't work. Orange revolutions will be a thing of the past, just like the religious radicalism and other social nonsense.

To face the challenges of new worlds we have to assemble a united virtual human.

Virtual Humans of All Countries, Unite!




  1. Marx K., Engels F. Manifest Der Kommunistischen Parte (Manifesto of the Communist Party. 1848.
  2. Nosov N. A., Genisaretsky O. Virtual States in Human Operator Activities // Proceedings of the State Research Institute of Civil Aviation. Aviation Ergonomics and Aircrew Training. Issue 253. M., 1986. pp. 147–155. (in Russian).
  3. Nosov N. A. Virtual Psychology., 2000. (in Russian).
  4. Pronin M.A., Sineokaya Yu. V., Yudin B.G. Philosophy as Expert Examination // The Philosophy Journal. — 2017, V. 10, No. 2. pp. 79-96. (in Russian).


Список литературы


  1. Маркс К., Энгельс, Ф. Манифест коммунистической партии. 1848.
  2. Носов Н.А., Генисаретский О.И. Виртуальные состояния в деятельности человека-оператора // Тр. ГосНИИГА. Авиационная эргономика и подготовка летного состава. Вып. 253. М. : 1986. С. 147-155.
  3. Носов Н. А. Виртуальная психология. М.? 2000.
  4. Пронин М.А., Синеокая Ю.В., Юдин Б.Г. Философия как экспертиза // Философский̆ журнал. – 2017, Т. 10, № 2. – С.79-96.


Источник: Пронин М. А. К вопросу о манифесте виртуального человека: к 200-летию со дня рождения Карла Маркса (English) //  Философская школа. – № 7. – 2019.  – С. 122–125. DOI.: 10.24411/2541-7673-2019-10712